ΚΛΙΝΙΚΗ, OR THE DIET OF THE DISEASED.  
Divided into Three BOOKS.  
Wherein is set down at length the whole matter and nature of Diet for those in health, but especially for the sick; the Air, and other Elements; Meat and Drink, with diverse other things; various controversies concerning this Subject are discussed:  
Besides many pleasant practical and historical relations, both of the Authors own and other men's, etc. as by the Argument of each Book, the Contents of the Chapters, and a large Table, may easily appear.  
Colellected as well out of the Writings of ancient Philosophers, Greek, Latin, and Arabian, and other modern Writers; as out of diverse other Authors.  
Newly published by JAMES HART, Doctor in Physic.  
LONDON, Printed by JOHN BEALE, for ROBERT ALLOT, and are to be sold at his shop at the sign of the black Bear in Paul's Churchyard, 1633.   

TO THE RIGHT HONOURABLE, EDWARD LORD MONTAGVE, BARON OF BOUGHTON, ALL HEALTH AND HAPPINESS.  
RIGHT HONOURABLE,  
IT said of Diogenes that Cynic Philosopher, that being well stricken in years, he should now betake himself to his rest and ease: he replied, that it did not become one that was running a race, to intermit or slack his pace, the nearer especially he drew to the end thereof. The like may I in some sort say of myself, who have for these many years past, not hid my talon in a napkin, keeping within mine own breast that knowledge I had both in the University, and by many years experience acquired in the profession of Physic: but have, not only by my practical employment endeavoured to be profitable to this present age and place wherein I live; but also to propagate some directions to posterity, for leading a more comfortable life both in sickness and in health. Of late years therefore as my other occasions did permit, I set upon this task which I now present unto the view of the world. But because whosoever in this last and literate age of the world steppeth forth upon this public stage exposeth himself to the sharp censures of as many different humours, as were that Lyric Poet's guests; it hath been therefore a common custom for such as undertake such tasks, to make choice of some noble and virtuous Patron to protect them from the virulent and venomous tongues and obtrectations of envious and malevolent persons. And therefore casting mine eyes about this hemisphere, and thinking on many, my thoughts could rest no where, until such time as I pitched upon your Honourable Person. Motives to induce me hereunto I found diverse; First, your eminent place in the public, being installed in the state chair of higher Honour above the ordinary Gentry. And here have I a large field afforded me to expatiate into, to wit, the honour of this noble family, and in what esteene it hath been during the reign of Queen Elizabeth, but especially during the reign of King james, of famous memory, in what esteem he had it, and to what eminency he hath advanced the same, is yet recent in the minds of most men now living; and how his Majesty now reigning, hath nothing diminished, but rather increased these former favours and honours, without my relation is well enough known, both in court and country. It were easy for me also to discourse of the many honourable houses wherewith this noble family hath matched, having been by marriage allied to many great houses of this kingdom. But because I know your Honour is not delighed with such panegyrics of your own praises, I will pass over these and many other things might be said: besides that all these outward ornaments and prerogatives, how great and glorious sooner, yet are nor permanent, but perish; and the wiseman, who both by reason of the extent of his wisdom and understanding, together with the abundance of wealth, had atteined to as high a pitch of felicity as the earth could afford him, yet makes this still the burden of his song, Vanity of vanities, all is but vanity. And this same wise man in this same palinody, or recantation sermon, as I may call it, concludes with this sentence, worthy to be engraven in letters of gold, To fear God, and keep his Commandments, this is the whole duty of a man's life. And therefore all these outward ornaments, howsoever I deny not to be great blessings, yet compared with true piety (which was that which chiefly graced great ones recorded in holy writ) they are nothing but the shell, that being the kernel. And this is that which hath so much adorned and beautified your Honour, as likewise the love to your country which are so well known over the country, that it need not to be proclaimed by my pen. And this seemeth, as it were, with your other large inheritances, to be hereditarily derived from your noble parents, both father and mother of happy memory, whose worth and virtues, especially true piety (being especially now again revived in your own person) are yet so fresh in the minds of many yet alive, that superfluous were it form to spend time thereon.  
Another motive moving me to make choice of your Honour, was the love and favour I have ever found both from yourself and whole family ever since my first coming into this country: the which, as it hath been always extended to scholars, so to myself in particular, having been diverse times employed for the recovery of the health of your Honours last noble Lady of happy memory, mother to these hopeful Gentlemen your Sons, and to that noble Gentlewoman, Mistress Manners, in whom may yet conspicuously be seen those virtuous ornaments which did so much adorn that noble Lady now resting in peace and happiness.  
Again, another motive inducing me hereunto, was, that of late years, a worthy religious and learned Divine, your near neighbour, had some few years ago dedicated unto your Honour a book, 
Mr. Ro●e●●●olton, Minister of Broughton in Northampton shire.  called, Some general directions for a comfortable walking with God, I thought it would not be impertinent for a Physician to follow with his directions how to order the body of man in sickness and in health, and that by the use of good and laudable diet, and all other things thereunto belonging, and at great length in this book to be seen. And although the greatest part of your glass be now run, yet may it prove profitable for younger people, and in particular, for these young Gentlemen, in whom you are yourself again renewed, but especially in that hopeful Gentleman, your eldest Son, who, as he bears the name of yourself, and immediate predecessor, and is like to inherit large and ample possessions, so is my hope and confidence, that he shall really inherit all those noble virtues, Piety especially, whereof either yourself, or noble Predecessors were ever possessed.  
This might yet again prove no small motive and inducement for me to present these dietetical Precepts unto yourself, in that you have by your own practice and example lest such a worthy Pattern and precedent to posteritic of temperance and sobriety, not in diet only, but in your other actions also. And therefore it is no less true than trivial; Vivimus exemplis, non regulis, men are commonly more moved by practice than by precept. Neither herein hath your labour been lost, having now atteined to that number of years, with such a freedom from infirmities, as very few of your age and eminency have attened unto.  
Accept therefore, Right Honourable, this my rude labour, and take these my pains in good part, as a grateful acknowledgement of that respect and dutiful observance I owe unto your honourable person, and noble family; and although conscious to myself, both of the weakness of my parts, and the hard censures I am like to undergo (from the which, notwithstanding, my betters have not been freed) yet I shall more willingly undergo this burden under the protection of so noble, judicious, wise, and pious a Patron. Protect therefore, and still countenance the learned and honest Artist, and discountenance ignorant Empirical Physicians, and such, especially, as erring out of their own orbs, without due consideration of the weightiness of their own calling, too too pragmatically thrust their sickle into another man's harvest. But because many things concerning this same particular point, are handled in this subsequent discourse, therefore, to avoid tediousness, with hearty wishes to Almighty God for your Honour, the continuance of many happy days for the good both of Church and Commonwealth, and country wherein you live, with the increase of choicest blessings upon yourself and noble family, I rest  
Your Honours in all dutiful observance, JAMES HART.   

The Licence from the College.  
HAving read some part of this Book, and in a general view looked over more, we think it learnedly contrived, and worthy the reading.  
JOHN ARGENT. WILLIAM CLEMENT. THEODORE GULSTON.   

THE CONTENTS OF THE CHAPTERS OF THIS WHOLE TRACTATE.  

Of the First BOOK.  

CHAP. I. divers acceptations of this word Diet. What health is, and whether Diet be a thing necessary for healthful and sick persons?  
CHAP. IJ. Whether by means of Diet the life of man may before may years prolonged?  
CHAP. IIJ Of Climacterical years, with their reasons assigned by antiquity, numerical, astrological and Physical.  
CHAP. IU. Of things called not natural, and first of the air.  
CHAP. V. Of several sorts of wines, and their various effects.  
CHAP. VJ. Of the four seasons of the year, and how they affect the body of man.  
CHAP. VIJ Of water in general: of terrestrial water: of water passing thorough, or issuing out of the earth; as springs, rivers, wells and ponds.  
CHAP. VIIJ Whether any pure Element be able to nourish a mixed body? and whether any such compound be able to live by the sole use of the same.  
CHAP. IX. Whether the life of man without food be sustained for any long continuance of time.  
CHAP. X. Of nourishment, and what therein is to be considered.  
CHAP. XJ. Of the times of repast, and how often we ought to eat in a day, and when to feed freeliest, at dinner or at supper. Something concerning breakfasts.  
CHAP. XIJ Of the matter of nourishment, and first of corn, and bread made thereof.  
CHAP. XIIJ Of roots usually eaten, and in most account for food.  
CHAP. XIV. Of herbs in most ordinary use for diet, and first of such as cool most.  
CHAP. XV. Of Herbs hot in operation, and in most ordinary use. Of Artichokes, Gourds, Cucumbers, and musk melons.  
CHAP. XUJ. Of the fruits of trees, especially of shrubs and lesser trees ordinarily used for food, and often for physic: and first of Strawberries, Raspes, mulberries, Gooseberries, Currants (by the vulgar so called) red and black, of Barberries', and whorts, or whortle-berries. Of Cherries, Plums, Abricocks and peaches.  
CHAP. XVIJ Of Grapes, Raisins, Currant (properly so called) figs and dates; and of Apples, Pears, Quinces, Oranges, Citrons, Lemons, Pomegranates, Services, Medlars and Corneillions, Of walnuts, Haselnuts, fitbirds, almonds, bitter and sweet, Chestnut and Fisticke-nut.  
CHAP. XVIIJ. Of several sorts of flesh, especially of four footed beasts, with their appurtenances and parts.  
CHAP. XIX. Of fowl both tame and wild, and their several sorts, as also of parts of fowls, and of Eggs.  
CHAP. XX. Of strange and uncouth diet, which some people have in ordinary use: as of dogs, cats, horses, mules, asses, rats, locusts, frogs, snails and man's flesh.  
CHAP. XXJ. Of several sorts of fishes, both of the Sea and fresh-waters, together with the various and diverse nourishment they breed in the body.  
CHAP. XXIJ Of seasoning meat. Of salt, and of sauces of several sorts. Of spices used in diet both in sickness and in health.  
CHAP. TWENTY-THREE. Of Gluttony and excess in the use of food.  
CHAP. XXIV. Of Drink, and what things in the use thereof to be observed. Of morning draughts, drinking betwixt meals, beginning or ending the meal with a draught, and drinking to bedward.  
CHAP. XXV. Of water as it is used for drink, and of several ways of cooling the same, and correcting bad waters.  
CHAP. XXUJ. Of Wine, the several sorts thereof, with the right use, and for whom most fitting.  
CHAP. XXVIJ. Of Beer, Ale, Perry and Cidar, serving us in stead of wine.  
CHAP. XXVIIJ. Of drunkenness, and the mischiefs thence ensuing to the soul, body and goods.   

Questions discussed and handled in this First BOOK, with relation to the Chapters wherein they are contained.  

1. WHether by means of Diet the life of man may be prolonged? cap. 2.  
2. Whether man's age doth not now decline, and the world wax old? Cap. 3.  
3. Whether any compound or mixed body can live by the use of one Element only? Cap. 8.  
4. Whether water conveied thorough pipes of lead be wholesome for ordinary use? Cap. 7.  
5. Whether man or woman may live many days, months or years without the use of any sustenance whatsoever? Cap. 9  
6. Whether it be best to feed freelist at dinner or at supper? Cap. 11.  
7. Whether breakfasts are to be used? Cap. 11.  
8. Whether snails be good against a Consumption? Cap. 20.  
9 Whether morning draughts fasting be allowable? Cap. 24.  
10. Whether good to drink betwixt meals, and to bedward? Cap. 24.  
11. Whether it be good to begin, or yet to end our meal with a draught? ib.  
12. Whether old may be allowed the use of wine? Cap. 26.  
13. Whether it be fit sometimes to be drunk to make one cast in an ague, or no? Cap. 28.     

Contents of the Chapters of the Second BOOK.  

CHAP. I. OF the Diet of the Diseased in general, the utility and profit thereof. Of the air in particular, and how to be corrected in time of need, and what fuel for this purpose is best. Something concerning the air of Churches and Churchyards.  
CHAP. IJ. Of the particular air wherein sick liveth, to wit, his habitation, and the best situation thereof. As also whether a country-aire or that of Towns or Cities be better? Where something concerning the situation of the ancient Town of Northampton.  
CHAP. IIJ Of the clothing and covering of the sick, as also concerning their shifting, and of the error of the vulgar practising the contrary. Something also concerning the bed wherein the sick lieth, and whether the sick aught to have his hair cut?  
CHAP. IU. Of abstinence, either from some or all sorts of food, for a short or a longer time, and of several sorts of abstinence.  
CHAP. V. Of aliment or diet of the diseased in general: Whether a thin and spare diet or a full and liberal be better.  
CHAP. VJ. Certain rules and laws from whence the Diet of the Diseased is desumed.  
CHAP. VIJ What things in prescribing Diet for the Diseased are to be observed.  
CHAP. VIIJ Of fit Diet for the Diseased, and that of several sorts; and first of that which vegetables afford: as bread, herbs and fruits.  
CHAP. IX. Of flesh, and what sorts of flesh are fittest for the sick, and how to be exhibited.  
CHAP. X. Of Eggs and their use, and whether they may be allowed the sick? Of diverse liquid substances made of flesh: as broth, Colice, Gelee, restorative distillations, etc.  
CHAP. XJ. Of Fish, and whether they may be allowed the sick?  
CHAP. XIJ Of the drink of the diseased, and first of water, with the frequent use thereof in ancient times. Whether, and how now to be exhibited? and how before to be prepared, and where it is not admitted, how to supply the defect thereof.  
CHAP. XIIJ Of warm drink, and whether it be useful or no?  
CHAP. XIV. Of wine, and whether it may safely be administered to sick folks? Of artificial wines, aqua vitae, usquebagh, and other strong waters.  
CHAP. XV. Of diverse drinks made of honey, mulsum, mulsa, or hydromel, oxymel, with the various ways of their composition, and of their excellent virtues.  
CHAP. XUJ. Of diverse drinks made of Barley, very useful for the sick, and in frequent request: as Ptisan, Barleywater, Cream of barley; and wherein ours differ from those of ancient times. Something concerning Emulsions, both almond-milk, and others.  
CHAP. XVIJ Of milk of diverse sorts, and whether fit to be used of the diseased?  
CHAP. XVIIJ. Of exercise which terminateth in rest, the necessity and utility thereof: together with diverse and various sorts of exercise, aswell general as particular, with several circumstances therein to be considered.  
CHAP. XIX. Of the exercise of the mind. Whether at our meals we may discourse and deliberate of serious and weighty affairs? And what was the custom and practice among the ancients. Accommodation of Exercises to the sick, how safe it is for them to use Exercise, and what fittest, and in what diseases.   

Questions discussed and handled in this second BOOK.  

1. Whether a Country-aire or that of towns or cities be better? cap. 2.  
2. Whether it be better to shift the sick, or to let them lie still in foul clothes, according to the vulgar custom? Cap. 3.  
3. Whether the bed is to be warmed? Cap. 3.  
4. Whether it be good to cut the hair of the sick? Cap. 3.  
5. Whether a thin and spare or a full and liberal diet be better? Cap. 5.  
6. Whether Eggs may safely be used of the sick? Cap. 10.  
7. Whether fish may be allowed the sick? Cap. 11.  
8. Whether warm drink be useful? Cap. 13.  
6. Whether wine may safely be exhibited to sick folks? Cap. 14.  
10. Whether milk may safely be used of the sick? Cap. 17.     

Contents of the Chapters of the Third BOOK.  

CHAP. I. OF Repletion and Inanition in general, what they are, and the variety of particular circumstances therein to be considered.  
CHAP. IJ. Of Phlebotomy, what it is, the several sorts, and sundry things therein to be considered.  
CHAP. IIJ Whether in contagious, malign and pestilential Fevers, and in the small Pox and Measles, as likewise in the Jaundize, Phlebotomy may safely be administered?  
CHAP. IU. Of the veins to be opened in the body of man, and the manner.  
CHAP. V. To what persons this remedy may safely be administered. Whether a woman with child may safely be let blood? where something concerning the age fit to be phlebotomized.  
CHAP. VJ. Of the quantity, how long the Patient is to bleed; as also concerning reiteration of this remedy in the time of need, with a confutation of some erroneous opinions concerning this point.  
CHAP. VIJ Of the fittest time for evacuation by Phlebotomy, both general and particular, both of election and coaction: as also whether we may let blood during the dog days?  
CHAP. VIIJ Whether in Phlebotomy we are to observe the sign, and several other things pointed out to us by our Ephemerides-masters.  
CHAP. IX. Preparation before Phlebotomy, during bleeding what to be done, and how to be ordered after. Of particular Phlebotomy by leeches. Of scarification and cupping. Of searing, setum, vesicatories, etc.  
CHAP. X. Of Purgation or evacuation of corrupted humours in general.  
CHAP. XJ. Whether we ought to purge or no? what persons are fit to be purged, and able to endure purgations? Whether women with child may safely be purged.  
CHAP. XIJ Of humours to be purged: of their preparation; as also of the body to be purged. Of the quantity or reiteration, or often exhibition in time of need.  
CHAP. XIIJ Of vomits, Glisters, Suppositories, and with which we are to begin when diverse are requried?  
CHAP. XIV. Of the opportune time of purgation, both general and particular, with diverse other things concerning this subject.  
CHAP. XV. Of the ways and passages by which we are to purge: of the forms in which we exhibit Physic; together with the manner of governing the sick during purgation, and means to keep Physic in the stomach, that it cast it not up again.  
CHAP. XUJ. Of sweeting and means to provoke the same: diverse sorts of hydrotickes, or medicines provoking sweat, both external and internal.  
CHAP. XVIJ Of Bathing among the ancients, as also certain ablutions of head, hands and feet. Of artificial Baths general and particular; the right use, the time, preparation, and diverse other considerable circumstances, and how far we observe the customs.  
CHAP. XVIIJ. Of natural Baths or mineral waters. Whether Leap year, called also Bissextile causeth any alteration in these mineral waters, or infringeth the force thereof? and of the originiall and first beginning of this time.  
CHAP. XIX. Of preparation before the use of mineral waters; the right use and virtues of them, their various kinds both in this Island and other countries.  
CHAP. XX. of the excretion by urine, the retention of urine, together with the nature of diuretic remedies, the right use and abuse thereof.  
CHAP. XXJ. Of ordure ●●rfecall excrements, and diverse things in them considerable, this excretion being sometimes too lavish and sometimes deficient.  
CHAP. XXIJ Of spital, spitting or salivation. Of Tobacco and the great abuse thereof in this Kingdom to the great prejudice of the health of the body.  
CHAP. TWENTY-THREE. Of Snot or Snevell. Of rheum falling down upon the lungs and other pectoral parts. Of expuition or expectoration, the great abuse committed in the use of expectorating medicines, and the right use thereof.  
CHAP. XXIV. Of carnal copulation, the right use and abuse thereof. What age and constitution it best befitteth. Some thing concerning the menstruous flax in women.  
CHAP. XXV. Of Sleeping and waking, the benefit and use thereof in sickness and in health. The several sorts of sleep, and what persons may sleep freeliest, and who less.  
CHAP. XXUJ. Of dreams, and that of them there may be made good use in sickness and in health. Of Noctambuli, commonly called Nightwalkers, or such as walk in their sleep, especially in the night-season, together with the reason thereof.  
CHAP. XXVIJ. Of the soul and passions thereof in general.  
CHAP. XXVIIJ. Of lustful love, and what hurt is thereby procured to mankind. Whether any may dye of love. Some thing also concerning jealously.  
CHAP. XXIX. Of amorous or lovepotions, called Philtra. Whether love may be procured by fascination.  
CHAP. XXX. Of fascination by sight, by wordor voice, or yet by spells. Of Imagination, and strange stupendious effects our Paracelsists attribute thereunto, together with the absurdity of the same.  
A digression concerning the weapon-salve, with a confutation of the chief arguments brought for the maintaining thereof.  
CHAP. XXXJ. Of Mandrakes, the nature and virtue thereof, and whether this plan● hath any power to procure love?  
CHAP. XXXIJ. Of immoderate and passionate anger: the hurt thereby procured to the body in sickness and in health, and antidotes against it. In what diseases best, and in what worst; and whether any may dye of anger.  
CHAP. XXXIIJ. Of sorrow, grief and fear; the danger and detriment cometh thereby to the body of man, and how hurtful in sickness and in health. Whether any may dye of Sorrow and Grief.  
CHAP. XXXV. Of Joy and Gladness, and the excess thereof, which may also hurt the body. Whether any may dye of excessive Joy.   
The conclusion of this whole discourse.  

Questions discussed and handled in this Third BOOK.  

1. Whether in the malign, contagious and pestilential Fevers, as likewise in the small Pox and Measles, and in the Jaundize we may safely let blood? Chap. 3.  
2. Whether a woman with child may be let blood or purged? Cap. 5. & 10.  
3. Whether age doth indicate Phlebotomy? and whether this remedy in time of need may not be administered to young children and aged people? Cap. 5.  
4. Whether the party phlebotomized will every year expect the reiteration of the same remedy? Cap. 6.  
5. Whether palpitation of any part of the body doth argue life to be confined to that part, and that a vein being then there opened the party should presently dye, as is by some of the vulgar conceived? Cap. 6.  
6. Whether we may safely purge and bleed during the dog days? Cap. 7.  
7. Whether in Phlebotomy and purging we are to observe the sign with the Moon? Cap. 8. & 14.  
8. Whether Somnus meridianns, or Sleep in the day time be to be allowed of? Cap. 25.  
9 Whether Leap year altereth or infringeth the force of mineral waters for that year. Cap. 18.  
10. Whether any simple by its virtue can procure love? Cap. 29.  
11. Whether love can be procured by fascination or bewitching. ibid.  
12. Whether Fancy or Imagination doth work ad extra, or without its own body upon any external object? Cap. 30.  
13. Whether any may die of love? Cap. 28.  
14. Whether Mandrakes have any power to procure love? Cap. 31.  
15. Whether any may dye of Anger? Cap. 32  
16. Whether one may dye of Sorrow and Grief? Cap. 33.  
17. Whether one may dye of joy and mirth? Cap. 34.      

The Introduction to this WHOLE DISCOURSE; Wherein is detected the lawless intrusion of many ignorant Persons upon the profession of PHYSIC.  
WEll-weighing (kind Reader) and comparing that golden sentence of the sage 
a Ecclesiast. 12, 14.  Solomon, that of writing many books there is no end, and much reading is a weariness to the flesh; with that of the famous 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aph. 1. lib. 1.  Hypocrates, vita brevis, ars longa: the life of man is but short, and Arts and Sciences are long and hard to be attained unto: I thought it always the part of a wise man to apply his study to that which might prove most profitable, either for his own private, or yet for the public. And if ever this was useful, this age wherein we now live requireth this care and circumspection. The multitude of needless and unprofitable pamphlets, 
Multitude of idle and superfluous pamphlets printed.  that I say no worse, we see daily to pester the Printers Presses, in such sort, that it were to be wished there might be some restraint and limitation, and not every man at his pleasure suffered to vent the idle fancies of a self conceited brain; so far many times from doing any good, either in Church or Commonwealth, that they prove rather the causes of a great deal of mischief. Scribimus indocti, doctique poemata passim. But I let pass that which is not in my power to amend, and come to the matter now in hand. Some few years ago, I stepped forth also myself upon the stage to act some part of mine own profession. There I detected and laid open some errors and impostures practised by some ignorant practitioners of physic in that 
* Semioticall part of physic handleth the signs of diseases, as well diagnosticke as prognosticke.  Semioticall part of this profession which treateth of urine. Now Ille ego qui quondam gracili modulatus avena, Carmen, etc. I have now undertaken the handling of an higher task, to wit, that part of the 
¶ 
Therapeuticall part of physic, is that which is conversant about the cure of diseases.  
Diet of the Diseased hath been much neglected by Physicians.   Therapeuticke part of physic, which handleth the diet of the diseased, which of all other parts of physic hath most slightly and slenderly been past over; and that as well by the ancient, as by our modern and late Writers. And since the diet of sound and healthful people hath been handled by a multitude both of ancient and late Writers, both in foreign countries, and here at home amongst ourselves; it is a wonder that the diet of the diseased, who of all others have most need, hath hitherto so far been neglected! Having therefore a long time waited for my elders and better skilled in this business, and perceiving that no man opened his mouth in the behalf of the diseased, I took upon me to say something, rather than to be altogether silent. And so much the more was I animated and encouraged to set upon this subject, in that I saw it so generally neglected, or at least, most grossly abused, which notwithstanding, was so carefully among the ancients observed, as shall hereafter in the sequel of this discourse more plainly appear.  
And daily experience doth plainly prove, that a small error committed, 
A small error in diet much preiudiceth the patient.  either in the due quantity, in the quality, in the time, or any other such circumstance, proveth not a little prejudicial to the patient. And I myself have in my daily practice observed this to be true, that aliments of the best nature and laudable condition, yet taken but at an unseasonable time, as toward the time of the exacerbation of the Fever, called the Paroxysm, and by the vulgar the fit; hath after made the patient confess, that sweet meat had sour sauce. And from hence may be evinced, 
Erroneous practice of the vulgar, especially women in feeding the sick too much.  the erroneous practice of many, of women especially, who think the sick hath never food enough; and for this purpose they never cease to urge them to eat, morning and evening, night and day, all is one, their too too officious love and kindness, having neither rhyme nor reason, as we say, produceth often this contrary effect, that, according to the vulgar saving, They kill their friend with kindness. 
c Jmpura corpora quo magis nutris eo magis laedit, Aph. 8. lib.  That famous Father of Physicians was of a far other mind, affirming, that unclean bodies, the more they were nourished, the more they received: And the same Hypocrates was so punctual in prescribing the exact periods and several circumstances of the diet in acute diseases of his days, that from thence appeareth the exact care was had in those days of the diet of the diseased, as may by diverse places of his writings, appear. The like care had that noble 
d Lib. 3. cap. 5.  Celsus among the Latins, and not unjustly called the Latin Hypocrates, who manifesteth the great care he hd even in this particular point. And this extraordinary care of theirs was the cause they had a certain kind of Physicians among them, whose proper office and employment was, 
Clinici, or bed-Physitians, who attended on the sick.  to assist the sick, observing all that passed about them, having an especial care that the diet prescribed by the chief Physician, were carefully observed, all being afterwards related to him when he came to visit the sick; and these inferior assistant Physicians were for this cause called Clinici, from their office of attending by the sickes' bed; as in the second book of this discourse shall more plainly appear. By the variety of things to be considered, even in the diet of the diseased (which now notwithstanding is accounted a thing of small or no esteem) may appear the great care and circumspection ought to be had in the choice of a Physician with whom thou mayst safely be trust thy most precious and costly jewel, thy life, I mean. And therefore kind Reader, give me leave a little, to say something concerning some erroneous and ignorant practitioners, before I proceed further, they being so dangerous members in a wel-governed commonwealth. Most of those persons are styled by this general name of Empiric, 

Empirics and their kinds.  
What an Empiric is.   which draws its denomination from experience, and is again subdivided into many other branches: as the Empiric properly so called, Women Physicians, Surgeons, ignorant Apothecaries, fugitive Physicians, Mountebanks, Quacksalvers, Epehmerides-masters, and many more of this stamp. Now, an Empiric is nothing else but such a person as undertaketh the practice of this profession by means of some receipts, or traditionary medicines, howsoever, perhaps, sometimes not without a successful event adhibited; and at the first with good advice and counsel prescribed for the solace of the sick: yet now being used by such persons, who are altogether strangers to good education in the liberal Arts & Sciences, and especially unfurnished of that skill and sufficiency required in the practice of this so sacred and sublime profession of Physic; instead of wholesome and laudable medicines, be come now not only dangerous, but often desperate and often the bane of such as use them, howsoever not always for the time so sensibly perceived. This sort of practitioner rejecteth the inquisiton of diseases and remedies according to their causes, natures and qualities agreeable to true reason and understanding; and satisfieth himself with such things as often occur evident and manifest unto sense, and his ordinary experience. And therefore the Empiric erreth, in that he is derived of true method and a rational proceeding according to the rules and principles of art in his practice; without the which he can never be able to manage the diseases of the sick, and to bring them to a hopeful and successful issue, unless now and then by accident, which is never without great danger, as the learned are well able to understand. And 
e Duplex ignorantium medicorum genus: alterum corum qui sola experien●ia nituntur, aiuntque nullius rei naturam ● osse ratione inven●ri. alterum corum qui sibi nomen sapientiae vindicant, & licet parem habeant cum pr●oribus ignorantiam, opinion tamen scientiae sunt aucupati. Sed corum inscitia inde habet initium quod in rationalibus scientiis ●inime fiat exercitati; quae nos rite distinguere & secernere docet cas propositiones quae demonstrandi vim habent, altis quae probabilitatem qu●dem continent, nihil autem veri possunt demonstrare aut invenire, Gal. 1. de diff. Febr.  howsoever among practitioners, some may seem to have attained to some higher pitch of understanding than others, yet because they abuse right reason, they ought not to be enrolled in the rank of right and rational Physicians; and by consequent ought not to be suffered to practise this sublime profession. Now, amongst our ordinary Empirics, we reckon the ordinary Mountebank and Quacksalver, 
Mountebanks, Quack salvers, fugitive Physicians.  or fugitive Physician changing oftener than the Moon, their several seats and habitations, often hanging out their flags and banners, promising indifferently the cure of all diseases. And of this stamp was a certain German, 
History of an impudent Mountebank.  who within these few years set up his briefs in this town, wherein he bragged of a rare water, able to cure all Consumptions whatsoever; and would bring a weak stomach, that before was scarce able to digest any sustenance, within a few days to that vigour and strength, that it should be able to digest a whole shoulder of mutton at a meal. And such another was another of that same nation two or three years before him, who put out so many eyes in Northamptonshire, and other places: 
Another of the same stamp.  and surely, I think they had but a blind understanding that would trust such a traveller. And yet some of the Gentry, who would have taken it in great scorn to be called fools, swallowed down such govions; in this verifying that old saying to be true, Mundus vult decipi: But they paid well for their experience, and I hope it will make some wiser the next time. Some of them again, 
Travelling Empirics.  without any such public show or ostentation, travel to and fro, bragging of great wonders they have done; and if perhaps, they have but once cured, although it may be, but in show, some infected with the Neapolitan French catholic (or how you list to call it) disease, by some Mercuriat inunction or otherwise, this is sufficient to make such an Aesculapius dare to attempt any thing after. Such an ubiquitary Physician was that, who few years ago had almost persuaded a Gentleman of Bedfordshire, then irrecoverably sick of that sort of Consumption, 
History of a runagate Quacksalver.  which Physicians call an ulcer of the lungs, and well known by the judicious artist to be of hard recovery, where there is not wanting the best care and diligence of the most industrious and understanding clear-sighted Physicians; and that even before the disease be radicated and habituated within the body: much more than in the decay of natural vigour and strength, accompanied with an 
f Faciet Hippocraticae est hujusmodi: Nares acutae, ocu●i concavi, ●oliapsa tempora, auriculae frigidae & contractae, auriumque lobi inversi, quin cutis circa frontem dura, tum circumtenta, & arida, colorque totius faciei pallidus, aut e●t niger & tividus, & plumbeus, Hippoci. Prognost. lib. 1. Aph. 3.  hippocratical face, as Physicians commonly call it. Unto this Gentleman then (my presence being at that time solicited for a neighbour Gentlewoman in the same town, not far from Bedford) was I entreated to repair, where upon my first coming, I acquainted his wife and friends there present, with the danger, which threatened no less than death to the patient, whom a neighbouring Parson-Physitian had a long time before had under his cure. Now, a few days before my coming, this fugitive Aesculapius had soothed up both this Gentleman and his friends with a vain hope of a supposed true cure, by means of some consolidating balsams, which this cogging and cozening Quacksalver assured him and his friends would undoubtedly cure his infirmity. The bargain was ten pounds, five in hand (for money must first be fingered) to buy such balsams at London, and the rest at his return. And although here a mean and ordinary understanding, might, as we use to say, smell out a Rat; yet such was the confidence, desire, and hope of health, that if I had not with much ado dissuaded him from this course, whereunto he was likewise persuaded by an Apothecary of his acquaintance, with his life, he had lost his money also. My prediction of his death within a few day's revolution proved too true, as I learned shortly after by relation from a worthy virtuous Lady in Northamptonshire, my patient, and mother to this Gentleman's wife. I instance in this particular, that it may appear how far people are often deluded, and even, as it were, bewitched with these masks and vizards, shows and shadows without any substance, and where there is no less danger than of life itself. But we need not now go far, either into Germany or France to fetch Empirics, 
Empirics abound with us here at home.  they being here every where obvious and at our elbows; and scarce any town or corporation of any note or fame, but there are one, if not more of this sort of counterfeit Physicians: and how many of these supposed Physicians of both sexes lie skouting in corners of the famous City of London, the College there can tell. Amongst these lawless intruders there is one sort that is grown to a saucy and arrogant impudency beyond many others, Surgeons I mean; who from curing of green wounds, outward ulcers and sores, curing of the Pox by sweeting or salivation, 
Surgeons commonly too saucy and bold in practising physic.  by Mercuriat inunctions, and some such other ministerial offices, which Physicians (Surgery being but a ministerial part of physic) for the better discharging of their function, have resigned to certain persons to practise. But it is now so come to pass, that in many places, the servant hath rebelled against the Master, and affirmed all unto himself: as is reported, that sometimes those slaves of Egypt, called Mamalukes, rebelled against the Sultan their Sovereign, and assumed unto themselves the Diadem Royal.  
And whereas the learned Physician, in regard of the extraordinary care and diligence required both in his private study, and assidual pains about his sick patients, 
Surgeons are only deputed for the cure of external infirmities.  be trusted the Surgeon with this external part of physic, reserving unto himself the curing of internal diseases, being of greatest moment and difficulty, and withal reserving unto himself a right of direction and counsel in these external cures: it is now, notwithstanding, so come to pass, that any ignorant apprentize in this profession, if he hath but once besmeared some Neapolitan patient with his Mercuriat ointment, thinks himself suddenly matamorphosed into some famous Physician. And if he hath made a voyage into the Indies, or some other remote region (where, for want of better counsel, those of the company are often cast upon such ordinary advice; their ordinary infirmities notwithstanding, for the most part being the Scorbut and Calenture) he thinks at his return he may be allowed to kill his countrymen: and not with this contented, will not fail to bring up others in the same ignorant impudence. And whereas the learned Physician, if he would wait upon such employments, were as fit, if not fitter than some of themselves to go about such business; yet, for the care he hath of the other, being the more weighty, and where most diligence is required, is willing to relinquish this manual operation: yet is the impudent audacity of many of our Surgeons such, that although they come far short of many points of their own profession; yet are they not ashamed to assume unto themselves the profession and practice of both these parts. De jure, now let the learned judge. Of the better and more ingenious sort of Barber-Surgeons of the famous City of London, and some other places of this Kingdom I speak not, who are so far from this unlawful and lawless practice; that they are both ready and willing to admit of the counsel of the learned Physician, as well for diet, as for other directions tending to the recovery of their patients, even in points of their own particular profession, wherein they might yet seem to challenge to themselves some better right: so far are they from encroaching upon the Physician's freehold, as knowing themselves unfit & unfurnished for so great and weighty an employment. And this is likewise the custom in that famous City in Paris, 
Laudable custom of those places where the Surgeon taketh no great cure of Surgery upon him without the advice and assistance of the Physician.  and many other places of that Kingdom, that a Surgeon (I mean of the best note, not a bold impudent audacious fellow, daring do any thing) seldom or never undertaketh any cure of importance, without the counsel and assistance of one or more learned and skilful Physicians. But in defence of Empirics and ignorant practitioners, there is a seeming strong objection made by the vulgar, always ready to deceive themselves, and applaud their own ignorance; to wit, that often good hap, and a prosperous and successful event doth second and accompany the actions and attempts of the Empiric and ignorant Physician; and therefore (say they) why may we not make use of such persons? As I do not deny that which cannot be concealed from a very ordinary understanding; so do I again deny that this argument taken from issue or event, was ever taken in payment for currant coin, by the judicious and more refined understanding. And although I have already 
g Anatomy of urines lib. 2. cap. 11.  elsewhere made appear the invalidity of this threadbare argument, yet shall it not be impertinent to speak a word or two in this place:  
The Wise 
h Ecclesiast 9.2.  Solomon saith, The like event befalleth the good and the bad; all things come alike (saith he) to all there is one event: to the wicked and to the good, and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner, and he that sweareth, as he that feareth an oath. Even so do we not deny, that the learned and judicious Physician and the ignorant Empiric have often alike success; for under the learned Physician, the patient often recovereth his former health; and the like befalleth the Empiric also. And again, as the patient dieth sometimes under the Empiric, so doth this as truly and really befall the skilful and learned Physician. 
Issue and event is no good argument t● prove a sufficiency in the profession of physic.  And therefore conclude the ignorant and vulgar sort, what difference is there then betwixt the one and the other; at least in regard of their practice? I answer, that all diseases are either curable or incurable. If the disease be curable, and a skilful, able and honest Physician be called; by the good means he useth the blessing of the Almighty accompanying his endeavours, he for the most part recovereth his patient. I say, for the most part, for that sometimes some unexpected accident, as likewise the morosity of the patient, neglect of the assistants in performing their parts, may often occur, 
Difference betwixt the Empirick and the learned Artist.  and so hinder the good success of the Physician's pains and best endeavours, howsoever the disease were not of itself incurable. And sometimes again, some disease, howsoever in itself curable, yet may sometimes be accompanied with such terrible and dangerous accidents and signs, as do usually accompany such as are shortly to be arrested by sergeant death; and yet after the Physician's prognosticke, the patient may unexpectedly recover, as sometimes hath been seen. Now, if our Empiric, or ignorant Physician be called to the former of the two, the patient's strength persisting, and no rub nor let coming in his way, the coast being clear, his remedies, perhaps, not so pertinent, and appropriate for the patient, yet may this sick party recover under his hand, yea, and if he should be yet called to the latter of the two, by the skilful Physician now given over to a desperate Prognosticke, and shall boldly undertake the cure of such a person, promising fair and boldly (as is the common custom of such people) although he administer nothing to the purpose, yea rather, perhaps that which is quite contrary to the right cure (as cometh most commonly to pass, 
An Empiricke or ignorant Physician may sometimes casually and by chance hit upon some cure where a more sufficient and learned Physician may before have past his prognosticke to be past his recovery.  howsoever seldom by watchful eyes observed) and this Patient now unexpectedly (strength and vigour of body, perhaps blowing away all the former fears of evil accidents) contrary to the learned Physician's prognostic recover; will not the vulgar here admire, magnify and extol the casual event of this new Doctor dun, setting him no lower than on the top of the pinnacle of fame's Temple. The other again, how skilful soever in his profession, and able artist, yet shall be traduced by virulent and malignant tongues, and often esteemed a Physician of no account. And yet for all this, neither was the former the honester man, but still an ignorant ass and a dun. Sifueris pridem, remanebis asinus idem. Neither yet is the other the more ignorant or unsufficient, nor will be otherwise accounted of among the learned and better understanding sort. Sometimes again, it may so come to pass that such an ignorant Empiricke may at the first be called to such a patient as we last mentioned, and out of an impudent temereity (howsoever the danger, to a judicious eye may not seem small) without any ground of Art or rule in reason, at random boldly promise the patient speedy recovery, and for this purpose, still after his Empirical manner, administer such medicines as his shallow and ignorant capacity is able to reach unto, and perhaps, at length attain to the height of his hopes: yet shall I still avouch that this is but a casual cure, not proceeding from any skilful sufficiency, or right judgement, and therefore not to be trusted to. And if but an ordinary artist should with a watchful eye diligently and narrowly observe the ordinary proceeding of such an Aesculapius, he should observe him often, where dangers are not so easily espied, and to none but a judicious understanding obvious, to soothe up his deluded patient with the saying of old Agag, 
i 2 Sam. 15.32.  Surely the bitterness of death is past, when notwithstanding this grim sergeant seizes on the prisoner without bail or main price. And I deny not, but often in an ordinary and common disease, accompanied with strength of body without the acquaintance of any troublesome accidents, such a counterfeit, masked Physician may proceed without detection of error; howbeit if any storm of evil accidents arise, 
Ignorance of an unskilful Pilot is not discerned in a calm.  his ignorance is to the more understanding eye easily discovered, howsoever to more vulgar capacities, perhaps, scarcely discernible. As in a calm an ignorant Pilot will make as fair a flourish on the water as a more skilful and understanding; but in a storm is the true sufficiency of the skilful Pilot best discerned. Even so it fareth often with the unskilful practitioner, who in a secure and calm disease, as I may call it, carrieth all fair before him, and howbeit never without failings, easy by the judicious and understanding to be detected; yet are they then to the eye most conspicuous, when dangerous and intricate accidents do appear: whereas the wise and learned Physician proceedeth still in a rational method and manner, making use both of right reason and ordinary experience, and accommodating them to several occasions and circumstances, 
Greatod● betwixt the learned Physician and the Empiricke.  and with the wise man, overseeing the danger, remedieth also all sudden accidents: which the other, not endued with that foreseeing providence, nor skill and ability in his profession, by reason of his want of education in the liberal arts and sciences, especially this of Physic; is neverable in that manner as he ought to effect and bring to pass. Besides, it is yet a thing very considerable into what great danger people do precipitate themselves, who fall into such ignorant Physician's hands, who work thus by hap hazard, and play, as it were, at fast and loose with men's lives. Again sometimes, yea and that very often the learned and judicious Physician is sent for to the patient now irrecoverably sick of some desperate disease, whereof he shortly after dieth. The honest artist here doth his best indevor both by prescription of orderly diet, and such physical means as in his understanding he thinketh fit to oppugn the contumacy of the rebellious disease. But the enemy 
k Quod ● eum trobe quidem curet medicus, merhi magnitudine superetur ager, haec medici culpa non est. Sivero eum rite nos curet, neque morbum agnoscat, a morbo superetur, haec medici culpa est. Hip. lib. de affect.  proveth too strong, and of greater power than all his provision is able to overcome, and the patient at length, by reason of that uncontrollable law of mortality, succumbeth under the burden of fatal necessity. It may be also he was called too late, and withal the nicety and morosity of the patient, the neglect and carelessness of the assistants might prove a great hindrance to the hopeful success of the cure. The ignorant again called unto such a patient, far differing in his manner of proceeding, as not furnished with so good provision; or if furnished, yet falling far short of the former Physician in the dexterity of the right application of the remedies according to the several circumstances in such cases requisite, the patient likewise dieth. Now the event is here the same with the former, the patient at length paying that debt which all the sons of Adam owe. Now who seeth not, that will not shut his eyes that he cannot see in the noontide of the day, the diverse proceeding of them both, howsoever the event and issue be all one. And the honest, learned and diligent Physician deserveth no less commendation when the patient dieth, than when he liveth; his care and pains being then the greater: 
The Germans in danger of death double the Physician's fees.  and for this same cause the Germans in danger of death, having relation to the Physicians extraordinary pains, double his fees. And yet our ordinary sort of people for the most part, if the patient die, conceive the meanlier of the Physician: and which is yet more gross and absurd, they are so far from having that due and high esteem of him, as they ought, that on the contrary they often, howbeit unjustly, impute to him the cause of the patients miscarrying. And this befalleth oftener the skilful and learned Physician, 
Evil events may often befall a skilful & learned Physician, and why.  than the ignorant Empiricke; and that by reason, it may be, they oftener are called to such desperate bargains, as also in regard they are often called to some of their patients whom they already had marred: and yet the vulgars' eyes being able to see no further than the outward event, their common plea being always this, like the Cuckoo's song, he helped me and such a one, not being in the mean time able to discern what hurt these ill prepared medicines, exhibited often without due consideration of quantity, quality, order and other considerable circumstances, produce in the body of man; howsoever perhaps, at first, seldom observed. And if one of these should even exhibit to any a deadly poison with an intent to kill, and the party should, notwithstanding unexpectedly recover, the vulgar would I think, little less than deify such a malicious wicked person. 

History of a woman who cured her sweet hart thinking to have killed him  
Galen 2. the simple. medic facul.   We read in Galen of a woman who weary of her husband's company being a leper, and carrying a better affection to an other fellow, espying one day a fit occasion offered by means of a viper drowned in a vessel of wine, gave her leprous husband some of this wine to drink; which having thus▪ for certain days continued, she found it produce an effect quite contrary to her former expectation, her husband thereby recovering his former health. Now I pray thee what sufficiency or skill was there in this wicked woman? And yet behold here a more than ordinary manifest cure. The same Author maketh yet mention of another Leper cured after the same manner in the Harvest time, 
Another of a leper casually cured. Ib. idem  and that by drinking wine wherein a viper had been drowned (this verimine much delighting in this liquor) and by the reapers in commiseration of his miserable and wretched estate exhibited to him with a full intention to put a period to his miserable languishing life. Now what skill or understanding was here in this administration? And yet, according to the vulgars' rule taken from event, these reapers ought to have been magnified for rare and skilful Physicians. By the like casualties have often strange and stupendious effects been produced, and yet from a malicious intent in the author of the cure: as some by breaking of their heads, there following an immoderate effluxe of blood, have by their no less intending enemy been cured of inveterate headaches, resisting and frustrating the most generous and noble remedies of the most famous Physicians. A late writer maketh mention of one, who beating his brain against a wall, was immediately, by means of an excessive effluxe of blood, cured of an inveterate headache. It is recorded that in that famous pestilential 
l Schenck. observat. medic. lib. 1. pag. 54. ex Bernch. Dessen. Cronemb. defen. vet. med. adversus Paracel. ca 4. , sweeting sickness, until the right cure was known, by keeping the sick in a mean, neither too hot, nor too cold, many by reason of immoderate sweeting, miscarried. And yet 
m 
Jdem obser. lib. 6 de sudore Angl. ex Epist. Simonis Riquini de febre sudator, ad generof Com. Herma. de Nucnare.  
History of a young fellow taking an indefinite quantity of sneezing powder for the ague.   a certain young fellow contemning the ordinary cure, when he felt himself surprised with this Fever, crept into a hot oven after the bread was drawn out, where having for a pretty space sweat liberally, at length came out very weak and feeble, as the manner was with such as recovered of such a disease; and the bread that was next baked in that oven retained still an evil smell of that stinking sweat. Now who desireth to make trial of such desperate Empirical proceedings, let him stand to the peril that will fall thereon. This same last Spring a young fellow being ceized of a tertian, asked counsel of a woman of good account, what he might use to rid him of this ague: she wished him to put some sneezing powder within some figs and apply them to his wrists. The simple fellow supposed they were more operative inwardly taken, than applied without, and therefore eats them up powder and all, and being abroad, feeling himself after somewhat sick (as well he might) sat down upon the ground, and cast up and voided downwards such a quantity of corrupt matter, that he thought he had been now at the last cast: And yet without either curious keeping within his warm chamber, or yet warm posset-drinke, he both recovered this casting-fit, and with all was quite freed from this Fever. If any be desirous to save charges, let them try such desperate conclusions. It were easy for me to instance in a multitude of the like examples in diverse diseases, but that I should then prove too tedious, and my discourse too prolix. It is then apparent how absurd and unreasonable a thing it is to judge of the sufficiency of a physician by bare issue and event. And this may yet more plainly appear by a comparison taken from the wars.  
Those who valiantly defend any besieged town●or for't, but overmatched with a potent enemy, are at the last compelled to yield to the stronger power; yet still doing their best endeavour to defend the place wherewith they were betrusted: deserve no less commendation than others who have at length been relieved, and so at length freed the place besieged. Those few forces who in that memorable siege, of Ostend, so manfully defended that place for the space of three years, although at length overmatched by the power of a potent King of Spain, supplied by his Indian Ophir; deserved no less, if not more, commendation, than that late deceased Prince of Orange's commanders, besieged within that famous Bergenop Zoome, who maintained that siege in despite of all the Spanish King's forces, until that manly Mansfield, and brave Branswicke purchased the besieged their former liberty. 
Valour of those who so long held out in that last memorable siege of Rochel.  Neither were those generous & valiant soldiers who in that last and memorable siege of Rochel, defended that place so long as they were able to subsist, worthy of less commendation, notwithstanding their yielding at length, being now overmatched by the power of a puissant King of France, and all foreign succour failing; than the 
n See joan de Serres his French history in the reign of Charles the 9  inhabitants of the same town diverse years ago, besieged then in like manner by a mighty King of France, yet at length set at liberty by means of the Polonian Ambassadors arrival, and the election of the King's brother to the Polonian crown. But if a whitelivered, or freshwater soldier, as we use to say, and unskilful in the managing of martial matters, ignorant how to defend the place, & careless in repelling the enemy's assaults, etc. If such a one, I say, surrender the place, especially if it shall appear that there was no want of men, munition and victuals, whereof we suppose the former unfurnished: this Captain is so far from deserving commendation, that if he have to deal with an understanding General, it may endanger his best joint. And even thus standeth the case betwixt the learned Physician and the Empirical practitioner. 
Objection.  But some here object, that the most judicious and learned Physician sometime faileth, and is mistaken in his judgement, and so may err as well as another. 
Answer.  I answer indeed, that not to err at all, is a prerogative only proper to the great King of Kings, and never communicated to any of the sons of sinful Adam. Now, the learned and judicious artist erreth but seldom, not grossly, ordinarily, nor easily; but frameth all his actions according to the square and rule of right reason: whereas the ignorant unskilful Empiric Physician erreth ordinarily and usually, not being able to square his actions according to the former rule: And therefore no wiseman that hath his eyes in his head but may easily perceive the great odds betwixt these two. Besides, the vulgar often, yea, 
The vulgar no competent judges of the Physician's errors.  for the most part, judge amiss of the Physicians best actions, accounting them often erroneous, where to a rectified and well refined understanding there is not the least seeming show of error. Again, where the ignorant erreth most grossly, then is he often thought of them to be most free therefrom; so that by the vulgars' verdict the judicious and learned Physician is often condemned, and the ignorant acquit. But long to insist upon these and diverse other sorts of such ignorant and unwarranted Physicians; 

Apothecary's here in the country take upon them ordinarily to practise physic, and what they do in the City, Physicians know best.  
Women injuriously usurp upon the Physicians calling.  
They often whisper about the patient, and suggest needless fears unto the sick.   as Apothecaries, Practisers by spells, Ephemerideses masters, Wizards, figure-flingers, and the like forbidden trash, is not my purpose in this place: but because the female sex also hath proved too pragmatical and practical, we will consider whether their action be warrantable, and say something also concerning this point.  
Women than not only assume unto themselves a lawless liberty to prescribe diet for the diseased, and whispering about the sick, traduce the laudable actions of the most honest, able and learned Artist, suggesting often idle and needless fears into the weak and feeble fancies of the sick (apt enough often of themselves, by reason of weakness both of body and mind, to entertain such needless fears) and controlling at their pleasures (satis pro imperio) the prescriptions of the most learned Physicians, howsoever backed both by sound reasons, and by the manifold experience of many hundreds of years: but also against modesty and decency befitting that sex; 
Women altogether unfurnished with skill requisite in a practitioner of Physic, and therefore unfit to practise.  as also against good order and against the laws of God and man, being altogether unfit for so weighty an employment, and with the neglect of that place and calling whereunto by their Maker they were ordained like busy bodies intrude upon so sublime a profession, in administering physic to the sick, and to others by way of prevention: the which how dangerous and pernicious it is, there being no less danger than of the loss of so noble a creature, who carrieth engraven the stamp of the image of his great and glorious Creator, I leave to the judgement of the judicious understanding Reader. But how should they ever attain to this skill and sufficiency, as hatn been already proved to be true in other Empirics? 
o Nostrates sine analogismo, & experientia remedia observant: quia immò si legerimus Aristot. plane videbimu●, illos non percipere quid significet experimentum. Aristot. 2. post et cap ult. et 2 Metaphys. Vbi docet. quemodo sia● experimentum, habe● haec verba: Ex sensu fi● memoria; ex multip mem●●●s fit experimentum: multae namque memorie numero experientia una est; ex qua demde universale in anima fit. Empirici, dum vident po●t exhibitunt medicamentum aegrum sublevari, illico putant de illo factum experimentum, quod ab experimenti definitione est omnino alienum: aperte nos docet Philosophus, experimentum neque ab unica sensatione, neque a multis; neque ab unica memoria, sed a multis, & iteratis memorijs fieri: quare tautum abest ut medicamentum post quod vident aegrum bis, vel t●r, sublevari, dicetur experimentum, ut neque memoria, neque sensati. bona de illo dici possit: et ratio est, quia ut plurimum Empirici decipiuntur circa sensationem: Putant enim sanationem ab hausto medicamento pendere, quando a natura, viribus optimis praedita, prodit. Prima causa, cur experimentum, Empiricorum sit fallax, est, quia putant ex re semel visa, colligi posse experimentum, quod Aristoteli, ut diximus, adversatur. Secunda, quia ●circa res sensibiles decipiuntur: causa erroris est quia in quolibet aegrotante variae sunt &. diversae conditiones, naturae, & affectuum idea, & quaelibet potest variare medendi medum: hasque varietates rerum, cum Empiriet non consulant, nunquam ab experimentis s●iunt remedia haurire. Quae ig●cur ●ausant varietates; sunt natura aegrotantis, alas tempus, anni, regio, praesens constitutio, tobur, habitus, confuciudo. s●●letum exercitium, m●rbus, causa, locus, symptomata, morbi similes, mos, motus, repletio, figurae partium, pulsuum motus, onimi mores▪ fuvantia & laedentia: fine distincto harum conditionum examine nanquam observabimus experimentum, illae enim variam, & d●versam naturam agentis & patientis patefaciunt. Sanctorius Sanctorius meth. vitand. errorum in Analog. & experim perquir. lib. 2. cap. 5.  I know the common threadbare objection that they have many times attained to the knowledge of some Probatum est, or medicine experimentally tried upon some one or other individual body, and that most commonly casually, or hab nab as we say, as the blind man throw▪ his staff, and even in this where they think have experience, they are commonly deceived, and neither they nor our ordinary Empirics can tell what is the true nature thereof. Now the true nature of any experiment to make it such a one, is not sufficiently proved by this, that after once or twice trial thereof there hath ensued some seeming good effect: for this is but a mere Paralogism, ascribing often that effect to such a cause, which was not the true cause thereof; they often erring, because they are oftentimes deceived in things even subject to their outward senses; the cause of their erring proceeding from this, that in several sick persons there are diverse and various conditions, natures, affections, &c: and each of these may alter and vary the manner of curing: and therefore since neither women nor yet any other sort of Empirics do ordinarily observe, neither are they therefore ever able to derive their remedies from true experience. Now the causes of these varieties are, the particular constitutions of the party Diseased, the age, time of the year, the country wherein one liveth, the present temper of the time, strength of the sick, custom, former exercise, the disease itself, the cause, the part affected, the symptoms, like diseases, the manner, motion, repletion, the structure of the parts, the motion of the pulse, the manners or condition of the sick, things helping or hindering, without the distinct knowledge of which conditions we can never attain to any true experiment, concerning which we shall hereafter have occasion to discourse more copivosly. And a medicine may at one particular time fit some one, and not another, although ceized with the same disease, and so in all these particular circumstances might be easily proved, all occasioned by reason of the variety of such considerable circumstances. And therefore the very same medicine which once might have produced a good and laudable effect, may again at an other time, even in one and the same individual body, at some other time fail of this effect, the state of the body upon diverse occasions, altering, and diverse circumstances often inducing the skilful Physician to betake himself to some other more appropriate remedy, or else to add or detract from his former prescription, according as in his discretion he seeth indicated by these aforementioned circumstances in such a case required. And from hence is also detected and evinced the error of some; who having at sometimes used the counsel of some understanding Physician for some preventing Physic, this same Physician afterwards either absent or perhaps dead, and it may be neither, yet often either by ignorance, a sordid tenacity, or both, procure the same medicines again by the Apothecary to be prepared according to the former prescription, without either addition or detraction of the former ingredients, little considering the alteration of the body, which might according to new occurrents demand new counsel. But to return to our Women again, some of this sex thinking to mend the matter well, answer thus for themselves, that if they do no good, yet at least they do no harm. I answer, that even in not doing good, or administering that which in probability with God's blessing was like to have done good, they do evil: for in that they are unfurnished of that sufficiency of administering such fit and generous remedies as are likely to eradicate and root out the disease, they commonly trifle away the time, and lose that golden time and opportunity in doing good in dangerous and acute diseases, which once being lost can never again be recalled and recovered.  Ante capillata, post est occasio calva. 
What inevitable danger the neglect or protracting of fit and opportune time of Phlebotomy in a burning Fever, a Squinancy, or Pleurisy, or some such dangerous, acute disease doth often produce, I wish it did not by woeful and daily experience too evidently appear. There lived of late years here in Northamptonshire one of these Women-physitians, and much sought unto not only by those of ordinary education, 
History of a woman-Physitian living here lately in Northamptonshire.  but even also by some of better breeding (I can but pity their simplicity and ignorance) who would not fail to prescribe directions against any most desperate and inveterate disease: and yet was altogether averse from Phlebotomy, vomits, or any generous remedy, were the disease never so violent and acute; her chief purge being a little Manna, a certain diet-bread composed of several cordial ingredients, without any due proportion of quantity: and this diet-bread she used indifferently in all consumptions and weaknesses of whatsoever kind. A vesicatory or blistering medicine composed of Cantharideses she used much, and applied the same to diverse parts of the body, according as her she-skill could direct her, which was one of her master medicines, and with her supplied the place of Phlebotomy and other generous evacuations. The various and evil favoured effects this Pettie-coat Physician produced in diverse bodies by these blisterings would spend me much time, 
Particular remedies must follow after general,  and be too tedious to the Reader. Howsoever the learned Physician is not ignorant that such particular remedies are not ordinarily used before general evacuations have proceeded. Many, no question, consulted with this she-oracle, whose diseases were not dangerous or deadly, who afterwards recovering (which might as well, if not better have been without the use of her means) would not fail to magnify her supposed skill. 
Consumptions, especially already radicated not easily cured.  But as for true radicated Consumptions, (which she would ordinarily undertake to cure) she was far from curing any such, as not being able to dive into the depth of the true causes, and by consequent, must needs be ignorant of the true cure. And this being a task which often poseth the most skilful Artist in his profession, what then should we expect from such a she-Physitian? And since she neglected more noble and generous remedies, when there was anything to be done in dangerous and acute diseases, if nature were not of itself able to grapple with the disease, and expel the enemy out of his strong hold, the patient was forced to succumb under the burden, and in all probability pay his fatal debt before he otherwise needed, if he had made choice of a judicious and understanding physician. But what do I insist upon their practising of Physic, a thing of a sublime nature, when even in the matter of the diet of the diseased, yet thought by them a thing of very small importance, they are altogether ignorant? And that this is not my complaint alone, may plainly by that which a learned 
p joubert des erreurs populaires party seconde cha. 6. du regine des seures.  French Physician complaineth of that sex in that place where he than lived. I discover (saith he) three notable abuses committed by the importunity of women: first in tormenting the sick with abstinency from drink, be their necessity never so great, in forcing them to eat far beyond the strength of their weak and tender stomaches, and in covering them with too many clothes. This is the ordinary custom of the vulgar and common sort in governing the sick: but above all others, women pass the bounds of mediocrity, and proceed to an excess insupportable, and are far more insupportable to the sick than any other sort of people. And this proceedeth from a natural inclination and condition proper to that sex to exceed the bounds of mediocrity, and in all their actions and affections to exceed more than men. And therefore if they 
* Aut te ardenter amat, aut te capitaliter ●dit. Mantuan.  love, it is the highest degree, and their hatred needs no addition or intention. If they be given to avarice, it is the superlative degree, if given to lavish expenses, there is no measure in their prodigality. In amiable, sweet and lovely deportment who can compare with them: as likewise in their choler and despite, in their brawling and scolding fits, let me choose rather with the wise man to dwell on the house top than live with such a Xantippe. And the like excess we find also in their carriage about the sick: for if we ordain a warm bath for the sick, they will be sure to make it scalding hot. 
* Aut te ardenter amat, aut te capitaliter ●dit. Mantuan.  And whereas our meaning is, that it should temperately warm, their opinion is that if warmth be good, than the warmer it is, the better it must needs be; and it would seem in very truth they provided it to scald pigs in. If we forbid the sick excessive drinking, if women be the attendants, the Patient shall almost dye athirst. Give a charge that the sick be duly nourished, thou shalt be sure they shall be crammed like fat capons: Give a charge to cover them well, and be sure they shall be almost stifled. And thus almost in every thing do they exceed our prescriptions, inclining always to the extremes, and cannot by any means keep within compass. 
q L'afferme que la complexion des Personnes quise changent Promptement & soudain passene d'vne extremity al'autre, est simple, pure, & nette●●r see contramure 〈…〉 & 〈…〉 & 〈…〉 d'vne 〈◊〉 tant ●estice, 〈◊〉 & 〈◊〉 te●m●ign●e de 〈◊〉 mo●lisse, tendreur, b●aute & del●atesse) qu●elles on't gra●●e promptitude, & excedent les hommes tant en sudden apprehension, qu● ensuperlative affection Parquoy elles ont mo●ns a'arre● en leurs propos & deliberations, raison de la mobilite, qui proceed d'vne legerete saivant la pare simplic●te, de laquelle ausse est a●u●le ci●l, par de●us ious les autros corpse. Auss●●a vitesse de l●ur entendement a comprendre toutes diss●●●tes, & 〈◊〉 resondre, est 〈◊〉, que les hommes n●y pesent adventr. Et pour tant en mesprise leur response, si elle est praemediteet & dit-on qu●d saint prendre le premier conse it d'vne femme, avaunt qu'elle y ait pense, etc. Et un peu anparavant. Car ces affections extremes ne procedent que d'vn esprit subtle penetrant & habile, nebasse dans un corpse mol, delicate, & bien purify ', etc. Le mesme Ioubert au lain preallegue '.  But let none here mistake my meaning, as though I had a purpose to inveigh against womankind, as some make it their recreation and delight too, to show their wits (as they suppose) in inveighing against women: nay far be it from me, being in a double relation beholden to this sex; my purpose only is here to reprove their errors, whereof all are not guilty, and for this cause come not under this censure, and to such I have nothing to say. And even touching this instability and inclination to extremes, I am so far from laying thereby any aspersion upon this noble sex, that with mine Author I account it for their high praise and commendation. For these extreme affections proceed from a subtle, nimble and able wit and understanding, set and fastened in a soft, tender and well refined body. And as we esteem that water to be good which is speedily warm, and again in as short a time cold; even so we may account the complexion of such persons as are subject to sudden changes and alterations, and suddenly pass from one extreme to another, is most simple and pure; for the contrary proceedeth from a lumpish ponderosity and thickness of the matter, which procureth this contumacious immobility. Women therefore, it seemeth, are composed of this pure, refined, soft substance, which is the cause that they are often so quick and apprehensive, that therein, as also in their superlative affection, they commonly surpass men. And hence have we this common Phrase, that if a woman look but on her apronstrings, she will find out a shift. And for this same cause it is held, that a woman's first answer is commonly the best, and that if she study longer, it will still be the worse. But lest I should make women too proud, I wish them to consider that the most subtle and refined wits are not always most useful in a state or commonwealth, as is reported of 
r Plutarch. in eius una History of women's contradiction and controlling the Physician's prescriptions far out of purpose.  Alcibiades, of this unstable and quicke-stirring spirit: and the like opinion is holden of the Florentines at this day; and it is no more trivial true, omne nimium vertitur in vitium. And therefore my counsel is to women, especially such as partake most of this subtle, mercuriat metal, to keep within the cancels and compass of right reason: and I wish them not to think so well of their own wits, as to meddle with matters far above their reach, and too sublime for their apprehensions, and to keep within the compass of their own callings, not to prove busy-bodies, smatterers, going from house to house, and controlling the learned Artist in his own profession, nor his prescriptions for the sick, the reason whereof they are not at all able to comprehend. The year 1629. a young woman of this Town of Northampton, under thirty, a married woman, and then giving suck, participating most of a sanguine complexion, had for diverse days been much molested with a great distemper of heat, accompanied with exceeding great pains in her back and other parts, together with some other accidents. My counsel being craved, I told both her husband and herself, I doubted Phlebotomy would prove her best and speediest remedy, on the which, notwithstanding at that time, for certain reasons I would not adventure, only for the present with prescription of appropriate diet appointed with all some such things as might then safely by her be admitted. But her accidents still rather increasing than decreasing, and sleep now forsaking her, I reiterated my former advice concerning Phlebotomy, which neglected might endanger her life. This being heard by some of her neighbours and friends, with great earnestness dissuaded her from this course. But the young woman herself, her husband, father and mother, were willing to follow my directions: which being accordingly put in execution, she was immediately freed from all her former accidents, as, blessed be God, she hath been ever since that time. And whereas it was by some of her neighbours and friends feared, that this might prove a means to dry up her milk, it proved far otherwise, being afterwards better furnished therewith than before: and good reason; her great distempering heat, together with the want of rest, and appetite to her ordinary sustenance, must needs dry the spring of this so laudable and necessary a nourishment; whereas this seasonable Phlebotomy, by removing these rubs, did, accidentally, increase the same. I instance in this one particular and recent example among many, to make it appear what wrong and injury is often offered both to the Patient and Physician by this pragmatical controlling of some of this sex; who being now warned, I hope, will grow wiser, and let the Physician use his discretion in ordering and curing his patients; as he meddleth not with the businesses of their callings, leaving them to their own liberty. My purpose is not here to speak against the charity of some noble personages of this sex, ready both with their pains and purses, to supply the wants of the poor and needy, unfurnished both of such means and money; provided always, they do not exceed the limits in venturing upon things far surpassing their reach: and although they are endowed with some privileges and prerogatives above vulgar worth: yet I wish them still to consider their sex, and that they are far from that sufficiency in this physical profession, as to be admitted to sit upon life and death. And now by the way, before I finish this point, concerning Women-physitians, I cannot pass by the great charity, and bountiful libreality of a Noble and virtuous Lady, living lately in this town of Northampton 
s My Lady Farmer, widow to that noble Knight, St. George Farmer of Cason by Toceter in Northamptonshire.  a constant good housekeeper, and great reliever of the necessities of the poor: and so charitable to all true objects of pity, that not only would she send them food to feed them; but supply them also with her best cordials, or other physical drugs in her possession (wherewith she had always her closet well furnished) as should be advised by wise and learned counsel: and yet, herself never venturing on such things as might endanger any. And to poor women in labour she neither spared her pains nor her purse; and would not disdain in that necessity freely and of her own accord to visit the meanest and poorest cottages. As for her charity to poor widows, orphans and others, the memory thereof is so recent, and now in this penurious time so much miss, that I need not now to dwell upon it. And therefore well might it be said of her; 
t job 29.13. V. 31.16, 17, etc.  The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy. ᵘ If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsels myself alone, and the fatherless have not eaten thereof, etc. This were a far more laudable course of life for our great Ladies and gentlewomen to lead; than to hunt after every new guise and fantastical fashion, spending their means in the City; and after what manner, of some I am ashamed to particularise; and being a more proper theme for the Pulpit or pen of some worthy Divine, I therefore leave it to them, and proceed to my purpose.  

Another sort of intruders upon the profession of Physic as dangerous, if not more than the former.  Now besides all these former offenders, there is yet another sort of practitioners as pernicious and dangerous, if not more than the former. All these former offenders, howsoever they be dangerous and pernicious pests in a commonwealth; yet are they often easily espied, and taken notice of, especially by a mean and ordinary judicious understanding, howsoever the simpler sort be often taken in their snares: but these other of whom we are now to speak, do often deceive some more refined understandings. And this cometh to pass by reason of a certain vizard or show of some learning; and yet not able by maturity and ability of understandings to perform by practical operation, that whereof in show they make profession. And therefore such novices as have perhaps attained to some few scraps of Latin in the Grammar-school; and perhaps proceeded yet further, to reside some space at the University; and afterwards by reading some Physic books, take themselves to be sufficiently furnished for the performance of so great a task, without either instruction or manuduction of able masters skilled in that profession, come here to be reproved. And howsoever an otherwise able and industrious scholar may have attained to the highest degree the University could afford him, in an other faculty, yet from hence to evince a sufficiency in the faculty of Physic were such a non sequitur, as might justly be hissed out of the schools. But my purpose is chiefly to speak in this place of a sort of people, 
The difficulty of the practice of this profession might justly deter such as are engaged in another great calling from the practice thereof.  who by dividing themselves into two professions defraud both of their due attendance. My meaning is of such Ministers, who beside that weighty calling to the cure of souls wherewith they are betrusted, not without the neglect thereof, do wrongfully and injuriously, both contrary to the Law of God and man, intrude upon another weighty profession, This their lawless and unlimited expatiation and pragmatical intrusion, doth justly challenge a vindication from so great a wrong and injury offered to this Art, and the professors of the same. And although this injury hath heretofore, both out of the pulpit, and by the pen of the learned been spoken against; and myself also gave a touch thereof in the preface to my former Tractat; yet hath all this as yet produced no reformation. And therefore courteous Reader, with thy good leave and patience, let me a little expatiat into this field, to show the offenders, the heinousness of their fault; and let no man marvel if I be a little large on this point, this kind of practitioners now so abounding in every corner of this kingdom. And that I wrong them not to enter the lists with advantageous weapons, I shall make choice of such as they cannot justly except against: and therefore all my proofs shall be taken out of the oracles and aphorisms of the old and new Testament; out of the ancient counsels and constitutions of the canon-law; adding thereunto a word or two out of the municipal laws and constitutions of this kingdom. It would seem that the difficulty of the practising of this profession of Physic, the multiplicity of knowledge thereunto required, together with the assiduity and diligence in the practice thereof, required the Physician's presence with his patient, his necessary attendance being often even then required for the cure of the body, when master Parson should be curing and converting souls in the Church assembly. And it would seem that an honest, conscionable Divine, in regard of the weight of his own calling, might find work enough without any such expatiation and intrusion upon another calling, requiring so much pains, 
The Physician's presence (if it can possibly be obtained) with his patient were requisite.  diligence and assiduity in the practice thereof. Besides, that this is no small encouragement for ignorant and idle drones to tread in the same paths. Now that amongst the ancient people of the jews these two professions were not practised by one, but had several and distinct professors, I think no man of a mean understanding will deny, and therefore may save a labour in proving it. And that 
a Exod. 40.13, etc. Levit. 8.1, 2, etc.  Priests and Levites were commanded to wait and attend upon the service of the Tabernacle first, and afterwards of the Temple, I read in the old Testament; but concerning the practice of Physic not one word. The Prophets are all commanded to proclaim their Master's message to that stubborn and stiffnecked people of the jews, which was the whole subject of their Sermon. And as concerning their extraordinary and miraculous gift of healing; as likewise of our blessed Saviour and his Apostles practise, I think no man will maintain that Practice to be any proof to maintain this lawless intrusion. In the new Testament the holy Apostles were commanded to preach the Gospel to all nations, baptising them, etc. And they are also commanded, I confess, to heal their infirmities: the first of which was by unavoidable dependency for ever annexed to the Ministerial function, the latter being temporary, and tied only to those times of the infancy of the Church: howsoever our Romanists would still seem to maintain an apish imitation of Apostolical antiquity in their anointing oil, the absurdity whereof, together with their different practice, quite contrary to their pretext, from a very mean and ordinary understanding can hardly be concealed, and therefore, as not pertaining to our purpose, and being likewise largely, by our learned Divines confuted, I here leave. The holy Apostle Paul giveth a strict charge to his scholar Timothy to wait on his ministerial function, after he had set down as well the duty required of such as enter into that profession, as the excellency and eminency of the calling itself. 
* Tim. 4.13, 14, 15, 16.  Give attendance to reading, to exhortation, to Doctrine. Neglect not the gift that is in thee, which was given thee by Prophecy, with laying on of the hands of the Presbytery. Meditate upon these things, give thyself wholly to them, that thy profiting may appear unto all. Take heed unto thyself, and unto the doctrine, continue in them: for in so doing thou shalt both save thyself and them that hear thee. Again the same Apostle, and in the same Epistle. 
z 1 Tim. 3.21.  I charge thee before GOD, and the Lord jesus Christ, and the elect Angels, that thou observe these things. And again in another place. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. Now than it plainly appeareth, that Timothy must not be entangled with the affairs of this life; but wholly attend upon his ministry. And what was Timothy? That he was a Bishop cannot be denied: and some would have him a Bishop with authority over others; as may be seen in a 
* Dr. Downame B. of Derry in a Sermon preached at the consecration of the B. of Bath and Wells.  late Writer; where this is none of his meanest arguments for the defence of the Hierarchy; which controversy, I have not here any purpose to meddle with. But let the case stand as it will, of this I am sure, the best Divines do not doubt, but that these aforenamed places do concern every Minister of the Word. And if it were proved he were a Prelate, (as some would have him) the argument is then the stronger on our side: for if Bishops themselves be thus tied to such attendance, how shall other ministers, whether Parsons or Vicars, be freed from this commandment? But hear yet again the same Apostle confirm his former charge. 
a 2 Timoth. 3.1.2.  I charge thee before God, and the Lord jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, preach the Word; be instant in season, and out of season; reprove, rebuke, exhort, with all long-suffering and doctrine. The words are plain enough, and need no comment to clear the meaning of this place. 
b Luk. 12.14.  Our blessed Lord and Saviour, although entreated, yet would not meddle with dividing of inheritances; so far was he from countenancing this encroaching upon other men's callings. And in his last Will and Testament, before his Ascension, what was it he gave so strictly in charge to Peter, and consequently to the rest of the Apostles? was it not even this, 
c john 21.15, etc.  Pasce oves meas, feed my sheep, three several times repeated? And here was the whole sum of the ministers duty comprehended, and briefly epitomised; of meddling with Physic not one word. And although those places already alleged might suffice, yet shall it not be impertinent, to add yet another place out of the same Apostle; where giving a charge to the Corinthians, and by consequence directions with a charge to all other Christians to the end of the world concerning callings, hath these words. 
d 2 Cor. 7.20, 24.  Let every man abide in the same calling wherein he was called. And a little after, the better to imprint it in their memories, repeateth the same the second time. And the phrase is to be observed that it is of a calling in the singular number, not callings in the plural. A man must therefore carefully keep within compass of his calling, and not rashly rush upon another man's profession. And beside, as there ought not to be a remissness in any calling, be it never so mean, so ought there especially to be a redoubled diligence in this weightiest of all other callings. 
e Proverb. 22 2●.  Seest thou a man diligent in his affairs, this man shall stand before Kings, he shall not stand before mean men, saith the wise Solomon. Again, 
f jerem 49.10.  Cursed be he that doth the work of the Lord negligently, saith the Prophet jeremy. And the Apostle Paul 
g Rom. 12.6, 7.  willeth every man to wait upon his own office, and not on another man's. Ministers must wait on the Ministry, etc. 
h 1 Thessal. 4.11.  Let every man meddle with his busienesse with quietness. But it may be some, and that not without cause, may demand of me, whether one may not in some cases enjoy two callings at once? To this I cannot better answer, than in the words of that worthy and reverend Divine Master Perkins, in these words; 
i 
In what cases one may profess two callings at once.  
Perkins in his treatise of callings.   Men may not enter upon two distinct callings at once, and that in three cases: First, if God have disjoined these two callings by his Word and Commandment. Secondly, if the practice of the one hinder the practice of the other. Thirdly, if the combining of them together hinder the common good. On these grounds our Saviour Christ being the Doctor of the Church, refused to be a 
k Luk. 12.14.  judge of inheritance betwixt the two brethren. And hereupon the Apostles being to perform the duties of their own callings, refused to perform the 
l Acts 6.2.  office of Deacons. Thus far Perkins. Now that preaching of the Word with the dependences of the same, and the practising of Physic are in the Word of God distinct and several callings, may easily, by that which hath been said already, appear. And in the second place, that the practice of the one hindereth the performance of the other as it ought; those that well weigh the weight of both callings, their several subjects, large extents pains and labour to be employed about either of them, must needs confess, that whosoever will conscionably perform his ministerial function as he ought and is fitting, shall therein find employment enough without meddling with other matters: neither ought that man to be trusted with the cure of the body, who maketh so small account thereof, that he maketh it not worth the busying of himself wholly about it. Now in the third place, that the exercising of both professions by one man is prejudicial to the common good, may also from hence appear; in that it confoundeth two so weighty distinct callings, engrossing both into one man's hand, whereby he is hindered to perform the duties of either as he ought: each of them, sometimes, demanding his personal presence at one and the sametime, which without hurt to the public and prejudice to many private persons, cannot be omitted. And again, in depriving him who is set apart for the profession of Physic, and whose proper calling it is, of his due reward, do they not, as much as in them lieth, deprive the public of so great a good? And therefore this in famous bigamy cannot choose but be pernicious both to the soul and body. The eminency of their place and calling, as being set, not 
m Math. 3.15.  under a bushel, but on a candlestick to give light to the whole house, doth not a little aggravate their offence, as likewise that the injury is not done to a few, but to a many. 
n Isay 5●. 1.  Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions (saith the noble Prophet) and the house of jacob their sins. And the Apostle Paul in his farewell Sermon to the Ephesians assembled at Miletus, professeth that he was free from their blood. And what was the reason? 
o Ephes. 4.18.  For I have not shunned to declare unto you all the counsel of God. If these men were as careful and painful in their callings as was this holy man, they would not be so pragmatical in other men's matters. Is not such men's negligence a great means of nourishing Popery in d●●●ers parts of this kingdom? And howsoever our Romanists call ignorance the mother of devotion, yet am I sure, it is the cause of damnation. They know indeed the ignorant is apt to receive any stamp or impression, and by consequence most pliable to their superstitions, whereby the ignorant are most easily ensnared: whereas knowledge would discover their vanities.  
But let us now see whether the canon-law will not allow and countenance such lawless intrusion upon other professions. So far is it from giving way to any such disorder, that it will not so much as give leave to the Clergy to go and hear the lectures either of law or physic. 
p Religiosi professi exeunte● ad audiendas leges, vel physicam, nisi infra duos mense● ad claustrum redierint, excommunicati sint, & in nulla causa patrocinari possant; & in choro, & capitu●o caet●ris erunt ultimi, & sine dispensatione Papa non promoventur. Chap. 1. Non magnopere antiquus hostis invidia, etc. Et infra. Indenimirum est quod in Angelum lucis se more so●to transfigurans, sub obtentu languentium fratrum consulend. corporibus, & Ecclesiastica negotia fideliter pertractandi, Regulares quosdam ad legendas leges & confectiones physicas ponderandas, de claustris suis educit. Verum ne occasione scientiae Spirituales viri mundanis rursus negotiis involvantur, statuimus ut nulli omnino post votum religiosum & post factam in loco aliquo religiosam professionem, ad physicae sive mundanas leges legendas permittantur exire. Sin verò exierint, & infra duorum mensium spacium non redierint, sicut excommunicati ab ominibus vitentur; & in nulla causa, si patrotinium prastare volunt, audiantur, ut supra  This is yet made more manifest by the punishment inflicted upon such offenders: to wit, that if they should stay out of their cloisters but for the space of two months, upon the foresaid occasion, they should be then shunned of every one as excommunicated persons: neither yet was their patronage or intercession in the behalf of any to be heard; and at their return again into their cloister, they sold sit in the lowest room, whether in the choir, in the chapter, or elsewhere: And except by special dispensation from the Sea-apostolike, they shall be deprived of all hope of future preferment. It is yet worth the observation that the Author addeth in the same place. That the Devil, that old enemy of our salvation, oftentimes transforming himself into an Angel of light, under colour and pretence of helping the infirmities of their distressed brethren, and of better performing their spiritual functions, doth draw out of their cloisters, certain religious persons to read lectures of law, and to administer physical drugs to the diseased. But lest such as are set apart for spiritual employment under colour of attaining unto knowledge, should be entangled with worldly business; We appoint and ordain, that it be not permitted to any, after their entrance in religion, and profession of the same in any religious place, to go abroad again to hear physic or law-lectures. And yet further, Parnormitan in his gloss, holdeth, that this extendeth to all the Clergy whatsoever; and not to regular Monks only. Let such persons therefore be ashamed, to plead any more this threadbare excuse of doing good to their neighbours. The 
q Can. 80. Quod non oportet Episc. etc.  Canons commonly called of the Apostles, command Churchmen to wait on their Ecclesiastical functions. 
r Gratian. decres. distinct. 88  Gratian in his decrees allegeth the same Canon, and bringeth in a number of other places, both out of the Fathers and Counsels; where it may plainly appear, how far these holy Fathers differed from the judgement and practice of these lawless covetous intruders, of our times. 
s Idem ex Concil. Carthag 4. Can. 20.  In that place it may plainly appear, that Clergymen are to abstain from all manner of covetousness, and distracting cares, insomuch, that he would not have them in their own persons so much as meddle with their own domestical affairs, but addict themselves wholly to holy and religious duties. The Popes, Gelasius and Gregory, jeromie and Austin also are there produced to testify the same truth. The same Author again, to make yet stronger his former assertion, addeth the testimony of S. Ambrose 
t Cui portio Deus est nibil curare debet nisi Deum: Jdem Caus. 12. Quaest. 1. ex ambrose. de fugasaculi.  He that hath God for his portion (saith he) ought to regard nothing but God, lest he be hindered by taking upon him the charge and care of another man's necessity: for that which is bestowed on other employments, is plucked away from the service of God: for this is the true flight of a true Priest or Minister, the rejecting, and setting aside of all domestical affairs, and a certain estranging of himself from his dearest friends, to the end he may deny himself to his own, who hath made choice of the service of God. And Jerome (saith the same 
u Jbidem.  Author) maketh two sorts of Christians; one dedicated to the service of God, and wholly addicted to religious duties, who ought to abstain from all turmoil, or meddling with temporal affairs; as Clekes, who have wholly given themselves too God. Cyprian is also by him produced to testify the same truth. I will for brevity's sake, set down but one of his sentences, and omit the rest. 
* A mollitiis, & saecularibus rebus laqueisque alligari non debent, qui spiritualibus alligati sunt, nec ad terrenes seculares actus vacare, etc.  Such as are busied about spiritual employments and heavenly matters, ought not to be addicted to effeminate daintiness and delights; as also aught to abstain from all secular and earthly affairs, and such as prove nothing else but snares. And so far was this holy Father from giving way to the distractions of the Clergy, that he will not allow a Clergyman so much liberty as to be an executor for his deceased friend: which he yet confirmeth out of the 9 Council of Carthage, where he affirmeth, 
x Episcopi, & a●tecessores nostri consuerunt, nequis decedent ad tutelam vel curam Clericum nominet. At fiquis hoc fecisset, non offervetur pro eo, nec sacrifitium pro dormitio●e eju● celebraretur, nec onim ante altare Dei merentur nominari in Sacerd●tum praece, qui ab alteri Saterdotes & Ministers volunt avocare. Idem Caus. 21. Quaest. 3 & Concil. Carthag. 4. Can. 18. & 3.3.14.8.11  that whatsoever in his last will and testament had nominated a Clergyman for his executor, there were no prayers to be made for him after his decease. And the reason is there added: to wit, That such as prove any cause or means of distracting or withdrawing Priests and Ministers from the Altar, ought not so much as once to be nominated before the Altar in the Priest's prayers. It were no hard matter for me to produce a many more such testimonies; but for avoiding tediousness, these shall suffice. And as for the laws of this land, although, I confess they are defective in this particular, yet must I needs confess, that the intentions of the lawmakers were very honest, and aiming at the public good, which may from hence be collected, in that it is not allowed to any to practise this profession, unless they have at least the approbation of the Bishop of the Diocese, who for this purpose, is first to have a warrant under the hands of two Doctors of physic. But I wish this had been betrusted to a set number of Physicians, either of the Universities or college of London, without troubling those of another profession, and that for very good reasons, as I could make it appear. Again, the good and laudable desire the sage Senators had of preventing this confused Chaos in calling in a commonwealth, may from hence appear; that in another statute of the same King's reign they ordain 
y 30.14, 8, 42.  that no Surgeon take upon him to play the Barber, nor again any Barber to play the Surgeon, no, not so much as to let blood. And yet let the unpartial Reader judge, whether it be not an easier matter, and of less danger for a Surgeon to shave a beard, or a Barber to let blood, cure a green wound, etc. than for a Minister (set apart for God's service) erring out of his own orb of divinity, to wait upon the necessities of the sick, and to compass Sea and land; not to make a proselyte, but to purchase a patient. 
* Numb. 16.7.  You take too much upon you, sons of Levi. The premises duly considered, I cannot be so uncharitable as to think that the reverend Fathers of the Church give licence and allowance to such lawless intruders: howbeit I wish they were more narrowly looked into. And as ex malis moribus bonae leges oriuntur: so I hope that so great a disorder, and so prejudicial to the commonwealth will at length in time and place not be forgotten.  
But that this practice hath some pretext for it, at least in seeming show, and that it hath some appearance to have been practised by the Priests under the levitical law, some Clergymen (although to small purpose) have pleaded as a part of their apology; and therefore I will remove this vizard. It is true indeed, there is a 
z Levit. 13.14.  charge given to the priest concerning the cleansing of the Lepers; but maketh nothing at all for their purpose. In the first place therefore, we are carefully to observe the scope and intention of this place of Scripture, the which is also in all others carefully to be observed. Divers do hold, that here Moses by God's appointment, recommendeth to his holy and select people, cleanness from all manner of pollution; as may appear as well by the purification of women preceding, as also of other fluxes common to both sexes, following immediately after the cleansing of the Lepers 
* Calvin in his commentaries upon this place.  To the outward ceremony whereof (saith Calvin) howbeit we be not tied, yet are we Christians, taught by the same not to suffer any corruptions to dwell amongst us whereby Gods pure worship and service may be defiled. It may then plainly appear, that the intention of Moses was not here to give the Priests any authority or allowance to meddle with physic; the which may yet further appear by the words of the same 
* Idem ibid.  Author following: In that God appointed Priests, and that of the highest rank, it is an argument that here Gods spiritual worship is more aimed at, than the health of the body. And this he setteth down yet more plainly in these words following: The Lord betrusted not here every Levite, but the Sons of Aaron only, who were of prime note and credit; to this end, that the authority of the action might be the greater. Therefore the Popish Priests (saith he) not without great error, or rather impudence, have drawn this jurisdiction unto themselves. That which followeth is yet a more gross mockage. The official, being the Bishop's deputy, as lawful judge, calleth before him Physicians and Surgeons, by whose answers being instructed, he pronounceth sentence of whereof that he acknowledgeth himself altogether ignorant. But to come to our purpose again, if we should grant that here were some physical directions addressed unto Priests; yet would not this warrant every Parson and Vicar to practise physic at his pleasure: for here the command is addressed to the chief Priests, the sons of Aaron only, and not to the rest: whence all they would evince (if the precept were perpetual, and they could prove their succession lineally descended from Aaron, better than those mentioned in Ezra for want of this put from the Priesthood) would perhaps be this, that the Bishop of the Diocese might practise physic. Besides, the text saith, the Priest was only to pronounce, whether it were that loathsome disease of Leprosy or no; the marks and signs whereof the Lord himself there setteth down: but that the Priest cured it, or was yet warranted so to do, or enabled with any skill to effect such a cure, remaineth yet to prove. Again, if this place gave any warrant or leave to practise, yet were it only in this loathsome disease of Leprosy; from the which particular kind, our God of his singular goodness hath freed these our cold climates. Again, when mention is made of once or twice seven days for the trial of the cleanness of the party, it cannot be denied, that here was an immediate providence governing this whole action, not to be by any man drawn into imitation, no more than was that of the 
a Numb. 5.11, 12.  Adultress woman. The mentioning of seven days reiterated, doth still make the case more manifest. Now, in the ordinary and common motion of diseases, we find so great variety and difference, according to the several causes and constitutions of bodies, together with diverse other circumstances; that very few do we find among many, howsoever surprised with the same sickness, agree in all points. And hence also cometh it to pass, that we cannot always precizely determine of the good or bad issue of the disease, neither in one, two, or three weeks, as the undoubted oracle of the Almighty determined of this disease, including it within the precincts of this septenary once or twice reiterated. The several 
b Acutorum morborum non omnino sunt certa praedictiones vitae aut mertis. Aph. 19 lib. 2.  crises of acute diseases, occasioning many times a doubtful prediction, do plainly prove the truth of this assertion. But if they will yet stand stiffly upon the point, pleading their privilege, we will rather yield to them the cure of the Lepers than contend: provided they will rest therewith contented: howbeit they shall never be able from this place to prove, that the Priests did cure this disease: and yet far less, that any authority is here conferred upon them to cure either this or any other disease. But when the old will not serve, some of them fly to the new Testament, thinking there to find some shelter, and to confirm this their opinion. S. Luke, say they, was both an Evangelist and a Physician. Ergo, Ministers may be both Physicians for the soul and the body. In the first place, the antecedent is not yet proved for an uncontrolled truth: and although there were yet no controversy concerning the same, yet the consequence might be denied. 
Whether S. Luk. were both an Evangelist and a Physician.  In the first place then, it is by some questioned, whether Luke the Evangelist were a Physician or no? Some, I confess, are of opinion they were all one, and others again deny it. Some of our ancient writers do affirm it; and hence cometh it to pass, that as in Popery, other professions had purchased to themselves several Saints; so did the Physicians likewise lay hold on S. Luke, whose day is by them in the Popish church very solemnly observed holy. 
c In his commentaries upon this place.  Calvin thinketh this Epithet to be added for distinctions sake; which I confess is not unlike. Others jump with them in the same judgement. A 
d E●ton in his commentaries upon this place.  late Writer of this kingdom upon this place allegeth, that if it had been Luke the Evangelist, the Apostle would rather have given him that Title, as being more excellent, of greater honour and dignity. And again, the same 
e 2 Timoth. 4.11.  Apostle mentioning him in another place, only mentioneth him without addition of Evangelist. That which some allege out of 
f Philem. 24  another place, that he was Paul's fellow-helper, is not of sufficient weight to prove it: for many were Paul's fellow-helpers that were no Evangelists; as 
g Rom. 16.3.  Aquila and Priscilla tentmakers, were his fellow-helpers. But for avoiding tediousness I will omit the enumeration of more authorities, these being sufficient to prove the point to be controverted. Again, suppose that were yet true, what if I should maintain that as in former times he had been a Physician, but afterwad for a more weighty employment had forsaken it, (which is very probable) what place of Scripture could they produce to the contrary? Howsoever, sure I am, he was never such an intruding urine-monging, busy-body, as these of whom we here speak.  
But lest I shall be thought to dwell too long upon this point, I wish both them and all other offenders in this kind to take warning by that which hath been said already. And let no man marvel that I have somewhat at large handled this point, the offenders having so long now steeled their foreheads against all admonitions; this festered disease breaking still forth afresh in many parts of this kingdom. I would likewise wish those who shall have occasion to use a Physician at any time, well to weigh the premises, carefully considering with whom they betrust their bodies in their greatest need. But in any case I wish none had a hand in the distracting a Clergyman from his calling, which may appear by some thing lately said, 
Learned and able Physicians are not so frequent nor in that number as ignorant, and why?  how much the ancient fathers of the Church did distaste. It is true indeed that learned and able Physicians are not so frequent, nor in that number, as ignorant Empirics and such other as we have lately mentioned: And that both by reason learning hath not its due reward; and above any other profession the vulgar sort being least able to judge of the depth of this of Physic (howsoever with Salomon's fool they think their skill here transcendnet) preferring for the most part any ignorant Mountebank, Quacke-salving Empiricke, a meddling Minister, a woman-physitian, before the most skilful and experienced Physician in his profession. And these idle drones, who never were initiated into these medicinal mysteries, spending the honey whereon the industrious and diligent Bee should feed, make them less to abound. And yet those who will have recourse unto them, especially in any City or great town of note, may find some to whom in time of need they may have recourse. But as it is the common custom of the world, that of things of most sublime condition they make often choice of the worst; so it proveth too true, as in former times, so in this last age of the world, that Mund us vult decipi: It seemeth that the world desireth to be deceived, and loveth darkness rather than light. Now notwithstanding the sublime nature and bottomless depth of this noble profession, there is none of the other two, Divinity and Law I mean, where there is that lawless liberty of intrusion left so free as in this: and yet I dare be bold to say and avouch, that the pains of neither of these two callings (I speak it not to vilipend or any ways extenuat the pains of either of those two noble professions) can be parallelled or equalled with the pains of the diligent and painful Physician; 
The Physician's pains far exceed the pains of other professions.  and yet either of them exceed the Physician in the recompense for his pains. And this will yet more plainly appear, if we shall parallel and compare these three professions together. I will begin then with their pains taken before they attain to any reward of learning. The able and learned Divine (I mean not a dun, a drone, or Empiricke divine, as I may so call him) hath first been trained up in the common schools of good learning both grammatical and Philosophical, and hath, according to standing and seniority, taken such degrees in the University, as have been by our forefathers thought fit, to grace and adorn learning, and encourage scholars to the pursuit of some eminent excellency in the same. And after this, they attain to some place of the Church, some of greater, and some of lesser value. And some again rise to higher preferment, according to worth, means, friends and favour. The worthy, honest, careful and conscionable Divines (for of such I speak) are laborious and painful in their callings, preaching in season and out of season; administering the Sacraments, and visiting the sick, etc. And with those most laborious I parallel the Physician's pains, and not with many other idle ones, there being no need of any comparison with such persons. 
The Divines prerogative.  Now this is a prerogative common to all Divines, that although many of them come far short of that allowance which the eminency of their callings, the excellency of their parts, and great pains do deserve, yet are they sure of their allowance during life, and during that time and term he knoweth there is no body can come betwixt him and home. And this to be reasonable and equitable no honest man, I think, will deny. The Lawyer is likewise trained up in the schools of good learning, both grammatical, and sometimes Philosophical (at least most part of them have spent some time at the University) and what time is wanting there, it is again supplied by continuance and studying in some Inns of Court: and after a convenient time they are admitted to the bar to practise their profession, and are according to custom, paid for their counsel. Many also in process of time, as the Divines in the Church, so are they likewise, some I mean, preferred to high and eminent places of the commonwealth, both of judicature and others. As for the matter of the studies whereabout both are conversant, the one is employed in the large study of Divinity, which concerneth the soul: The other in the cases of the common-law of this land, which I confess is a painful and laborious study, and many cases with variety of circumstances therein to be considered, and those who are employed are requited for their pains, as both equity and reason do require that a man should live by his labours. 
Physician's study of a far larger extent then either of the Divine or the Lawyer.  Now as concerning the Physician, he is not behind either of the other two in the ordinary time of his study, and that both in the ordinary grammar-schooles, and the University. And as concerning the nature and quality of the particular study of this profession, it is as hard and intricate (if not more) as any of the former two: and beside, it is of a far larger extent. For in the first place, scholars well know the Theory of Physic to be a great and large field of knowledge, our Authors many and various, and of several sorts, the Authors of several nations, and written in several ages and at several times: Greek, Latin, Arabian, and diverse others, both ancient and modern, of all which, the learned Physician (for of such, and not of ignorant and unlearned Empirics I here speak) maketh use. And the Physician doth yet herein go beyond the other two, in that he is, 
Large extent of the Physician's study.  besides his ordinary Theory, to be acquainted with the whole structure and frame of the body of man, as being the subject whereabout he is conversant. Besides, he searcheth into the secret and abstrusest closet and cabinet of nature, enquiring into the natures and qualities both of simples and compounds in the universal world: all things sublunary coming within the compass of his profession: yea, the Heavens themselves come within the precincts of his knowledge, although not in that superstitious manner as some do, and would tie us thereunto. But he considereth exactly the air, with the alterations thereof, and neglecteth not the other Elements, with all the creatures contained therein, either for the use of food or Physic. Now come to the Physicians practical employment, and what profession can compare with the Physician's pains? The several and various constitutions of men's bodies, so diametrally differing one from another, 
Physician's practical pains do far exceed other professions.  together with the various accidents, like sudden storms arising in the air, make the Physician's pains often extraordinary. What shall I say of the Idiosyncrasicall (as I may so call it) or individual several propriety of diverse patients, differing often as far, as one face from another in feature? And what a world of work doth this breed to an honest and industrious Physician; while as he is not only forced to prescribe fit and apt remedies against the disease, of what sort soever (which were work enough) but must with all accommodate himself to give content to so many several palates, perhaps, as he hath patients, as the 
h Poscentes vario multum diversa palato, Horat.  Poet said of his guests? Some cannot endure to take pills, some abhor potions, some must have powders, some electuaries, and upon some we can scarce fasten any Physic at all, 
Physicians have much ado to please their patient's palates.  when often it standeth them on no less danger than their life. Some again can abide no sweet thing: and to some again nothing but sugar and sweet things will down their silken throats, &c: so that many times by reason of this nicety, we cannot exhibit such fit and generous remedies as are fit to oppugn the malignity and contumacy of their disease. And thus they verify the Proverbial saying: The cat would fain fish eat, but is loath her feet to wet. And many lazy Christians would fain go to Heaven, if they might be carried thither in their featherbed, or walk the broad way of their lusts and sinful pleasures. And yet, if things succeed not to their own or friends expectation, how careful and diligent soever the Physician prove in his endeavour, the Physician oftentimes must bear the blame. Besides all this, the patient's peevishness, frowardness and testy discontents, 
And many troubles they must undergo.  and often without a cause finding fault where none is, breedeth still a new trouble to the Physician: that I say nothing of his extraordinary trouble many times, and pains required at unseasonable seasons. Besides, his best endeavours are often crossed, or at least suspended by women's, and other ignorant persons unseasonable whisperings, and idle suggestions, often to the irrecoverable damage and hurt of the sick patient, and great grief of the Physician.  

Physician's best actions often mis-costrued, and they wrongfully traduced.  And many times, when he hath done his utmost endeavour to prolong the patient's life, like a brave Captain, that never surrendereth his fort so long as there is any provision of munition and other necessaries left within; yet at length, the fatal period of his life being come, and the oil of the lamp failing, the Physician is many times, especially by the vulgar and most ignorant, traduced or blamed; either for some neglect, or else all his actions construed in the worst sense; and how generous a remedy soever, whether phlebotomy or purgation, etc. how discreetly soever applied, yet is often accounted the cause or occasion of the patient's death. And many times, if the patient recover, although under God, the Physicians industrious pains hath proved the means of the patient's recovery, yet is he often partaker of the smallest share of the praise and commendation.  
And it fareth often with the Physician, as it did sometimes with that famous 
i Plutarch in ejus vita.  Captain Lucullus, who, after he had subdued the Asiaticke countries, than came Pompey and reaped the harvest of his honour: so many times, when the art of the diligent and industrious Physician hath expugned the strength, and shaken the foundation of the disease, then cometh some ignorant Empiric, a woman-physitian, 
Ignorant and undeserving people often rob the Physician of his deserved praise and commendation.  or the like, who with a trifle exhibited after the use of many other laudable medicines, will carry away the due and deserved praise and commendation belonging to the Physician, and of this I can bear witness, as of many instances in mine own particular experience; so I will instance but in this one: Within these few years, I had in cure a Gentlewoman, betwixt 30 and 40 years of age, and a married woman, dwelling within a few miles of this town of Northampton, who was much tormented with the spleen, the stone in the kidneys, accomponied with extraordinary hysterical fits, commonly known by the name of Mother, that few thought she could recover. After I had done my best endeavour in using means fit for her recovery, and through the blessing of God upon my labours, 
History.  she freed from all her former fits and evil accidents which did so much molest and vex her; a Gentlewoman, a neighbour of hers, her good friend, and no ill wisher of mine, advised her to drink in a morning a cup of good ale, with some nutmegg, sugar and a tossed, a good gossip cup I confess; and this same cup in this gentlewoman's apprehension, carried away all the praise and commendation of this cure, although both her husband and herself had often acknowledged me under God the Author of her health. Now, the Divine is not liable to any of the premises, and howbeit, his pains I confess to be great, 
Divines freed from many encumbrances whereunto the Physician is subject.  yet for the most part, he knoweth his times and seasons, for the most part certain and ordinary; unless sometimes some more sudden occasion do now and then pull from him some extraordinary pains; and then in recompense thereof, he at another time may be eased by a neighbour; but is always freed from a number of encumbrances, whereunto the Physician is always subject, as by comparing the one profession with the other, may easily appear. And as for the Lawyer, 
And likewise the Lawyer.  although he hath this common with the Physician, that his employment is not confined to one place, as is the Divines, yet is he not liable to various and diverse inconveniences whereunto the Physician is subject. He hath his set times at terms and circuits; and at other times when he travels in the Country to give counsel or keep courts, he is never tied to night attendance, but hath a seasonable time always allowed him for the dispatch of his business: and as for other particular encumbrances, they are freed from them. Now, if we compare the recompense of these three several labourers, we shall find that the Physician, 
Physician's pains often worse required than of other professions.  caeteris paribus hath still the least share. I am not ignorant of the great difference betwixt that remuneration and recompense due to ordinary arts and bodily labour: and that which is due to the labour of the mind: the first by ordinary confession, acknowledged that it may be recompensed, but the later by judicious understandings was ever esteemed of an higher nature than could be recompensed by things of an inferior condition. It hath notwithstanding, by the positive laws and customs of nations been agreed upon, that some tokens of thankful remembrance have been constituted and ordained for the labours of the learned, according to the several and diverse customs and countries. In this, as likewise all other well-governed nations, as the Divines pains are certain, so is his maintenance in like sort certain, as it is very equitable and fit it should be: the other two, as their pains are uncertain, so is their pay. But the Lawyer in this hath the pre-eminence above the Physician, that he hath the law in his own hand, whereby such as are not admitted into their society are kept back from their bar, and by that means reap no benefit of their practice. Besides this, they have still a gap open, whereby they are in possibility to rise to places of higher dignity and eminency in the commonwealth: and this is with them likewise common to the Clergy: and yet for all this, the Lawyer's pay doth often much exceed the Physicians. The Divine hath likewise in his own hand the sole power of admitting those of his own profession: and if he admit of unworthy persons, it is his own fault. As for the Physician, the University indeed doth confer upon them their titles of dignity, those I mean of their own faculty: and some places have yet a custom of re-examination, for avoiding of fraud and deceit, before their admission to practise: the which is likewise used by the college of Physicians of the honourable City of London. 
Physician's hardiier dealt with than other professions.  But the Physician here is hardlier dealt with than either of the former two: for the Clergy have herein shared with the Physician, and retained not only power of admitting some Physicians to practise, but many of them have themselves, without any admission intruded upon their practice, as hath been said already. Now, when the Physician hath taken all his pains (besides the other disadvantages) to attain to some excellency in his profession (being in itself so penible and laborious) with infinite pains, both of body and mind, and cost and charges; yet still with a hope of recovering his former losses, 
Physicians have many snarers with them, which injuriously rob them of their right.  with some competent recompense for his pains past; behold ● to his great grief, he finds some ignorant Empiric, who never yet sucked in the juice of good learning; some Surgeon Apothecary, or woman-physitian, that I say nothing of a meddling Minister, often preferred before him, in this verifying the words of the Wiseman: I saw servants riding on horseback, while Princes go a foot. As for the requital of their pains, although there be diverse generous and truly noble spirits, who, howsoever they truly acknowledge that the Physician's pains can never be requited, yet are they not backward, according to the received custom, to testify a thankful acknoweldgement of his love & pains. But again, many times the Physician meets with many avaricious, ignorant, sordid base people, who had almost as willingly part from their heart blood, as from a penny money, although in danger of life. And many times, for want of understanding, and better breeding, will make as much, yea, more account of the m●st ignorant and unsufficient counterfeit-Physitian (provided especially it cost them little, although many times it cost them more than they did ever dream of) as of the best and ablest Physician of this Kingdom. And which is yet worse, many without any fear of God, have often recourse to Wizards, Spelmongers', Calculators of nativities, and such other forbidden trash. And I cannot but bewail the blockish stupidity of many of our ignorant country people. Now, notwithstanding all the premises, both the Divine and the Lawyer have still a door open for future preferment, whereof there is no hope left the Physician. But because I have begun to touch upon this string of ingratitude of some persons (yet wishing none to take this in ill part, my meaning being only to tax the faulty) to show that this is not mine own private opinion alone, neither doth concern this Kingdom only, I will set down the words of a famous French Physician translated out of the original, where there is an entire chapter concerning this same subject. 
k 
Ingrati vit 'em a●imi cum Deo tunc hominibus admodum est odio●um; imo vitii●, haud in●uria tantum existim stir, ut qui ingratii di●it, ●nsigni & absoluto quem pia maledicto figa●●● orro vittum hoc ia mortalibus, erga medicos adeo tritum est & communt, ut persaepe demi●er quemp●am animo praeditum generoso Medicum esse velle; quum ejus professio a●●ide calumn●is impense sit opportuna. Eae vero mentis ingratae vit●o cognatae sint & germanae. Caeterum amicos habemus, hominesque rationi morem gerentes, hon●stos atque grates, qui fastidium hoc, molestiam hanc depellun, nobisque faciunt animos ad artem hanc exercendam alij lic●t permu●t●in nos nimio opere sint ingrati. Siquidem aliqutam human● deprehenduntur, qui publice, nec semel se vitam tenere post Deum ab illis & illu medicu ingenue fate. buntur; & agnita remuneratione pro sua facultate, medici industria & labour, ad statum ejus tuendum, nihilominus liberaliter confitentur se non posse eum integris suis facultatibus compensare; quemadmodum re ipsa verum existit. Etenim si adjumento medici vitam debent, vita autem pluris est omnibus eorum fortunis, ipsis in manu non est hoc debitam solvere, quamquam omnes suas faculiates clargirentur. At compensationis caput gratia est, quam medico habent, arentes se vitae nomine ipsi obstrictos esse. Atque hoc perinde est, ac si quispiam ferrum eius o manibus extor sisset qui neci te dedere paratus esset, aut fanem ei, qui te suffocare conaretur: n●quid vitae gru●a illi fores obligatus. Omnes tuae facultates poterunt eum remunerari? post modum aiunt perbene medico meo solvi, atque adeo supra id quod debebam, tanto indus ipsi donato, 〈…〉 probe 〈…〉 compensatu. Ab ●om● mi●er! ai quod medico donatur exiguae est agnitionis ins●●r accepti beneficij, au ●tiijque ma●o tuo allati. Quip par pa●●●eserre, aut labo●is ●●us fructu remunerate, si te ex fati fau●ibus er●pa●t (ut equidem Divini favoris asflatus aura potest) in manu tua nonest, nisi pro covitam, profandas, etiam si sua ad te prohibendum a morte nequ●quam ●●●fuderit. Ita semper obnoxtus ipsi manes: ac ●portet animo id ipsunt a quo advertas, ingenue tesalens, obstrictu, etc. Et paulo post, ●orro deterius quidem agunt, pos●ca quam nimirum bon● fidelisque auxilij opera convatuerunt, sese obno●ios medico pati non queum, atque parum a●est quin odium suum in eum effundant, qui ipsos ia vita servavit. O summum ingrati animi crimen! Hypocrates in Epistola ad Da●ag●tem ●●a loquentem inducit.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Multi Medico magna faciunt, & amp●a promissa vehementia mali vigente montes aureos & admirabilia pollicente●: Eum t●tum factu●i sunt aureum, gemmeumque bene magna eaque anniversaria pensio est ipsi anumeranda. In summa ipsis in animo est, illum beneficiis cumulare. Caterum cum quispiam est sanatus, in opinionem venitur medicumparum effecisse, vel citra ejus operam potuiste curationem expleri. Nuncupatum votum esse in causa curationis aut bonum & accuratum, eorum quiad stiterunt obsequium, honas s●r●itiones, aut pharmocopaum, qui totum vendicare successum sibi volet, aut probam validamque laborantis constitutionem aut fortuttum abquem casum, etc. In summa medicus perexiguam aut nullam honoris, gratiae, remunerationis partem ba●ebit. joubertus de e●●or. vulgi lib. 1. cap. 5.   Ingratitude, or unthankfulness, is a very great vice, and odious both to God and man: yea, so great a fault is this, that whoso calleth a man unthankful, he need give him no worse title, as comprehending all. Now, this fault is grown so common among people towards their Physicians, that I am much amazed, that any man of generous spirit will take upon him this profession, it being withal so much subject to calumny and slander, cousin german to ingratitude. But we meet sometimes with people of reason and understanding, both honest and able to judge of the Physician's sufficiency, which maketh us more able to bear our burden, and proceed in our profession, notwithstanding, we meet with a many unthankful people. For sometimes we meet with some so courtous and ingenious patients, that will both publicly and privately profess, that next under God, they hold their life of their Physician; and having according to their ability and means thankfully acknowledged his industrious care and pains, confess, notwithstanding, freely, that to requite him with a due deserved recompense for his pains, their whole substance would not suffice, as it is true in very deed. For they owe their very life unto the Physician: and their life is of far greater value. But the chief recompense they owe the Physician, is the good will they still bear him, being ready to pleasure him to power, and still acknowledging their obligation to him for preserving their life. And this is all one, as if any man had taken a sword out of any man's hand, that was ready to kill thee, or a halter out of his hand that was ready to hang thee; wouldst thou not acknowledge such a man for the saver of thy life? Wouldst thou think all thy substance sufficient to requite such a person? Is this then reason, to say, I have paid my Physician well, yea, it may be over-paid him (a fault seldom committed) having allowed him so much for his daily attendance, and now I am out of his debt. If he hath taken pains with me, I have as well recompensed him for his pains. Alas, I pity thy simplicity and sottish ignorance! that which is given the Physician, is nothing else but a small token of a thankful acknowledgement of that help and succour thou hast found and received of him: for to requite his labour and pains, especially, if he hath saved thy life (as by the help of the Almighty God, he may do, and often doth) it is not at all in thy power, unless thou shouldst expose the hazard of thy life for him, although he hath not hazarded his life for thine, which, nevertheless, sometimes he doth: and thus thou still remainest indebted to him, and must of necessity so confess. And again, a little after. God delivereth from death, and restoreth us to life by the means which the Physician useth for our help and succour. And is not this a work rather divine than humane, and which no man can sufficiently requite and recompense? And therefore well was it said by the Wise man: Honour a Physician with the honour due unto him, for the use which thou may have of him: for the Lord hath created him. For of the most high cometh healing, and he shall receive honour of the King. The skill of the Physician shall lift up his head, and in the sight of great men, he shall be in admiration. Behold then, this is the chief acknowledgement of thankfulness due unto him, honour and good will, as a perpetual bond whereby thou art obliged unto him: and not to be thus persuaded with thyself, that thou hast sufficiently requited his pains with a small sum of money. But there are some yet of a far more perverse and wicked disposition than these, who, after they have been by the honest and industrious care of their Physician succoured in the time of their greatest need, yet can they not endure to have it said they are beholden to him; and are not far from hating him, who hath been a means of saving their lives. O extreme ingratitude! But this is not the day, nor yesterday: for Hypocrates bringeth in Democritus in his Epistles, speaking after this manner: I think, saith he, O Hypocrates, that in our profession, many things are subject to calumny, slander and ingratitude. For the sick, if they escape, ascribe their recovery to the Gods, their fortune or good complexion, robbing the Physician of all the honour and credit due unto him, whom in stead of loving, they often afterwards, hate; as being sorry they should be esteemed to have been beholden to him, etc. And this agreeth as well as may be with the times where in we now live. For sick people for the most part, ascribe their recovery to some 
l Eccles. 10.4.  
m The Papists have recourse to many he and she Saints for the cure of diverse diseases: as also for their cattle, and other ocasions; as may from hence appear: To St Sith for my purse, St Loy save my horse, for my teeth to St Apol●ine, St job for the pox, St Luke save mine ox, St Anthony save my Swine, to Mr John Shorne, that blessed man borne, for the ague, to him we apply. He juggleth with a knot, I be shrew his heart root that trust him if it be I. See the beginning of acts and monuments the first impression.  he or she Saint, to whom they had made some vow, and many times are backward enough to pay their vows, according to the Italian Proverb: * and thus they deal many times with their Physicians, during their sickness, promising them golden mountains, pearls and precious stones, or some yearly pension at least: but being once recovered they are of a far other mind, pretending many things which furthered their recovery, and in conclusion, ascribing the smallest share of the honour and credit of the recovery to the Physician's care and industrious diligence. And as for all his former fair promises, being now recovered, he begins to think with himself what his disease hath cost him, and what loss he hath thereby sustained. And thus forgetting his bond and obligation due to his Physician, upon whom he even sometimes layeth the fault of being a cause of some part of his expenses, esteeming it but superfluous and needless, and beareth him a grudge for keeping him so long a bed; thinking, that he might in a far shorter time, and with less charges have recovered him. So that by such a churl's account, the Physician should be engaged to him: and it is very like, if he might find judges of his mind, and armed with authority, he would bring his action against him, and make him pay for his cost and charges he had been at during his sickness: And now, behold, is not this a very thankful acknowledgement of so great a benefit? Is there so great ingratitude any where to be found? I think not, unless in such a case, where some in despair had hanged himself, and some friend of his having cut the cord, and saved his life; this party afterwards would arrest him for his rope: or of some other who having fallen into a deep water, in danger to be drowned, he that drew him out, had in drawing him forth, torn some piece of his garment, and this party should afterwards sue this saver of his life for reparation of his damage. And thus our debtors become our creditors, to crave of us that which they owe us, and will not so much as have a good conceit of us for all our care in curing them; and will rather after ascribe the credit of the cure to any ignorant person, than to the care and skill of the diligent and industrious Physician. And this cometh to pass for one of these two reasons: either because they are besotted for want of natural parts, that they are not able to understand the nature and depth of such a business: or else they be such as have wit and understanding enough, but would seem to take no notice thereof, because they are loath to confess it, and thankfully, as they ought, to acknowledge the same, and this is the worse of the twain. Howsoever, it cannot be denied, but this is great ingratitude, and odious both to God and man. Thus far this Author, I shall not need to make any comment upon this text, although both myself and most, if not all others of this same profession could instance in too many examples of this kind. Nay, is it not a strange thing, that many times, when as a Physician hath next under God, recovered a patient out of some dangerous disease, yet afterwards shall we often see the same patient not only neglect his physician ever after in regard of a continued thankful acknowledgement of so great a kindness; but afterwards in their need, either for prevention or curation have recourse to others, and these often of very small worth or sufficiency; and as many others, so have myself often rasted of this potion. Among others, within these few years, a young man, a tradesman, living in this town, falling sick of that dangerous disease, called cholera morbus, wherein was abundance of sharp choler cast up, this disease being also accompanied with an acute fever, which how dangerous it is, the learned Physician is not ignorant; and the which, although neither himself, nor his friends thought likely to be cured, yet by God's blessing upon the means I used, he recovered his former health. Being somewhat corpulent, and as in former times, so after now and then obnoxious to the headache, fearing also some other infirmities, yet did he never vouchsafe once to ask my counsel, having rather recourse to a Parson practiser, dwelling some dozen miles off. And this last year, 1631. his wife falling sick of this malign fever now for many years so frequent in this Kingdom, yet made he rather use of a Barber-surgeon, and his wife after long languishing, being at length recovered, himself falls immediately sick of the same disease, who used still the same counsellor, of whom he had formerly made use for his wife, who after the sight of an amber-coloured urine (as I was told) promised his patient security, who notwithstanding after the endurance of a many days great extremity, at length paid that debt, which admitteth of no sureties. But of a far different disposition from the former, is a 
* Mr. George Coles of Northampton gentleman.  very good friend and patient of mine, a man of good esteem and worth within this same corporation, who for these 16 or 17 years, hath made use of no other Physician but myself, either for himself or family, besides his extraordinary grateful acknowledgement of my labour & pains, still laying hold of the smallest opportunity whereby he may testify his love. Howsoever, this holdeth firm and sure, that the Physician's pains is the greatest, and his recompense smallest; I mean still caeteris paribus, making equal comparisons of all circumstances: and I am sure he doth as much for charity as any other profession. And although the ordinary fees of Physicians in this kingdom do somewhat exceed some other places beyond the Sea (which some have, although impertinently objected) yet are they but answerable to ordinary expenses of the place wherein they live, and the ordinary pay of Lawyers and others. Besides, that in many places beyond the seas (as in all high and low Germany) the Physicians have certain set stipends allowed them in towns and cities where they live, and a house to dwell in rent-free during their lives; by reason whereof their fees may the better be qualified. Now if any public persons, and not altogether wedded to their own private, would set this work a foot, they should, I think, find few Physicians against it. This were far more worthy of imitation, than their swinish and hellish drunkenness, and carrousing and quaffing of healths, till health and wealth be both vanished quite away, that I say no worse. And by this means also there might be good Apothecary shops set up in many places of the country, to furnish good and sufficient drugs for his Majesty's subjects; in many places whereof, by means of ill and fusty or sophisticate stuff, many people are utterly undone; there being none to control these ignorant country Apothecaries, nor yet our ordinary Empirics and ignorant Practitioners, doing every man what seemeth best in his own eyes. Many other benefits would from hence arise, if any such work were undertaken, and the country would find at length that it would quit for cost. But because I have already touched this in another Tractat; and beside, menare so wedded to their own private, that I doubt I speak to the deaf, therefore I will now leave this point, and come to the business in hand.  

Causes moving the author to undertake this business.  The cause moving and impelling me to set upon this Tractat following, was an earnest desire I had to free myself from that neglect I find fault within others, in not applying themselves to the public good. And duly considering with myself by what part of my profession I might do the commonwealth most service: as I have been ready by my practical pains above these twenty years to help the infirmties of the Diseased; so had I resolved with myself some years ago the publication of the dietetical part of Physic, or that part which handleth the diet of healthful people. But in this being prevented by others, and not willing to give over my former purpose and resolution to publish something that might be profitable for the public, I bethought me of a path which had not as yet been beaten by any, which might be as useful and profitable, if not more, than the other: and this was to set down an orderly course of Diet for Diseased persons; which having hitherto been neglected, hath proved the cause of much mischief and disorder in diseases. And having now for a long time with 
n job 32.4.  Elihu waited for mine elders; howbeit far inferior both in years and understanding to a multitude of learned and able Artists of this Island, I have been bold to break this ice, hoping that some abler understandings will after supply my defects: and in the mean time, although I be not furnished with rich treasures of silver and gold, pearl and precious stones; yet by my mite I may testify and make known my good affection to the public good. 

Difficulty of this work, and the reasons.  
None of this Island hath ever written the Diet of the Diseased.   The difficulty of this task than may from hence appear, in that this subject hath seldom been handled by any either ancient or modern Physicians: and none of the natives of this our Island (who of all others had been best able to set down such diet as best befitted our sick; as being best acquainted with the constitutions and other circumstances in such a case fit to be known) hath either in our own vulgar, or any other tongue ever written any tractat concerning this subject. And beside, even among all our ancient writers, none of set purpose except Hypocrates above 200 years ago, hath handled this subject. And yet setteth he down but the diet of acute diseases, 
Hippoc. de vita acute  and that according to that country and climate of Greece, where he than lived, the which how far it differeth, even at this day, from the diet of this our Island both in sickness and in health, those who have traveled into those countries, and the learned Physician are best able to judge. And therefore it may easily appear that that ancient form of Diet prescribed by him in his days, did much differ from that of our times, especially of this our Island, and after the revolution of so many years. Another Tractat concerning the same subject was published by a learned Portugal in the Latin tongue in the year 1544. almost a hundreth years ago; the which howbeit it was directed to the English of those times, 
Brudus Lusitanus di vita febricit. lib. 3.  yet how short it cometh in many things of that which concerneth the Diet of our Diseased, the learned Physician is best able to judge; and may partly appear by that which shall be by us said concerning this subject. Our practical Writers have indeed here and there set down some precepts concerning this subject, together with the particular Diet in particular Diseases, and that according to the customs of the countries wherein they lived. Now out of the labours of all these learned men both ancient and modern, as well Physicians as Philosophers, Historians, Poets, &c: have I collected, this subsequent discourse, having accommodated what I have collected to these our countries wherein we live, and our custom of life: and have withal inserted many other things concerning this particular subject both of my own and others observations, useful and beneficial for the sick and diseased in this our British soil, and have not heretofore been published. And beside, I have here and there as occasion served, discovered and detected some errors of many ignorant and unlearned Practitioners within this kingdom, and withal, where fit opportunity is offered, I confute diverse erroneous opinions held by the vulgar sort of people, and by them falsely maintained, to the no small prejudice and disadvantage both of healthful and sick persons. Now it may perhaps seem somewhat strange, that I seem to disclaim the handling the diet of healthful persons, and yet notwithstanding, handle the same in my first Book. I answer, that howsoever I do indeed handle this subject; 
Reason's why the diet of healthful people is also here handled.  yet is it not that I principally aim at; neither yet do I handle many things in that manner as I would, if this had been that I principally intended. And indeed my chief and principal reason was this, that I thought it very requisite in handling the one to say something of the other. And if we shall seriously consider of it, we shall see some reason for it; the matter of both diets being one and the same, howbeit differing in preparation and some other circumstances, as more fully in its proper place shall appear. Besides, one finding set down certain sorts of Diet, and yet ignorant of the nature and virtue thereof, might be somewhat troubled thereat, not knowing how to find out the virtue and efficacy of the same; and therefore to the end the Reader might be satisfied in his expectation, I thought good to set down in the first book, the nature and virtues of the Diet of the healthful, the which howsoever by others heretofore learnedly handled; yet may the Reader, perhaps here and there find some things, either not heretofore touched, or at least some things cooked after a new manner to set his appetite on edge. Besides, there are inserted many both pleasant and profitable problems, concerning this dietetical point. 
Sum and subject of this whole subsequent discourse together with the order and method thereof.  And this is the subject of the whole first book, wherein I thought that fittest, after the order of right method, to precede, which maketh for the explanation and explication of that which followeth. In the second book I come to that which I principally and first intended, the Diet of the Diseased, where I proceed in order, as may appear by the titles of the Chapters and contents of the Book, and so proceed in the third and last▪ It is likewise to be observed, that some things concerning all evacuations, but by phlebotomy and purgation especially are here particularly and largely discussed, whereby people may the better be enabled to detect and discover the ignorance and unsufficiency of many ignorant persons intruding upon the practice of this profession, and to prevent imposture. The learned and judicious Artist I take not upon me to teach or direct; 
The sick often much wronged by reason of the neglect or want of good directions for Diet.  as knowing that were but Sus Minervam. My purpose is only to teach the simple, ignorant sort of people, whose credulous simplicity is too often exposed as a prey to every cheating and ignorant ass. And beside, the vulgar are ordinarily so ignorant of the nature of that which is with them in most frequent use, that they often judge of it far otherwise than it is indeed. And whereas in some diseases, diet itself, if duly administered, might sometimes even cure the disease; and in others accelerate, facilitate and shorten the cure of the same; the patient is often, by reason of the neglect thereof, much wronged, and health much hindered. What person● of ordinary understanding, if he hath either been sick himself, or yet frequented such places where they have been, but can tell that this is a material thing to know, in what time of the disease the sick is to be fed; together with the substance, quantity, order, etc. Give a sick person food in the height of the paroxysm or fit, and see what will be the success. The like may be said concerning the due, timely and orderly administration of Phlebotomy, and the use of all manner of other evacuations. And then consider whether this be all that belongeth to the practice of Physic, to exhibit some medicine at random without any more ado, as is the too too frequent custom of many now adays. I know some will perhaps, greedily gape for some long receipts, or remedies against diverse diseases. 
Better and more laudable to set down the right use of remedies, than to prescribe new receipts which may cause the ignorant to err.  But the judicious and understanding may easily conceive, that it is far better and more excellent to set down the right use of those already published, than to set down a rabble of remedies, which may so easily be abused to the prejudice of a many people. And I dare be bold to affirm, that if all the good and the harm these prostituted medicines have produced, were laid in even scales, the hurt and harm would far weigh down the help. If it were possible to set down remedies with all the several circumstances, whereby they might be duly accommodated to several individual parties as they ought, there were some reason for it. But this was never yet in the power of any mortal man to effect. And therefore, me thinks, it is far better to teach the ignorant people, that things without reason are to be ordered and guided by the laws and rules of reason. 
Remedies can never be rightly applied to particular indidividuall persons, but by the learned Artist, howsoever people are commonly carried a quite contrary way.  Those remedies therefore are to be sought for in the learned works and volumes (which Empirics and all sorts of ignorant Physicians are never able to attain unto, and by consequent unfit to practise this profession) of the judicious and learned Physicians of all ages; and can by none but by a judicious understanding, trained up in that profession, be duly as they ought accommodated to several individual parties; observaris observandis, with due observation of all the several circumstances of time, place, person, etc. Hence then may easily be evinced the error and ignorance of such as divulge abroad in the vulgar tongue, their rare secrets (as they call them) against any disease whatsoever. I do not deny, but they may sometimes be seconded by some prosperous and successful issue in some: but that it is but by hap and hazard (as we say) as the blind man throws his staff; concerning which, something hath been said already. But when I see the world use these aright, they have already, then shall I be both ready and willing to communicate further what I know. My earnest care and endeavour hath ever been since my first setting upon this profession, is, and ever, I hope, shall be to benefit the public: but by such a course I should rather abuse than benefit any. What my own pains have been in this particular work, I leave to be judged by the judicious and learned; especially such as have themselves been no strangers to these labours of the mind, undertaken especially to be published to posterity, and to remain upon record for after ages. And whereas I here and there meet with some particular offenders faults or errors, let the public plead my apology, whose cause I have here undertaken. And he who is the searcher of all hearts, is my witness, that I am far from hating the persons of any of these offenders, but hate their faults only, and wishing a reformation, where the public, especially, is so much thereby interessed. 
The public must be preferred before any private person.  And therefore as charity is not suspicious, so I hope the honest and ingenuous Reader will interpret my honest endeavours in the best sense. I might, I confess, have been deterred from acting any part in the view of so learned, eloquent and elaborate an age wherein we now live, as is proverbially said, Obstrepere anser inter olores: yet having now by experience found, that my former rude labour of so small account, hath found some kind entetainment abroad, I have been thereby the more emboldened to proceed to the publication of this work, which yet, I hope, shall be of some better use. And if this shall find expected acceptation at thy hands, courteous Reader, it shall, I hope, afterwards appear, so long as God shall preserve health and life, that I shall not with that evil servant, hide my talon in a napkin, but put it forth to the profit of the public. And whereas I have here insisted me pupon general directions, if God prolong my life, I may hereafter proceed to a more particular direction for the diet in particular and individual diseases; although there be here many particulars concerning acute diseases set down. I am not ignorant also, that among so great a multitude of judicious and refined understandings, there may occur diverse dainty apitian palates, who will scarce allow of my course cookery, how dainty soever and wholesome the dish be in itself to a hungry appetite: and some critic and sharp censuring Aristarchus, may, perhaps, condemn both me and my work. But I shall be no whit thereby discouraged to be a sharer with many betters than myself: My chief aim and intention, I confess, hath been, and is herein to help the ignorant and deluded multitude, wherein some of the better sort may, perhaps, be acquainted with something they knew not before: I have for this cause accommodated myself as much as in me was possible, to the understanding of the meanest & most ignorant, whose cause I take here principally upon me to plead. And yet I have so framed this whole building, that the learned shall find here and there some marginal refresh. And although I sometimes handle one and the same thing several and diverse times; yet may it plainly appear, that this is no tautology and vain repetition of things already handled: As water is first handled as an element common to all creatures, and the various divisions, and the utility thereof in general. It is again handled as the first and most ordinary common drink, together with the several ways of cooling and correcting the same. In the third place, among several drinks of the diseased, this is also mentioned, and whether it may safely be exhibited to sick people, and when or what may supply the defect thereof; and diverse profitable points concerning the same. And in like manner, the air is in the first book handled as a common element, with diverse other things concerning the sick, with many other things thereunto belonging. But lest I prove unmannerly in detaining thee too long in the porch, I shall entreat thee, courteous Reader, now to enter with me into the parlour, and to accept of such homely provision as I could provide for thee, and what is otherwise wanting shall be supplied with a hearty welcome.   

THE DIET OF THE DISEASED. THE FIRST BOOK.  
THE ARGUMENT.  
IN this first book are contained the natures and properties of the air and other Elements, the winds and such other things thereunto belonging: All manner of food fit for the use of man; both bread and drink, natural and artificial, together with the use thereof, and the various ways of preparation: as also the nourishment afforded us by fourfooted beasts, both greater and lesser; of fowls of all sorts, and fishes; as also concerning all manner of potherbs, salads, sauces, spices in most frequent and ordinary use. And by the way are here and there handled diverse pleasant and profitable points not a little concerning the health of mankind: as namely concerning climacterical years, concerning the period and prolongation of man's life; and whether by art it may be prolonged or no; and whether one may live any long time without food or no? Concerning the use of the Elements, especially air and water, with the right use and election, and some other things concerning them. Some questions concerning the use of drink at certain times. Something also concerning gluttony and drunkenness, being the abuses of the creatures, with the many mischiefs thereby ensuing both to the party in private, and to the whole commonwealth in general.  

CHAPTER I.  
Divers acceptations of this word Diet; what health is, and whether Diet be a thing necessary for healthful and sick persons.  
AS health of body is accounted the prime and chief happiness that can befall a mortal man in this earthly Tabernacle of clay, 
Health best earthly happiness, as sickness the greatest sorrow.  so sickness being a reward of sin, is one of the greatest sorrows that can befall a mortal man. Now, as the great Architect of this universe, hath provided a multitude of means, both for preserving in health, and repairing the same when it is lost, to this Microcosm man; so among all these none more effectual than a due and orderly Diet: And because the matter of diet, as well in healthful as diseased persons is one and the same in substance, howsoever differing in preparation, etc. therefore, I must of necessity say something concerning such things as are incident to the use of man, for the maintaining of health, and preventing future infirmities, and afterward descend unto a particular survey of the diet of the diseased, with diverse things thereto belonging. But before we proceed, it will not be amiss, first, 
Divers significations of this word Diet.  to explain the ambiguity of this word Diet. Amongst the Greeks, this word Diet hath diverse acceptations; and first, a certain kind of life, or profession: Secondly, it signifieth an habitation, or certain place of abode, as in England, France, etc. Again, it signifieth certain houses of pleasure, into the which, personages of note did, sometimes, for their recreation withdraw themselves. Amongst the Latins, it signifieth a certain place next adjoining to the parlour, or rathet a part of the same, wherein (saith Varro) they were wont in the day time to take their repasts. It signifieth also an assembly or meeting of many about some serious and important business; and thus the Germans call their general meetings, wherein the Princes, Electors, and other Princes of the Empire are assembled, Diets; and such also are our Parliaments here in this Island. In these latter times, custom hath so far prevailed, that not only hydroticke, or sweeting drinks, exhibited for the cure of the pox and other chronical diseases; but even our purging ales also, and such other infused purging drinks, and continued for certain days, have assumed unto themselves this same name. But Physicians do most commonly take it for all the six things, called not natural, as the air; meat and drink; repletion, and evacuation; 
And as Physicians commonly us it.  Exercise or motion, and rest; sleeping and waking; passions or perturbations of the mind: of all which, by God's good assistance, I purpose hereafter to speak somewhat largely, and how hurtful and helpful they are, both in sickness and in health. 
a Lib. ad Thrasib.  Galen observeth, that in the time of Homer, diet was not taken notice of, nor any ways looked into: And Plato writeth, that the ancient Physicians seldom observed this diet. Hypocrates was the first that brought it in request, and so is by 
b Lib. 29. Cap. 1.  Pliny acknowledged for the first author of the same. Now, before we descend into a particular survey of these six things; we must first handle some general points, and in the first place, What health is, that thereby the contrary, to wit, sickness, may the better be seen in its colours. Nam contraria iuxta se posita magis clucescunt. This therefore, and some other things thereto belonging, shall go before, and then take other things in order.  
Plato wisely warneth us, that the principles of every Art and Profession, are diligently and narrowly to be inquired into, because that from any one false principle, do innumerable false and erroneous conclusions proceed. It is agreed upon by all for an uncontrolled truth, that then men are said to enjoy perfect health, when their actions are duly and well performed, as to be sick when the faculties lie a languishing. 
* Eam vero corporis constitutionem, in qua nec doloribus cruci●mur, nec in vitae actionibus impedimur sanitatem appellamus. Sanitas una optima est, & ut sic dicam consummata, atque s●mma; quaedam vero, seu deficiens ab hac, nec plano absoluta perfectave, atque hac etiam latitudinem habet non parvam. Quare etiam sanitates multae variaequon ipsa communi omnium forma unde dictae sanitates sunt, sed mai●ris minorisque ratione inter se dissidentes. Gal. de sanit tuenda lib. 2.  Galen defines it a symmetry, or due proportion. Now, this due proportion is double, the one perfect and absolute, the other imperfect, and declining from the former integrity. In like manner, health is of two sorts; one perfect and exquisite, and another imperfect: and yet betwixt these two is a great latitude comprehended, in so much that it may be divided into eight several degrees, answerable to the eight several temperatures, or constitutions of man's body. So that we may say, a man is in health, when as there is no sensible impediment or hindrance of his actions to be perceived, whereby diseases are engendered. Now, this by Galen is as a fundamental point laid down, that Health is preserved by things like unto the temper and constitution of the body; neither need this tenant seem strange to any: for seeing diseases are cured by contraries, why should not health be preserved by things which are alike; neither doth it any thing at all make against the truth of this principle which some object 
¶ Qua propter si eorum quae natura humidiores calidioresque sunt mutare temperamentum ad frigidìorem siccioremque speciem libe●, contrariam his victus rationem instituas oportet, sin id custodire placet, similem. Idem lib. 6. de tuenda sanit.  concerning children that are naturally of a hot constitution, who are to be accustomed to cooling things: as likewise old men, who by reason of their age, being of a cold constitution, are to be nourished with diet of a contrary quality; for, according to the same Galen, there be 
§ Vide lib de sanit. ad Thrasibulum.  two parts of health; one called evectice, preserving it by things like unto itself; another called correctrix, or the correcting part, amending that which is amiss. But because this is a question better befitting the schools than this place, I pass it over, and proceed to that which followeth, to wit, Whether diet be a thing necessary for healthful and sick people or no.  
That a strict and precise kind of diet is by diseased and sick people to be observed, may perhaps find entertainment for truth, from an ordinary understanding: and that by reason, that whensoever the speedy recovery of former health is hindered, it is for the most part occasioned, by reason of the omission of the necessary rules of diet, for the which cause amongst the ancients, after Hypocrates, as the Physicians employment was not in every one alike, so were there some of set purpose appointed to wait upon the sicks diet, called for this cause Clinici, or attending the bed of the sick, as hereafter shall appear. And Galen writes, that there is no remedy whatsoever of so powerful an operation, that can perform the help it promiseth; without the help and furtherance of a good and orderly diet. But whether it be so strictly by healthful persons to be observed, may, and that not without some show of reason, be called into controversy, and that by reason of the saying of Celsus, 
A good and laudable diet is not only to be observed of the sick, but even of such as are in health also.  that a healthful man ought to be tied to no rules of diet; and not far dissenting from this, is that old saying: Qui medice vivit, misere vivit. He that leads his life according to Physicians prescriptions, leads a miserable life. Alphonsus, King of Arragon, having heard by what manner of diet one had attained to 90 years of age; replied, that he had rather die within ten years then live a hundred years by means of so strict a diet. And I make no question, that without seeking far, we might easily find many of this Epicurean King's mind: but since that health comprehends within its compass a great latitude, it cannot be that a like diet should fit every individual and particular person: Such as by reason of a laudable temper, and natural constitution of body, even from their very cradle enjoy a perfect health, are by an extraordinary prerogative privileged above their neighbours, and may more boldly deal with any kind of diet; but let even such not be too bold, but wise and circumspect, lest they be overtaken: and although the constitution may be strong, yet we know a strong and able horse may be overloaded, and sometimes have his back broken: and let the aliment be of as laudable a condition as it will, and thy stomach as strong as that of the Ostrich, yet may it be mastered at length. And consider well this sentence, worthy to be ingraved with letters of gold: 

Plures gala, quam glaedio periere.  
The sword hath killed his thousands, but gluttony his ten thousands,   Plures gula, quam gladio periere, The sword hath killed his thousands, but gluttony his ten thousands. How many generous gentlemen of noble parentage, and of an ingenious and liberal education, might have attained to Nestorian years, and shined like bright stars in their orbs, by the great good they might have procured to their common country, if they had not too much prostituted themselves to their sinful and carnal pleasures, and been drowned too licentiously in their worldly delights, which have too much now adays ceized upon the most part of the Christian world. Now, such as are valetudinary, and of a more crazy constitution, aught in a stricter manner compose themselves to a more exact observation of physical prescriptions. 
Herodicus his strict diet.  Herodicus being but of a crazy constitution of body, yet by virtue of his precise diet, attained to the age of an hundred years. Asclepiades relied so much upon his diet, 
Asclepiades his confidence of the use of diet.  that he would lay a wager against Fortune, that he would never assume to himself the name of a Physician, if ever he fell sick. And surely, who so considereth aright the frail and crazy condition of the body of man, dare scarce be so bold as to lay any such wager. I count it for a miracle (saith 
c Lib. 7. cap. 50.  Pliny) and find but only this one example, that Xenophilus the Musician lived an hundred and five years without any bodily infirmity; or as 
d Valer. Maximus l. 8, cap. 2.  another calleth him, Pythagoras of Chalcis, 
e Q. Curtius in vita Calani.  Curtius relateth the life of the Philosopher, Calanus, who being surprised with a great looseness, and fearing lest his former felicity of seventy three years' health should be by this noisome disease interrupted, threw himself into the fire, and so was consumed into ashes.   

CHAP. II.  
Whether by means of Diet the life of man may be for many years prolonged.  
IT is reported of that famous Philosopher 
a Theophrast. moriens naturam accusavit, quod vitam longiorem brutis animantibus dedit, hominibus vero tam brevem & malignam, ut aequa lance vitam & mortem pensitando, dubites an vita an mors sit ●ptabilior. Quinetiam aestimatione nocturnae quietis, quisque dimidio vita suae spatio vivit, & pars aequa morti simi●is iransigitur: ne reputantur infantiae anni sine sensu, nec senectae in poenam vivaces; tot periculorum genera, tot morbi, tot casus, tot curae, toties invocata morte, ut nullum frequentius votum, etc. Reolanus junior in privatis praelect.  Theophrastus, that dying, he accused nature, in that she had given and granted to brute and unreasonable creatures a long, and to man the noblest of all other creatures so short and so sorrowful a life: in so much, that weighing both life and death in even and equal balance, one might, and not without cause, doubt, whether life or death were rather to be chosen: as also in regard of the night's rest, a man lives but the one half of his time: that I say nothing also of the years of infancy, when as he liveth void of understanding; and of old age, his years seeming to be produced to this period only for a punishment, witness so many cares and casualties; so many dangers and sicknesses, extorting so frequent an invocation of death, that nothing seemeth more welcome than the fruition of such a wish. But unjustly was noble nature of this unjust judge condemned before she was heard: For, she like a kind and loving mother, being very solicitous and careful of the life of man, hath not only ministered unto him such things as are necessary for the maintaining and producing of his life; but beside, hath endued him with reason, and given him hands, to the end he might more comfortably make use of such things, as she in her bounty had bestowed upon him. 
What life is.  Now, 
b 
De vitae definitione variaesunt Philosoph●rum sententia & definitiones. Arist. tamen ut & medici omnes ejus essentiam in calido & humido collocant.  
Vide Arist. de longitud. & brev. vitae cap. 2. johan. Magirum physiol li. 6. cap. 4, etc.   our life consisteth in moisture and heat, neither is our life any thing else, but a joint-continuance of heat and moisture in our bodies. But since our heat doth daily consume & waste away this natural and radical moisture, it is again by the like humidity to be repaired. Now, this is performed by means of food, both meat and drink; the right and moderate use whereof this dietetical part doth instruct and direct; the which also not only maintaineth and entertaineth health present, but helpeth also to recover that which is by sickness impaired (and as some would have it) produceth the life of man far beyond the fatal period for all men appointed. And some there were, who by means of diet, would promise the perpetuity of man's life, and of a mortal man, to make him immortal; and such a one was that Sophist mentioned by 
c Galen lib. de marasimo & lib. 1. salut.  Galen, who promised immortality to all such, whose education he had from their tender years undertaken. Galen is of opinion, that the necessity of death, can by no solid reason be demonstrated, but confirmed by experience only. Some, who would make good Galens' assertion, argue thus: All men die, either by means of external, or internal causes. external causes, which procure violent death, 
Reason's seeming to prove that death may be avoided.  are either such as may be avoided, and befall the body of man from without; as blows, bitings of venomous beasts, and the like; all which, since they may easily be avoided, come not within the compass of this dietetiall art; or else they are unavoidable, and such be the things we call not natural, by the excess and defect of the which, diseases are engendered, and death doth thereon ensue. In the golden mediocrity consisteth this health we now discourse of, the which, whosoever shall strictly observe, shall prolong his life for many years. This mediocrity did our forefathers in that first and golden age of the world, strictly observe, and so many of them attained 900. and some near 1000 years. Neither are we to suppose that these were Lunary years, or of the age of a Moon only, as 
d Lib. 15. de civet. Dei.  S. Austin proves against Pliny and Baro. But yet further, the longevity of these our forefathers, did not only depend upon their simple diet, but there was beside a special providence in prolonging their lives; and that as well for the multiplication of mankind, as also by means of their long lives, 
Why the patriarchs lives were so long.  they might the better attain to the knowledge of the arts and sciences, mathematical especially, and that part principally which concerneth the motion of the celestial orbs, which required no small time. The 
e 
Naturales causae fatalis interitus tres sunt, naturalis ficcita●, perenne triplicis substantiae ef●●uvium, & copia excrementorum.  
Idem Gal. loco nupet citat.   internal causes of natural and fatal death are, according to Galen, three; natural dryness, the continual wasting of our triple substance, and the abundance of excrements. Now, natural dryness may be prevented by such things as moisten much. The wasting of our triple substance may be prevented by good air, meat and drink, of a good and laudable quality, engendering but little excrementitious matter: and if notwithstanding, by reason of their condition or quality, they shall chance to engender any excrement; they may either naturally, or else by artificial means be voided out: And therefore conclude they, by this dietetical art, may the natural causes of fatal death be declined. But this is an uncontrolled truth: Contra vim mortis, non est medicamen in hortis. It is appointed for all men to dye, and then cometh in judgement, 
Hebr. 9.27.  saith the Oracle that cannot lie. True 'tis, and cannot be denied, that by virtue of a laudable diet, the life of man may be prolonged to an hundred, or an hundred and twenty years, as hath been published by 
f 
Thomas Philologus de vita ad 120. amos producenda. Et nuper Claudius Deodatus de eodem argumento.  
Reason's why the life cannot be perpetuated for ever from the material;  
And from the efficient cause.   some of our Authors: but for ever to be perpetuated, is impossible, and that both by reason of the material and the efficient cause. The matter is either first or second: the first matter, by reason it hath adjoined privation, a malign principle; therefore cannot always continue the same. The second matter is of the elements, whereof the body of man is composed; the which, howsoever it containeth in it the substance of the elements well united and compacted together; yet can their disagreeing qualities never so well be composed, but some discord and disagreement will arise, which is the cause of dissolution of the whole frame. The efficient cause is either remote or nearer: the remote is God himself, who hath placed several and contrary motions in the heavens; 
* Duo diversi sunt in C●●o m●tu●; 〈◊〉 nempe ab ortu in occasum, qui dicitur m●●u● deci●●● coeli, & quo metu 〈◊〉 inferiores coeli, atque adeo omnes planeta spatio Diei & noctis ab ortu in occasum circuner ●piuntur: alter vero motus est proprius inferioribus coelis, & imprimis spharis planetarum, quae motui isti decimi 〈◊〉 veluti obnitentes, contr amoventur ab occasu in ortum, qui quid●m motus lo●ge est tardior quam motus ille primus decimi Coeli, etc. Kee●erm. System. astron. lib. 1. cap. 13.  one from the East to the West, and is once every day accomplished; Another again from the West to the East, which are at great length to be found in the writings of our learned Astronomers. Now, if God would have made the world to continue for ever (faith Plato) he would never have placed these contrary motions in the heavens, because identity and unity is the cause of continuance, as contrariety the beginning of destruction. The nearer efficient cause is our natural heat, which by little and little destroys our natural and radical moisture, the which once failing, death undoubtedly followeth. And howsoever by the use of aliments it be in some sort repaired, yet this devouring heat getteth daily ground of it, till at length it giveth it the foil; concerning which, more may be seen in the works of the worthy Plato. It hath then sufficiently and plainly appeared, that the life of man, by means of a good and laudable diet, may be prolonged, and diseases prevented; howsoever death is unavoidable. But then here one may ask what is the ordinary period whereunto the life of man by means of art may be prolonged? 
Ordinary period of man's life, not reckoned above 100 or 120 years.  Our ordinary Authors, as we have said, assign 100 or 120: but we have a certain sort of people, who in show, would seem to transcend vulgar understanding, and tell us strange things of the prolongation of man's life for many years, far beyond this abovementioned period; and that by means of certain medicines made of metals, of gold especially; and these be 
g 
Quanquam & ipse Paracelsistae & qui corum medicinis utuntur brevis sint vitae, & morbis vexentur; tamen ia●●ant suum universale. Novimus aliquos qui metalla per lapidem tinxerunt, sed qui nec se, nec alios a morte & morbis praeservare potuerint. De potentia arti● multus est Rogerius, nec est ullus Paracelsicus quin ad oftentationem usque profusus fit promissionibus. Argumenta proferuntur a quibusdam longaevis sine regimine, quod impossibile est esse perfectum sine medicinis, ●t al. antimony, auro potabili, lapide Philosophorum, etc. Quid multis? deficis ar● in ipsis p●ofessoribus; Si obijciaes hoc illis, pratendunt terminum naturae, defectum medicinae talis, & alia frivola Crollius ridicule Paracelsum ad vitam longam pervenire potuisse negat, quia veneno sit sublatus. At si promissa chy●ica sunt vera, debuit & contravenena fuisse munitus: ut Mithridates, etc. Andr. Libav. analies confess. fratrum de rosea cruce medit. 62.  
Memorabile hoc evenit quod Adamus a Bodenstein Paracelsicae sectae Coryphaem, cum libello edito se pestem pracavere, & curare posse sua theriaca, quam excbymicis concinnebat, divulgaret: Peste correptus, nemine tunc in ea platea ag●otante, peste penitus fere in ●rbe cessante, interierit. Plat. observat. medicine. lib pag. 309. pestle 6. Accidit tunc quoque hoc memoria dignum, quod impostor quidam Pseudomedicus circumforanem, globo quadam ex stibio, uti ex operatione illius potuiconjicere, composito, vinoque immerso, unicum illud exhibendo, omnes se curare posse peste infectos gloriatus est, peste primum uxore eius correpta, ipseque mox eadem perierit, poenasque audacia sic ambo dederint. Idem ibid.   Paracelsus and his followers: And although this great miracle-monger (as his foolish followers would make him) died (not without tormenting arthritical pains many times, notwithstanding all his secrets) before ever he attained the 60th year of his age, yet will not their folly depart from them if they were brayed in a mortar, affirming him yet to live in his grave by virtue of aurum potabile, writing great voluminous books, and inditing many profitable precepts to his disciples. I hope the Printers shall not want work when they are ready. But Paracelsus tells us yet stranger tales (for, I doubt the reader will account them for such) 
h Prateroes vixerunt multi vitam alienam, idque iuxta praescriptum deltica naturae, inter quos fuit Syrus, qui cum de vita laboravit, robusti cuiusdam edolesecutis, qui tum forte adsistebat, vim atque naturam attraxisse dicitur; idque per imaginationem sic est consecutus, ut sensus, cogitationes, demique, animus ipse in alium transferretur. Per talem imaginationem Archafas uniuscuiusque eruditi, atque prudentis hominis scientia●s atque prudentiam attraxiss● dicitur. Parac. de vita longa lib. 1. cap. 8. Est tertia velut quadam magica, qua quis vitam producit suam adminicule alienae. Modus antem attractionis tam vitae alienae a Syro, quam intellectus, seu prudentiae ab Archasa, seu Archel●o consisit in imaginatione, de qua multa Baco in hoc eodem argumento. Attractionem hanc, si vera est, seq●itur necessario transcorporatio animarum, quam johannes Picus perhibet omnes sapientes credidisse, Indorum, Persarum, Aegyptiorum & Chaldcorum, Leo Suavius scholio, ad idem cap.  of attracting not only life, I mean strength and vigour from a young man, but relateh of one who drew learning and knowledge from another; yea, that from any learned man he met, and kept company with, he could easily by virtue of his strong imagination attract and draw unto himself the others wit and learning. The same 
i non minus coarguitu● ex Plinio longinquitas vita in Bachone & Paracelso, quam in Anacreonte aut Xenophonte, qui quidem Impetrim Mululcaciorum insulae Regem 800 annis vixisse scribit, & s●til●●ius 600. Qua omnia existi●nat inscitia temporis scripta esse, quod alii annum astate unum determinabant, & alterum hyeme, etc. Id. ib.  Author, and his expositor tell us strange things of the long life of some particular persons, where is likewise to be observed the great confusion he useth, as in all his writings, so in this particular, where sometimes he mentioneth mortal men, as the patriarchs, and others: 
k Quantum autem ad longavitatem attinet, scite lunares populi ex Phedone Platonis introducuntur in altissimo terrae fastigio supra nubes habitantes, qui ob diuturnitatem aevi non tam mortales homines, quam immortales daemons habeantur. Puschre etiam a Ficino Arabes Astrologi producuntur qui ultra lineam aequixoctialem ad meridiem subtilissimos montes narrant, incolas, daemons quosdam, qui neque oriri, neque mori videantur: sicut scribit Paracelsus de Hildevio, etc. Idem Leo Suavius scholia ad cap. 1. lib. 4. Parac. de vita longa. Qui● enim credet ad 1200 annum posse pervenir●? Add inquit & Mathusalem exemplum propono. Et ex parte sub●ecti natura●em vigorem, de quo in Mose. lib. 1. Derude medicinam praestantem. Tertio locum eum corpors convenientem; locum inquam in aere seu esse quinto, vel nubibus, ubi nulla est corporatitas, atque ubi habitant qui dicuntur somno sepulti, etc. Idem ibid.  and again, confounds this narration with a discourse of immortal spirits, who are neither to be confined with in his 1000 nor yet 1200 years. And is it not a thing ridiculous, now in these later times, to extend the life of mankind to 1000, 900, or, at the least to 600 years? And beside, may it not easily to an indifferent understanding appear, how ridiculous this opinion is, that Adam, and the rest of the old patriarchs lived so long by virtue of the Philosopher's stone? And what then became of this so rare medicine, when holy jacob complained, that few and evil were the days of his pilgrimage? And how came it to pass, that Abraham and Sarah lived then so short a while? That Isaac's eyes were dim? Did their forefathers envy them such a medicine? all Arts and Sciences were transmitted from the ancient patriarchs to posterity, and were they so envious, as to conceal from them so great a good? If these prattlers could by their own experience make this appear, there might be some colour for us, to believe they had known this Art, and concealed it from their successors. But the contrary hath already appeared, whatsoever they prate of one 
l Human vitae spatium longe aliter est coercendum, licet (inusitato miraculo) Artephius dicatur a Bachone open sapientiae suae ●000 annos vixisse, quemadmodum alien quidem primo mundi seculo.  Artephius, who by means of his wisdom (as they say) lived 1000 years. But now, it may be, some will here ask me the question, whether I am not of opinion, that men's ages now daily decline, the world waxing old, and some holding that the 
m Copernicus' docuit Solem esse viciniorem terrae quam tempore Ptolomaei fuerat per miliaria Germanica vicies sexies mille sexconta, & sexaginta. Phil. Melanchton in physicis ipse queque statuit solemn ess● viciniorem terrae, & ait, Deum veluti Solem terram versus retraxisse, quo natura effoeta egeat majori calore & fermento. Alii autem Astronomi, & Physici istam mutatam Solis vicinitatem penitus repudiant, inter quos est imprin is magnus ille Scaliger qui exercit 90. sect. 2. violenter Copernicum nostrum insectatur. Disputat autem de ista Solis eccentricitate Clariss. Mathem, Origanus cap. 1. prog. ad annum 1604. & docet esse quidem revera Solis eccentricitatem mutatam, sed non esse tantam quantam Ste. Florus ex sententia Copernici posuerat, sed vix dimidio tanta, ila ut in eo congruat cum sententia Melanchtonis; qui ia physica, ubi de Sole tractat, dicit solemn propiorem terrae esse factum quam fuerit tempore Ptolemy milliaribus Germanicis novies mille nongentis. Keckerm. systemat. Astron. lib. 1. cap. 13.  Sun, now, by that reason, to wit, of the age of the world, draweth near the earth, as having more need now in this old age of a greater supply of warmth then heretofore: But as concerning this subject, because 
n 23 Richard Hacluyt  it hath been of set purpose in a large volume handled at great length, I shall need to say the less; yet something I must say concerning this subject now in hand, I mean the life of man. If this assertion were of an infallible truth, that the age of mankind had proportionably still declined, then had the period of man's longest life been by this time comprehended within a very small number of years. But the contrary of this we see by daily experience confirmed: that in many places of the world, yea, and in most, 
o Anacreonti poeta de iis qui 200 annos expleverint Damiatos astipulatur memora●s Pictorium pracipuum corpore viribusque. Etiam 300 Alexander & Cornelius Dandonem quendam in Illyrico dicunt vixisse. Leo Suavius in cap. 2. lib. 4. Parac. de vita longa.  men live as long as in ancient times; I mean, after the times of our first forefathers, the old patriarchs. This caution I would withal to be put in, that in our comparison with antiquity, we must always put in this proviso, caeteris paribus, making the cases both alike. As they lived a sober and frugal life, free from excess of meat and drink, and such other things, as have so much abridged the life of man in diverse parts of the world, so must we suppose of our times. And that there have been in several ages and times, such long lived people in the world, may appear to those that will search into ancient writers: and thus we read of some that lived 200, some 300 years; and the abovementioned Writer relateth the long life of johannes de Temporibus, or john of Times, and diverse others; and late Writers tell us stories of the long lives of the people in 
p The sobriety of the Floridens doth lengthen their dates in such sort, that one of their kings told me (saith Morques) that he was 300 years old, his father which he there showed me alive, was 50 years elder than himself; when I saw him, me thought I saw nothing but bones covered with skin. His sinews, veins and arteries (saith Landoniere, in description of the same man) his bones and other parts appeared so clearly thorough his skin, that one might easily tell them and discern though one from the other; he could not see, nor yet speak without great pain. They showed me their offspring to the fifth generation, and yet it was told them by the other Indians, that the eldest of them both might by the course of nature live 30, or 40 years more. Purchas his pilgrim. lib. 8. cap. 7. Americus Vesputius saith, the Brasilians live 150 years, and that they have always an Easterly wind, which tempereth their air. Idem lib. 9 cap. 4.  Florida, where it is reported, that some there exceed the number of 300 years, and that generally they live there very long, as living after that frugal manner, as did our forefathers of old. Besides, 
q Macrobii in Africa, saith Herodot. lib. 7. live ordinarily 120 years; their meat was boiled flesh, their drink, milk. Idem l. 4. cap. 14.  a late Writer allegeth Herodote speaking of a people in Africa called Macrobii, living ordinarily 120 years, which is much, if we consider the bad air generally in most places of that vast part of the world; and it is not unknown, that in these our Northern cold climates, many people live to a great age, some coming to 100, some more, yea, some to 140. There are some of my acquaintance yet alive, who have told me they have known an instance of this last period, in each of these two several kingdoms of great Britain. To attain to 100 is no wonder, having myself known some of both sexes. If I might dwell upon this point, I could produce many proofs to confirm this truth; but this I think may suffice, and such as are desirous to receive further satisfaction, may have recourse to this late Author, of whom before. The like objection is likewise made concerning the stature of men, which heretofore, as seemeth, hath been very great; and have we not even in our days seen some of a stupendious great stature? And if it shall be again replied, that such be not ordinary; I answer, that such great statures were not ordinary, and therefore in holy writ, we have 
r Deuteron. 3.11. 1 Sam. 17.4, etc. 2 Chron. 11.23. Swissers tall and lusly men, especially in the Canton Zurith.  such men singled out, and, as it were, pointed out by the finger. I do not deny, that both among ourselves, and diverse other nations, it may be, in former times, men have been both of stronger and health fuller constitution of body, and of taller stature; but this alteration proceedeth not from any sensible decay in nature, but by reason of our disorderly diet, luxurious lives, nice and effeminate education, so far degenerating from our ancient predecessors, who, thorough their valour and martial exploits, were famous thorough the world; and we now are become contemptible to such as before stood in awe of this Island. But that even at this day there are people of a very tall stature, whoso hath traveled into Switzerland, shall perceive by oculare inspection; where the people are ordinarily of a very tall stature, especially those of Zurich: and a 
s Platerus observat. medicine. lib. 2. pag. 548. The inundation of the whole world by the deluge, was not the cause of the abbreviation of the life of man.  late learned Writer maketh mention of the bones of a Giant, digged out of the ground, about Lucerne of Switzerland, which being orderly set together, that sceleton was 19 foot long, and 21 of measure by my feet, as it was drawn in the picture by him in his study, whereby I measured it, during my abode at Basil, for the finishing of my physical studies. Now, before I proceed, I must speak a word or two concerning an assertion, affirmed by some, concerning the abbreviation of man's life, to wit, that, After the flood, the whole frame of the earth was so altered, and, as it were, poisoned, that people could not live so long after, as before. To this I answer, that if we compare lives with lives, we shall find this false; and beside, that this same abbreviation of men's lives was begun before the flood, and that some lived as long after the flood as did before, at least within a little; still comparing the declining of the age of man before the flood, with that which succeeded after. We see 
t Genes. 3.27.  Methusalem lived 969 years; and his son Lamech came almost 200 short of his age: again 
u Genes. 9.29.  Noah his son exceeded his father's age almost 200 years; and his son 
x 11.11,  Sem lived complete 600 years, and 500 of this after the flood; and so comparing one with another, we shall find that comparing this begun abbreviation, Sem lived as long after the flood, as Lamech did before, although this abbreviation did not hold always alike: For, Methusalem, we see, lived longer than any either before or after him; God, in this, manifesting his mighty and omnipotent power, lest we should ascribe too much to the order of inferior causes. But lest I hear ne suitor ultra crepidam, I leave this theme to the Divine. Howsoever, the days of man were much abridged in the days of Abraham, Isaac and jacob, but especially in that age wherein Moses lived; and therefore we easily perceive this point to be clear, that the time of man's age hath not sensibly declined since that time. It may be also some would ask what sex is of longest life? I answer that the 
y Man is ordinarily longer lived than the woman. And why, Arisi. lib. de longitud. & brevit. vita cap. 2.  male, by reason of his superaboundant heat, and good temperature of body: howsoever, this must still be understood, with that parity we have heretofore mentioned: for, no question some women are far longer lived than some men; a temperate woman, and of indifferent constitution of body, therefore may by many years outlive a debauched swaggering, luxurious good fellow. 
What complexion longest lived.  And the several complexions are not here to be passed over: the sanguine of all others being of longest endurance; and next to it the choleric; the phlegmatic succeed, and the melancholy are ordinarily shortest lived. 
In what Climate.  The climate wherein one liveth, maketh also much for the long life of man, and therefore we see that in our Northern countries oftentimes people live long: and in one and the same country, the native inhabitants thrive better, and live longer many times than strangers; as may appear by the 
z Purchas li. 14. c. 12.  inhabitants of S. Helena, where the natural Negroes lived ordinarily 110 years, although the air of itself be very unwholesome to our Europeans, insomuch that few of them there exceed 50 years. And there are yet diverse other things which may lengthen or abbreviate the life of man, as the particular influence of the superior powers, and to us unknown, etc. But above all, there is a supreme overruling power in our great and omnipotent Maker, to lengthen and shorten the life of man at his good will and pleasure. It is naturally inbred in all men to desire length of days, and without doubt, it is in itself no small blessing, as being a reward of keeping Gods commandments, let those therefore, who would comfortably partake of so great a blessing follow the direction of the Spirit of God, uttered by the mouth of the Wiseman. 
a Prov. 3.1.2.  My son, forget not my law, but let thine heart keep my commandments: for length of days, and long life, and peace shall they add to thee. And again, 
b 9.10.11.  The fear of the Lord is the beginning of wisdom, and the knowledge of the holy is understanding: For, by me thy days shall be multiplied, and the years of thy life shall be multiplied. See again the contrary denunciation: 
c Eccles. 8.13.  But it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God. Again, the 
d Psalm 55.23.  bloody and deceitful man shall not live out half his days; 
e Psalm 90.7.9.  we are consumed by thine anger, and by thy wrath are we troubled; for all our days are passed away in thy wrath; we spend our years as a tale that is told. And therefore it will be good for us still to pray with that holy man, Moses, in the same place 
f Verse 12.  So teach us to number our days, that we may apply our hearts to wisdom. Many old people brag of their old age, how fruitlessely, yea, how wickedly soever they have spent all their precious time. Indeed, the Wiseman accounteth old-age for a prime ornament. 
g Proverbs 20.29.  The beauty of the old man is the grey head. But hear again the same Spirit speak by the same penman: 
h 16.31.  The hoary head is a crown of glory, if it be found in the way of righteousness. And therefore, if many old men and women had their blinded eyes opened, they had small cause to brag of their so near approaching eternal misery; but I will not here enlarge myself upon this point, but rather leave it to the Divines pen and pulpit, and so now proceed to that which followeth.   

CHAP. III.  
Of Climacterical years, with their reasons assigned by antiquity, numerical, Astrological and Physical.  
IT is a generally received opinion, that in these years commonly called Climatericall, great alterations befall the body of man, whereby his health is not a little hindered and impaired; and therefore my purpose is to say something of them, as concerning so much, both sickness and health; and first, what is the meaning of the word. It is as much to say, 
What is meant by climacterical years.  as a ladder, by the rounds whereof a man's life, as it were, climbeth up, until it can climb no higher, and the rounds of this ladder are our years: and they are of two sorts; either seven or nine, both decretory and determining the life of man. Some, as namely 
a Censorinus lib. de saeculis.  Censorinus, according to the doctrine of some of the Ancients, would apply the seventh to the body, the ninth to the mind. Bodin deviseth a private opinion of his own, 
b Lib. 4. de Republ.  concerning this subject, to wit, that because women grow faster, and become sooner old; therefore he affigneth to them the ninth for climacterical, as to men the seventh; But in this I think he hath but few followers. But certain it is, that none of our Authors assign any more but these two, either to man or woman; from the very first beginning of our lives, unto the last period of the same. Now, these climatericall years begin at the first seventh year of man's age, asscending by degrees until they come to 98, and the ninth beginning at 9, and ascending upwards to 99 Amongst these sevenths, some are reputed more dangerous than others, and amongst the rest (saith Censorinus) such prove commonly more dangerous, which make up their full week of years; and they be these following: the 21, 42, 63, & 84. But amongst all the rest, the 49 and 63 are accounted the most dangerous; the first arising by the multiplication of sevens, & the other by multiplication of seven and nine jointly together 
c Sunt autem duo amnorum numeri, septimus & non●o qui pterumque rerum vitaeque●us, imrautationem, ac gravia pericula invebunt. Quo fit us sexagesimus tert●us, qui utriusque nameri multiplicatan, atque invicem sibi connexam summam continet non sine periculorum a●●rvo ingruat; nov es namque septem, & septies novem, sexa●inta eres constituunt, atque ob id climactericus is annus appellatur; quia a septimo orsus, vitam hominis, velut per gradus quosdam peragat. Itaque omnes qui per 7, aut 9 annos consurgunt, decretorii dicuntur in quibus magnam mutationem subeunt homines: nam vel calumnus ●mpeti●olent, vel gravissimus morbis divexari, vel pe●iculis objici, velaenique aliquod perpeti detrimentum ac ●actaram, velfacultatum, vel vale●uainis. ●os ergo annoram decursus, ac volume. na in omnibus etiam aetatibus observare soleo, sic ut impubere●, etc. Levinus Lemnius de occult. naturae mirac. l. 2. ca 32.  Levinus Lemnius is very jealous of the 63, in the which, the life of man is liable to many alterations and changes: and Augustus Caesar did much rejoice when he had escaped his dangerous year. And although 
d In lib Hippoc. de septimestri ●ariu.  Cardan seem but to mock and flout at climacterical years, affirming, that he never enjoyed more perfect health than in those years, yet seem they not altogether to be rejected: and 
e At vero multeribus foetuum conceptiones & abortiones & partiones, eodem tempore judicaniur, quo & morbi & sanitas Sed istorum omnium, alia quidem diebus, alia menssbus, alia dierum quad● agenariis, alia annuo spatio de se signifi●ationem prabent. Et paulo post. Eteni●● medicum qui de aegrorian salute recte consectare volet, animadvertere opertet, ut omnes dies in contemplationem adhibeat; ex paribus quidem 14, etc. Hippoc. lib. de septim. partu.  Hypocrates himself acknowledgeth their efficacy & power; affirming, that both sickness and health, and such like other notable alterations and changes have their appointed days, months, and years in which they are produced. And again, in another 
f 2 Epidem. sect. 6.  place, he affirms, that the solution of any disease, cannot be safe, unless on a fit & convenient day; as also that there is a necessity that a man should die on a determinate day, month, and year. But an 
g Averro cap. 8.3. collect.  Arabian Author doth yet much more magnify these climatericall years: The leprosy (saith he) is never cured by physic, except it be administered in some critical year, wherein nature of its own accord doth attempt some renovation, and is such a time, as nature hath for this same purpose appointed; and this is yet further witnessed by the great Zacharie, and I myself have likewise tried it. Those who labour to render a reason of these climacterical years, render a threefold reason: 1 numerical, 2 Astrological, 3 Physical. To begin then with the numerical, they much magnify the number of 7. and that out of Plato, Pythagoras, and Macrobius. And first, say they, because it is composed of diverse figures, it admitteth of diverse forms; and therefore call it a virgin and number of perfection; and that by reason it is a full and complete number, and may be divided into one and six; and again, to two and five; and finally, into three and four, which is not incident to any other number whatsoever. Again, they say, this is called the holy number; for, it is certain, that God himself sanctified the seventh day, and having made the whole frame of the universal world in six days, he rested the seventh. Again, the same God appointed the jews a seventh sabbatical year, in the which it was neither lawful for them to till their ground, to sow seed in it, or to dress their vines: And seven weeks of years being past, which was the fiftieth, was their Jubilee. Again, to magnify this number of seven, they allege that on the seventh month the ark rested on the 
h Gen. 8.4.8.12.  mount Ararat: on the seventh day, Noah sent out a Dove which returned, with an olive-branch in her bill: after other seven days, he sent her out again, and then she returned no more. 
i 1 King. 8.65.  Solomon celebrated seven festival days, and all Israel with him, and many other such numerical niceties. Again, say they, the life of man imitateth the creation of the world, which was finished in seven days; and so the little world man, is certainly conceived at furthest on the seventh day: and the child borne before the seventh month, liveth not. And the same 
k Lib. de carn seu principius, ubi multa de hos numero septenario.  Hypocrates affirmeth, that the life of man is of seven day's continuance, that is, that without food he can hardly live longer, and so he divideth the whole period of a man's life by this number of seven, 
Infantia, & pueritia.  and that according to the ages. The first is from the birth until the seventh year, and is called the infancy: the second from that to the fourteenth, 
Pubertas. Adolescentia, iuventus, fluens & consistens. Virilia & proprie consistens aetas.  which is called childhood; from thence to one and twenty called youth, or stripling age; from thence to 35 is the consisting age, or stayed youth: from this year, until 45, is called properly manly, or consisting age; which falleth upon the seventh week of years. What remaineth of the life of man is called old age; 
Senectus.  which is again divided into other seven weeks, especially in temperate places, and such where men live longest; where the body is of a good and laudable temper and constitution, and the diet good and wholesome: 

Cruda viridisque senectus, seu primum seni●m.  
Aetes' decrepita, seusenium secundum  
Astrological reason of these climacterical years.   and then this time is divided into two parts, the first being called fresh, or green old age, Cruda viridisque senectus, from the end of the seventh week to the beginning of the tenth, to wit, 62 or 63. the later is called decrepit old age, continuing from this year to the fourteenth week, which falleth on the 97 year. Now, besides this numerical, others assign an astrological reason; every seventh year 
l Ranzenius in genethliace. vide de his annis eundem lib de sanit. tuend. cap 35.  (say they) the planets return in order to Saturn, who removes then to another sign, contrary to that from whence he last departed; and therefore by reason of this malign constellation, as also by the contrary place of the planet, it cometh to pass, that the malign influence of Saturn is increased. But before we proceed, it must be observed, that these events are not always precisely confined to the very individual climacterical year, but often to the year next ensuing, and sometimes also a little before to the year immediately preceding: And a late 
m 
Claudius' Deodacus Panth hygiast. lib. 1. cap. 7. ubi, & by versus de hominis aetate reperiuntur.  
Infans septenos postquam compleveris annos, Producti dentermurus & oris erunt Post si septem alios deus huic cō●ess●rit annos ● it pubes, nato semine, nomen habens. Est invenis cum septem altos compleverit annos, Et lanugo genas barbaque prima tegie. His addas septe virtutis nomine clarus Est vir, & haec aetas optima robur habet. A di●cias alios septem, vo●e● esse maritus, Er memor utique posteritatu erit His alias ●ugas septe, prudentia pectu● Ornabit, studium non levitatis erit. Annumeres septem gravitas erit inclyta ●●ngua. Septem alios, linguae ●ōgruit ingenium. Additur his nonus cum septenarius ipse est, Perfectus, vires sed nimis interimit. Scitices his amnis multi periere duobus, quorum laus celebrun mar te togaque suit. High quoque nunc variis fortuna casibus anni, Subiiciunt multos, exitiumque parant. Accedunt a●●i septem, mors dura vocabit, a●d tamulum fessos, decrepitosque senes.   Writer maketh the climacterical year, as it were the time wherein sentence is pronounced, although often execution come not till the next year after, howsoever the body be before disposed, prepared and fitted, either for sickness or death; although sometimes also the effect is accelerated, and falleth out before the climacterical year. And this is confirmed by instances of examples produced in that same place: as to wit, of Adam, having lived 930 years, died in his climacterical year, 931, containing seven times 133. Abrabam also died in his climacterical year, 175. King Cyrus in his 70, as likewise the Poet Ennius, and the famous champion Hannibal; and joanna, mother of that famous Emperor, Charles' the fifth: and this Emperor himself in the ●63 being his climacterical. The renowned Augustus Caesar, survived his climacterical year 70, about some three months: And Edward the first, King of England, ended his days about the same period: Solyman the Turkish Emperor, ended his days in his 76 year, preventing this his climatericall year by one. Charles' the 8, the French King, prevented his climacterical year 28, only by the space of 22 days; Many more instances might be to this purpose produced, and many other things out of many Authors, alleged for the magnifying of this number of 7, in these years. Now, that many notable alterations are often observed to befall our bodies in these seventh and ninth years, especially the sevenths cannot be denied: and with Hypocrates we may well say, that the seventh years are no less critical in the life of man, than are the seven days and months in the crisis of acute and chronical diseases; and yet these numbers have no virtue to produce any such effect, nor prove any causes nor occasions thereof; which to prove, any able, yea, ordinary understanding, making no question thereof, were, I think, to spend my time in vain. And as for astrological vanity, it hath been already by so many worthy, and learned men confuted, and something also shall be said hereafter of their foolish and superstitious opinions, so that at this present I pass by it. Only this by the way, let it be kept in mind what hath lately been said, that these great and notable events fall not always out on the same year, but sometimes before, and sometimes after; and Saturn, to whom they principally impute these strange events, must keep his set turns in his regular motion every seventh year: beside, that by their own assertion he is quite excluded from the ninth. And although some such notable effects fall out about such a time, and about the time of some great conjunctions; yet are they no more causes of such effects, than the shining of the Sun is the cause of a man's intended journey, of him before resolved upon, whether the Sun shone or no. Now then, there must be some physical cause assigned, the other two failing. A 
n 
Qua autem rat one per illus annorum circuitus morbi pler●mque incrudescant, a neminc hactenus explicatum est. Ego ideo evenire conjicio, quod certis an●orum periodis co●tu● humanum magnam bumorum collectionem, ac redundantiam congesserit, quorum motu, atque excitatione morbi excitantur. Cum enim natura ad immodicam repletionem devenerit, conceptacula humorum plenitudinem perserre nequeant, in morbum erumperere necesse est. Quamobrem omne fludium omnemque operam conserre expetit, ne materia exuperant●a evacua●ionem, quam semper vere & autumno, vel incisione venae vel purgante medicamento molundū est. Idem Leu. L●mn●. loco prius citat.  
De bis annis climactscripserunt etiam Antonius Guevarra, Petrus Messias, joseph Roscius, Franciscus junius, Franciscus Pet●archa, Marsilius Ficinus, Ferdinandus Mena, johannes Lalamanizus, Federicus Bonaventura, Baptist, Godroachus, etc.   learned late Writer labours to acquaint us with the reason of the prerogative these climacterical years assume unto themselves. In the periods and revolutions of certain years (saith he) there is a great abundance of superfluous humours collected in the body of man, by the motion and agitation whereof diseases commonly are engendered: For, when as the body hath collected such an abundance of superfluous humours, that the places accustomed to receive the same, are now no longer able to contain them, diseases must of necessity follow, and, if not remedied, death itself. And therefore to avoid this danger, he adviseth people in the spring and fall every year, by purging and bleeding to unburthen their bodies of this mass of oppressing humours, by which means at the returning period of these years, they may live more secure and free from fear. And certain it is, there is a fatal necessity and disposition to die, from the very first birth, attending and unavoidably accompanying every man; and this was first procured by that wilful and woeful fall of our first parents, and from them, as a legacy propagated to all their sinful posterity: which fatal period is often furthered or hindered, by the good or bad order of diet, and diverse other external and inevitable causes, and yet nothing befalling us without the all-disposing and overruling providence of the Almighty. And in the interim, although many dangerous diseases do often, both about these especially, and other times also, seize upon a man's mortal body; yet, until this appointed period, nothing can cut the thread of this life. Now, that every one may be acquainted with these years, I set them here down to thy view: The sevenths are 7, 14, 21, 28, 35, 42, 49, 56, 70, 77, 84, 91, 98. Then ninths are 9, 18, 27, 36, 45, 54, 63, 72, 81, 90, 99 Who so surpasseth this number, let him reckon the rest himself.   

CHAP. FOUR  
Of things called not natural; and first of the Air.  


Res 7 naturales sunt, Elementa, temperamentum, humores, membra vel parts, virtutes seu facultates, operationes vel actiones, spiritus.  
Res 6 non naturales, aer, cibus & potus; repletio & vacuation; exercitiun seu motus, & quies; somnus & vigilia; accidentia, seu animi pathemata.   AS man by natural composition partakes of all the elements, so in this life can he not long life without the use of them all, especially of this ambient air; and of the which, for this cause we will speak in the first place. Now, the utility, and necessity of this element, doth in this appear, that howsoever, sometimes, one may live without meat and drink for diverse days, if not months and years, (as some relate) yet, without the use of this element, was never any yet able to subsist and continue one day, no, nor yet one hour, there being so great an use for the body of man, both of perspiration and respiration. The whole body of man is composed of a triple substance; of an air or spirituous, and next of several humours; and lastly, of a more solid substance, flesh and bone. Now, these three, from the very first beginning to the end of our days, are continually decaying, and therefore must daily be repaired, if life be continued. The loss then of the first is repaired by means of this air; of the two later, by means of meat and drink. Now, since the use of this element is so great, that it not only cools and refreshes the excessive heat of the heart, but also repairs our decayed spirits; we will say something thereof. 
Quality of the air.  The proper quality then of the air, is reputed to be warm, joined with moisture; I mean, in a temperate, and not in any excessive degree: howbeit, according to the several and manifold alterations it is subject unto, it often altereth, not the body only, but the mind of man also. A good laudable and temperate air, is a great means to uphold the health; on the contrary, being corrupted, it proveth often the cause of many diseases: and that the air doth not a little affect the mind, 
The air doth not a little affect both the body and the mind.  may from hence be evinced, that such air as we most commonly breathe in, such spirits are there engendered. Of a thick and cloudy air, thick and gross spirits are most commonly produced. For this cause the Athenians were accounted wiser than the Thebans, by reason they lived in a purer and more refined air. And all Scythia brought forth but one famous Philosopher, Anacharsis; and this they impute to the thickness of the air of that country. Plato made choice of a 
a In Academo, unde academici. Ficinus in vitae Platonis.  moist and moorish place in the suburbs of the City of Athens to teach in; and that of set purpose, to blunt the sharp edge of his pregnant wit. And Plato himself affirmeth, that Minerva being to build the City of Athens, did well before consider the nature and quality of that country, as promising no less than such famous worthy wits, as in ancient histories are recorded. Now, the healthfulness and goodness of the air, according to Galen, is determined by the purity and good temper thereof. A pure air is called a subtle air, infected with no corrupted vapours, nor noisome smells: A temperate air is such a one wherein we neither quiver for cold, nor yet sweat for heat. Now, if the air of any country whatsoever, of itself naturally unhealthful, 
What is meant by a pure air.  no art of man ever can amend it; and then the best remedy I know, 
A temperate air. Aire naturally unhealthful cannot be corrected.  is with all possible speed to make choice of a better. If the air be but accidentally bad, then there may be use of Art, and so it may, according to the excess in any quality be corrected: as we read that Hypocrates corrected the malignity of a pestilential air, 
Alteration of the air by means of the seasons of the year.  by making of great fires of sweet smelling wood: as concerning that alteration of the air occasioned by means of the times and seasons of the year, we are always carefully to preserve the laudable temperature thereof by contrary remedies, as far as in us lieth: as the sharpness of winter is to be helped by good fires, and warm clothes. In the parching heat of summer, we are to cool and refresh our bodies by correcting the air with contrary coolers, especially within doors, as also by the use of thinner clothing. Now, that air which any one hath sucked in from his infancy, suiteth far better with that constitution than another, howsoever, perhaps, in itself, of a more laudable quality. It behooveth therefore every one, as far as in them lieth, to make choice of a good and laudable air. But because most men must be contented with that air they first breathed in; therefore this would chiefly be diligently & carefully considered of our new colonies, 
Advertisement for undertakers of new plantations.  who transplant themselves into remote regions, that they first make choice of a country, whose natural temper differeth not much from their own; but with this proviso, that it be rather warmer then colder than their own. In the next place, let the place of thy particular habitation be settled in a good place of the country, and that both in regard of the air and water, 
Error committed in the fitst plantation of Virginia.  as also all other necessary commodities. Our Virginian colonies therefore were at the first in this very far overseen, not being so careful to build their towns in a good and laudable air: and likewise my Lord of Baltomore was too confident in settling himself in so tempestuous and cold a place of Newfoundland, which forced him at length quite to relinquish that land. And I wish all other undertakers may take warning by other men's harms. Now, it is to be observed, that the air is much altered in quality, according to the high or low situation of the place; and hence cometh it to pass, that there is a great difference betwixt the air of the high hills, and that of the valleys, the air being commonly exceeding cold on the top of those hills, yea, even when it is indifferent warm in the lower regions: and this travellers, that pass the Alps and Pyrenean hills, do often find true, where the snow covereth their high tops, when there is none to be found in the lower regions. A 
b Acosta hist. Ind. l. 3, cap. 6.  Spanish jesuit to this purpose, relateth a strange story of such a high mountain in the West Indies: There is (saith he) in Peru, a high mountain, whereupon he ascended, as well provided as he could, being forewarned by men expert. But in the ascent, both he, and all his company were surprised with so sudden pangs of straining and casting, and some also of scouring, that the sea-sickness is not comparable thereunto. He cast up phlegm, choler, and blood, and thought he should have cast up his heart also. Some thinking presently there to die, demanded confession; and some are said to have lost their life by this accident. The best is, it lasteth but for a time, and leaveth no great harm behind it; and thus it fareth in all the ridge of that mountain which runneth above 1530. miles, although not in all places alike. In some different passages thereof, he found the like difference and distemper, but not so grievous as at Pariacaca. He ascribeth it to the subtlety of the air in those hills, which he thinketh are the highest in the world; the Alps and Pyrenees, being in respect thereof as ordinary houses compared to high towers. In other places of Peru, men sometimes are found dead by reason of this sharp air, and yet their bodies putrify not, which argueth an extreme pure cold penetrating air. Now, this maketh it to seem the stranger, 
Election of air according to the several constitutions of bodies.  Peru being of itself situate within the Tropickes. Now, in the air, this is likewise to be considered, that some air better befitteth some bodies than others; a moist foggy body agreeth better with a good dry air; and a dry constitution, with a moderate moist air; and so of other complexions, simple or compounded. We are yet further, in considering the air, to take notice of it according to the several times of the day; and therefore although the air admitteth of many alterations and changes upon diverse occasions; yet that air is commonly accounted in every country the best which we breathe in in the morning, the next about noon, the worst of all about night, and especially after Sunne-setting, 
Best air according to the time of the day.  which in many countries proves very pernicious; which that noble and valorous Knight, Sir Walter Raleigh, found too true on the coast of Africa, 
Night air pernicious on most parts of the coast of Africa.  with the loss and hazard of the lives of many worthy generous Gentlemen. And the French are very jealous of this night-aire, which they call la serene; Divers other things concerning the air, especially of the sick and diseased, together with the best and most commodious situation of houses, I reserve to its proper place hereafter, and now proceed to the winds for the affinity they have with the air.   

CHAP. V.  
Of the several sorts of Winds, and their various effects.  
AS 
a 1 Kings 18.44.  Elias his little cloud no bigger than a man's hand, yet at length so overspread the face of the whole heavens, that it distilled down abundance of sweet comfortable showers, to the fructifying of the hard yronic earth, which had been so long deprived of these sweet refreshing showers: so these small dry exhalations, of how little esteem soever they may at first seem to be, 
Winds are of great force.  yet we see what prodigious and stupendious effects they often produce, having their warrant sealed by the great God of heaven and earth. Now, whether thou please to call these vapours or exhalations by the name of wind, or whether this wind be an air tossed to and fro, it is not much material for our purpose in hand, my desire being altogether averse from wrangling about words. Now, because the wind doth not a little alter the body of man, as well in sickness as in health, it shall not be out of purpose to say something concerning this subject: and the opinion of 
b 5 De legibus.  Plato is, that where the winds are very various and boisterous, the people of that country, for the most part, prove crabbed and untoward; and the winds have ever been esteemed to carry a great pre-eminence both over the bodies and minds of men. Winds then in the general, are of two sorts: common and sudden, or such as blow suddendly or at unawares, called repentini; such as we call common, are such as blow out of certain parts of the world, or else at certain times or seasons. Such as we call sudden, are winds which neither blow from any one determinate or certain quarter of the earth, nor yet at any one certain and determinate time. These common winds are of four sorts, answering to the four corners of the world; and again, betwixt each of these two extremes, are other two inserted, making up the number of twelve in all, and are very well 
c Asper ab axe ruit Boreas, fugit Eurus ab ortu: Auster amat medium solemn, Zephyrusque cadentem. Hos inter binae mediis e partibus aurae, Expirant similes mutato nomine flatus. Manilius lib. 4.  described by the Latin Poet. 
d Tetrub. 2. sermone 3. cap. 100 sect. 3.  Aetius out of the ancient Mariners, reckoneth up the number of the winds, and yet mentioneth only 12 in all, which he ascribeth to the 12 signs of the Zodiac. Our modern Mariners have by their compass observed 32 several winds in several tracts of the sea. Neither aught so great a number of winds seem strange to any, since that the ancients observed 24 several sorts of winds, as witnesseth 
e Lib. 1. cap. 6.  Vitruvius; Whereunto 
f Agricola rei metal. lib 3.  Agricola doth also agree. And it may be more winds may yet be observed; so that the number of the winds may by this means be infinite; by reason these exhalations, when they are engendered, may arise out of any region whatsoever; and so according to the nature and situation of the place, thorough which they pass, their effects are various: 
Properties of winds according to several countries.  and that wind which is propitious and benign to one country or place, may in another place produce a contrary effect. The South wind (saith 
g 
Lib. de Pest.  
Southwind best of all others to Africa.   Holler) is very unhealthful to all Italy, as also to most Northern countries; and yet to Africa this wind is most comfortable, insomuch, that what refreshing other countries feel by the Etesian, or Easterly winds, the like benefit reap the Africans by the benefit of this South wind. Zephyrus, or the Western wind is generally with us reputed a mild and gentle wind: 
The West-wind most terrible to Gasconie.  and yet in Gasconie (saith Scaliger) it never blows without the great terror or amazement of the inhabitants of that country. Hypocrates therefore observing this variety and multiplicity of winds, wisheth Physicians only to observe four, and for the most part he mentioneth but two, as being the principal, the South and the North. And so Hali abbess and Avicenne, when they have mentioned 12, yet at length pitch upon these four principal winds, chiefly of a Physician to be observed. 
Division of winds.  These four chief principal winds than are divided into land-winds and seawinds; Land-winds I call such as blow from the land, and seawinds such as blow from the sea. 
Division of Land-winds.  The land-winds again are of two sorts, either common, or else proper and peculiar to some one country; as the North-westwind to the Athenians, and the Southwind to Provence in France. 
h Comment. 3. in 3 Epidem.  Galen makes the Southwind of two sorts, one hot and moist, cloudy and rainy; and another hot and dry, clearing the cloudy and muddy air. The former of the two proves often the author of great mischief to these our Northern cold countries; as namely, of that fearful plague of pestilence, 

The Southwind for the most part our greatest adversary.  
The Northerly wind our best friend.   and diverse other dangerous and epidemical diseases, whereon in this place to insist, were too tedious: In general, it is the most unhealthful wind that blows in our climate; as I hold the Northerly wind to be our best friend; 
Etesian, Easterly, or anniversary winds.  although some would have the Eastern wind, which bloweth directly from the Equinoctial line, to be the healthfullest wind for our climate. It may be, because they blow in most countries in the heat of summer, about the canicular days, and so qualify the extreme scorching heat of the time, whereof frequent mention is made by 
i In libris Epidem.  Hippoccrates, who doth often also prognosticate the approaching of diseases, by the blo●ing of these winds, called Etesiae. Now concerning maritime, or winds blowing from the sea, 
k Lib. 2. cap. 1. Maritime, or winds blowing from the sea.  Celsus holdeth them to be very hurtful to the health of man; the which opinion many others have embraced. And the more they are confirmed in this opinion by 
l Lib. de longitud. & brevit. vitae, cap. 3.  Aristotle himself, affirming all those creatures which have their being and living in this watery element, to be of a shorter continuance, than those that live upon the land: but this opinion is again contradicted, by 
m Hicronym. Rubeus in Comment. in praedict. Celsi locum.  others, his own expositor being of another mind; for the sea being warm in winter, and cold in summer, yet always temperate, yea, even in the opinion of the Philosopher himself, it must of necessity follow, that the wind which bloweth that way, 
n Galen 1. de semine. Commendation of winds blowing from the sea.  and often also hath from thence its original, doth partake of the like qualities: Now, these qualities being temperately hot and moist, of all other are the fittest to maintain in perfect health the body of man. And hence cometh it to pass, that 
o Gal. in aph. 14. l. 3.  Galen affirmeth, that the maritime parts of Thracia (in itself a cold country) are much warmer than the more inward parts of the land: and on the other side, again, the maritime parts of Libya, and Egypt in Summer, are far cooler than places more remote from thence: 
p Lib. de tuenda. valetud.  Plutarch seemeth likewise to favour this opinion, who affirmeth, that it is not necessary to prescribe any remedies for the preservation of the teeth of such as dwell near the sea; and that in regard of the dry quality of that air and wind, strengthening and corroborating their heads. Again, that the sea-aire is hot, appeareth in that 
q Lib. 2. cap. 106.  Pliny writeth that no snow falleth in the main Ocean: but, what may then be the reason, that in may places of Italy the sea air is so bad? 
r 
Idem Rubeus loco nuper citat.  
Why the sea air in Italy is so bad.   The reason many be, in the first place, because, perhaps, this wind bloweth sometimes too violently, and so in too great abundance drawn in by the inhabitants; or else by reason, that by the sea air, diverse marshes, or stinking standing pools and ponds; or yet salt water mingled with fresh, or any the like occasion, which causing the water to putrify, sendeth forth such ill vapours and exhalations, as are altogether hurtful to the health of man. And by reason this is ordinary in most places of Italy, hence have we this evil report; and slander raised upon the sea air and wind: which, notwithstanding, is only accidental, being in itself most healthful, and without any hurt at all. Hence is it also, that the 
s 10 Probl. 54.  Philosopher affirmeth, that the sea creatures are far more vigorous, and of a greater stature: and Averro affirmeth that they are longer lived. As concerning that which was before alleged out of 
t Lib de longitud. & brevit. vitae.  Aristotle, seeming to maintain the contrary opinion, was spoken of creatures living in the water, 
Venetians are vigorous and long lived.  the word Water, taken in a general sense; but is not meant of the sea in particular. Hence also cometh it to pass, that the 
u Idem Rubeus. ibid.  Venetians hemmed in on every side with the sea, breathing in no air, which doth not partake of the qualities of their so near bordering neighbour, are so lively and vigorous, that many of that republic attain very nigh the hundred year of their age: and this was verified in that noble and renowned Champion, and sea Captain Andrew Door, Admiral of the fleet of Charles the fifth, Emperor; and who spent in a manner his whole life upon the Sea, as the aforesaid Author averreth. 
Confirmation of this opinion by experience.  And this opinion seemeth yet more probable, in that both the snow which falleth near the seacoasts; yea, even in the most Northern parts of this Island, both falleth often in a small quantity, and lieth a shorter while, than in the places further remote from the same: and the corn is also sooner ripe, caeteris paribus, and no other let or rub come in the way: and yet further to confirm this truth, we see most commonly, that seafaring men, seldom need any sauce to provoke their languishing appetites. I have a little the longer insisted of set purpose upon these winds blowing from the sea, by reason of our new colonies, now planted and planting in these remote regions, that they may neither be afraid to settle themselves near the sea coast, if all other things be answerable: nor yet any such as are there already seated, be by any needless future fears discouraged by reason of this air. And now being arrived into these remote regions, ere we return, a word or two of the nature and property of some of these winds blowing in those far distant country's. Acosta the jesuit relateth, that upon all the coast of Peru, it bloweth continually with one only wind, 
Of winds blowing in America, lib. 3. cap. 10. South and Southwest winds blow constantly in Peru.  which is South, and South west; contrary to that which doth usually blow under the burning Zone: & being by nature the most violent, tempestuous & unhealthfullest of all other; yet in this region it is marvellous pleasing, healthful & agreeable: insomuch that we may truly attribute the habitation of that place thereunto. Now, 
Northern winds noisome to some parts of Peru.  the Northern wind is not usually cold and clear in Peru, and beyond the line as here. In some parts of Peru, at Lima, and on the plains, they find the Northern winds troublesome and unwholesome; and all along the coast, which runs above 300 leagues, they hold the Southern winds for healthful and cool, and (which is yet more) most clear and pleasant: yea, with it it never raines, contrary to that we see in Europe, on this side the line. The Solanus, or Easterly wind is commonly hot and troublesome in Spain, and in Murtia it is the healthfullest and coolest that is; for that it passeth thorough that large champain, 
Various qualities of the Eastern wind according to several countries.  and sweet pleasant orchards. In Carthagena, which is not far from thence, the same wind is troublesome, and unwholesome. The Meridional is commonly rainy and boisterous; and yet in the same City whereof I speak, it is wholesome and pleasant. In a region containing fifty leagues in circuit (I put it thus for example) the wind which bloweth on the one part, is hot and moist, and that which bloweth on the other, is cold and dry. 
x Lib. 2. cap. 49.  And Pliny reports, that in Africa it raines with a Northerly wind, and that the Southern wind is clear: And Acosta tells us yet more, that there is a certain wind of such a 
y Idem. Acosta ibid.  quality, that when it bloweth in some country, it causeth it to rain fleas, and that in so great abundance, that they trouble and darken the air, and cover all the seashore; and in other places it raineth frogs. There are winds which naturally trouble the sea, and make the water thereof look green and black; others make it look as clear as crystal; some comfort and make glad, others trouble and breed heaviness. Such as nourish silkworms, have great care to shut their windows when as the South-westwinds do blow, and to open them to that opposite to it, having found by certain experience, that their worms die and languish with the one, fatten, and become better-like by the other. The same 
z Idem ibid. cap. 9  Author reporteth, that in some parts of the Indies, he hath seen grates of iron rusted and consumed, that passing it betwixt your fingers, it dissolved into powder, as if it had been hay, or parched straw; the which only proceeded from the wind corrupting it, and it having no power to withstand the same. But before we conclude this chapter, we must take notice, that 
a See Purchas his pilgrimage, lib 4 cap. 12. ex Linch●t. l. 2.  without the Tropics from the twenty seventh to the thirty seventh degrees, the winds are said to be for the most part Easterly (as some think) by a repercussion of the air: even as we see waters being encountered with more force, return with an eddy, in a manner, back. This which is said of the Easterly wind, is to be understood of the sea: for, at the land, though winds be, as hath been said, certain, and set; yet, that which is the general wind of one country, is not general to all: yea, in the same country they have a set wind for the day, and another quite contrary bloweth for the night: also near the coast, they are more subject to calms in this burning Zone, than further off in the sea; the gross vapours which arise out of the earth, and the diverse situation thereof, being the cause of these differences. Many other strange effects of winds may in these Authors be seen, which here I willingly pass by; having dwelled somewhat the longer upon this point, to acquaint such as shall travel into this new world, with the condition of the air and winds of those remote regions.   

CHAP. VI  
Of the four Seasons of the year, and how they affect the body.  
GOD of his infinite goodness to mankind, after that great and terrible deluge and inundation of the universal world, 
a Genes. 8.22.  made man a promise, that from thenceforward should not fail the several seasons of the year; Summer and Winter, Seedtime and Harvest; which hath hitherto accordingly come to pass. Now these seasons, according to several climates and countries do much vary and differ: Under the Line, and betwixt the Tropickes, they continue more constant, and less deviation from their ordinary course is to be observed. Without the Tropics there is a greater difference and irregularity therein to be observed: Now these seasons therefore, according to their unconstant course, must needs diversely affect the body of this Microcosm, man, both in sickness and in health; and therefore will not be impertinent to say something of this subject. We will therefore begin with the natural temperature of the seasons of the year, 
The natural seasons of the year.  as they are commonly seen and observed with us here in Europe. The natural temperature of the Spring then with us here in Europe ought to be hot and moist; of the Summer hot and dry; of the Autumn, or Harvest, cold and moist; of Winter cold and dry: These among innumerable others, are the chief alterations incident to our air, and by the which the seasons of the year are with us ordinarily divided and distinguished; and these seasons are occasioned by means of the exaltation, or declining of that glorious prince of Planets. Now, the further these seasons decline from the aforementioned qualities, the more intemperate and greater enemies to the health of mankind they prove. Our 
b Pracipue vero maxime anni temporum mutationes observandae sunt, ut neque medicamentum purgans lubenter exbibeau●us, neque partes circa ventrem uramus, aut secemus, antedies decem, aut etiam plures. Maxim tamen sufficient decem, ac maximi periculi plena sunt ambo aequinoctia, maxim vero autumnale. Periculosissima etiam sunt ambo Solstitia, praecip●eque aestivum. Syderum quoque ortus observandi, praecipueque caniculae, deinde arcturi, & vergiliarum occasus. His enim potissimum diebus morbi indicationem subeunt, & alii quidem perimunt, alii vero desinunt, aliique omnes in aliam formam & statum transeunt. Lib de acre, aquis & locis.  Hipporcrates defines not these seasons after this manner; but according to the rising and setting of certain stars; and the chief times by him observed, are these following: the two Solstices, the one in Summer, about the eleventh of june, the other in Winter, about the eleventh of December: then next the two Aequinoxes; the one about the eleventh of March, the other about the eleventh of September. These times, because of dangers about these seasons, this old Father would have us to observe. The Summer Solstice he accounteth most dangerous; and the Harvest Aequinox. The same Author, again, observeth the rising and setting of certain stars; as namely of the Pleyades, Vergiliae, rising the five and twentieth of April, and setting about the first of November: and again, the rising of Arcturus, about the one and thirtieth of August, and setting about the beginning of March. Besides, this same Author observeth also the rising of the Dogstar the ninteenth of july, and setting again the twenty seventh of August; and with these also he observeth the blowing of the West-wind: And this is all the hippocratical sphere, comprehending such stars and seasons as he thought fit for Physicians to observe. But now, again, as concerning the temper of these seasons, whereas I say the Spring is hot and moist, it may be objected, that in itself it is rather temperate. To this I answer, that howsoever it be so accounted, yet in comparison of the other seasons, it may be called temperate. And again, it may be called temperate, as some say, effective, by producing the best temper. It may again be demanded, if heat and drought be proper qualities befitting Summer, and cold & drought approptiated for Winter; 
Question concerning the temperature of the seasons, with the answer.  whether the hottest Summer be not the healthfullest? as likewise the coldest Winter? To this I answer, they are not so, simply and absolutely considered: Nam omne nimium vertitur in vitium. The extreme hot Summer inflames the humours of the body, making it subject to hot and acute diseases: and the extreme pinching cold, accompanied especially with sharp piercing Northerly winds, disposeth the body to rheums, and rheumatecke diseases; as likewise to Apoplexies, 
The humours in the body of man, answer the four seasons of the year, and the parts of our civil day.  and many other such like dangerous infirmities. The humours in the body of man have pre-eminence and dominion according to these four seasons: for in the Spring, blood most abounds; in the Summer, choler; in the Harvest melancholy; and in Winter, phlegm: and the parts of our civil day, answer likewise to these seasons; the morning to the Spring, the noonetide to Summer, the afternoon to autumn, and the night to Winter. Now, these anniversary, or yearly seasons, 
Seasons of the year differ according to climates and countries.  do much differ according to the climate: For, within the Tropics the seasons are much warmer than without; and under the Equinoctial Line, than Winter is, when the Sorrow is perpendicular over their heads; by reason that then it doth more powerfully attract and draw unto itself diverse moist exhalations, which descending again in great abundance upon the face of the earth, doth plentifully refresh & water the same; and this season they therefore call their Winter. But again, when the Sun declineth a little, the beams not darting down so perpendicularly as before, there not being now that forcible attraction of vapours; and by consequent, as fewer clouds, and less rain, so heat to the outward appearance, being then intended, and of greater force than before: and this time they call their Summer, as being fairer and warmer than the former, quite contrary to that which befalleth us here without the Tropickes; as in particular may be observed in the country of Chili in the West Indies. 
Situation of places altereth the seasons: See Accost. in places alleged in the former chapter.  Now the situation of places (as hath before been mentioned) often altereth the nature of this ambient air, and by consequent, altereth the seasons in those particular places, although the elevation of the Pole differ little or nothing: the which is evidently seen in Peru, whereas the whole breadth of the country not much exceeding forty leagues, in the plain, it neither snows, reins, nor thunders; and in the mean time, upon the Sierra, or hills, the seasons have their courses as in Europe, where it raines from the month of September, until April, and in the Andes it raines in a manner, all Winter. And even here in Europe, no small difference may thus be observed, that oftentimes, the high hills are infested with terrible cold tempests, when as the adjacent valleys go many times scotfree, as travellers can testify. And of this, 
History of the difference of the season in the hills and valleys.  myself was once an eyewitness, when as in the year 1610, travelling from Misnia towards Prague, and passing over the high hills which encompass Bohemia round about; on Easter eve at night (falling then about the midst of April) as likewise all Easter day, and the three next days after, it snew continually without any intermission, accompanied with so nipping a frost and North-Easterly wind, that I have seldom at any time observed a sharper season: the next day after, the snow fell no more, and coming down into the plain of Bohemia, about half a day's journey from S. Annaberg, where I rested these four days, I found neither frost nor snow, nor any sign of the same; but both corn and grass as green and forward, as had ever been observed about that season, together with a fine warm temperate air: and enquiring there of the weather past, they assured me that they had seen neither frost nor snow, only that morning had fall'n a small shower of warm rain, which was scarcely to be discerned upon the ground. But it is yet stranger, that within a few miles of ground, one place not exceeding another in height, should be Summer in one, and Winter in the other, as appear by that which followeth: 
c See Purchas his pilgrimage lib. 4. cap. 16.  At the same time, when in the West part of this Peninsula (being near Cambaia) between that ridge of mountains and the sea, it is after their appellation Summer, which is from September to April, in which time it is always clear sky, without once or very little raining: on the other side of the hills, which they call the coast of Choromandell, it is then Winter, every day and night yielding abundance of reins; besides those terrible thunders, which both begin and end their Winter: and from April till September, in a conntrarie vicissitude, on the Western part is winter, and on the Eastern part Summer; insomuch that in little more than 20 leagues journey insome places (as when you cross the hill to S. Thomas on the one side of the hill you ascend with a fair Summer; on the other side you descend with a stormy Winter. The like, saith Linschoten, happeneth at the Cape Rosalgate, in Arabia, and in many other places of the East. But it is as great, if not a greater wonder, that in some places of the same elevation of the Pole, even upon the low level ground, there should be such a disparity in the qualities of the ambient air; as it is reported of the straits of Magellan. 
d Idem lib. 6. cap. 14.  In and about the straits of Magellan (saith a late Writer) (in as high an elevation of the Pole, as many parts of Spain) the cold is yet there so violent, that besides the mountain tops always covered with snow, their very Summer, in the midst thereof, freeth them not from ye. Yea, at that time of the year the Hollanders encountered an Island of ye in the Sea. The trees yet there are generally green all the year long. The cold is so extreme, that Henry Barwell became balld therewith, so continuing a year or two. One Harris a Goldsmith, blowing his frozen nose, cast it with his fingers into the fire; and our Author himself going on shore, And returning wet in his feet, the next morning pulled off his toes with his stacking, from his benumbed feet. Those countries wherein the air is so continually warm, as within the Tropics, and near to them, prove not commonly so healthful, especially to our Northern constitutions; whose lives are better preserved in a Northern air, 
Observations for undertakers of plantations.  than any of those hot regions, which is diligently to be observed of those who undertake to transport colonies into remote regions, that they settle not themselves in too hot a climate. Now, that the distempered qualities of the air are a means of producing diverse diseases, appeareth by many places of that famous Hypocrates his works, where he setteth down diverse distempered constitutions of the air, whereupon ensued diverse dangerous diseases, both pestilential and others. And among ourselves the instances, I think, are fresh enough yet in our memories, of this last year, 1630. which deprived many of life, and many so pinched with poverty, that the wound is not yet healed up. It is then apparent that the several seasons of the year, together with the alterations and changes thereof do not a little affect both the body and mind of man; and therefore diligently and carefuly of Physicians to be considered.   

CHAP. VII.  
Of Water in general: of Terrestrial Water, or water passing thorough, or issuing out of the Earth; as Springs, Rivers, Wells and Ponds.  
IT is now more than time that we come to this so noble and necessary element of Water, which can never sufficiently be commended. And in so high an account was it among the Ancients, that Thales Milesius, 
The high esteem the Ancients had of water.  one of the seven Wisemen of Greece, thought it to be the original of all things, quasi aqua omnia, from whence all things have their first being and beginning; and this was also the opinion of the Greek Poet Hesiod. But in brief, both the antiquity and utility do highly recommend it unto us. The Antiquity, 
Antiquity.  as being that prime and principal liquor where with our forefathers until the time of Noah after the flood, yea, and even after the flood, 
Utility.  continued still to be in greatest request. The utility appeareth in this, that it is the most common and natural drink to all living creatures; and withal the most familiar, and easiest to come by: and hence by the goodness of our God, have we this Element obvious every where, as well in the highest hills as in the lowest valleys. And that great 
a Quoniam aqua alterum est ex duobus elementis quibus constat bominum vita, altera vitae parte Aegyptios spolians, optimo compendio usus est ad humiliandam eorum ferociam, nisi prorsus fuissent intractabiles. Calvin. comment cap. 7. Exo. vers. 19  Calvin saith, that God deprive the Egyptians of the one half of their life, when as he inflicted upon them that great plague of turning their water into blood. The utility and necessity of this noble Element was not unknown to 
b Gen. 26.15, 16, 17. &c  Isaac and Abimelec, which made their herdsmen so strive for these fountains of living water: and did yet more manifestly appear in 
c 1 King. 17.1.  that more than triennal disastrous drought in ahab's days. And some late writers relate, that the like 
d 
In one place Westward from Florida & Virginia it had not reigned for the space of three years; and therefore was there great scant of food there. Purchas lib. 8. cap. 7.  
In Mexico in former times had been a drought of 4. years' continuance, which forced the inhabitants to forsake the country, Idem ibid. cap. 13.   happened of late years in some parts of the West-Indies. And is yet more clearly in this seen, in that it is the Basis, or foundation of all other liquors whatsoever; and giving, as it were, the essence even unto that king of liquors, Wine itself; as without the which, neither it, nor yet any other ever attain to any perfection. Being therefore so useful both for drink, dressing of meat, and many other necessary uses, it will be requisite to say something of it: And first for the temperature, both Physicians and Philosophers have reputed water to be of a cooling quality. And Aristotle himself is of this opinion; and as for moisture, Galen holdeth, that it is an absurd thing to hold that any thing is moister than this Element. It is then generally held, that Water is very cold and very moist; And yet 
e Lib. de Aqua. Division of water.  Cardan thinks it not to be cold, as it is commonly accounted, but rather temperate, and exclaimeth against his teachers who instructed him in that manner, which (saith he) hath done me great mischief. 
Temperature of water.  And in very truth, it would seem in its own natural condition not to be so very cold, howsoever actually, as many other liquors, it may partake of an intense frigidity. All water is either potable and useful for ordinary employments; or else Physical, and appropriated to diverse diseases; or lastly venomous, 
Properties of the best waters.  and altogether unprofitable for the use either of man or beast. My purpose is in this place to speak of such waters as be beneficial for the life of all living Creatures. In the first place then, let us examine the qualities of the best water. 
f Jmprimis itaque illa aqua ad potandum optima censetur, quae clara, pellucida, tenuis, pura, frusti lorum & saporum omnium expers, levisque reperitur: necnon quae igni admota citò califit, remota vero ocyssime frigescit, gustu iucundo: quae denque celeriter praecordia pertransit, & fine ulla ventriculi molestia labitur & secedit. &c Matthiol in lib. 5. Dioscor. cap. 14. de aqua.  The goodness thereof is principally discerned by the lightness and thinness; the which, according to Hypocrates, is soon warm and soon cold again; if it be free from any smell or taste; if any kind of pulse be quickly tender that is boiled therein; if put in a silver vessel it cause it no to rust, and leave no slime at bottom. It is also accounted a good sign of wholesome water, if a handful of sage being thrown therein, it be presently dispersed: if it nourish good fish, and good and wholesome plants grow in it, we think well of it: but if it nourish toads, snakes, or other such vermin, it is utterly to be rejected. The weighing of water is not to be trusted to: for a venomous water may be as light, as that which is of a more laudable quality: and beside, one and the same water may be heavy in winter, and light in summer; as for any other experiments, either by a linen cloth or round piece of wood, as idle and impertinent, I pass by, and come to the differences, and several sorts of water. Water that is in request for the ordinary use, 

Hippocr. fusius de bi● omnibus aquu agit. lib. de aere, aquis & locis. Gal. 1. de salut. 26. Aph. lib. 5. Avic. fen. 2. primi doct. 2. cap. 16 & 17. & alii multi, ut Lang. 〈…〉 1. Epist. ●4.  
Division of 〈◊〉 water.  
Rainwater.   as well of man as beast; (as for Physical waters we refer them to their proper place, and venomous waters we will not meddle with) we will divide into Celestial and Terrestrial. Celestial are either snow or raine-waters. Terrestrial, is either spring or river-water, wellwater, or of a pond and standing lake. Rainwater is engendered in the middle region of the air, of certain vapours, which the Sun by his heat in the daytime draweth up. 
g 2 Meteor. cap. 3.  Aristotle is of opinion that some hot and dry vapours are therewith mingled, which causeth the saltness in the sea. In rainwater again, we are to observe both the time and the manner of falling. 
h Loco prius citato.  Hippocrate● rejecteth that which falleth in the wintertime, as being heavier and harder than in the Summer. 
Best rainwater according to the time of the year.  The best in his opinion is that which falleth in Summer, and in the most temperate part of the same: not in the extreme heat of the canicular days; it being then far worse. 
i Rufus apud Oribafi, Columella, Plinius.  Some, notwithstanding, hold that the winter and spring rain water are the best, and to be preferred before that which falleth in Summer and Harvest; and that by reason it is not so soon putrified. But the opinion of Hypocrates is to be preferred, who measureth the water by the lightness and thinness thereof. 
What parts of the day are best.  Of the parts of the day, that which falleth in the morning is accounted best. The manner of the falling is likewise of some moment; 
The manner of the falling.  whether it fall with force or violence, or mildly and softly; with greater or smaller drops. That which falleth with smaller drops and with violence, Hypocrates esteemeth better than that which falleth more leisurely, and with greater drops: and that which falleth with great storms of wind, is accounted worst. The substance of rainwater is most subtle and sweet, by reason that the most subtle and thinnest parts are exhaled and drawn up by force of the Sunbeams. Snow-water is either of snow alone, or of snow mingled with hail or ye; 
Snow-water nothing worth.  or else snow and ye are mingled with other water. Both these sorts are to be rejected, by reason that the thinnest and subtlest parts by congealing do exhale and vanish away, the thicker and more terrestrious part still remaining behind. Of this a trial may be made by letting some water freeze in the nighttime, and the next morning being dissolved by the heat, the quantity shall easily be discerned to be diminished. Now what harm ensueth by drinking of these snow-waters, is by the testimony of 
k Aph. 24 lib. 5.  Hypocrates apparent: 
Hurt by drinking of snow-water.  and such as do inhabit the Alps and Pyrenean hills, and Auvergne in France, are sensible of this hurt, being much molested with great throats, whom for this cause their neighbours call Goitreux. Cistern waters are of a very near affinity with rainwater; as being nothing else but rainwater conveyed into a cistern, as a fit and convenient receptacle. 
Cistern water.  Pliny approves not of raine-waters, because by reason of their standing they putrify, and engender noisome creatures, harden the belly, and are hurtful to the throat. But since rainwater is so useful and sovereign, I see no reason why cisterne-water should be blamed. 
Correction of cistern waters.  And since of rainwater there be some better and some worse, we must choose the fittest and convenientest time, to wit, that which falleth in the Summer. As for the slime & filth which often accompanieth rainewa-ter, being strained thorough gravel and sand, they easily leave all that behind the: as for the fear of putrefaction, it may easily be avoided, by casting in some small fishes, 
Quaity of cistern water.  which will keep it in continual motion. As concerning the quality of such water, it is by some Physicians believed, that it binds; but that which is reserved in the midst of Summer, rather looseneth than bindeth the belly. And by the same reason, boiled water rather looseneth than bindeth the belly, contrary to the vulgar opinion; 
A vulgar error.  and that by reason that being boiled, it is more easily again expelled out of the body.  


Consideration of springs and spring-water.  
Best Springs.  
Laso prius citat● de Aere, ●quis, etc.   Now, as for terrestrial waters, among then, Fountains or Springs challenge unto themselves the prerogative of the first place above any others. In fountains or springs, we are to consider three things: their original, 
Objection.  situation, and places through which they pass. The best springs, 
Answer.  in the judgement of Hypocrates, are such as spring out of high places and earthy hills. 

In the situation of springs what to be considered.  
The soil or place from whence they spring.  
Situation in regard of the Heavens.  
The ground or soil thorough which they run.  
The manner of running.  
Whether water carried thorough pipes of lead may be safely used.   Such as spring out of rocks he misliketh, as also such as run near any hot bath, or thorough minerals. It may be objected, that springs issuing out of rocks, are by some of the ancients accounted wholesomest and best. It may be, Hypocrates, in regard of their excessive cold, and that they are not so passable thorough the body, rejected them. In the situation of springs, we are to consider the soil where it is seated, and next the aspect of the Heaven. As for the soil, the best spring out of high hilly places; but worse that spring out of champain and plain grounds: for such water in Winter is hot, and in Summer cold. In regard of the Heaven, such are commended that run towards the Sun rising, and have their aspect that way. Such as run towards the West or other parts, &c: are not of that high esteem, although not unwholesome to drink. Now the ground through which waters run is not to be neglected: The best ground is a good firm clay, unto the which the filth and corruption of the water sticketh fast. Again, it must run a swift course; by which means it is freed from all smell and putrefaction. But here ariseth a question, whether water carried through pipes, especially of lead, may safely be used. The reason may be both in regard of 
m 
Aqua quae per plumheas solenas deducitur fugienda est, sordes namque et limus plumbi ●i● adharent, ob id qui illius subsi●entiam bibunt dyfenterci fiunt. Gal. lib. 7. de medicam. loco affect. appropr. Verum est ae omni metallo quod propter sulphuream substantiam oliquid habeat accuitatis; quamvis in flanno & plumbo saper id minime indicat: probatur tamen per illud, quod aqua quaedam currit vel stat in fistulis plumbei●, aut stanneis, efficitur in testinorum sive viscerum exceriatio Albe●t. Magn lib 3. de. metal. tract. 2. cap. 4 Aqua per plumbum ducta ideo videtur vi●iosa, quod ex cerusa fit & nascitur.  
Vit. lib. 8. Pallad. lib. 9 cap. 11 etc.   Galen and others, ancient Authors and famous in their generations: Now besides the closeness of the passage thorough which it is conveyed, they allege another inconvenient; that by this passage the water draweth ceruse from the lead; and these drossy dregges thus drawn from this ceruse, say they, engender the bloody flux. I answer, that daily experience evinceth this to be most false and erroneous, as may be seen in the City of Paris, where such water is in most common and frequent request. And if they be sometimes subject thereunto, it is rather to be imputed to the slimy river of Seine, than to these leaden pipes, as their own Physicians confess. Again, in Montpeliers the water is brought into the Town by means of such leaden pipes, and yet are they no ways obnoxious to this disease, and this is likewise the case of many other cities of that great and populous kingdom of France, who are notwithstanding as free as the former. 
Indeque Lang. Epist medicine. loco nuper citat. Confutation of this opinion.  But that we may come nearer home, what shall we say to the noble City of London, whither that river of Ware is conveied, and by these leaden pipes distributed thorough that great body; and yet it is well known that this is not a disease that much troubleth ordinarily this great and populous City. And this Town of Northampton maketh likewise use of these leaden pipes; and yet the inhabitants are but seldom troubled with this disease: and no doubt, many like instances may be produced to prove this truth. Again, ceruse, which Vitru vius and others so much fear, cannot be extracted out of lead, except it be first steeped in strong vinegar. If any can object any thing else against such water, the fire will make amends.  
River-water partaketh of the same nature with Spring-water, 
River-water.  from whence it hath its original and beginning, yet cometh short of the former, in regard of the slime and filth they carry with them; as also in regard of the diversity of the natures of the springs whereof they are composed; and therefore Avicenne commendeth rather the water of small Brooks, than of great Rivers; as likewise, 
What river-water is best.  the further they run from their springs, the better he liketh them; by reason the further they run, the more subtle and thinner they are: howbeit, Averro his countryman is of another mind, by reason that the further it runneth, the more filth and corruption it gaineth. Such therefore as abound in mud and slime are the worst to be liked.  
Waters of Lakes being always renewed by their springs, 
Waters of Lakes and Ponds.  and tossed to and fro with the wind, are not to be rejected. Wellwater being often drawn, standing in a free and open air, 
Wellwater.  with a large mouth, may also be of good use: but that which is otherwise, declineth from this bonity, 
Pump-water.  and therefore pumpe-water is not so good as open Wellwater is.  
Standing pond-water of all other is the worst, 
Pond-water worst of all others.  and very prejudicial to health. Salt-water is not of ordinary use, either to drink or dress meat with; and this shall now suffice to have said of Waters in general, as they are serviceable for the use of mankind; reserving a more particular discourse of water, until we come to speak of drink. As for the other two necessary and useful elements, we defer speaking of them, until we come to the diet of the diseased. But before we proceed to speak of elements assumed within the body, we purpose to discuss two questions: and first,   

CHAP. VIIJ  
Whether any pure Element be able to nourish a mixed body, and whether any such compound be able to live by the sole use of the same.  
But before we enter upon the discussing of this question, it shall not be amiss to know what Aliment or nourishment is. It is by 
a Quicquid substantiam nostri corporis auget & conservat, vel ut alii; Alimentum est quod vitales vires custodire natum existit, per refectionem triplicis substantiae, spirituosae, humidae & carnosae; quae in nobis quotidie perit, & vires imminuit. Mercatus tom. 1 lib. 2. quaest. 164. class. 2.  Galen defined to be whatsoever increaseth or multiplieth the substance of our body, and conserveth the same. Now the substance of our body (as hath been said) is threefold; solid, humid, and spirituous, or airy; from whence the differences of aliments are desumed. The solid parts are repaired by food; the humid by drink; and the airy or spirits, by sweet and comfortable smells. Now that any thing carry the name of aliment or nourishment, it ought to be endued with these qualities following. In the first place it ought to be of quality hot and moist; that it may the better repair the decay of our natural innate heat. It is again requisite that it affect our taste with a good relish; 
Properties required in nourishment. Quod sapit, nutrit.  for what pleaseth the palate in taste, often nourisheth well. Now that which doth most affect the taste, and is agreeable to nature, is in taste sweet (I mean not in excess, as to feed on sugar and sweet meats continually, which being much used are more hurtful than helpful to health; but in a mean, not declining to any other; as sharp, sour, etc.) and so is most acceptable to nature; all other being rather Physical than alimental, as I may say. And howsoever meat may in the taste be somewhat salt, bitter, &c: yet in the concoction there is made a sequestration of these qualities from the substance of the food, and that only which is sweet remaineth for nourishment. 
b Lib. de carnibus.  Hypocrates writeth, that all manner of creatures are nourished only with sweet things, which 
c 2. Meteor. cap. 2.  Aristotle also repeateth. Again, that which nourisheth, aught to be mixed and compounded, and therefore pure elements are here excluded; according to that vulgar saying, Ex quibus constamus jisdem nutrimur. And lastly, it is required that there be a power of giving life; Potentia vitae & animationis: And such things only nourish which once have lived, saith 
d Lib. 2 de cause. plant.  Theophrastus. And there is an easier passage and change of such things as have a communication, or symbolise in symbol or quality. And for this cause, the juice which cometh of living creatures is far easilier changed into our substance, than that which is desumed from plants: Now to the question. Although then it hath been hitherto received for an uncontrolled truth, that no simple Element can nourish a mixed body; yet some things seem to cross this opinion, and there is a common proverbial verse tending to this purpose. 
e Quatuor ex purit vitamducunt elementis Chameleon, talpa, maris halec, & Salamandra. Halec unda fovet, etc.  Quatnor ex etc. Now to discuss the truth of this question, we will briefly run thorough the four elements: and first of the fire. It is reported by ancient 
f Arist. lib 5. de nat. animal cap 19 & Pliny lib. ●0. cap. 67. & li. 13. cap. 30. Theoph. lib de igne, etc.  Authors, that a certain worm, or fly, called therefore Pyrausta, is both bred, and liveth in the fire, which is notwithstanding, most absurd and false, and as concerning the vulgar conceit of the Serpent Salamandra, living in the fire, and with his cold frozen venomous moisture, extinguishing the fiery flames, it is as false as the former, as witnesseth 
g Lib. 2. cap. 56.  Dioscoride: and the Salmandra continuing any space in the fire, is notwithstanding consumed to dust and ashes. Now come we to ●●e air the next element: It is the opinion of some, that such as live altogether without any solid substance of food, may be fed with the air. Indeed, if people were so contented, corn would be the cheaper, and people than would not be so destitute of food in a dear year, as was this last, 1630. Some relate strange things tending to this purpose, as namely 
h A man living only upon the Sun and air: Olimpioderus, Citante Riolano ficio in praelect.  of a man living only upon the Sun and air; Fides sit penes Authorem: I never yet could see any such good husbands. 
i 
Lib. 7. cap. 2.  
Men without mouths   Pliny maketh mention of a certain man, living without any thing else, save the attraction of the air, being destitute of any mouth; and for this cause called Astomis. And the inhabitants of the new world, they say, will live 16 or 18 days with the smoke of Tobacco only. Our Tabacconists here in England, are commonly as brief with the pot as the pipe; and beside, many say, it procures them an appetite. And thus Tobacco, like aurum potabile, or that noble Elixir, is able to do any thing. 
k Athen. lib. 2. Diog. Laertius in eius vita.  Democritus, we read, being ready to give up the ghost, for a certain time sustained his life with the only smell of honey, to the end he might be partaker of the Thesmophorian solemnity; and that not only the spirits, but even the solid parts also are fed by meats, Pliny's Astomes (if it be true) confirm unto us, and 
l 
In Epistolis.  
The Chameleon, Rhin. tax, Manu●odiata, avis Paradisi.   Manardus seems to second it. The Chameleon also said to feed upon the air only: and there is a certain bird in the Indies called Rhintax, Manucodiata, or avis Paradisi, which being deprived of feet, is said to fly in the air continually, & feed on the same only. But to answer the former objections; in the first place it is one thing to speak of the air, as a simple Element, and another thing to speak of smells. 
m Lib. de sensu, & sensib.  Aristotle against the Pythagoreans tells us that neither the air nor the water can nourish, by reason of the simplicity of their elementary bodies. As concerning Pliny's Astomes they are mere fictions & fancies, never any such people having been discovered by any traveller whatsoever; 
Confutation of these former assertions.  no more than many other monstrous and prodigious narrations, by too credulous antiquity received for uncontrolled truths; 
Many lies left us by antiquity and travellers.  and so for legacies left to posterity, which here to confute would spend me more time than I can now well spare. As for the Chameleon, it hath been observed to catch flies, which sticking to its slimy tongue, 
Chameleon liveth not on the air.  it did afterwards feed upon. As for that Manucodiata, it hath been hitherto constantly and confidently believed, that it lived always balanced in the air, 
Nor the bird of Paradise.  living upon no other nourishment, but the air only; howbeit now in our late navigations, it hath been observed to feed upon cloves: and moreover, 
Notable imposture.  that the inhabitants so artificially cut off their feet, that no print or mark of them can ever be discerned. Now as I deny that any creature can live upon the air only; so again, I will not deny, but by good and pleasant smells, the exhaust and spent spirits, may again be repaired, a smell being nothing else, save a certain vaporous exhalation, or corporeal effluxe, 
Whether the bare element of earth can nourish or no.  or sliding out. But that the solid substance of the earth should nourish, would seem to savour more of truth, in that God himself seemeth to give the earth to the Serpent for food: and it is reported, that the Mole liveth on the earth only. Besides, we see many women with child troubled with the disease Pica, to eat earth, coals, chalk, etc. And we see birds to swallow peeble-stones, the Ostrich to eat iron. But to answer these instances, 
Answer.  the Serpents and Moles live not on the simple element of earth, which with us being 〈◊〉 far from the centre is mixed, and not a simple element; and therefore maketh nothing for the purpose. It is true also, that women often make use of such trash as we have mentioned; but that they have no great cause to brag of this food, by their ill-favoured colour, and the evil accidents accompanying them, may easily appear: the which doth argue the evil nourishment that such food doth afford: Besides, they feed not only on this food; and it may be now and then they will afford themselves a cup of good liquor, as a lavative, to wash down this rubbish. As for fowl, which either devoured peeble-stones or metals, they deliver them back again such as they received them, their appetites being to such things as for physic, rather than food; and therefore it is but an idle tale Paracelsus telleth us, of one that lived fifteen days only with a turse applied to his stomach. 
n 3 De temporum.  Galen mocks and scoffs at them, who think that one might sustain life with wine applied outwardly; since whatsoever nourisheth must first be attracted by, and concocted in the instruments of concoction. It is therefore a mere dotage of our Paracelsists, that tell us that metals will nourish our bodies. Let some of these gallants, I pray you, be fed but for a week, or less, with their best aurum potabile, lapis Philosophicus, or what else you can devise, and I warrant you at, or e'er the week's end, if he be alive, he will snatch at a crust of brown bread. Now, concerning water, there is no less controversy amongst our Authors, and seemeth to be backed with better reasons. Homer thought it nourished by his epithet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
The jews in their solemn feasts abstain from water, as did the Egyptians of old.  The jews at this day, in their solemn feasts, abstain from water, being of the mind of the old Egyptians, who thought the river Nilus nourished, because Moses turned the water thereof into blood. 
o Lib. de Anima.  Albertus Magnus reporteth, that he saw a melancholic person, who lived not only many months, but years also with the only use of this element. 
p Comment. in lib Hippoc. de aere, aquis & locis.  Cardan maintaineth this opinion, and seemeth by many reasons to corroborate the same. 
q Comen. Aph. 13 lib. 4. & cap. 7. lib 4. de usu part.  Galen notwithstanding, is of a far other mind, and proveth that water nourisheth not at all. And 
r 4 Meteor.  Aristotle is also of the same mind, who tells us, that water cannot at all thicken, and therefore cannot nourish. To decide the controversy, true it is, that pure elementary water cannot at all nourish, which nevertheless thick muddy and slimy water may sometimes effect, and so some fishes may live on the same; and yet it is well known, that many fishes either prey upon others, or live upon herbs and weeds; howsoever, they live not on mere and simple water; I conclude therefore this point, that pure elements, as they are in their own sphere, especially near the centre, do not nourish; but the elements that are next unto us, being mixed and confused, may in some sort nourish.   

CHAP. IX.  
Whether man's life may be sustained without the use of food or no.  
THis may, perhaps, to some seem but a needless and superfluous question, and that I might herein have spared my pains. It is true, the matter may seem somewhat strange, and many will be of opinion, I doubt not, that never was there any man so foolish, as to maintain any such erroneous and false opinions. But because this hath not been maintained by vulgar wits only, but men of transcendent understandings, and eminent parts, both Physicians and others, have not only left us multiplicity of instances in this kind, but even affirmed, and stiffly maintained the possibility and probability of the same; therefore, for the reader's recreation and satisfaction, before I proceed to the use of aliments, 
How long one may live without food.  I will say something concerning this question. 
a Lib. de carnibus▪  Hypocrates circumscribeth the full period of a man's continuance without food within the compass of seven days. If any man (saith he) for the space of seven days neither eateth nor drinketh, he must die in that space: and although some do exceed this period, yet when they would return to their food, their belly receiveth it not: for in this space of time, the iejunum, or hungry gut is so dried up, and clunged together, that they die speedily. But 
b Lib. 11. cap. 54.  Pliny seemeth to control this truth, affirming diverse to have continued above eleven days without food, or any kind of sustenance whatsoever. 
c Lib. 3. observat medicine. cap. de asili●,  Schenckins telateth many strange stories, of such as have lived not only days and months, but even diverse years without any manner of nourishment: as namely, of one who lived at Rome the space of forty years, without any sustenance whatsoever, and that by the testimony of Hermolaus Barbarus. The same 
d Consili● adversus famem.  Author relateth out of Silvius, the story of a young maid in Spain, who lived two and twenty years without taking any thing at the mouth, but a little fair water. And again, of a Germane woman, who lived without food for the space of three years, out of joannes Bocacius. And again, of another whom Rondeletius saw, who had lived ten whole years after the same manner; besides many others more. But amongst the rest, 
e Idem Schenck. ex Bartholomaei Annul ficta poest circa finem.  he relateth a pretty story of a fellow about sixty years of age, who having digged a Well about forty foot deep, the earth falling in upon him, thrust this good fellow thirty foot deep, and so filled up almost all the hollow again; the fellow, as he fell, held up with his arms as well as he could, 
History of a fellow living seven days under the earth upon his own urine only.  some part of the scaffold, which bore the earth so off his body, that it gave access to some air whereby he might breathe: and in this case he continued for the space of seven days; when as they thinking to dig up the dead corpse to bury, they heard some noise, wherewith at first affrighted, yet afterwards encouraged with some hope of life, they made haste, and after a draught of Wine, would neither suffer himself to be tied, nor use any other help but his own to ascend out of that deep dungeon. At length being now ascended de profundis, he confessed that he lived all that while without any sleep, or any sustenance, saving his own urine, distilled and redistilled in the alembicke of his own bladder: adding, with all, this jest, showing his purse; told his companions he had met with a kind Host, who had entertained him these seven days, and as many nights, without one penny expenses. More such stories, if thou be disposed, thou mayst see there, and 
f Vide Marcellum Donatum de historia medic. admirab. Claudum Deodatum Panth. Hygiast. lib. 1. cap. 20. Lang Epist medic. li. 2. Epist. 27. aliosque.  elsewhere; as of the Maid of Spire, of Berne, etc. who were said to have lived diverse years without any food. Whether these relations be true or no, let the Author's answer for them. Now, what should be the cause of so strange and prodigious fasting? Now sure, if any such fasting be indeed, yet is it hard to find out the cause and reason thereof, although, as yet, the case is controverted. Some would ascribe the cause to the influence of certain stars: yea, and 
g julius Firmicus Maternus. lib. 4. Ridiculous reason of this strange abstinence.  some have gone so far, as to explicate unto us what stars do conduce for the furtherance of this strange abstinence. But were these stars influences of no efficacy and power in ancient times before this strange fasting came into the world? and the stars being general causes, and therefore affecting all equally, what is now become of these influences in these later days? Surely, 
Another more plausible.  if these stars had any such efficacy or power, now in this last dear year 1630, it had been time to demonstrate the same. But 
h Laurent joubert. decad. 1. Parad. 2.  some of our Physicians pretend a more plausible reason, desumed from nature itself, alleging for a natural cause hereof, a cold and moist phlegmatic constitution; which, as they affirm (and experience and reason both confirm it) can best bear abstinence; and cold and tough phlegmatic humours abounding in their bodies, together with a debility of natural heat, doth so benumb and stupefy the sense and feeling of the appetite, that the party is able for a long time to live without any sustenance whatsoever. 
i Ulysses' Aldreandus. lib. de exa●g.  Some more absurdly fain, that there is some store of stony moisture in the body of man, which touching the guts, turn them presently into a stony hardness. Now, that some such stony juice or moisture may be engendered in the body of man, seemeth to be no fable, by the history of that stony child of Seine; as also by the history of an Hen dying for hunger in an old castle, which was afterward found turned into a hard stony substance. It is true indeed, that of a tough & hard baked phlegm, with the concourse of a strong heat, stones may be engendered; as we see bucks made of clay: but that of these humours, so dispersed through the body, the guts should be turned into a hard stony substance, is not recorded by any ancient Author whatsoever. And it is to be observed, that most of these histories are of young women, of a cold phlegmatic constitution, which humour without heat, and that of some strength, cannot be congealed into so hard a substance. And beside, it is recorded, that many of these parties returned afterwards to their former appetites again. Now then, as there was a congeling humour within their bodies; so they must of necessity acknowledge a contrary dissolving, or degelating humour, as I may say, and so we shall play the fool in infinitum. Again, if this opinion were true, the substance of the guts must needs be solid, and so without feeling; and without sense and feeling the inward parts were never able to subsist. The learned 
k Loco supra citat.  joubert is very confident in defence of this long abstinence, and would seem to make his assertion strong by the examples of some creatures, as the Chameleon, which we have already answered; and the Bear supposed to live all Winter without any food; and yet hath been observed to provide store of apples in Autumn, and carry them to his den; that I say nothing of others. But if there were yet any such matter, 
In ancient Authors no mention made of any such strange abstinences.  yet is there a great disproportion betwixt these creatures and mankind, the most temperate of all others. And if these miraculous fastings were so frequent in these later times, why read we not of the like in former ages? In all the old Testament we read but of two, Moses and Elias; which, howbeit they did neither of them exceed forty days; yet were they undoubtedly miraculous. And the like may we say of our blessed Saviour's fast in the new Testament. It is also to be observed, that most of these strange abstinences are reported of sickly women; who being once recovered of their former infirmities, returned again to their appetites. Howsoever, sure I am, we find none here amongst us that are able to endure any such strict abstinence, in sickness or in health: and I think four, or five day's abstinence, either from meat or drink, 
None can long continue without sustenance.  will gravel most men and women; even in sickness itself; what shall we then say of healthful persons? And indeed, if we consider the matter aright, we may easily consider, that it is not likely, that any should long live without food; and that by reason of the daily decay of that triple substance, whereof something hath been said heretofore, and therefore all these former narrations seem to be but fabulous, and cunningly contrived, and for some private impostorious respects, set abroach. And whoso made any show of such abstinences, their abstinence was not real, but fraudulent to circumvent the world. And such was that 
l Aelianus in varia historia.  abstinence of Pythagoras, said to have fasted forty days; whose wants were, in the dark night, by his disciples secretly supplied. And to conclude this question and chapter, it is worth the observing, what is written, concerning 
m jovius Pontanus. Notable imposture of a cozening counterfeit Hermit.  one Antony an Hermit, who counterfeiting extraordinary holiness of life, made likewise a show of absolute abstinence from all manner of food: but after certain days, this counterfeit hypocrisy was discovered; it being observed that all his candles were made of the pulpous flesh of pullen, well minced and mingled with cinnamon and sugar; and to conceal this fraud from the eyes of the world, artificially covered over with tallow, after the manner of other candles. But this need not seem strange among such miracle-mongers, where many other such juggling tricks pass for currant coin, and are by them accounted but piae frauds; as they please to call them.   

CHAP. X.  
Of Nourishment, and what therein is to be considered.  
IF ever this was true in any age, Flures gula quam gladio periere, More perish by intemperance than by the sword, I think it may be found true in those times wherein we now live. 
a Lib. de legib.  Plato esteemed in his time, that City intemperate, which maintained many Physicians; and used always to exhort his followers to sobriety. And both holy Writ and profane Auhours are very frequent in their precepts of temperance and sobriety; and do every where much abhor and detest intemperance in meat and drink. 
Intemperance not only hurts ourselves, but propagates hereditary diseases to posterity.  And indeed, if we seriously with ourselves consider the shortness of the life of man, together with the manifold miseries by sickness of all sorts, sustained, we may see good reason for us not to be so leavish of our lives: I mean, not to be so cruel, as by intemperance, not only to kill ourselves, but even to derive a multitude of loathsome and noisome hereditary diseases, as legacies to our posterity. But because I mean hereafter to say something of the loathsomeness and hurt this sin procureth to intempreate persons, 

Things to be considered in all manner of nourishment.  
Substance.  
Aliments of gross substance.  
Of a slender substance.   I will not here dwell upon it. In all manner of nourishment, than there are these things to be considered; the substance, quality, quantity, the time, the preparation and order. In regard of the substance, some food is called gross, and harder of digestion: as unleavened bread, piecrust, bacon, beef, etc. as hereafter shall more particularly appear. Some, again, are of a more slender and smaller nourishment; as wheat bread leavened, baked in an oven, then washed in fair water, barley bread, ptisan, rocky fish; and such as are of a soft substance; being especially prepared with vinegar and opening roots; 
Of a mean substance.  wild birds, young pigeons, etc. The mean, betwixt both, is best for ordinary food and nourishment; to wit, such food as is neither gross nor slender; such is good wheat bread, not too clean dressed, well leavened and baked; oatmeal gruel, reare-rosted eggs, new milk of a young cow; amongst fish, the Pickerel, carp, Turbot; and the flesh of Hens, Capons, Turkeys, Pigeons, Veal, Lamb, etc. of all which in their proper places. It is also to be observed by the way, 
Quality of aliments.  that such meats are of easiest digestion: As for the quality, they ought to be of a good juice, euchymi; such as are those we mentioned last, & the like, which are also the best for nourishments as on the contrary, those of a bad juice, afford but a bad nourishment to the body of man: such as are bread made of corrupted corn, of darnel, rye, panic, and millet; as likewise bread baked on ashes, or embers, Summer fruits, which last not; and whatsoever is quickly corrupted in the stomach, etc. As for the quantity, 
Quantity variable according to sundry circumstances.  in regard of the variety of countries, complexions, customs, course of life, age, and such other considerable circumstances, it cannot certainly be determined. Old age must not feed so liberally, as lusty young labouring men: and such as lead a sedentary life: as Scholars, women, etc. must not feed so liberally as husbandmen, sailors, etc. But although we cannot certainly determine the due quantity of food; yet searching into antiquity, we may find out the quantity of food ordinarily used, and allotted a man for one day, which will not be unworthy our consideration. In old times, we read, 
Allowance of food for one natural day in old times.  that the ordinary allowance for a man's diet, in one natural day, was that measure which they called choenix, containing about a quarter of a peck of our ordinary measure, or forty ounces, according to the computation of 
b Budans lib. 3. de ass.  Budaeus. And this quantity of Manna, did God himself allow his own people of Israel in the wilderness. This quantity was when they were deprived of any other sustenance: for this quantity is to be understood both of bread, flesh, or any other food; all which joined together, did not commonly exceed, in sober men this aforenamed quantity; howbeit, no question, many sober people did then content themselves with less allowance: and the like proportion of drink is likewise to be understood. Observe also, that all this while the people of Israel's ordinare drink, was nothing else but water; as likewise most other nations used this for their ordinary drink, except the better sort, at festival times, and some extraordinary occasions. As for us in these Northern parts of the world, although all have not wine, 
Northern people, and living in cold climate are allowed a more liberal use of diet, than such as dwell in hot countries.  yet do we ordinarily use a drink answerable to it, which doth not a little nourish, and therefore may we be the more sparing in the quantity of our food. And yet I do not deny, but that our Northern cold climates may be a little freer in the use of food, than the inhabitants of the Southern parts and hotter countries, howsoever, it is always good to use a moderation. Husbandmen, and such as labour hard, have able bodies, and take great pains; we cannot well regulate nor accommodate this proportion precisely to all; Scholars, and such as have weak stomaches, and weak digestion, not being often able to overcome this quantity. Besides, that the quality of the aliment, of hard or easy digestion, doth often indicate an alteration of the quantity; and yet I think few of our people, although reasonable aged, and otherwise valetudinary, will content themselves with twelve, thirteen, or fourteen ounces of food for one day, unless their stomaches be exceeding weak; although Father 
c See Sir William Vaughan his newlander cure, part. 1. sect. 2.  Lessius the jesuit, and Lodovico Corvario a Venetian could so content themselves. Custom, education, and out cold climates, do hinder the effecting of that which otherwise in hotter countries may easily be brought to pass. Next follows the preparation, which is very various, 
Preparation various.  according to the diversity of dishes; some being roasted, some boiled, some baked, some fried, etc. and some requiring one preparation, another must be ordered after another manner; whereof more hereafter in the particular discourse of diet. The order of ingestion is that which is next to be considered, concerning which point, 
Order of ingestion.  our Authors speak at length, and wish us always to take with us this rule of direction, that the lightest meat, and easiest of digestion ought first to be eaten, quite contrary to our ordinary and usual custom; and that both in regard, say they, the bottom of the stomach is warmer than the upper part, and because the lightest meats being first eaten, sooner descend into the guts after concoction, which if last eaten, are by the other hindered to descend, and so putrify, and engender crudities, the original of obstructions, and consequently of many dangerous diseases: as for mine own opinion, I think the stomach mingles all confusedly together, making thereof, that which Physicians commonly call chylus, and afterward converted into blood. To prevent, therefore, all disorder, doubts, danger, and fear, were best to eat but of one or two dishes at most at a meal; and if thou shouldst sometimes take unto thyself a greater liberty, keep this caution, that the dishes thou eatest of differ not much in quality, being all easy of digestion. And for the quantity, let the strength of thy concoction be always thy best guide, and keep rather within, than at any time exceed the strength of thy stomach. Next follows to handle the time, upon which dependeth a question to be discussed, 
The time.  concerning the number of repasts, whereupon we must insist awhile, not omitting likewise to handle this question, at what time of the day, at dinner, or at supper we may eat freeliest.   

CHAP. X.  
Of the times of Repast, how often we ought to eat in a day, and when to feed freeliest, at dinner or at supper: Something concerning breakfasts.  
MAn being made according to the likeness and image of his Maker, and that for his service principally, it were not therefore fit that so noble a creature should make a god of his guts, and at all time's mind nothing but his belly: and therefore not only decency and good order, but even that sublime employment also for the which he was at first framed, requireth some certain and set times for taking his refection. And both Anatomists tell us, and experience teacheth us, that man is of a far different structure in his guts from ravenous creatures: as Dogs, Wolves, 
The structure of the intestinall parts of ravenous beasts differ from that observed in man, and why.  etc. who minding only their belly, have their guts descending almost strait down from their ventricle or stomach, to the fundament; whereas in this noble Microcosm man, there are in these intestinall parts many anfractuous circumvolutions, windings and turnings, whereby longer retention of his food being procured, he might so much the better attend upon sublime speculations, and profitable employments in Church and Commonwealth. Now, if we shall consider the fittest time for refection, 
Fittest time for refection in natural reason.  it will seem to be when the appetit doth demand it. 
a 
Interrogatus Diogenes quando sumendum esset alimentum? H●benti inquit, quando ●surit: si non habeat cum habere poterit.  
Diogenes' Laert. in cius vita.   And therefore Diogenes being asked when was the fittest time for food, answered; to him that hath it, when his stomach calleth for it; and to him that hath it not, when he can come by it. But all our civilest nations have accustomed themselves to some set times for their ordinary repasts. And because nature proceeds orderly in all her operations, therefore 
b 
Tu nunquam comedas stomachum ni noveris esse pureatum vacuumque cibo quem sumpseris ante.  
Shola Salernit.   before we make a new meal we must see that the former be first concocted: and for this purpose there must intercede a certain distance or space betwixt our two meals. 
c Lib. 25. contin.  Rhusis would have eight hours' distance betwixt dinner and supper; and from supper to dinner sixteen. But here ariseth a question to be discussed, How many meals a day ought we ordinarily to use? This question hath been variously tossed to and fro amongst our Physicians, some being of one mind, and some of another: Some hold it best to eat but one meal a day, and some twice. 
d 2 De diaera acut.  Hypocrates seemeth to favour one meal a day. Others hold that one meal a day maketh men more choleric, by reason the humours by abstinence are too much sharpened, which by means of food are well qualified. 
e Lib. 1. cap. 1.  Celsus is for two meals a day; the which seemeth best to agree with reason: for he that useth but one meal a day, is forced to eat as much at one meal, as another at two. Now the stomach being oppressed with too great a quantity of food, it fails under the burden, and the strength of it is quite overthrown: for by so great a distension it loseth much of its thickness and firmness; 
'Cause of the weakness of gluttons and belly-gods stomaches.  which two make not a little for the retention and concoction of the food: neither is there any other cause to be inquired into of the weakness of gluttons & belly-gods stomaches. It is further to be observed, that the stomach being too much stuffed up with food, cannot so freely concoct the same; which may easily appear in a pot full of meat, where the meat is not so easily boiled as when there is more room. But let us search into antiquity, and see what was their manner and custom. A 
f 
Mercur. vari. lection. lib. 4. cap. 17.  
Four names of repasts among the ancient Greeks.  
Athenaeus lib. 1. citant. Stuckio. antiquit. conviv. lib. 1. cap. 11.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocarunt veteres.  
No one man used all these four repasts.   late writer would by many arguments prove that the ancients used but one meal a day. Others are of an opposite opinion. Amongst the greeks of old, we read these four names of repasts mentioned: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all these four, saith Athenaeus, were used in the times of the Trojan war. The first of these was used in the morning betimes, and was in stead of our breakfast; the next in stead of our dinner; and that after answerable to that refection, which some use in the afternoon; and the last answering to our supper. And it is to be observed, that seldom any one person used all these several four meals, yea scarce three; and that chiefly in the wars; when as by their labour and toil, their bodies were more tired out, and their spirits spent; and therefore needed a more plentiful measure of nourishment than had been otherwise requisite. Some used this manner of refection also of later times: but that this was not always the custom of the Greeks may by that speech of 
g Plutarch. in ejus vita.  Leonidas appear; Prandete commilitones, apud Inferos forsan caenaturi. Dine my fellow-soldiers, for you may perhaps sup in another world. The greeks then ordinarily used but two meals aday, scholars and such as were given to sobriety, although they used two meals aday; yet one of them, to wit, that of the morning, was most commonly but sparing; as witnesseth 
h Lib. de sanit. tuenda.  Galen of himself, that seldom he eat any thing till night; which if at any time he did, it was but a little bread in a morning dipped in a little wine: and this counsel 
i 5. de loco affect ca 5.  he gave also to Diodorus the Grammarian, who if he fasted long, fell into fits of the falling sickness. By the premises, as also by Hypocrates himself, it doth appear, that the ancient greeks had not all, and always the same times and seasons for their diet, and this last order of diet 
k Epist. 83.  Seneca, seemeth also to confirm, whereas he maketh mention of a morsel of bread only for his dinner, without the use of a table. The Persians used most commonly two meals a day, as witnesseth 
l De Cyri institut. lib. 8.  Xenophon: although in the time of Xerxes it appeareth to have been otherwise, as witnesseth 
m Lib. 7.  Herodote; where Magacreon the Abderite gives Xerxes great thanks, that he and his company used but one meal aday: for saith he, if we had been commanded to provide a dinner like this supper, we had been all undone. The jews used commonly two meals aday, as may appear both by that of 
n Exod 16.10, 11▪  Exodus, where they had Manna for their dinner, and Quails for their supper; as also by the manner of their fasts, which was until the even; as may appear by the practice both 
o 1 Sam. 14.25. 2 Sam. 1.12.  of Saul and David. Among the Romans we read of five several names of repasts: jentaculum, prandium, merenda, coena, & comessatio; the four former answering to these four already mentioned, and the last was used after supper: such are our possets here in England, made of drink, milk, bread and eggs, sugar and spice; 
Unseasonable use of possets in England.  very unseasonably often used after supper, and being a mere superfluity, which might well be spared. But two meals were ordinarily in most use among them, to wit, dinner and supper; and as for all the other they were but for children or labouring people. 
Two meals most ordinary amongst most Nations.  And indeed in all civil and well constituted countries and commonwealths two set meals are most ordinary and frequent. I do not here mean precisely by any precept punctually to tie every person to the observing of this order; as not being ignorant of the variety of circumstances, which may easily alter the same: as namely the climate, the constitution, the sex, age, the time of the year, and the particular calling or condition of a man. In cold climates we must yield to a more liberal allowance than in a warmer. And children and chickens, they say, must not be long kept from food. Old men by reason of the debility of natural heat concocting the aliment, 
Fa●●es & mora bilem in nasum conciunt Adagium.  are not able to receive much at once; and therefore are allowed to eat little and often. 
p Refert Appollonius in mirabilibus ex Arist. eos qui semel in die vescuntur iracundiores esse quia per inediam exacerbantur humores, qui cibo & potu mitescunt. Riolan filius in praelect. privatis.  Choleric persons find much hurt by long abstinence; and so do such as are subject to engender wind in their stomaches. And sick folks are to be exempted from these rules, as hereafter shall appear. And here custom is neither to be neglected, nor yet suddenly altered, be it good or bad: if good, continue it still; and if evil, alter it by degrees, by little and little, all sudden alterations breeding danger. Now, as for the particular times of these two repasts, for dinner the best time is that which is most ordinarily in most places used, about eleven in the forenoon, a little before or after, and suppertime betwixt six and seven at night; so that by this means there may intercede about some eight hours' distance; and betwixt supper and dinner sixteen.  
Now as in the sea one wave begetteth another; so here, one question begetteth another. It being already granted that two meals aday are most commonly and ordinarily to be used, it may now be demanded, in which of these two we may feed freeliest, 
Whether dinner or supper ought to be more liberal.  which concerneth not a little the health of mankind, and hath been as much controverted, at least as the former question, and probable reasons produced on both sides. And first for the dinner, they produce these reasons. 
Arguments for dinner.  First, for that in the daytime, our natural heat is much helped to perfect concoction by means of the Sun. Again, exercise and motion, so much used in the daytime seemeth still to plead for a more liberal dinner than 
a Ex magna coenâ stomacho fit maxima poena ut sis nocte levis sit tibi coena brevis. Schola Salernit.  supper, after which we go to rest. Besides, the day maketh a greater dissipation and resolution of the triple substance of our bodies; as by the like reason Summer should consume more food than Winter, and by consequent, the dinner being compared to Summer, and Supper to winter, should do the like. And lastly, that nature in the night time being intent upon the concocting of bad and superfluous humours, as also in the distribution of the nourishment for the whole body, is not to be disturbed with a liberal meal. 
Reasons for a more liberal supper.  Others again, and in my opinion building on a surer foundation, favour more a liberal supper; and that for these reasons: First, there is a far greater distance betwixt the time of supper and dinner, than betwixt dinner and supper, as witnesseth 
b 7 Meth.  Galen himself; and this was his own practice. Again, 
c 1 Zaph. lib. 1. & 5. ac 6. Epidem.  sleep succeeding after supper furthereth the concoction, proved by many of our ancient famous Physicians: Now the time of rest is of all others fittest for concoction; as watching is most opposite, engendering crudities, as witnesseth 
d 2 dae vict. acut.  Hypocrates. And whereas it may be objected, that labourers and husbandmen oftentimes use violent labour and exercise immediately after meals: I answer, that the strength of natural heat in their strong and rustical constitutions, often overcommeth and concocteth many crudities, which other bodies of more tender education would produce many dangerous diseases: and yet many times escape they not scot free; but fall even often into many dangerous and desperate diseases, Besides, 
e Aph. 15. lib. 2.  Hypocrates telleth us, that in the Winter and Spring the inward parts of concoction are hotter, and therefore our sleep's longer; from whence he concludes that we may use more copious aliments in those times. Now as the morning is answerable to the Spring, the middle of the day to Summer; the evening to Autumn: even so, the night set apart for sleep, is compared to the Winter. And the better to clear this point, which hath made many to stumble, we must distinguish betwixt concoction and distribution: the later of these two, distribution, I mean, 
Difference betwixt concoction and distribution.  is more speedy in the daytime, than in the night; which is often, by violent motion, and disorderly exercise procured; from the which proceed crudities, and by consequence obstructions, the fountain and spring of innumerable dangerous diseases. Concoction again, which is a due, orderly and leisurely conversion of the aliment into the substance of our bodies to be nourished, is far better performed by means of rest and sleep, which conquering and overcoming crudities, preventeth a multitude of dangerous diseases, And if we shall reflect upon former times, we shall find it was most customarily received among most nations: as it appeareth to have been the custom amongst Gods own people of the jews; who eating Manna for dinner, were allowed Quails for their Supper, being of a more nourshing substance than the Manna used at dinner. And besides the premises, the very Etymology of the word coena, intimating in the original a communion, as the learned well know, seemeth to plead for this pre-eminence; 
f Plutarch. 8. sympos. probl. 6.  and this, it seemeth, was the custom among most men, that they ate but little and in private at dinner: but at night they assumed unto themselves a greater liberty, to refresh and solace themselves with the society of their loving friends, together with a more liberal allowance of the creatures. But here I still understand a moderation in both to be used, and not exceeding the limits and bounds of mediocrity, a heavy supper much disturbing the night's rest, engendering crudities and procuring troublesome dreams. And if there should any excess be committed, I hold it safer at dinner than supper; and that by reason that after some rest, 

Supper ought to be sparing, and yet may be more liberal than dinner.  
What cases are here to be excepted.   moderate exercise, and abstinence from supper, nature may overcome and concoct crudities; by this means preventing future infirmities. I conclude therefore this point, that caeterit paribus, setting all things in even balance, and both meals being moderate, my opinion is, the supper may exceed the dinner. Notwithstanding the premises, this is principally to be understood of healthful persons, and not subject to rheums and defluxions, with great danger often distilling upon the lungs, joints, and other parts of the body; 
Of Breakfasts, and whether they are to be used.  for in such cases to eat a very small, and sometimes perhaps, no supper at all, will prove to thee a great gain. Besides, if there be any particular individual constitution, finding ordinarily more hurt by eating freelier at night than at noon, let such a person follow that course, which best suiteth with the temper of his body; my meaning being to tie no man to that, which might in any sort prejudice his health. But here it may be asked, whether breakfast be allowable or not? I answer, in the first place custom, together with the constitution of the body, must in this case give us direction, as hath partly been said already: for choleric persons, and such as are much subject to wind, cannot fast long; no more than children and aged people. 
g Paucissima natura mane exigit, tantumque refocillari pauxillo alimento postulat, ne calor naturalis flaccescat. Illorum itaque exemplum imitari par est, qui cum post aliquot horas luculentum ignem excitare meditantur elixandis, assandisque carnibus, prius nonnullo fonite, aridisque nutrimentis focum instruunt, ne ignis penitus sepiatur, qui cum sit opportunum, iustam ignem in cocturae usum e●citant: sic cum exiiguo fomento, ac velut succendiculo ventriculus paulo ante incaluit, in prandio avidius cibum appetit, ac di●atatis venis validius concoquit digeritque cum plaerisque qui in prandium vsque●eiuni persi lant, appetentia evanescat, calore vel flaccido, vel tantum non extincto. Levin. Lemnius de occult. naturae mirac. lib. 2. cap. 21.  Levinus Lemnius is of opinion, that a little eaten in a morning, providing it be but very little and easy of digestion, whets on the appetite for dinner. As for the time of these repasts I have said already, and expressed my opinion; and howbeit, I could here expatiat upon the division of the day natural and artificial, and how several nations divided their days, Hebrews, greeks, Arabians, Egyptians, Romans, &c: as also concerning the difference of hours equal and unequal (the later being in use until the first council of Nice) yet all this I willingly here pass by, that which hath been said, being sufficient for the purpose we have in hand: and that time I have already set down being answerable to the times the ancients used for their repasts howsoever, they reckoned their hours otherwise than we do now; which arose by the diverse manner of computing their days, some beginning at one time, and some at another. And for this matter this shall now suffice; whereon I have a little the longer insisted, by reason these points seem to me very material for the preservation of health, and have not as yet been divulged abroad after this manner; and withal, conduce not a little for the diet of the diseased, which is the principal scope I here aim at: and therefore, I now proceed to that which followeth.   

CHAP. XIJ  
Of the matter of nourishment, and first of Corn, and Bread made thereof.  
WHatsoever nourisheth and maintaineth this crazy body of man, is desumed either from the plants, and such fruits as the earth doth yield for the sustenance of mankind; or else from living creatures, and such things as are from them desumed, and yet are no parts of them: as milk, butter, cheese and blood. 
Man's first food.  Man's first food was of the fruits of the earth, such as were produced without his industry and pains: but afterwards by reason of sin, man was appointed to eat his food in the sweat of his brows. 
Division of Corne.  And by the means of husbandry, the earth brought forth several sorts of corn, very useful for sustaining the life of man. By the name of corn I understand whatsoever kind of grain is contained either in ears or husks. That in ears; as wheat, barley, rye, oats. That in husks; as pease, beans, etc. As concerning bread made of Corn, 
b 
Plin. lib. 18. cap. 7. Hordeum, quibusdant quasi nascituri cibi exordium.  
Divers differences of Bread  
1 Difference from the meal whereof it is made.   some will have barley to have yielded the first bread; but shortly after succeeded wheat, the noblest and most nourishing grain of all others; and therefore we will begin with this bread. Bread of wheat taketh its difference, either from the parts of meal or flower whereof it is made; or from the manner of preparing. Of the meal, some parts are finer, and some courser. Bread made of the courser nourisheth less, yet keepeth the body more soluble: but that made of finer flower, as it nourisheth more; so maketh it not the body so soluble; and is worse for obstructions and the stone; and as the bread partaketh more of the one or the other, so are the virtues thereof. The next difference is taken from the preparation. 
Second difference from the preparation.  All sorts of bread were either leavened or unleavened; unleavened bread was commanded by 
c Exod. 13.1, 2, 3, etc.  God himself in the institution of the Passeover, howbeit not for their ordinary use. But such kind of bread, saith 
d Lib. 1, de alim. lacul.  Galen, is unwholesome for nourishment: and therefore bread indifferently leavened, and a little salted, is of all others most wholesome and convenient for man's use. The leaven maketh the bread lighter, and of easier digestion. To make our bread light, 
Baker's abuse the buyers by putting too much barm in their bread.  there is with us a custom to add barm, whereof the ancients were ignorant: but the other is better and wholesomer. Many bakers thus abuse the buyers, puffing up their bread with a great deal of bitter barm, which maketh the bread both more unsavoury to the taste, and unwholesomer for ordinary use. The French Nation doth parallel, if not exceed any nation in the world in good wholesome light bread of diverse sorts; and yet never use any barm. Now the baking maketh or marreth the goodness of bread: and that which is baked in an oven, not overheated, is of all others the best: the rest, by reason of the inequality of the parts of bread so baked, then external parts being hurt, and the internal raw, 
Third difference from the age.  are not to be ranked with the former in goodness. Another difference may be yet taken from the age of bread: hot bread 
e 2. de victu acut.  Hypocrates findeth fault with, by reason it increaseth thirst, and is not so easily concocted, and of the same opinion is 
f Lib. 2. tract. 2. cap. 273.  Avicenne. 
g Mercur. varian. lection. lib. 6. cap. 3. The excellency of Bread above all other food.  A late writer out of diverse places proveth that the ancients used to eat hot bread; but at length concludeth, that the better sort used not ordinarily hot bread; but new baked bread after it was cooled. Now of all other food or nourishment, bread is the most noble; as being the staff of man's life, and of all other foods most necessary for the use of man. And therefore, in that so absolute and compendious form of Prayer, penned by our Saviour himself, under the name of bread all other necessaries are comprehended. The excellency of bread may from hence also be collected, that no meal is ordinarily without bread, if it may be had; according to that trivial, yet true verse.  Quando deest panis tunc est cibus omnis in●uis. 
Besides, bread is that nourishment with which a man may longest subsist, and without loathing continue in the use thereof; whereas any other food, especially long continued, will weary and tyre us out, which bread doth not. And the pre-eminence of this food may also from hence appear; that whereas fish and flesh will in three or four days putrify, and send out an evil smell, bread, unless it be salted, may well grow mouldy at the worst, or dry; but never putrify. By reason then of this prerogative, 
Inconveniences of feeding more on fish and flesh than bread.  I advise all those who have a care of their health, at their meals to eat more bread than any other food. And such as feed more freely on fish and flesh, and eat less bread, have not their flesh so firm as those who feed most on bread: beside, that oftentimes their breath smelleth strong. And for this same cause, fish being prone to putrefaction, 
Bread to be used with Summer fruits.  and very moist, require a more liberal allowance of bread than flesh; and the moistest flesh, as veal, and lamb more than other. And this reason may also be a warrant for us to use bread with our Summer fruits, cherries, plumbs, abricocks, etc. Now besides this most noble, and, of all others, most excellent and useful bread made of wheat, there is yet bread made of several sorts of other grain, and first of barley, As for barley bread, although it be inferior to wheat, yet it is not to be despised: and, howsoever, it nourish not so much as bread made of Wheat; yet being made of good barley, it nourisheth well, and looseneth the body more than wheat bread. 

Barley bread.  
Oaten Bread.  
It yieldeth good nourishment.   As for bread made of oats, it is a good wholesome and nourishing bread, and so is the gruel made of this grain, in great request in the south parts of this kingdom: and in the north parts thereof, as also in Wales, and the Kingdom of Scotland, the bread of this grain is much used: and it is likewise in request in many parts of Germany. But it is to be noted, that the grain they commonly make their bread of in those parts, is a fairer and bigger grain, and fuller of meal, than that which groweth further south, and is ordinarily given to horses. 
Rye bread.  Rye bread is of a more glutinous substance, more windy, and nourisheth less than the former, and is more apt to engender obstructions; and therefore it is best mingled with other grain, as is here the custom with wheat or barley. Rice is a good nourishing grain, 
Bread of rice, m● panic, etc.  whereof in many places, as namely the East Indies they make bread: it is of an astringent nature, and drying, and of gross substance. Millet and panic are not unlike in quality; and howbeit in other countries they be in some request, yet with us not used. 
Bread of Maiz.  Maiz or Indian wheat is a grain in great request in the West Indies, whereof they make their bread, which is of a grosser substance than that of wheat; yet befitteth well the bodies of the natives of that country. Now besides the ordinary sorts of bread, there are yet many other sorts made with the addition of diverse ingredients, which do often alter the nature and property thereof, and often prove more physical than alimental: 
Divers sorts of physical bread.  yet let this proviso always be put in, that all forts of unleavened bread are hard of digestion, apt to engender obstructions, & to stay fluxes of the belly than leavened bread: and yet to strong and labouring people may well be now and then allowed. Besides Corn, there is another sort of grain in great request in many places of the world, and commonly called by a general name in Latin Legumen, and in our English tongue, pulse, In Galens' time there was no bread made of these grains: but later ages have made use of the bread both of beans and pease. The 
h Lib. de euch. et cacoch. Of pulse and bread made thereof.  same Author is of opinion, that all manner of pulse are of bad nourrishment: and both these are windy, yet beans more. Green beans are with us here in England ordinarily fried with persley, and that to good purpose, it correcting this windy quality. And it is not out of purpose, 

Bread of pease and beans.  
Green pease and beans to be sparingly used.   that dry mints are in Winter and Lent used with pease pottage. Bread made both of pease and beans is hard of digestion, of a drying and astringent quality; yet very strengthening; and well moistened is good to strengthen labouring people. Pease yield the best bread, but beans the more nourishing. Now howsoever many people eat green pease with a greedy appetite in the Summertime, as also beans; yet, I wish they be sparing in the use of them: 
Other sorts of pulse more used for physic than for food.  for howsoever prepared, yet used in any quantity, especially in sedentary persons and weak constitutions they may breed no small annoyance. There be yet some other sort of pulse, as chiches, red and white, lupins, lentiles, 
i 
And in many places they make a bread of dried fish, ordinary among the Jchthyophagi or fish eaters  
Plin. lib. 7. cap. 2.  
Sic Aeg●ptii pastors e loti semine, milio simili maxime lacte, aut aquae subacto, panem conficiunt, quo pane negatur quicquam aut solubrius aut lantius dum calet. Idem lib. 22. cap. 2●.   and some others; which are more in use for physic than for food, and therefore we will not meddle with them. In diverse places of the world besides the premises, in defect and want of corn they make use of some fruits and roots to make their bread of: as in some places of France, as Limosin, and some other places, the country people use bread made of chestnuts, participating of the nature of the acorn, a course and gross, yet a strong nourishment. And in the West Indies, they make bread of a root, called Cassani and others: but I will wade no further into this subject of bread, but proceed to the most frequent and ordinary use of roots in ordinary diet.   

CHAP. XIIJ  
Of Roots usually eaten, and in most account for food.  
AFter our discourse of several sorts of corn, it followeth that we should now say something of other vegetables, to wit, of Plants, useful for the sustenance of mankind: and that the rather, I join those vegetables with corn, is by reason this was a food in request, at least before we read that flesh and other food were frequent: under the name of herbs and plants, therefore, I understand both the root, the seed and the leaf, and stem or stalk. And because in plants the root is answerable to the head in sensible and reasonable creatures, therefore we will begin our discourse with those vegetables, whose roots are most eminent, and in greatest esteem: and first, we will begin with the Turnip, as being so well known, that the plainest and ignorantest countrie-fellow is no stranger in the knowledge thereof.  

Of the Turnip.  The Turnip or Navew, which are thought to differ little or nothing, groweth sometimes to so great a bigness, that 
a Pliny lib. 18. cap. 13.  some have been seen of thirty, some of forty pound weight. As for the properties, 
b 2 De aliment. fac.  Galen thinketh this to be the worst of all other roots. 
c Lib. 2. cap. 104.  Dioscoride saith, it engendereth a soft and foggy flesh. It is of a flatuous and windy quality, as most other roots, howbeit, some more, some less; troublesome to a weak stomach, being hard of digestion. The best way of use is accounted, first to boil them, and the water being poured out, then to boil them again with fat beef, adding to them some pepper. The seed of Turnip is good in antidotes, and very good against the plague, and all other contagious diseases.  

Of the Reddish.  In the next place we are to say something of Reddishes, the which root, contrary to the custom of other roots, is eaten raw. At what time of our meal it should be eaten, our Authors somewhat differ. 
d Lib. 2. cap. 106.  Dioscorides would have it eaten after meals, to strengthen the stomach: but sure, in my opinion, it being of a nauseous quality and provoking to cast, he had but small reason for him. But 
e Lib. 2. de alim. facult.  Galen is of another mind, to use it at the beginning of our meals, taxing both the vulgar error, and some of Physicians also, who used it last. 
f Simeon. Sith. Aloisius. Mundalla etiam Epist. 11.  Some, again, took upon them to moderate the matter thus: if the body be soluble, and free from any flatuous matter, it should be eaten first; but if the body be costive, last. We use them after a third, and different way, to wit, with our meals, as a sauce, and, as is thought, to excite a languishing appetite. Now, as I see small reason for either of the other two manners of use of this root, so see I far less for this; and I think the controversy might be best decided, if this root were left for physics use, it being good against the stone. It hath this inconvenient, that often eaten, it wasteth the teeth, eating into them. 
g Poncetus lib. de venenis.  A late Author giveth us warning, that after the eating of Reddishes, we beware of milke-meats: for, saith he, it turneth them into venom. There is a great antipathy betwixt this root and the vine, insomuch, that from hence, some think they have found a remedy against drunkenness. 
h Loco supra citat.  Dioscorides writeth, that the leaves and roots of wilde-Reddish, which we call horse-Reddish; was usually eaten as other potherbs. In high Germany, where they call it mere rettich, 
Wilde-Reddish, or Horse-Reddish.  it is in ordinary use, the root I mean. And I remember in Saxony, we had this root first grated, and then boiled with our beeefe, which made us many times water our plants as well as the keenest mustard: but it is hurtful both for head and eyes, whatsoever our palat-pleasers may allege for its commendation.  
The Reddish is of a cutting quality, and hot; and therefore cutteth tough phlegm.  
The Parsneps are indifferent good, 
The Parsnep.  boiled and buttered with vinegar and pepper. They are somewhat hot, and yield better nourishment than the Carrot is; it is somewhat hard of digestion, and flatuous, yet not so much as many others.  
The Carrot differeth something, 
The Carrot.  as yielding in goodness to the former, being something moister, yet of an easier and freer distribution thorough the body. They are commonly eaten with beef. In some countries they make salads of them, especially of red, or rather purple-coloured.  
The Skirret root in goodness far surmounteth the others, 
Of Skirret roots.  as being of indifferent good nourishment, and no enemy to the stomach, a great strengthner of nature, and expeller of urine. It is somewhat flatuous, as the others, but not so much. 
i Plin. lib. 19 cap. 4.  Tiberius' the Emperor, did so highly esteem of these Skirret-roots, that he sent for great store of them out of Germany, where they abounded, to plant them in Italy for his own use, there growing none there before.  
That outlandish root brought unto us from the West-Indies, 
Of Potato roots.  called commonly Potato, and by some Batato, is of the same nature and property, or at least goeth a little beyond it; but that this pre-eminence it hath, that it is, according to the common proverb, far fetched and dear bought, and therefore good for Ladies.  
Another root, which hath been sent from the same soil, 
Artichoke of jerusalem.  called by the name of Artichokes of jerusalem; which in leaf resembling our Solanum, or nightshade, may therefore not without reason be called Solanum peruvianum esculentum radice tuberosa. These roots are very windy, and engender melancholy; and therefore howsoever at first, they were extolled by fames open mouth; yet now, by reason of these aforementioned qualities, their credit is much cracked.  
Iringo roots are also often used, both condited with sugar, 
Iringo-roots.  and otherwise. They are of a thin attennuating substance, being hot and dry about the second degree. They are good to cleanse the kidneys, and withal are esteemed to strengthen nature.  
Now come we to our Bulbous roots, beginning with garlic, which Galen esteemeth to be hot and dry in the fourth degree; and therefore very sparingly to be used, 
Of Bulbous roots. Of Garlic.  especially in hot constitutions of body, and the like seasons of the year. In cold constitutions and countries it may safeliest be use, especially being young. It is accounted a great enemy to the eyesight, and an antidote against all poison and contagious infection, called therefore, 
Virtues of Garlic.  Theriaca rusticorum, or the countryman's treacle. It is likewise good against the wind-colicke, and the stone in the kidneys, and pectoral infirmities, where tough phlegm obstructeth the pipes of the lungs. In many places of France, especially in Gosconie, although it be far South, and next unto Spain, yet use they garlic very ordinarily in their sauces; but when it is yet green, and before the cloves come to their full strength and bigness: and yet this simple is not so proper for so hot and salacious a people. It is also ordinarily accounted good against worms, and all manner of vermin. And yet is it strange, that is reported of Arnulphus the Emperor, who, by the frequent eating of garlic, at length had his body so full of worms, that by no humane help could he ever be cured. But howsoever, he was indeed surprised with this disease, and with that likewise we call phthiriasis, or the lousy diseases, his body abounding likewise with this vermin; 
k Mulier astuta cum desperata● videret artis defensionem, per unum ex familiaribus Imperatoris auro corruptum, Pharmacum ei propinavit, quo ille hausto, statim profundo sopitus somne, ad diem xertium usque stertivisse scribitur Et paulo post. Sed quod venenivehemen●●a tetum insecerat corpus, pu●●efactione incurabili, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam accessis. Ita mortuus est, erumpentibus toto corpore vermibus, tertio Calend December etc. Chronic. Carion. a Peucero expositi & aucti, l 4 page 452. edition. 1617. in 8. apud Crispinium.  yet the History maketh mention that he died of poison. The ancients thought by caring thrice of garlic in a morning, to turn away all evil from them that whole day following, as the 
l Incussere deos inflantes pectora, si non predilium ●er mane caput gustaveris alli. Pe●si.  ancient Poet expresseth. It is also endued with this property, that 
m Mirum est, allio delectari homines quod fugit Leopardus: nam sicubi par●etes litu infeceris exibit protinus, nec resi●● et ciws odorem venenata fera non patitur; nos interuis visceribus infund●mus Ambros. lib. 7. Hexameri.  some wild ravenous beasts, namely, the Leopard cannot abide the smell of it. And indeed, it is rather to be used as physic, than otherwise. The evil smell of garlic is helped by the eating of perslie in a pretty quantity; the like is promised by eating of greene-beanes; as likewise zedoary. And 
n Promittit. l●nius all●um omni odour career fi dum Luna est subterra seratur, dum est in co●tu colligatur. Lib. ●9. cap 6.  some say, that if it beset when the Moon is under the earth, & gathered when she is in conjunction with her dearest spouse, it loseth all this strong smell.  
Onions are also very hot in quality, insomuch, that 
o Of onions. 7 Simpl. medic.  Galen ascribeth unto them the fourth degree. Onion is an enemy to the choleric persons, and to the eyes, and any inflammation of the head, and causeth trouble some dreams: but is good against the stone, provoketh urine, openeth obstrutions, and cutteth tough and slimy humours; especially the red, which is a great deal keener than the other. And this is to be understood of raw Onions; and yet if they be a little steeped in water, they lose some of this acrimony: but they are best boiled, and then they nourish somewhat, and may either be used in pottage, or otherwise in salads. And as by this means they lose much of their medicinal virtue; so on the other side they lose as much of their noxious qualities, whereby they hurt the body of man.  

Of Skallions and chiballs.  That which hath been said of the nature and virtues of Onions, may be accommodated also unto Scallions and Chibolls, which are often eaten raw in salads: but let young and hot constitutions ever mingle store of cooling herbs with them.  

Of Cives.  Cives are somewhat of this temperature, howbeit milder, and may be used as a pot-herb, as Onions and Leeks, it being of an attenuating, opening and cutting quality, is good especially in phlegmatic and cold constitutions.  

Of Leeks.  The Leek is inferior to the Onion in goodness, being hot even to the third degree: it openeth the urinary passages, and other obstructions, but yet hurteth the head and eyes, and causeth troublesome dreams. Transplanted into a fat and fertile soil, they become both greater and milder in force and operation; and so boiled with other herbs, they lose their noxious quality: The root is most in request, the which being of a very big size, the French use ordinarily in their pottage boiled in slices, and often with a fat Capon, or other meat, and so are of a very good, sweet and pleasant relish. Unset Leeks are most physical, and of greatest virtue and efficacy.  
As concerning Mushrooms, or Toad-stooles, 
Of Mushrooms or toad-stooles.  as they are commonly called, although properly they be no roots, yet are they commonly ranked among them. It is a food (if so it deserveth to be called) in small request here amongst us: howbeit in France, Italy, and adjacent countries, it is in no small esteem: and therefore I shall need to say less concerning this subject. 
Caution for travellers.  I advise therefore all our Centrie, who travel into those foreign countries, if they be wise, altogether to abstain from such excrements of the earth; some of them (yea, the greater part) being venomous, as I could by true histories make appear: all of them being of an evil quality, and breeding no good nourishment at all. 
p Lib. de historia stirp●um.  Clusius writing the exact history of them, reckoneth up three and twenty sorts of such as may be eaten; and five and twenty sorts of venomous Mushrooms. Who then that is wise, will venture on a doubtful dish, when God of his infinite goodness hath afforded us such plenty of profitable and pleasant food? Amongst these, are also ranked those roots commonly called Puffs, or triffs, Tubera terrae, 
Of puffs, or triffs, Tubera terra.  and in the Northermost parts of this Island, by some called Arnuts; growing under the earth, but in the spring of the year bursting forth. They engender tough, clammy and melancholic humours; being apt to engender the stone, and all manner of obstruction: they are also hurtful for the stomach; further, and procure the Apoplexy, Strangury, and many other dangerous diseases: and therefore here I will leave them, and proceed to speak of more profitable simples, namely, of such herbs as are in most ordinary use and request for the use of man.   

CHAP. XIV.  
Of herbs in most ordinary use for diet, and first for such as cool most.  
AFter roots, we come now to such herbs as are in most ordinary use for daily food, either for salads, or the pot: and we will first begin with such herbs as are of a cooling quality. 
Of lettuce.  And among all our herbs, none is of more use in our ordinary diet than the lettuce, taking its denomination from a milky juice wherewith it aboundeth; and is by Galen preferred before all other herbs; who used it both in his younger years, to cool the great heat of his stomach, and in old age to procure sleep. The ancients for religions sake, abstained from lettices: 
a Suetonius in eius vita Plin. l. 19 cap. 7.  but Augustus Caesar having by the advice and counsel of Antonius Musa his Physician, by the use of this herb recovered his health, brought this herb in no small esteem among the Romans. It is cold and moist in the second degree, and engendereth no evil juice within the body, and by this means carrieth a great pre-eminence above most other herbs, In ancient times, it was wont to be eaten at the later end of the meal▪ but now quite contrary, at the beginning: and this moved the 
b Claudere lactuca caenas solebat averum: ●ic mibi cur nostrat inchoat illa dapes? Martialis.  Poet to ask the reason of this alteration: which probably is this; that eaten after meals, it represseth the hot vapours of wine, by this means both resisting drunkenness, and withal procuring sleep, being especially used at night; and as it would seem, being then most ordinarily used. And this was the reason, why 
c Flavius Vopiscus in eius vita.  the Emperor Tacitus in his feasts, above all other dishes, used this herb most liberally. Custom notwithstanding hath now so far prevailed, that to whet on the appetite, it is with oil and vinegar used at the beginning of our meals; and unto it most commonly are added perslie, and some other hot herbs, which do well allay the coldness and moisture thereof. It hath been received by tradition for an uncontrolled truth, that lettuce hurteth the eyesight: but since neither Galen, 
Whether lettuce hurteth the eyesight.  nor our ancient Physicians have left any such quality upon record to posterity, I wonder from whence this slander should first proceed: I know all the colour they have, is, that it too much thickneth the blood, and by consequence breeds an incrassation in the optic spirits, conveied to the eyes. To this I answer, in the first place, 
Answer.  it is not endued with any transcendent incrassation beyond many other simples, which nevertheless, were never so reputed, this plant not exceeding the second degree in either quality. Again, admit this were a truth; that it were endued with such a specifical incrassating quality; yet must it both be eaten in great abundance, sole, and of itself; and withal must meet with some answerable cold and moist complexion (for as for hot choleric bodies, especially hot stomaches it is for them a most sovereign alimentary medicine) and that without addition of other things, which correct such a quality, 
It may safely be eaten as it is ordinarily used.  if any there were. And therefore being used, as commonly it is with oil, vinegar, and ordinarily some hot herbs, as said is, what hurt can there be in it? As for the oil, although it do somewhat loosen and relax some weak and choice stomaches; yet is this by means of the tartness and sharpness of the the vinegar well corrected; and the oil also, being of a temperate heat, doth in some sort correct the others cold quality: and of this temper, is the sugar also, which is often added; howbeit in my opinion, a little salt, as the French use, would far better correct any superfluous moisture, it correcting also any cold and crude quality.  
Endive and Succory, are moderately cold, and somewhat drying, 
Of Endive and Succory.  and are ordinarily used as other potherbs; are good to open obstructions of the liver, as also for the heat thereof, and of the stomach: They are best for young hot-blooded people; if they be used in salads, the younger they be the better, used especially with addition of hotter herbs. The French, they keep Succory buried a long time under the ground, which maketh it both white and tender; 
A way to whiten Succory.  which they call Cichoree blanch, and so use it in salads, with addition of other herbs. There be diverse sorts of these herbs which grow wild, participating of the same qualities, yet, I think, scarce so cold, but rather inclining to some temperate heat, and prove more forcible against obstructions; although not so pleasing to the palate as those which grow in gardens. Among these kinds, there is one most commonly taken notice of by the name of Dandelion, corrupted from the French, dent du Lion, or Lion's tooth, and may well be used in all obstructions of the liver, as the others, and in such other cases.  
spinach is an ordinary pot-herb, cold, and withal moist, 
Of spinach.  yet this more than the other, being cold in the first, and moist in the second degree. It best befitteth hot and dry bodies, and such stomaches especially, nourishing very little, loosening the belly, and engendering wind: In France this herb shred and made up in balls, fried with oil and vinegar, in the time of Lent, filleth up the room of an ordinary dish.  
Beets are of three sorts, which are commonly used for potherbs, 
Of Beets.  especially the white and green, the red being more physical. They all are moderately cold, not exceeding the first degree at most; yet moister, to wit, about the second. They open obstructions, and loosen the belly, as most of these cooling and moistening simples do. In some places they make salads of the red-beet root, boiled and sliced, adding thereto oil and vinegar. For the insipidity of taste, the ancients, as seemeth, were wont to eat them with wine and pepper; as may by the ancient 
d 
Vt sapiant fatuae fabrorum prandia betae: O quam sape petit vina piperque coquus. Martialis.  
Of Blites, or Bleets.   Poet appear.  
Somewhat like unto them in name is that herb, commonly called Blite, or Bleet, and not much differing in virtue, howbeit something inferior. And Orach is not unlike, differing little in operation. 
Orach.  They loosen the belly, and rather hurt than help the stomach, unless it be strong, or cold and dry, and the temper of body choleric.  

Prick. madame.  That herb commonly called Prick-madam, is yet cooler than any of the former, and withal very moist; yet used both for a pot-herbe and in salads. It is best for hot stomaches, and choleric complexions, as also for younger people.  

Of Purslane.  Purslane is a herb with us in great request in the summer season; but especially in salads. It is accounted cold in the third degree, but wanting one in moisture. It is best for such complexions and stomaches, as we have often mentioned. It is good against all internal heats and inflammations. 
Virtues of purslane.  It is good against all manner of fluxes. The leaves and seeds are good against worms, against the immoderate menstruous flux, spitting of blood, and running of the reins. If it be pickled up with salt and vinegar, it acquireth some heat, strengthening the stomach, and whetting it on for food, and cutting tough phlegm.  


Of Sorrell.  
To Sorrell may also be referred Bloodwort and Souredock, called Oxalis acuta. Virtues of Sorrell. Sorrell du bois.   Among all our pot herbs, none I know more useful and profitable, both for physic and food than this so noble simple, Sorrell I mean. As for the qualities, it is esteemed cooling and drying in the second degree. The very vulgar can tell that it is very sovereign in all hot distempers and diseases of that nature. In contagious, malign and pestilential fevers, it is a sovereign good simple, especially the wood-sorrel, called therefore Sorrel du bois. And by reason of the acidity in taste, it is not unwelcome to the palate, in this particular far exceeding other cold simples: for the which cause it is not unfitly used in Summer for greensauce. Being young and tender, it may be used in salads with the addition of some hot herbs.  

Of borage and bugloss.  borage and bugloss, and that sort called commonly Lang de beuf (for I take it to be nothing else) although they do partake of some heat, yet are they by the vulgar accounted among cooling herbs, their heat, as likewise their moisture being so moderate, that they exceed not the first degree. It hath ever been, both by Galen, and other Physicians since his time, esteemed good against melancholy, and may safely be used both in sickness and in health. They be also ordinarily used for potherbs. The flowers are sometimes used in salads, and sometimes steeped in wine; and, notwithstanding all this that hath been said, some have not so high a conceit of these simples. So hard a thing is this to practise, Omnibus placeto.  


Of Mallows.  
Hither we may also refer the Marsh-mallow, called Althaea, or Bismalva.   The Mallow is reckoned also among our ordinary potherbs, which loosneth the belly, as being of an abstersive quality, and the heat so small, that it is scarce discernible. The curled, called the French Mallow is most esteemed; they are not to be used in salads, as other herbs, being offensive to the stomach. But indeed, the Mallow is fitter for Physic than for food. Our ancients, for the high esteem they had of it, called it omnimorbia, that is, good against all diseases. It is thought to be good against melancholy, to further the menstruous flux, and good against all oppilations and inflammations of the kidneys and bladder: and by reason of the temperate qualities, good to be used in cataplasms for outward pains.  

Of groundsel.  There is an herb called groundsel, ordinarily used to loosen the belly, being boiled in pottage, and withal, sometimes it will procure casting, if taken in any competent quantity. But boiled in broths, it loosneth the belly as many others do, being of somewhat a cooling quality, and somewhat drying, of a bitter taste, and openeth obstructions, especially in women's diseases. It is not good for weak stomaches to use. 
Of Mercury.   
Amongst our loosening herbs, there is one ordinarily used, called by the name of Mercury; for the which, here in the country is in common use, an herb called by the the Latins, 
d Matthiol. in libr. 2. Dloscor. cap. 161.  Bonus Henricus, having leaves like that herb, commonly called Wake-Robin, and is somewhat hot and dry, howbeit not in any excess: and is of somewhat an abstersive faculty; and is much used in pottage and broths, to make the body soluble, and is by Matthiolus accounted to participate of the nature of Lapathium acutum, being a certain kind of dock. 
e Mercuriali● est eam mas quam foemina, Dioscoridi Linozostis dicitur. Idem Matth. in lib. 4. Dioscor. cap. 183.  But there is another true Mercury so called, by the antiens Linozostis, and by the Latins, commonly Mercurialis mass & foemina, Mercury, male and female. And this is that right Mercury so much mentioned by Pliny, and Hypocrates; and ordinarily appointed and prescribed by our Physicians, for glisters. The leaf of it is not unlike to that of Pellitory of the wall, and doth far excel the other, commonly called Mercury, as may be seen both in that place of Pliny, of Dioscoride and Matthiol and others: of this therefore I thought to give some warning.  
We use often also in broths strawberry leaves and roots, 
Of strawberry leaves.  which are something cooling, and withal drying. They are good against all fluxes, good in greene-wounds and ulcers, and inflammations of the bladder and kidneys; and is also good to strengthen the gums, and fasten loose teeth, being gargled with a little claret wine, or plantain water, or both. Of Strawberries in their own place.  
The herb commonly called Cingfoile, or quinquefolium, 
Of Cingfoile.  from the number of leaves, is much of the same nature with the former, being of an astringent corroborating faculty, with so small a heat, that, if any, it is not discernible. It is very much used in broths, and not without great reason. The roots are most drying. It is exceeding good, both for food and physic.  
Violets are not of smallest note, nor in least request, 
Of Violet-leaves and Violets.  both for physic and food, being both leaves and flowers of a moderate cooling, and moistening faculty. The green leaves of the herb are ordinarily used among other potherbs, and sometimes in salads, and are good in all hot diseases, fevers, or inflammations whatsoever. But the sweet and pleasant flowers are the principal in this plant, being used both in sirup, conserve, candit, and in cakes, etc. 
Virtues of Violets.  They are very effectual in diseases of the breast, especially where cooling and thickening of sharp humours is required. The sirup also is a gentle purge for young children and weak constitutions; and properly, it is rather to be esteemed a loosener of the belly, than a proper purger.  
The Rose is also in no small request, both the red, white and damask. 
Of Roses.  The damask rose is most of all the other sorts esteemed. 
Sirup of Rose●.  The sirup of it is much used for a gentle purger of choler, without heating the body in any fever, wherein it may safely be exhibited and to any age. 
Rose-water.  The water is used for many uses, being very delectable and comfortable to all the principal parts, both head, heart, and all the senses, and so is the smell of the flower itself. There is yet a Musk rose which doth excel in the purging faculty. 
The musk rose.  And these three, damask, musk and white do most abound in airy and watery parts; the red more in earthy: for the which cause it is more astringent, corroborating the stomach, liver, etc. And although a sirup may be made of these red roses new gathered, yet is the purgative faculty far inferior to the others. 
Conserve of red-roses.  The conserve of it is good in thin and sharp rheumatic distillations, and to stop fluxes. The sirup of the dry leaves is likewise astringent, 
The wild rose, and conserve made thereof.  and therefore good against all fluxes of the belly. The wild rose is most astringent of all the rest, and therefore the conserve thereof is esteemed by some more efficacious than of the former. The roses participate of a small and moderate heat, testified by their sweet smell and bitterness, as witnesses 
f De simple. medic. facult lib. 7. Matthiol. li. 1. Diosorid. cap. 113.  Galen; although this be but in a very remiss degree; and therefore are comparatively accounted cold, in regard of other simples apparently hot to any indifferent understanding: and this is diligently to be considered, especially in regard of the sick, when there is any use of this simple, or any thing made thereof.  

Of Cabbage and Coole-wort.  But I had almost forgot Coleworts and Cabbage, which may well be ranked among our loosening herbs, partaking of a certain nitrous quality, which maketh it soluble. This plant was much beholden to old Roman Cato, who used no other physic for his whole family; and came in so high an esteem among the Romans, that for the space of 600 years, it was the chief drug they used. It is now esteemed to be of an evil nourishment, and to engender melancholy. It is not any ways hot to the sense discernible. 
g Lib. 7. simple. medic.  Galen ascribeth unto it a drying quality, used either inwardly or outwardly, and helpeth hard tumors left behind after inflammations; and consolidateth and cleanseth ulcers, as well ordinary, as of a malign nature. 
h Matthiol. in libr. 2. Diosc ca 115. ubi multa de Brassicae viribus.  Some use it for an outward medicine to clear the sight, mingled with honey. Many more virtues some ascribe to this simple, whereon I will not insist. That it should hurt the eyesight, being eaten, I know no reason. Being boiled, and the first rejected, and it boiled again, it becometh much better for the use. It is commonly boiled with fat beef; and by reason of the flatuous and windy quality proceeding from the grossness of the substance, it is ordinarily eaten with pepper or other spice. Weak stomaches may easily be offended with the use thereof. Coleworts and Cabbages are best in the winter after they have been frost bitten, as we use to say: I hold the Cole-wort to be less hurtful than the Cabbage. 
i Claudius' Deodatus Panth. Hygiast. lib 1. cap. 22. ex Hippolito Guarinovio.  A late Writer mentioneth another Physician, who, in a work by him published, highly extolleth Cabbage, being pickled up with salt, cumine-seed and bayleaves; and; next unto bread, giveth it the highest commendation that can be given to any simple. And thus prepared, he relateth, that 
k julius Alexandrinus medic. Caesareu●.  another famous Physician, who attended on an Emperor, used this dish very frequently in his old age. They pickle it up in all high Germany, with salt and barberies, and so keep it all the year, being commonly the first dish you have served in at table, which they call their sawerkrant. They make also there a salad of Cabbage small shred, with vinegar and oil, and all set about the dish with red-herrings, and hard roasted eggs; the which who so is in love with, let him have his liking; and I think we might well spare our hard roasted eggs out of our salads, and use them after a better manner.   

CHAP. XV.  
Of herbs hot in operation, and in most ordinary use. As also of Artichokes, Gourds, Cucumbers, muske-melons.  
HItherto have we discoursed of herbs of a cooling faculty, or at least of so small, a heat, that it is scarce to the senses discernible. Now we will speak of those that are known to be hotter, beginning with the Marigold.  
Among other potherbs the Marigold, 
Of Marigold.  as well the leaf as the flower, is in no small account, but the flowers especially; which may also well be kept dry till winter. These flowers are somewhat hot, yet not exceeding mediocrity, inclining also to dryness▪ 
The flowers and their virtues.  These flowers are esteemed to be very cordial, and good against the plague and other contagious diseases. It is also esteemed good against obstruction, especially of a woman's flux, as also against the jaundize. The stilled water of the plant and flower is esteemed good for red eyes, and any inflammation thereof. The green leaves of the plant itself are not so effectual as the flowers, being only as ordinary mollifying herbs, helpful to make the same soluble.  
There is a pot-herbe in use with us here in the country, commonly called Columbine; the leaves whereof are ordinarily used as others, 
Of Columbines called Aquilegia or Aquilina.  having some resemblance unto the leaves of great Celandine, howbeit the flowers have no resemblance at all. This herb is not very hot, and therefore ordinarily reckoned among cooling herbs; as the vulgar account all herbs cooling, which do not evidently evince their senses of the contrary. Although some would ascribe great virtues to the simple; yet because I find no certainty, nor any such things recorded by antiquity, I leave it as I found it.  
Asparagus, or as we call, it Sperage, is an opening herb, 
Of Sperage.  temperately hot and moist, and for food, the tops or tender sprouts first springing out are in most request, and commonly boiled in fair water, and afterwards with oil, vinegar and pepper, eaten as a salad by themselves; or else, as in some places, set round about the dish wherein meat is contained, and so eaten with it: and sometimes it is eaten last with banqueting stuff. That this was an ancient custom amongst the Romans to beset their dishes round with them, may appear by an 
a Aspice quam magno distendat, pectore lancem, Quae fertur Domino scylla, & quibus undique septa, Asparagiss. juven.  ancient Poet. They are good for the stomach, yielding no bad nourishment to the body, loosen the belly gently, provoke urine, cleanse the kidneys, open obstructions, and help the eyesight. They must be but a little boiled; and if thou wilt boil them again, they lose much of their bitterness; but withal some of their virtues. The roots are much used by Physicians in opening Apozems and syrups.  
And after the same manner may the first young and tender Hop-buds be used, and produce the same effects with the former.  

Avens' Cariophyllata.  Avens is also used as an ordinary pot-herbe, being somewhat hot, yet not exceeding the first, and dry, yet not exceeding the second degree. The leaves are most ordinarily used in broths; and yet the roots are most effectual against obstructions of the liver or other parts, and are of themselves abstersive, and are very fit to be used in Physical broths, as being both opening and strengthening.  

Of Persley.  No herb in more frequent use than parsley, both the leaves and the roots. It is no ways hurtful, agreeing well with the stomach, openeth obstructions, discusseth wind, and provoketh urine. But I advise none to eat it raw, being best dressed with meat or in pottage. The several ways of using it are so well known, that it were superfluous for me to speak of it. The roots are very useful in Physical broths, especially the inward pith taken out: and thus we use fennel roots also. It hath been an inveterate opinion among many, that Persley was hurtful for the eyesight: but let it be used as we have set down, and I warrant thee from any harm: but if any will eat great store of it raw and often, let him look to himself▪ It is both hot and dry, yet not exceeding the second degree of either.  

Of Alysander or Alexander.  Some use in the Spring to make use of the herb called Alexander's or Alysander in pottage; and some again use the young leaves and tender stems, first bioled for a salad with some other herbs as they please, or else, of itself with vinegar. This herb hath the same operation that parsley hath; but yet more forcibly, as being of itself of a hotter quality.  

Of Clary. Sela●ea.  The herb Clary is in great use also, especially among women, which they esteem sovereign good against their immoderate fluxes, and strengthening of the back, howbeit I cannot find any such thing recorded by antiquity. They use commonly here with us in the country to fry it with eggs.  

Of Penniroyall.  Penniroyall, an herb well known both in town and country, is of very good use, and very wholesome for the body of man and woman; especially, it is best for phlegmatic constitutions, and ancient people, and is very good for women, such especially as are any ways troubled with any manner of stoppage. Some call it pudding grass; by reason it is often used in puddings, being small shred, and mingled with the blood, 
Virtues of penniroyall.  which in my opinion is very good, and would wish none made without it. It is good for a weak waterish stomach, against the wind colic, provoketh urine, and cleanseth the urinary passages; it is good in obstructions of the pipes of the lungs, and others also. It is comfortable in all cold diseases of the head and nerves. It is hot and dry about the third degree; howbeit our ordinary garden penniroyall, I think, cometh somewhat short of this intense degree.  
There is yet an other herb in frequent use amongst other potherbs, and called here in the country Pot-marjoram, 
Pot-marioram.  which is nothing else save a sort of Organy, called Origanum. The qualities and properties in Physic, because I think they differ not much from the former, therefore I need not to insist upon them.  
If I should pass by this so sovereign and noble a simple, 
Of Mints.  I should much wrong the public, it being of so excellent an eminency. 
The virtues.  All sorts of Mints are good, howbeit, that we commonly call the garden Speare-mints is of all others the best. It is hot and dry; howbeit, I think our garden mints doth not exceed the second degree. It is very good to comfort the stomach, both green and dry, being good against vomiting and all manner of immoderate fluxes of the belly, or other in women, which both the red mints and this speare-mints effect. Their smell comforteth both the animal and vital spirits. Besides, it cleanseth the kidneys, killeth worms, and stayeth the effusion of blood. It hath been an inveterate opinion among the ancients, that this plant procured barrenness; and therefore was not to be sown in time of war; as 
b Hener. Meth. ad praxim. lib. 2. cap. 9 ex Arist. probls 20.2.  a late writer allegeth out of Aristotle. But this opinion is most false and erroneous, if we shall attribute any specifical quality to this plant, whereby it should cause sterility. I do not deny but in hot and dry wombs, especially excessively used, it might be some hindrance. But the like may by other plants of a hot or hotter and drier quality, as easily be effected. But since that mints not only strengthen those parts of generation; but consume also and dry up all cold, raw, and uncocted crudities; (ordinarily proving the greatest hindrances of conception) I see no reason why this plant should not rather be esteemed a great furtherer and friend to generation. This herb being young may be used also in salads with other herbs. And the vulgar do well in using this herb very frequently in their pease pottage, both green and dry. It is of all other most proper for the use of the stomach.  
Rosemary is, & that not without good reason, 
Of Rosemary.  in high esteem among all sorts of people. It is hot and dry in operation, at least in the second, if not touching upon the third degree. It is exceeding comfortable in all cold infirmities of the brain, comforteth the senses and the spirits, especially the animal, as also all the noble parts, and corroborateth all the nervous parts. It is best to be in most frequent use in the Winter, and cold and aged constitutions of body. Of the flowers of it is made a comfortable conserve for all these uses. And of the same is made a very sovereign good water. And of this simple there is a spirit, quintessence, &c. distilled. But beware of imposture, if thou be'st not well acquainted with the preparation.  
Margerum is a sweet, pleasant and well smelling herb, 
Of Marjoram.  hot and dry in operation, and little inferior to the former in this respect. It comforteth all the noble parts, especially the stomach, and may with good success be used to further concoction, comfort the stomach, & discuss wind. It much comforteth the brain also: and as the precedent, so is this good against all cold diseases of the brain and nervous parts. But this, as all other hot plants excelling in strong smell, are most appropriate for phlegmatic constitutions, cold and moist brains and stomaches. 
Strong hot smells of fend hot brains.  Hot choleric bodies are thereby offended. And very hot brains are offended with any strong smell. I have known some, whom the smell of a Damask rose would presently make their heads ache.  

Of Sage.  Of the sovereign virtues of Sage few are ignorant; and the singular good opinion the world had always of this simple, did minister occasion to ask the question, why any man died that had sage growing in his garden? 
Cur moritur homo cui-Saluiacrescit in borto? Contra vim mortis non est medicamen in hortis.  To which it was as truly again answered, that against death no Physic was to be found. The qualities for heat and drought do much accord with those of the plants last spoken of. It is above all others most effectual against all cold diseases of the brain, and nervous parts: and therefore good for those who are obnoxious to Palsies and Apoplexies. It is good also to strengthen all the noble parts, and very good against wind. It is very good to comfort and cleanse the cold and moist womb, and fit it for conception. And being of an astringent and corroborating quality, it is good to prevent abortion in such as be thereunto subject: as also good against women's immoderate fluxes. The country people in Germany think themselves free from poison all that day after, if they eat in a morning three leaves of sage with a little salt, well dried, and taken in a pipe, as is usual to take tobacco; it would produce a far more safe and certain effect in cold and moist brains; and so might prove an excellent preservative against Apoplexies, Epilepsies, and all manner of cold rheumatic defluxions, commonly called by the name of colds. And I am persuaded, that if it were to us unknown, 
Sage very good and useful taken as Tobacco.  and brought from the East or West-Indies, or some other remote region, and so begun to be taken by some of our Shagd or Slashed Mounsieurs, we should quickly have it thus used in the country: for we are all now for the new cut.  

Of balm.  balm is a sovereign good cordial herb, and is very good against melancholy, strengtheneth the brain, and helpeth the memory, where the defect is from a cold cause. 
Bawme-water.  It is more used for Physic than for food, and yet it may well be used in broths, and in salads mingled with cooling herbs, especially when it is yet tender and young. There is a strong water stilled out of it, very good in palpitation of the heart, and other such infirmities, especially where there is no great heat. It is hot and dry in quality about the second degree.  

Of Be tony.  Betonie is no less hot and dry than the former, a very good herb, howbeit in greater request for Physic than for food; and yet may it well be used in broths. It is a sovereign good herb for many both outward and inward diseases. It is esteemed principally good for the brain, 
Virtues.  and cold infirmities of the same. It is likewise good against inward obstructions: and is good also to cleanse the kindneys, and all the urinary passages, with many other virtues which were here too long to relate, and shall suffice to have reckoned up the principal.  

Of Tarragon.  There is an herb called Tarragon, as hot as any we have yet named▪ of a pleasant and delectable smell, and comfortable both to head and heart, whereof is also sometimes made use in the kitchen, and is used in salads, being used with cooling herbs. It may be used of cold and phlegmatic nauseous stomaches, and so it both warmeth the same, and furthereth concoction.  
Hyssop is sometimes used in broths or pottage, 
Of Hyssop.  although in a small quantity, being hot and dry about the third degree, or not far off it; being also of a thin, attenuating and cutting quality. It is good for the head; but principally for the breast, and obstructions of the pipes of the lungs, and singular good for attenuation and expectoration of tough phlegmatic humours. Phlegmatic cold obstructed bodies may freeliest use it.  
Time a sovereign good and useful herb, is as hot and dry, 
Of Time.  if not more than hyssop, and is in no small request both for food and physic; being especially good in cold infirmities, and phlegmatic constitutions, against the wind colic, weakness of stomach, and may also conveniently be used against melancholy, and for many other infirmities, which for brevity I here pass by.  
Savoury is much of the same virtue that Time, 
Of Savory.  and appropriated for the like infirmities. It is used amongst other potherbs, howbeit always in a small quantity, and mingled with many cooling herbs. And this is always in the use of potherbs to be observed, that there be a small proportion of these hot and dry herbs used to a greater quantity of those of a cooling quality.  
Besides the herbs themselves, some of them bring forth a fr●ut●, 
Of Artichokes.  which is in no small esteem among many. We will begin with the garden thistle▪ which although it beareth not properly any fruit, yet is it answerable thereunto: for before it flower it sendeth forth, as it were a fruit, which is in no small request, and used by most people. It is most commonly eaten boiled with butter, vinegar, pepper, and salt. The young and tender stalks used after the same manner are nothing inferior to themselves. The Italians eat Artichockes raw, while they are yet young and tender with pepper and salt, which is a food nothing worth, engendering crude gross and evil nourishment. 
c 2 de alim. facul.  Galen saith, it engendereth but bad nourishment boiled and dressed; much more than raw. But being used moderately, they will not offend the body. They are accounted hot and dry; howbeit I think ours do not exceed the first degree. They are esteemed flatuous, and to excite lust: and are with all diuretic, provoking urine, and cleansing the passages of urine.  
There are three sorts of these fruits of herbs which have some affinity among themselves, especially two of them. 
Of the Gourds.  The first is by the Latins called Cucurbita & Citrullus, by the French Citroulle, and in English a Gourd, and by some a melon. It is cold and moist, engendering no good humours in the body, and never to be eaten raw; but boiled, or rather fried with butter or oil, and onions, or the like, which may correct this cold and moist quality. It is of itself insipid, and therefore the French use to add to it vinegar or verjuice, as some use here in England also. It may be best used of young and hot bodies▪ but is an enemy to such as are molested with raw phlegmatic humours or wind. The seeds, as of all the others are good to provoke urine, and qualify the sharpness and acrimony thereof, and therefore of them, as of the seeds of cucumbers and muske-melon, with an appropriate liquor, we may make not only emulsions to provoke urine, and cleanse those passages; but even in burning diseases of the breast, lungs and other parts. Of this, as also of Cucumbers, may be distilled a water very good against burning Fevers, and other hot acute diseases.  

Of cucumber.  The Cocumer, as they commonly call it, challengeth unto itself the second place; 
* Authoritatem eis dedic Tibetius Caesar qus nullo non die eos (te●te Plin) mandebat.  which came chiefly in credit and estimation by the means of Tiberius Caesar, who scarcely ever either dined or supped without them. The best way of use is, as is the common custom, sliced, and with vinegar shaken betwixt two dishes, and then with vinegar, oil & pepper eaten as a salad. They are very cold and moist in themselves, exceeding the gourd. They minister no good nourishment at all to the body of man; and are best for the hot and dry constitutions, and deadly enemies to the cold phlegmatic body, and such as are subject to wind. Before they be big, they use to pickle them up with vinegar and salt, and use them in Winter as a salad, and so I hold them best, as having then lost a great deal of their crude and unconcocted moisture. 
d 
Nos ●ic gravitate medica decernimu●, a Cucum●●um pepo●umque esu abstinendum: quoniam in venire corrupti succum pariunt proximam ei, qui a laeta●ibus medicamentis proficiscitur. Et eodem capite, Galenus cibis hominum perpe●uo abdicandos censuit, ut caetera ●i aria in●qu●oris su●c● vivunt, Autore 〈◊〉, in stomacho in po●●erum diem, nec persici qu●ani. Quod si ●i●cantur a v●●tricuto (id enim p●ssunt qui●am peculiari quadam naturá) nibilominus longiori tempore in eo durant, atque si immodice haurtantur, gel. dum simul ac crassum in venas diffunaunt suc●um; quem po●ea venae sua oncoquendi facultate vix in probum sanguinum valent commutare. Compertum est eos qui eu diut●us liberalinsque vescuntur, morosis febribus, morbisque aliis difficiboribus opportuniores fieri. Audio Venetos in perniciales pe●titentesque ob ij● cib●s aegritudi●es ●ncidere: Forenles in Gallia, propter esum frequentiorem Cucumerum, obnoxios fieri f●bribus non est dubitanaum. Si quis valctud ni consuluere velit, neque seret neque edet, cum lantum fit in eorum e●ca periculi. Bru●er. de re ciba●ia lib 8. cap. 89.  
O● muskmelons. 8. de simplic. medicfacultat.  
●lutt by them procure● to the body.  
Caution for travellers.  
How to discern the best.   But a late writer rejecteth the use of them how curiously soever prepared; and imputeth the reigning of many contumacious Fevers, and other diseases in France, amongst other causes, to the too frequent use of this unwholesome fruit.  
There is yet another fruit called a melon, and with us commonly a muske-melon: the French call them Melons, and the Poitevins in France Poupon, from the Latin Pepo, which is thought, was only a great ripe cucumber. This is the best of the bunch, as is the Proverb; howbeit in this our cold & moist climate I hold them nothing worth. This fruit moisteneth very much, and is by many esteemed to be cold in quality: but for my part, the sweetness of their taste (and therefore by the French called sugar melons) make me rather of opinion that they partake of some heat, or at the least that they are temperate. Galen esteemeth them far better than any of the former, as being of a more solid substance, & nothing so miost. They stir up the appetit, provoke urine, and moisten the body. They are pleasant to the taste, but are easily converted into choler, & so produce both putrid Fevers, and the bloody flux; as I have observed in France, where they abound; and therefore let our young Gentlemen travellers take heed, lest sweet meat at length prove to have sour sauce. They are to be eaten before meals, as many Sommer-fruits, and some counsel a cup of wine after them. But whither that will not too speedily carry those crudities into the small veins, may be questioned. The best grow in France, Italy and Spain, and such hot countries: and in France, from Tours southward. In and about Paris they are nothing so good, the ground being so forced by art, they growing, as it were on dunghills. They may be discerned to be good by these properties following. First if they be heavy, of a pleasant smell; if they have thick stalks, and the outward skin green; and withal they must have the inward pulp firm without moisture, and the seeds sticking fast to it. I have somewhat the longer insisted upon this point, to acquaint travellers with the nature, use and danger of such things as are not so common with us here at home.   

CHAP. XVI.  
Of Fruits of trees, especially of shrubs, ordinarily used for food, and often for Physic: and first of Strawberries, Raspes, Mulberries, Goose-berries, Currants, (commonly so called) red and black, and Whortles, and Bil-berries, of Barberies, of Cherries, Plums, Abricoks and Peaches.  
IT is more than time we come now to the fruits of trees which ministered unto mankind both in the state of innocency, 
Fruits rare and dear in ancient times.  and after also his food for a long time. But after variety of other food was found out, they were commonly served in for after-courses; or as the French call it, for desert. But after a while when men began to neglect this point of good husbandry, fruits became so dear that gold could scarce buy them. In the time when Varro lived, they were equalled with the weight of gold. In Pliny's time a Peach was ordinarily sold for three hundreth pence. 
Division of fruits.  We will divide all fruits according to the usual manner, into those of a shorter, or of a longer continuance. Those of shorter continuance, are by reason of their short continuance, so termed; called therefore fugaces, or flying away; as also Horarii, as it were, during but for a short season: and such are Mulberries, Cherries, Peaches, Abricocks, etc. The others again are called of a longer continuance such as are diverse sorts of Apples, and some sorts of Pears. 
Nourishment of fruits.  All sorts of fruits minister but small nourishment to the body; and most fruits yield but bad, especially those of shorter continuance. The crudity is corrected by preparation; whether by boiling, roasting or preserving. 
Whether good to eat bread with fruits or no?  And some for this purpose use a draught of wine after them; of the which something hereafter. But here is a question moved by a 
a Aleisius Mundella Epist. 34.  learned late writer, whether it be good to eat bread with those short continuing fruits or no? He answereth, that if they be used as Physic, they are then to be used without bread or any other food: but if used for food, than bread is to be eaten with them.  
Amongst all these fruits we will first begin with the Strawberry, 
Of Strawberries.  although no fruit of any tree; yet because of the affinity & resemblance of it to the fruit of some trees and shrubs, I follow other men's method. The ancient greeks, it seemeth, were ignorant of this plant, although Pliny mentioneth it, howbeit deceived in the description thereof, while he ascribeth unto it five leaves, which is the right Pentaphyllum or our ordinary Cingfoile. The Strawberrie cooleth, 
Virtues of Strawberries.  moisteneth and qualifieth hot distempers; and therefore good in Fevers, all manner of inward inflammations, hot and choleric constitutions. They are of themselves no enemy to the stomach, unless it be very moist and phlegmatic. Their stilled water is very useful for all internal heats, 
Straw berries with cream not to be ordinarily of every one used.  and to cleanse the kidneys and urinary passages. In hot stomaches and like constitutions of body, they may safely be used with rose-water or the like. Some use them with cream, whereof I advise weak, cold and phlegmatic persons beware. And yet this is a dish wherein our Gentlewomen do much delight, howsoever not so agreeable to their constitution of body. Some use them again with a little claret wine and sugar; which in such constitutions is to be preferred before the former. The Strawberry is also accounted cordial, for the which cause it may well be used in all cordial juleps; where cooling especially is required. They are to be eaten before other food; the which is in all these short-lasting Summer-fruits to be observed.  

Of Raspes or Framboeses.  There is yet another small fruit, not much unlike the former either in form or operation, and in no small request both for food and physic. And although some prefer the Strawberry before the Raspe, yet is not this the judgement of all; this being accounted more cordial than the Strawberry. And indeed the smell and taste, me thinks, do insinuate no less unto our senses; which occasioned most of the Apothecary shops of Germany to be always well furnished with the sirup of this simple, in imitation of that great Gesner, who had it in so high an admiration. And although it be accounted as cooling as Strawberries; yet I incline rather to think it temperate, if not inclining to some moderate heat. Howsoever, neither of these fruits nourish much, and moisten apparently, their siccity being very small. This fruit is also esteemed good against the inflammations of the mouth and tensills, and fluxes of the belly. If either of these fruits be eaten in excess, they engender Fevers.  

Of Mulberries.  The Mulberry, as well as the former fruits, is of two colours red and white, 
b Ovid. 7. Metam.  the white is of an unsavoury taste, and therefore we will leave this tree to the silkworms. The Poet reports, that Mulberries were at the first all white; but that afterwards, they were died red with the blood of the two true lovers, Pyramus and Thisbe. They are also to be eaten before meals, or with an empty stomach; although antiquity used them after meals, as witnesseth an ancient 
c Jlle salubres Aestates peraget, qui nigris prandia moris Finierit. Horat. serm. 1. sat. 4.  Poet. If eaten with a full stomach, they engender many dangerous diseases. And because of their cooling and moistening quality, they are best in hot and choleric bodies, young persons, and the Summer season, and they loosen the belly also, much moisten the inward parts, are good against thirst, and roughness of the throat; and by some are thought to provoke urine, especially our Arabian Physicians; and beside, are thought to clear the blood from all corruption, for the which cause, some have been of opinion they were good against the gout. And a learned late 
d johan. Bruyer de re cibaria lib. 11. ex P●thernio apud Athenaeum.  Physician relateth a story out of an old Author, that in his country, for the full space of twenty years together, the Mulberry trees bore no fruit at all; and that for this cause, during all that time, the gout did so rage, that not only men and women, children and eunuches (contrary to Hypocrates his rule) but even whole flocks of sheep and goats also were so therewith assaulted, that scarce the third part of them escaped free. But what should be the cause that Mulberries should either cure, or yet prevent the gout; I confess, I could never yet find out: and all the colour I can find for it, is, that by means of loosening the belly, they may scour away superfluous humours, the cause of this disease; and so may many other simples, far more effectually; so that in this, it will come short of many others; so far is it from obtaining any prerogative above them. And why may not this learned man's opinion (granting that this story were yet true) be a fallacy, a non causa pro causa; assigning that for a true cause which is none at all? 
e Mercur. variar. lect. libr. 1. cap. 4.  Another learned Physician troubleth himself much to find out a cause of it; but is fain to leave it as he found it: even so must we where none is to be found; as I am of opinion there is none. Of this fruit is made a sirup for sore throats, called Diamoron. It is best that is made of Mulberries before they be full ripe, which are both more cooling and astringent, in this case much requisite. 
The Blamble-berry.  There is a bramble growing every where wild in the fields, the berries whereof, before they be full ripe, may be used in defect of the former.  
The Gooseberrie was not known, it seemeth, in ancient times, 
The Gooseberrie.  howbeit now with us, in frequent use. 
Green Goose-berries.  Green Goose-berries are of a cooling and astringent faculty, and in stead of verjuice are used as a sovereign sauce to diverse sorts of meat: and although they yield small nourishment to the body, yet are they good to sharpen the appetite, and against thirst and choler, much resisting putrefaction, Goose-berries full ripe, 
Ripe Goose-berries.  are not so cold as the former, yea, rather inclining to a mean temper. The full ripe are not useful for sauces, and being eaten in abundance, they engender corrupt humours, and in hot choleric constitutions, are quickly converted into choler. The unripe eaten raw of hot stomaches, keeping within compass, will cool the same; but are safelier used, being boiled, and as they use to speak, scalded, and a little sugar and rose-water with them, they prove a dainty dish for this effect. Of Goose-berries not yet full ripe, our Ladies and Gentlewomen know how to make a dainty marmalade, and many other things, fit to refresh the appetite of a weak and languishing stomach, which for brevity's sake I here pass by.  
That little berry, which the vulgar call Currants, 
Ribs, commonly, but falsely called currants.  although it have no affinity with them, and by the Arabian Physicians, called Ribs, is of two sorts, both red and black; although the red is most with us in request, best known, and most effectual, both in Physic and food. It is indeed, most ordinarily used for physic, although it may well be used also for sauces. The ripe Ribs agreeth much in virtue with the unripe sour Goose-berry; howbeit I think, it rather exceedeth the same. It is cold moderately, not exceeding the first degree, but exceeding the same in moisture, participating of some siccity, and a notable astringent quality; whereby it strengtheneth a weak stomach, and exciteth a weak and languishing appetite. It is exceeding good as the other, against all fevers, inward inflammations, malign diseases proceeding of putrefaction of humours: as also in hot choleric constitutions, and young age. But in old age, cold constitutions, and diseases in the breast and lungs, it is not so good: the which is also to be observed in other acide and sharp liquours and fruits. Of it with sugar is made that composition, commonly called Rob of Ribs.  

Of Barberries'.  Of the like nature and virtue is that berry, which is commonly called Barberries', and in use for the same purposes, as fevers, hot stomaches, fluxes, etc. They are used both in conserveses, and also preserved.  

f Lib 3. cap. 69 Of Whotts & whortle-berries.  Gerard in his Herbal maketh mention of several sorts of whorts, or whortle-berries, black, red and white, all of an astringent faculty, and are called by a general name Vaccinia. They stop fluxes, and casting of choler, cool the body; for the which purpose the black be the best.  

Bilberries, or Bleaberries.  There is another berry, which, at London, they commonly call Bilberries, and in the Northermost part of this Island, Bleaberries, well known by the bluish violet colour, wherewith they die the lips and teeth of the eaters. They use commonly to eat them with cream and milk, whereof I allow not in cold phlegmatic constitutions and stomaches; nor yet in the aged, as was already said of strawberries. This is cold and dry, not exceeding the second degree, and is very astringent, especially before it be full ripe, and therefore may serve for the aforesaid uses, and will help well the former infirmities. And this benefit they also bring us, that they may be used in stead of the outlandish myrtle.  

Of Cherries.  Now, from the fruits of shrubs and the like, we proceed to the fruits of taller trees, (howbeit these next following differ not much from shrubs) beginning first with the Cherry. Of Cherries there be diverse sorts differing both in colour and in taste; some being of a pleasant, as it were mixed taste betwixt sweet and and sour; some, again being very sour; and some yet of a loushous taste, being black in colour; the former two red. 
The best Cherries.  The first is the best, and of safest use. Cherries are cold and moist, howbeit some more and some less. Those we first mentioned agree best with the stomach, and provoke appetite, cooling a hot stomach, liver, and like constitution of body; and are good in hot choleric diseases, 
Caution concerning preserved fruits.  and against thirst. Being preserved, their crudity and superfluous moisture is well corrected, howbeit in fevers, and choleric complexions, I wish the use be moderate, as also of all other such preserved fruits, for fear of increasing choler by reason of the sugar. The sour Cherries are nothing so good as the former. 
The Black Cherry.  The black Cherry looseneth the belly more than the other, and is more for the use of physic than food, not good for the stomach, and are quickly converted into choler, especially in some bodies. These be the sorts here with us in greatest request; although there be yet some other sorts, by means of grafting, which, nevertheless, all partake of these former tastes, some more, some less; and by consequent, their faculties are accordingly to be judged of. In France especially, and hotter countries, there are great diversity and varieties of this, as of diverse other sorts of fruits: and in France, they use to dry them in an oven, 
Dried Cherries.  and keep them all the year, and so they bind the belly. They must be eaten before other meats, as we have said of others already, 
Cherries, and other such fruits, when to be eaten.  and would have it understood of Plums, Peaches, and Abricocks after to be spoken of. And withal, that such fruits best befit hot choleric bodies, the contrary whereof ●w see commonly practised: but by this means, women should have the least there in them, which might, perhaps, prove more prejudicial to the Physician than to themselves. Cherries are best new gathered, or eaten off the tree.  
Of no other fruit is there greater variety than of plums: 
Of Plums.  and they are of two sorts, either wild, called sloes, or slain; and bullases all, of a very astringent and binding faculty, used ordinarily for physic, rather than food. And this is to be understood also of any sour or unripe plum. The ordinary and domestic plums, are used both when they are newly ripe, and dried and kept all year. 
The best Plums.  They differ both in colour, taste and bigness. The damsons of all sorts (there being both black, yellow, and near unto black; called by the French, damas vioolet) are esteemed best among plums. Those of a firm and dry pulp, and withal somewhat tart, and of a winie taste, as it were, betwixt sweet and sour; as pear, plums black and white, date plum etc. are far better than others, and in my opinion, are nothing inferior, if not superiors, to the damson. What hath been said concerning the tastes of Cherries, and the answerable faculties, together with the use and convenient time of eating them, may well and fitly be applied to plums, that we need not repeat again the same things. 
Prunes, or dried plums sent us from other countries.  In France and Spain, and hot countries, they dry their plums, from whence we have them sent hither: and they are either sweet, and come commonly out of Spain; or else are tarter in taste, and come out of France. All these kinds we commonly call by the name of prunes, and are all far better and wholesomer than the others, and are much used of sick people. The sweeter loosen the belly best, the other cool more in hot diseases, and choleric constitutions of body.  
Peaches and Abricocks differ not much in their faculties, 
Of Peaches and Abricocks.  being both apt to putrify in the stomach, and to produce diverse dangerous putrid fevers, and other diseases. Peaches are of diverse kinds, 
Peaches of diverse sor●●.  and in France, especially the South parts thereof, they are very pleasant to the palate, being many of them of a pleasant winie taste, betwixt sweet and sour. All of them are somewhat cold, and with all very moist; yet some more, some less, according to the soil they grow in. In our cold and moist climate, they are little or nothing worth, as seldom coming to perfect maturity. Some do advise, to correct their crudity, to wash them down with a cup of wine, according to the old Verse: 
f Ronsard.  Petre quid est Pesca? Est cum vino nobilis esca.  
But by this means the crude juice thereof is quicklier conveied thorough the mesaraicke veins, and so distributed thorough the whole body. 
Whether wine be to be used after Peaches.  The better way were to boil them in wine with a little sugar and cinnamon, and so eat them. Or if they must be eaten raw, let them be first steeped in a little sweet Canary wine, or muscadine, which will not so speedily pass thorough the capillary veins. 
The kernel within the peach stone.  The kernel within the stones eaten with them, being somewhat hot and dry, will help to correct their crude and cold moisture. The like may be said of Abricocks, Cherries and plums; the kernels within their stones being used after the same manner. And what is said here concerning the use of wine with Peaches, is likewise to be understood of Abricocks and all other such fruits as abound in such cold and crude waterish moistures.  

The Abricocke.  The Abricocke, with us is far better than the Peach, both in regard it attaineth to the full ripeness in the heat of Summer; as likewise, 
The kernels of Abricockes and Peaches kill worms.  because it is of a more firm and solid substance. They are to be eaten before meals, sparingly. The kernels in the stones are far better than themselves, and open inward obstructions.   

CHAP. XVIJ  
of Grapes, Rasins, Currants (properly so called) Figs and Dates; and of Apples, Pears, Quinces, Oranges, Citrons, Lemons, and Pomegranates, Services, Medlars and Corneilles: of Walnuts, Haslenut, filberts, Almonds bitter and sweet, Chestnuts, Pineapple, and Fisticknnut.  
IN the beginning of this chapter, we will take these pleasant and delectable fruits following, beginning with that so noble fruit, the Grape. 
Of Grapes.  Grapes, if they have atteined to perfect maturity, and be sweet in taste, do nourish and fatten the body, howbeit they engender wind & crudities, and the flesh procured by that nourishment is soft & foggy, and not firm and solid. 
a Bruyerm. de re cibaria libr. 11. cap. 10. ex Plutarch. Probl. 39  The ancient greeks therefore did inhibit, that Grapes should not be tasted before the Aequinox in Autumn after mid September, and so the body might by this means be least endangered. Sweet Grapes are somewhat hot in faculty, and loosen the belly, yet some more than other; and the best Grape is that which bringeth forth the best wine. That which is called the Muscadine Grape, is sweet and pleasant to the palate. 
Best Grapes.  They are much better when they are kept a great while after the gathering: as in France, they will keep them until the next Spring, and so they lose all crudity and superfluous moisture. The sour Grapes are the worst to eat, engendering no good humours within the body, and wrong concoction; and always the sourer and harsh in taste, 
Their use.  the worse they are for ordinary eating; howbeit made into verjuce, as the French use green unripe Grapes, they may help a dull appetite, and cool inward hot distempers. Most of our Grapes here in England, seldom attain to perfect maturity, and therefore, 
The best way of use.  do for the most part offend the body, especially phlegmatic and cold complexions and stomaches. But, if they be boiled and sweetened with sugar, and some cinnamon, or the like added, they will not be offensive. They are to be eaten with an empty stomach.  
Raisins, which are nothing else but Grapes dried, 
Of Raisins.  are far better than any of the former, yielding a good and wholesome nourishment to the body, especially those that come out of Spain, sweet and fair & pulpous, 
Raisins of the Sun.  which we commonly call Raisins of the Sun; and are very good for the liver, lungs, and the infirmities of the same, and of the breast windpipe; and withal loosen the belly, the stones taken out. Other raisins that are neither so sweet nor fat, great and pulpous, how f●●●e soever they are inferior to the other in taste, etc. so far do they also come short of them in their alimental faculty, and loosening the belly, as being more astringent, and less nourishing.  
There is yet another small Raisin, brought unto us here ready dried, 
Of Currant.  out of the Straits, called Currants, and is in very great request in all parts of this Kingdom. They are of a temperate quality, participating of some heat, and are of good nourishment, a good friend to the stomach, exciting appetite, and nourish well, especially the red. But let a moderation, as in all other things, so especially in those sweet meats be used, which, by too much enticing thy taste, may make thee at length find by experience, that sweet meat hath sour sauce. I speak this the rather, for that I find a very great excess in this kind, 
A great excess in the use of Currants, and other sweet meats.  thorough this whole Kingdom. The teeth, as they make the first onset, so are they often accordingly rewarded for their pains.  
As other fruits, so do Figgs differ in their faculties, according to their age. New ripe Figs are not so hot as the dry barreled Figs; 
Of Figs.  they nourish well, but withal engender crude and flatuous humours in the body, being therefore enemies to the wind-collicke, and other flatulent diseases; and the flesh they engender is spongious, foggy, and not firm and solid; but withal loosen the belly, which maketh some part of amends. But this fruit is not very frequent here in England, it seldom coming to any maturity: 
The virtue of Fig.  but dry barrelled Figs are with us here in frequent use. They are to good purpose used in pectoral diseases, being of an abstersive faculty: they cleanse also by a diuretic virtue, the passages of urine; and by old 
b In libiis de morbi● mulierum pasiim & alibi.  Hypocrates, are much commended for the infirmities of the womb, where cleansing is required, as he witnesseth in many places of his works: they expel likewise serosities and superfluous humours from the inward parts to the circumference; useful therefore to expel pox, measells, and such like venomous matter to the skin: And for this cause much used. They are esteemed to further the itch, and often louse also. Let those that abound in choler, be sparing in their use, lest they find in a short space those humours get the mastery over them. They are far better for the phlegmatic and old age, than for the younger sort and hot complexions.  
The fruit of the Palmtree, called Dates, 
Of Dates.  is sent us from Syria and Palestina, which are the best: this fruit, especially the sweet fat Date, nourisheth much, and corroborateth and strengtheneth nature, is of a hot and astringent faculty, and is very good in all weaknesses and fluxes, boiled in broths and liquid substances, and are not to be eaten raw. The green ripe Dates are moister and colder, and yet neither exceeding in heat: it is good for the breast, and no enemy to the stomach, and some say, good to provoke urine. But such as are subject to the headache, or fear obstructious, let them be sparing in the use thereof.  


Of fruits used after meals.  
Of Apples.  
Differances and variety of Apples.   Having spoken of such fruits as are used before meals, now proceed we to such are ordinarily used after; beginning first with the apple. Now of Apples, there are as many sorts, and as great variety as of any other fruit whatsoever: their differences are diverse, both in regard of substance, colour, 
In regard of the substance.  taste and duration. As for substance, some are of more firm and solid substance; and some again of a softer. The firmer in substance are the best for use, and will keep longer: as the Pippin, Pearemaine, Harvie-apple, 
In regard of the taste.  etc. Again, they differ not a little in the taste; some being sweet, some sour; some mixed, and partaking sometimes more of one than another; some again are insipid, Their faculties are also answerable: 
Their faculties or virtues.  the sweet partake of some small heat; the sour are cold; the mixed, of mixed faculties, more or less, as they incline more to the one or the other. 
Insipid Apples.  The insipid are full of a crude, superfluous and unconcocted moisture, 
Sweet Apples.  and therefore worst for use, being very windy, and bad for such as are subject to wind: the sweeter and firmer the substance is, the more they nourish, 
Apples of a mixed taste betwixt sweet and sour.  and are harder of digestion: the middle taste, betwixt sweet and sour, is the best, and agreeth best with the stomach; as Russetings, 
Sour Apples.  Queen-apples, Pearemaine, Pippins, etc. and these are also most cordial and useful in physic. The sour, although they nourish less, yet are they more proper for hot and choleric bodies; but worse for phlegmatic and aged people. It is also to be observed, both in apples and other fruits, 
The best way of use.  that for the most part, they are not so good eaten raw, as otherwise; But especially when they are new ripe, or before, worst of all. 
Quodled Apples.  Raw Apples before they be ripe, if used, are best quadled, adding afterwards some rose-water and sugar, which cooleth young hot, and choleticke bodies: but it cometh most commonly to pass, that the contrary constitutions, women I mean, have often the better share. But in truth, if reason might bear rule, their share should be least, especially (as they often use) to add cream to them. Apples are best, that are suffered to come to maturity, naturally, and not forced by art, laying them in straw or hay to mellow, 
When best to be eaten raw.  which is no right and proper maturation. They are best to be eaten raw in winter, and afterwards; but especially of young people, hot and choleric bodies. It is no bad custom to use with them Carroway Gomfits, as in many places they use to eat them. And roasted and eaten with sweet Fennell seeds, is a very good and wholesome way to correct their flatuous faculty: But I advise those that love their health, to beware of raw Apples, or other fruit before they be ripe; and after observing these former directions, they shall find some benefit thereby.  

O● Pears.  Of Pears, as before we said of Apples, are diverse and sundry sorts, differing likewise in substance, taste, colour, and greatness. As we said before of Apples, so may we here apply to the taste of Pears, that the sweetest are the hottest, howbeit they are none of them tart as Apples. Pears are esteemed more windy than Apples, 
Faculties of Pears.  and withal, of an astringent faculty, and less durable; being for the most part to be spent in Summer, abounding with a crude and superfluous moisture, the cause of their short continuance. 
The Warden the best  The Warden is of the firmest and solidest substance of all others, and therefore the best. It is not to be eaten raw, being then hard of digestion, and engendering crude and evil humours within the body. Baked or roasted they become far better, and a wholesome food, in sickness or in health. The custom of baking them, stuck with cloves and cinnamon, is very commendable, where rose-water and sugar is commonly added. The 
c Bruyerm. de re 〈◊〉 ●rial●. i●. ex Athe●. 〈◊〉  ancient Greeks were wont to bring Pears to the table in water, that by this means, the guests might choose the ripest, which would swim on the top of the water. In France they dry Pears in an oven, and so keep them all the year, and then they are not so windy, 
Dried Pears.  but very good against all fluxes.  
Quinces are also in no small request, as well for physic as for food, 
Of Quinces.  and are of an astringent faculty, and somewhat cold and dry, and are not to be eaten raw; they are so hard of digestion, that a strong stomach will hardly be able to overcome them: and therefore they are commonly either baked or roasted. They are good to strengthen a weak stomach. Being used before meals they bind the belly; but eaten after, they loosen the same, and repress fumes and vapours ascending up towards the head; and therefore to strengthen the stomach, and further concoction, this is the best way of use: they are used both preserved, in marmalades, red and white, etc. of which I shall not need to speak, our Gentlewomen in the country, every where being so well acquainted with all these preparations. Besides the premises, there are some other fruits which are sometimes, howbeit seldom, used as food, and yet more as physic, and these are Medlars and Services, cold and dry, 
Of Medlars, Services and Corneille●.  and of an astringent faculty, and therefore to be used after, and not before meals: they must be soft before they be eaten: their green juice is most effectual in fluxes. There is yet another fruit, or berry partaking of the same faculty, commonly called a Corneille.  
Before we pass from those kinds of fruits, we will make mention of some outlandish fruits, in no small request, both in the Kitchen and in physic; howbeit I am not ignorant, that they are rather to be reckoned among sauces than otherwise; and these are the Orange, Lemmon, or Citron and Pomegranate, which last is rather appropriate for physic.  
The Orange differeth in taste, some being sweet, some sour, 
Of Orange●,  some more and some less, and so their faculties differ accordingly. And the find and the seeds differ from the pulp or juice, 
Difference of Oranges according to the taste.  being far hotter than the sweetest Orange, and yet the sweet partake of some heat; the sour again cold, and the sourer the colder. The sour are best for the stomach, used with any meat: the sweet is no wise fit for this purpose. The sour and tart Orange being cold and dry, is very good for young hot choleric bodies, and very cooling in burning fevers and hot diseases; but care must be had in the diseases of the breast, that neither this, nor any other acide or sharp things be unadvisedly used; such things being utter enemies to those parts; and withal, they bind the belly, for the which cause circumspection must be had, even in that regard, where sugar must sometime qualify the excess. Those that are of a mean, betwixt those two extremes of sour and sweet, are the sittest for use, and will agree well with the stomach.  

Of Lemons and Citrons.  The Lemon is much of the nature of the sour Orange, but that it is tarter, and of a more cutting and attenuating faculty, exceeding good for hot choleric constitutions, and very cooling and cordial in all burning fevers, and a great enemy to all putrefaction; and for this cause, singular good against pestilent and contagious fevers: the excessive acidity thereof may be corrected with sugar; and for the sick, we use with good success the sirup made of the juice thereof: and the whole pulp of this and the Citron (which, I think, differ little but in form, howbeit some think the Citron more cordial) are preserved for cordial uses. The rind of all three preserved, or candit with sugar, 
The rind of these fruits.  is good to strengthen a weak stomach, and comfort the heart. The feeds of Citrons and Lemons are also very cordial, howbeit both these and the rind are hot, and the juice very cold, as hath been said already.  

Of the Pomegranate.  And although the Pomegranate, taking its denomination either from the multitude of grains, or the country Granada in Spain, be used commonly for physic, rather than food; yet speaking of the others, we will say a word or two of it also, some of them being also by some used sometimes for sauces: they are of three sorts, sweet, sour, and of a mixed or winie taste, betwixt both: the mixed is the best, and most useful for a weak stomach, 
Of three sorts.  the sweet being no wise useful to this end: the sour Pomegranate is cooling and drying, and of an astringent faculty; yet not so much as the Lemon. What hath been said of the Lemon may be applied to this fruit, the juice I mean, with some qualification, the acidity not being so great, and by consequent the effects from thence proceeding, being more remiss: the rind of it is very astringent, and therefore much used against all fluxes, as also in putrid and foul ulcers. The flower is also used for astriction, and boiled in decoctions for this same purpose.  

Of Nuts.  Now we proceed to the several sorts of Nuts in most ordinary use for food and physic. All such fruits than that are covered with hard shells, we commonly call by the name of Nut; and amongst all these, the Walnut, or Walsh-nut, beareth away the bell. The Walnut being new gathered is the best for use, 
Of Walnuts.  being of a temperate faculty, howbeit after becoming older, it groweth hotter; and afterwards being long kept, it becometh oily, and then is not to be used: All Walnuts are accounted hurtful for the pectoral parts, especially the elder they are. Old Walnuts require strong stomaches to digest them. They have even before Galens' time been esteemed as a good antidote against poison, who also maketh mention of that famous antidote made of this same Nut with Rue and Salt; and he giveth it also an astringent faculty. 
* Claudius' Deodatus Panth gian. lib. 1. cap. 3. 1●.  A late Writer giveth it some commendation in furthering women's menstruous flux. They preserve them ordinarily in France and Italy, about midsummer before they be ripe, cutting off their green coat, and after boiling them while they be tender, sticking them with cinnamon and cloves, and afterwards preserving them with sugar, and so they become very comfortable for the stomach, and good for the heart. The oil of walnuts is not only used for lights in lamps, and by painters for vernice; but is of a great use also for dressing of meats, and in many parts of France, supplieth the room of butter, and is ordinarily used in salads: and in my opinion it is better than butter, and wholesomer for use. 
d Lib, 2. ca●. 14●.  Dioscorides holdeth this nut hurtful for the head and stomach, to be ill of digestion, and hurtsfull for the cough; which must be understood of them when they are old, as hath been said already. The shadow of this tree is hurtful to them that shall sit under it in Summer, and thought to be called Nux a nocendo, from hurting. Nuts according to our Arabian Physicians, are chiefly to be eaten after fish, according to that trivial verse.  Post pisces nux sit, post carnes caseus adsit. 
And this I think in regard of their astringent and drying faculty. 
Of Hasell-nuts and Filberts.   
The hasel-nut is not so good as the former, hard of digestion, especially being any thing old, and hurteth the breast and lungs, and therefore sparingly to be used, especially of weak stomaches. They are best used when they are young, and newly gathered. When they are old, they are of a terrestrious substance, hot and dry, whereas young and new gathered, they are far moister, and rather temperate than hot. The best are those we call filberts, especially those that have red skins. The astriction I, think, of all nuts proceedeth chiefly from the skin.  
The Almond both bitter and sweet is reckoned among nuts. 
Of Almonds.  The bitter are for the use of Physic, and not for food. Sweet Almonds are good for the breast and lungs, they fatten and nourish much, espeally their cream or milk. They are of an opening and abstersive or cleansing faculty, and withal participate of some narcoticke virtue, 
Virtues of Almonds.  whereby they further sleep, and send many vapours up to the head, whereby in some weaker dispositions headache is sometimes procured. They are rather temperate, than of any great heat; howbeit the new ripe Almonds are much moister, and somewhat colder. If they be very old and withered, they are not good to be eaten, but only for oil. 
The use of Almonds  The older they are, the harder they are of digestion, and offend the stomach more. Blanched, their skins being taken off, and eaten with rose-water and sugar, they are easilier concocted, moisten and nourish more; but eaten too liberally procure headache. They use also to eat them with Raisins in Lent and some other times. The younger they be, & before they be full ripe the moister they are, and the more appropriate for hot and dry constitutions, and worse for phlegmatic; 
Oil of ● sweet Almonds.  the riper may be indifferently used of any age or constitution. The oil of sweet Almonds is exceeding good taken inwardly, being exceeding good in infirmities of the lungs, helping gently to concoct and expectorat that which was descended upon those parts; but especially it is good for young children with a little sugar candy for this purpose. It is also exceeding good in outward pains and griefs, being of an anodyne faculty, by reason of that temperate discussing and concocting faculty wherewith it is endowed.  

Of the Pineapple or Nut.  There is another Apple or nut, call it as thou wilt commonly called a Pineapple, which is much used in pectoral diseases, and therefore used in compositions for that end and purpose, being good to cut, cleanse and expectorate tough and Phlegmatic matter out of the pipes of the lungs. These kernels are moderately hot, and somewhat moister, yielding good nourishment to the body, howbeit hard of digestion, and no good friend to the stomach. The newest are the best, and easiliest digested. But because this is not a food frequent with us, and not every where easy to come by, nor yet much used for food, I leave it here.  

Fisticke-nut.  Fistic or Pistach nuts are more used in Physic than in food, and are much of the faculty of the former, and are very wholesome, good for the stomach, help obstructions of the liver, are good against consumed or weakened and wasted bodies, and esteemed forcible to procure lust, good to cleanse the kidneys, and strengthen the same. They are better for the aged, cold and phlegmatic constitutions, being somewhat hotter than the pineapple kernels. This nut is sent us out of Syria, Persia and Arabia, and groweth also in some places of Italy and other countries, howbeit the best and most we have come from those parts.  

Of Chestnuts.  There resteth yet one Nut, which some rank among the glands, which we commonly call a Chestnut, which are not very frequent with us, especially in most places. This nut is thought to be very nourishing: but it is hard of digestion, and the nourishment thereof is but gross, and fittest for strong rustical bodies: This Nut bindeth the belly, stoppeth fluxes of the belly, breedeth obstructions, and hurteth the head. They are used in many places of France for a desert after dinner or supper, either boiled or roasted, together with other fruits. 
Bread of Chestnuts.  And what they can spare from their own use they bestow on their hogs, which do exceedingly fatten them. In some parts of France where they abound, and other provision, come especially, is scant; as in the country of Limosin, Perigort, and some others, the country people make bread of them.   

CHAP. XVIII.  
Of the several sorts of flesh, especially of four footed beasts, with their appurtenances and parts.  
OF all food flesh is most agreeable to the nature of man, and breedeth most abundant nourishment to the body. 
Division and differences of flesh.  Now flesh is of two sorts; either of fourfooted beasts or of fowl. The flesh again of fourfooted beasts differeth in quality, not only one kind from an other; but even the same kind from itself, according to the age, etc. 
Differences according to several circumstances.  And of fourfooted beasts some are wild and some are tame, which makes some difference in their alimentary faculty. The tame are of a more nourishing faculty than the wild: and among them the male of such as be gelded is commonly better than the female of the same kind: and so is that of middle age wholesomer, than that which is either very old or very young And again, among the young, some are better than other; as young veal (providing it be not too young) is better than lamb or pig. Besides, very fat meat cloieth the stomach, 
Too fat meat is not good.  and quickly overthroweth the appetite; howbeit the lean of fat meat is better than that which is altogether lean; but the mean betwixt both is the best. 
Difference according to the preparation.  There is again some difference in regard of the preparation: for roasted flesh and fried is harder of digestion; yet nourisheth better, and is drier than that which is boiled. And this is still to be understood of one and the same kind: as roasted mutton is drier than boiled mutton, etc. 
Baked meat. Salted meat.  Baked in an oven, smothered and suffocated within picrust is esteemed for health the worst of all others. Salted meat, and afterwards hung up in the smoke, is far worse than fresh meat, and engendereth melancholy, and is very hard of digestion, howbeit a good shooing horn for a cup of good liquor: although beef and pork a little powdered are good and wholesome food for good stomaches, and wholesomer than altogether fresh. And the moister the flesh is, the more days may it endure to be thus corned or powdered: and it is properly for days, or a week or two at most, not for months or years to be salted; I mean for ordinary use, and wholesomest diet. But now we will proceed to the several sorts of flesh, and will first begin with Hogs flesh, for the likeness and resemblance it hath to man's flesh, and for the high commendations the ancient Physicians gave of this flesh.  
Hogs flesh of a middle age, neither too fat nor too lean, 
Of Hogs flesh,  a little salted, hath always been accounted one of the best nourishers amongst all other forts of flesh. By reason of the superfluous moisture it is better roasted than boiled. It is best for strong stomaches, and such as use exercise; but not so fit for students, and such as lead a sendentary life, and aged people. Boar's flesh, of a middle age, reasonable fat, 
Bo●es flesh or Brawn.  and killed in a convenient season, to a good stomach is no evil food, especially accompanied with a cup of muscadine, as is the common custom. But in my opinion it were far better to use it, when there were fewer other dishes on the table, than, as is the ordinary custom, to use it at the beginning of great feasts. A pig, the younger it be, 
Of Pigs.  the worse it is for health, and engendereth more glutinous and and phlegmatic humours, and by consequent is a great furtherer of obstructions; and is not to be eaten unless it be of some indifferent age: and is the best way of dressing according to the common custom, to roast it, and make a sauce with sage and currants: and if the skin were not eaten, it would be far easier to digest by a weak stomach; although I am not ignorant, that this is ordinarily of highest esteem. Pigs, in regard of their moisture are best for dry and chelericke bodies. And for the same reason, it is not so good a dish for phlegmatic people, moist bodies, and old age.  


Of Beef.  
● de alim facul. lib. 3. This assertion of Galens must be understood of lean old beef.   Next we are to speak of beef, which hath been by Galen branded with an aspersion of an evil meat, and engendering gross and melancholic humours, and so hath raised an evil report upon this noble dish, so useful for every man. This flesh, as diverse others, differeth according to age. Beef that is young, indifferent fat, and a little corned, either of an ox or Cow, is very good and wholesome meat for any indifferent good stomach, a savoury nourishment, and with the which, the stomach will long agree, without any loathing. It is best that exceedeth not two years or three at most. Old Beef, especially long salted, is both harder of digestion, and engendereth gross melancholic humours, being no wise fit for choice weak stomaches, students and such as lead sendentary lives. And therefore that which is called Steere or Heyfer-beefe is the best. Besides, this is yet to be observed, that the younger the beef be, the better it may be roasted; and the older better to be boiled. Very old tough lean beef, is only for strong labouring people, that in a manner can turn Iron into nourishment; especially Bull-beefe, which is the worst of all others.  

Of Veale  Veale being indifferent fat, and of a reasonable age, above a month at least, is a meat of very good nourishment, and yieldeth not to kid itself, how highly soever commended. The best way of preparation is to roast it, howsoever it be also often boiled, especially with bacon, which to a good stomach may not be hurtful; howbeit a weak one may therewith be offended. Veal is especially good for those who are not of a very moist and phlegmatic constitution of body, that which is very young, especially within the month, is in no case to be used, 
Very young Veal is not to be used.  if we either regarded health or policy, and the good of the commonwealth. Otherwise, Veal, such as we have described it, is a very good wholesome nourishment, and is of easy digestion, not being burdensome to the stomach at all. And as for excellent good Beef and Veal, there is no country in the world that can parallel, far less exceed our beefs and veal here in England; 
English Beefs surpass others.  whatsoever some talk of Hungary and Poland.  
Goat's flesh yieldeth no good nourishment to the body, 
Of Goats.  but rather a tough and melancholic: for the which cause they are not with us in use. Their young ones, called kids are notwithstanding every where in very great request, and yield to the body a very good and wholesome nourishment, and nothing so moist and excrementitious as Lamb. The Arabian Physicians did so highly esteem this flesh, 
Of Kids.  that they would have it far exceed any other. We are content to give it the due commendation, but yet we will not yield too far to superlative comparisons. They are best in the Spring and beginning of Summer.  
Lamb, if of an indifferent age, and not too young, 
Lamb's flesh.  is a good and wholesome food. It may seem strange perhaps to some of our dainty palates, that I should insert this, not too young, it being now ordinarily accounted the best that is youngest; and many great folks think nothing of that which is common, and ordinary people easily may come by. And therefore the youngest sucking Lambs are by them in highest account and estimation. But by their leaves they are far deceived that so think: For being so young they are very moist; 
Very young sucking Lambs are hurtful to health.  for the which cause they engender crude phlegmatic humours, wherewith they pester the stomaches, and bodies of such persons, apt enough of themselves, by reason of ease, idleness and dainty fare, to accumulate superfluous humours. This flesh would not at least be eaten before it be six weeks, or two months old, if not more. And therefore it were a very good policy, if neither Lambs nor Calves were killed so young as most commonly they are. And as such flesh is hurtful, so to the phlegmatic constitutions especially, and old people, and such as are of a moist constitution of body, and is best for choleric hot bodies, and in the midst of Summer.  
Mutton of a middle age, especially of weather, 
Of Mutton. Wether mutton.  not above two years old, reasonable fat, is a very good nourishment for any age or sex, and is very wholesome for the body of man. Ewes mutton obtaineth the next place in goodness, howbeit it is somewhat moister. 
Ewes mutton.  
Rams mutton.  Rams mutton is worst of all other, and very old and tough mutton is hard of digestion, and only fit for extraordinary strong stomaches: especially for labouring people. And it is here to be observed, that the greatest, and fattest pease-fed muttons, and in rankest pastures, are not the wholesomest for ordinary food, howsoever most profitable for the master's purse, muttons of a middle size, and feeding on shorter commons, as the 
* Fuge pabula lata. Virgilius in Georg.  Poet well described them, are the daintiest, and wholesomest for food.  
After our discourse of tame and domestic beasts, 
Of Venison. Fallow & red decree.  we come now to the wild; and here in the first place, we must say something of our Deer, both Red and Fallow, which we, as the French also, call commonly venison. All venison is thought to engender melancholy, and to be very hard of digestion. Young Falo-deer, reasonable fat, 
Young Fallow deer a reasonable wholesome dish.  in in my opinion is a very good wholesome dish, and engendereth not melancholy, more than a piece of good young tender beef. It is commonly attended with a cup of claret, for the opinion of hard digestion. It is a custom to bake it, 
Baked venison.  enclosed within a thick crust, the eating much whereof, I think, doth more hurt to the body, and more offendeth the stomach than the Venison itself. And again, I think, if the Venison be too fat, it more offendeth the stomach, especially being hot, than by any evil quality in the flesh itself. That which is not too fat, nor yet too lean, is the best. It is commonly excessively seasoned with salt and pepper; and in my opinion, oftentimes too much. 
Red-deer 〈◊〉 to the former.  Red-deer, I confess, is far harder of digestion, and cannot be freed from the former aspersion of breeding melancholy; and therefore had need of all helps of correction and preparation, and would be eaten but sparingly like cheese. And such Venison is the better and tenderer, 
Erroneous opinion.  the more it be hunted before it be killed. It is the opinion or some, that Venison is never good until it be mouldy, and may be found out by the smell. But I love not to dine with so good husbands, that will keep their meat so long till none can eat of it. And I wish every one that love their health to beware of meddling with such putrid mouldy stuff, and let them feed on wholesomer food.  

Of Hare's flesh.  Hare's flesh was among the ancients in so high esteem, that some ascribed unto it the pre-eminence above all other flesh, as witnesseth the 
a Inter quadrupedes gloria prima lepus Martial.  Poet. But certainly he was unfit to be a Physician, who was no better skilled in the nature of diet: for certain it is, this is a very hard flesh, and of no good and wholesome nourishment, being very hard and dry, and therefore hard of digestion, and engendering melancholy, & the seldomer they be used, the better it is for health. The fattest are the best, 
Leverets.  and are better boiled than roasted; and being baked with store of butter, or well larded, they are the moister. Young Leverets are far better, and of easier digestion.  

The Rabbit or Coney  The Rabbit or Coney hath some affinity with the Hare, and is somewhat dry in substance, especially the old ones. But young rabbits, providing they be not too young, are a good & wholesome dish, in sickness and in health.  

Wild Swine's flesh.  Wild Swine's flesh is esteemed better than the tame; by reason it is nothing near so moist and excrementitious: but it requireth a good stomach to digest it. 
Hedgehog.   
In many places of Germany the countrypeople use commonly to eat Hedge, 
Of the parts of beasts  hogs, as we do other food, which are pleasant to the palate, strengthen the stomach, loosen the belly, and provoke urine.  
Before we leave fourfooted beasts, we must yet say something of some parts of beasts. Among all the parts of the beast, the musculous or fleshy part is that which affordeth the best, and most laudable nourishment, 
Fat of all sorts  as being of a most temperate faculty. Now there be diverse other parts, both inward and outward, much declining from this golden mediocrity. In the first place, all manner of fat of beasts yield but little, and that but bad nourishment to the body of man, swimming on the top of other meats, provoking a loathing to the stomach, hindering concoction; and therefore hurtful for weak, moist and nauseous stomaches. It is used more for seasoning than for food, and helpeth well dry meats. The fat of Hogs and Geese is of all other the moistest.  
The brains of fourfooted beasts are of a clammy and glutinous substance, howbeit not altogether cold, 
Brains.  and engender the like nourishment, are hard of digestion, overthrew the appetite, eaten especially in any abundance. And the moister the creature is, the moister commonly are the brains. And yet Calf's brains, as also of Pigs are with us in great esteem; as likewise of Rabbits, 
Preparation of brains  which are not so moist as the former. It is good to use with them, when they are used, pepper and vinegar, sage and such hot and dry herbs. Such food, as also of the eyes and other glutinous, cold and clammy nourishment, do best befit young and hot choleric bodies and dry constitutions. 
The Eyes.   
The eyes are of a clammy and glutinous substance also, howbeit not so much as the brain, and are fit for the like constitutions; and the fatter the beast is, the more clammy and glutinous the eyes are, as of fat Calves.  
The marrow is better than any of the former, 
The M●r●ow  and being used with moderation▪ it nourisheth much, and strengtheneth and fortifieth nature, and is good for the throat and pectoral parts. Immoderately taken, especially by a weak and moist stomach, it overthroweth the appetite, and overturneth the stomach.  
The Tongue yieldeth a good and laudable nourishment to the body, and easy of digestion, being of a thin and spongious nature. 
The 〈◊〉,  The nourishment thereof is more or less according to the nature of the beast whereunto it did belong. A little corned I hold them good; but salted and hung up to dry, they are best to commend a cup of good drink, and make drink descend more freely.  
Hogs cheeks use to be kept soused in sour drink and fried, 
Cheeks.  howbeit they yield no good nourishment, are hard of digestion, as being of a clammy and glutinous substance. And so these external parts, as the ears also and the feet partake much of this nature, 
Ears, snout, feet.  and therefore it is not amiss, that such things are fried with onions & mustard used with them. The like may be said of other beasts, which are also better or worse according to the nature of the beast.  
The bellies of beasts are much of the same nature, 
The Belly or Tripes.  yielding a like nourishment, and are hard of digestion; and therefore we eat tripes with mustard. A Calf's belly is better than others, and that also of a sheep. But of strong stomaches of labouring men, and such as take great pains, neither this nor any food lightly cometh amiss.  
The heart is of a hard digestion, and requireth a strong stomach, 
The Heart  especially of elder beasts; but yet yieldeth indifferent good nourishment.  
The Lungs are of a spongious substance, nourish little, & that nourishment they yield, is but phlegmatic, and not of any laudable condition. 
The Lungs.   
That Livers, especially of beasts of full age, are of hard digestion, 
Liver.  and engender gross humours, and are apt to breed obstructions, howbeit such food nourisheth much. Livers of younger beasts, especially when they suck, are far better, and of a moister substance; and yet are not free from offending weak and tender stomaches, and withal from engendering obstructions.  
And what account can we make of the Spleen, the cistern, 
Milt  and as it were, the very magazine of meclancholick blood, but that it will produce such a nourishment.  

The Kidneys.  The Kidneys are of a very hard digestion, yea harder than the Liver itself, and engendereth no good nourishment: yet the kidneys of the youngest beasts are the best, and that of a fat Calf especially. And the older the beast is, the worse they are.  

The Udder.  The Udder of a young Cow, if it be not too fat, although somewhat hard of digestion, yet to a strong stomach, it will not be offensive. It is not indeed so good for weak stomaches, and phlegmatic constitutions. And all Udders are inferior to other flesh, and the worst are those of elder beasts; and therefore the best is to use them but sparingly.  

Stones.  The Stones engender a thick and gross flatuous blood, and nourish well; yet of the younger beasts they are best.  

Blood of beast.  Blood of beasts ministers but a gross and coarse nourishment to the body; yet some better and some worse. Bull's blood was a poison among the ancients. The blood of an Ox or Cow, howbeit in some place they make use of, yet in most places it is altogether rejected. Hogs blood is now in greatest request in most countries, as being the sweetest, and pleasing the palate best. And because Blood is of a gross and coarse nourishment, and withal somewhat dry; it is therefore a good custom to mingle with those puddings some fat of the same beast, some salt and pepper, and penniroyall, or other hot herbs, which help well other defects.  

Of Milk and what it is.  There are some things that come from beasts, yet being no part of the same, as Milk, whereof is made Butter and Cheese. Milk is nothing else save a second concocting and refining of the Blood, drawn up into the dugs, and there by virtue of natural heat refined, and by a proper faculty of that part, converted into a white milky substance: and therefore, according to the quality of the Blood, so is the milk also. 
Best Milk.  Milk seemeth to be temperate in regard of heat or cold; but withal very moist. That milk is best which is of a sound beast, and that both for whole and sick persons, and that feedeth in good pastures. To nourish well, milk must be new milked, white and of a good smell; of a mean substance betwixt thick and thin; sweet in taste, and free from either sourness, bitterness or saltness; and the beast should be of a middle age, and feeding upon green grass, and in the Spring, or beginning of Summer. Such milk engendereth a good and laudable Blood, and very fit to nourish the body. Now for what bodies it is best, together with the manner of the right use, shall hereafter appear. In milk there is a triple substance observed: the first a thin watery substance, called the ferositie or whey, 
In Milk a triple substance observable. Whey. Butter,  being of good use both in sickness and in health; and is of a cooling faculty. There is another which swimmeth on the top, called the cream of the milk, being the most airy part of the same; which after it is separated from all the other parts, is called Butter; and serveth us for the same uses that oil doth in hotter countries, being hot & moist: and moderately used, it agreeth well with the stomach, looseneth the belly, 
Cheese.  and is good against diverse diseases of the breast. The third part of milk is that which is most terrestrious; the which being pressed out, and quite separated from the other two substances, we commonly call Cheese, the which is somewhat cooler than Butter, yet less or more, according as it partaketh more or less of the substance thereof.  
Cheese bindeth the belly, is harder of digestion, engendereth obstructions, and is a great enemy to the stone: Cheese is distinguished according to the milk it is made of, the age, the art is used in the making. Of all others that which is new, somewhat salted, 
Best Cheese.  and made of good Cow's milk, engendereth the best nourishment; and moderately now and then used will do no harm to any. My meaning is, of such as have not the cream much skimmed off: for such as are made of milk much skimmed, are far drier, unwholesomer, and less worth than the others. But of this, and other things concerning this purpose, more hereafter in the diet of the diseased.   

CHAP. XIX.  
Of Fowl both tame and wild, their several sorts, as also of parts of Fowls, and of Eggs.  
THe flesh of Fowls is of easier digestion, hath a speedier passage thorough the body; but yieldeth the less nourishment than the flesh of fourfooted beasts. In all sorts of fowls, 
Fowl best for use according to its usage.  they are best that exceed not a year in age, To make them tender, if need be, they are to be hung by the heels two or three days; providing always they hang not till they smell.  
Among all our tame fowl, our Cocks, Hens, Capons, and young Chickens, are with us, not without good reason, in greatest request, and engender a good and laudable nourishment, useful and very wholesome for the body. 
Of Capon●.  A young fat Capon of all others is the best, and yieldeth best nourishment, and is easy of concoction. Next unto them are Hens indifferently fat and young, 
Hens.  yielding little unto Capons for good and wholesome nourishment.  
Chickens are very good, light, 
Of Chickens.  wholesome and nourishing meat in sickness and in health. They are good for weak stomaches, and such as lead a sedentary life, and use but little exercise. It is not good to use them too young, as is the ordinary custom, having hatched unto themselves this false and erroneous opinion, that the younger any thing is, the btter it is in diet. And because such things are not for the most part so common, therefore partly for this same reason, 
When best for use.  and partly out of an affected singularity, many are contented to dwell still in this error. But when they come to be best, to wit, little pullets, then do our palate-pleasers esteem them nothing worth.  

Of Cocks.  Cocks are inferior to any of the former, yield worse and less nourishment, but are hotter than any of the other, and loosen the belly.  

Turkeys.  Turkeys of a middle age, and reasonable fat, are a good wholesome nourishing food, and little inferior to the best Capon, especially the breast and foreparts, and breedeth very good nourishment. But their fat is somewhat fulsome.  

Caution concerning cramming of tame fowl.  And here it is to be observed as a caution in all our tame fowl, that it were far better to let them feed themselves with good grain, then to cram them with dough, close cubd up, as is the custom. It is true that thus they prove often the fatter: but too much fat makes them too fulsome, and nothing so wholesome.  

The Peacock.  The Peacock is of a very hard, solid and firm flesh, and hard of digestion, being of a hot and dry substance, engendering gross and melancholic humours, and therefore need a strong stomach. After they are killed, they are best to hang some days, to make them the more tender. The younger pullets are tenderer and easier for the stomach to overcome. Others, again, esteem this to be of as good a nourishment as a Turkey. It was esteemed a dainty dish among the ancient Romans, as likewise of late years, as witness 
a Macrob. Saturn. libr. 3.13.  our Writers. And 
b 
De civet. Dei. lib. 2●. cap 4.  
Of Pigeons.   Saint Austin saith, he had made trial of it, that the flesh of it would not putrify.  
Pigeons are hot, and nourish indifferent well, especially fat, young plump ones, being blooded under the wing, and stuffed with cooling herbs, and sour Goose-berries or Grapes. It is a preposterous kind of cookery, which is most commonly used to bake Pigeons with so much pepper, that it is sufficient to set on fire all the stomaches of those that eat them. It is belike conceived, that Pigeons are of themselves exceeding cold. Boiled they are coolest and moistest, and fittest for hot and choleric constitutions, and Sommer-time.  

The Stock-dove.  The Stockedove is a kind of wild dove, or Pigeon, greater in body than our ordinary doves, called in French, Pigeon Ramier, from the branches of trees whereon they sit, most commonly in great companies. They are esteemed indifferent good nourishment, howbeit somewhat hot and dry: and therefore in France they often boil them, which is the best way. The younger are the best.  

The Turtle.  The Turtle is another wild kind; but less than the tame, or dove-coat Pigeon, and being young and fat, they yield good nourishment. In France after they are caught, they keep them commonly up a pretty while in cages, feeding them with millet seed, by which means they become exceeding fat, and good to eat.  

● Goose.  The Goose is of no small account among our tame fowl, howbeit it yieldeth but a gross nourishment, and nothing so good as the former, harder of concoction, and engendering more excrementitious humours. The young Goose, called a green-goose, is far better, easier of digestion, and engendereth better nourishment, howbeit not so good as others.  

Wild-goose.  The wild Goose is drier than the other, breedeth not so excrementitious an aliment to the body; yet nourisheth less, is hard of digestion, engendereth melancholy, as other the like do.  
There is yet a certain sort of waterfowl, 
Solan Goose.  called by the name of Goose, howbeit not properly, which for this cause, notwithstanding, we here mention: and this is that Solan-Goose, breeding in a little rocky Island in Scotland, called the Bast, and in one of the Northwest Lands of the same Kingdom, and no where else that I could hear. This fowl or Goose is called Oysan du Bas, by that famous Du Bartas: and indeed it is lesser than our Goose, rather of the bigness of a good big Duck; and yet for some resemblance called by this name. This fowl is of a fishie taste, like unto the taste of Herring, whereon especially it feedeth. It is all fat, scarce any lean to be seen in the whole carcase. They are found ready in their nests round about this rock (the young I mean, for the old ones are not eaten) about the later end of july, or beginning of August. 
The manner of the eating of the Solan-Goose.  They are eaten as we eat Oysters, before they sit down to table, piping hot off the spit, accompanied immediately with a cup of good claret wine. If they were not eaten thus hot, none were ever able to eat them: for their nourishment, I cannot much commend it; howsoever it be there (for the rarity it seemeth) in no small account, esteeming it in steed of physic (and indeed it ordinarily loosneth the belly thus eaten) and that they shall enjoy their health the better a long time after. The nourishment can neither be great nor very good, as is the nature of other waterfowl, whereof hereafter: but this pre-eminence it hath above others, that it slippeth quickly thorough the guts, and so offendeth the less.  
Among wild fowl, the Pheasant, without all controversy, 
The Pheas●n.  beareth away the bell: and it is, no doubt, a very dainty dish. They nourish very well, and are wholesome for any age or complexion whatsoever: they are much of the nature of our tame Pullen, howbeit nourish not altogether so much; yet their nourishment is very good, and easy of digestion, and befit such stomaches as most ordinarily use them: they are esteemed the more excellent by reason of their rarity, Omne rarum carum. It is a dish that doth adorn great men's tables: if ordinary people can come by them, I hope I shall not need to bid them use a moderation in the use of them.  
The young Partridge being fat, 
The Partridge.  is a very good and wholesome nourishment, and of easy digestion; wherefore it is good for dainty stomaches, for weak and valetudinary people: for it strengtheneth nature much: the elder are drier and harder of digestion, and therefore in bounty yield to the former. Some, notwithstanding, in winter, esteem the elder better than the younger; I mean, if both were to be had. It is true, indeed, that in Winter the stomach, by reason of the redoubling of natural heat, is far better able to deal with them, and digest them. They are then to be hung up for two or three days, which is also in other wild fowl to be observed: It is to be observed, that generally, all wild fowl is drier than the tame, 
Wildfowl commonly drier than tame.  and yieldeth less nourishment; yet most of them are easily digested. Again, in some countries this dryness is well corrected by preparation; as in France, where they lard them, the which cookrie, as I cannot but commend in wild fowl, providing the lard be good and sweet; so I think it very superfluous and needless, if not worse, to our ordinary tame fowl, as fat Capons and Geese, yet are they there ordinarily in use.  

The Quail.  Among wild fowl, the Quail is one of the moistest, and is fattest in Harvest, and nourisheth much; but is easily putrified in the stomach. They need no addition of lard, or butter; but are rather to be baked with spices; being much used, they engender Fevers, Convulsions, and the falling sickness. But I hope the seldom using of them will make amends for all. Their rarity makes them in greater request: but were they as common as our Capons, their credit would quickly be cracked.  

The Pout.  That wild fowl, called in Latin Attagen, and by some a Woodcock, but falsely, being bigger than a Perduch, spotted on the back, like a Jugge, but of of a browner colour, and some call a Pout, the flesh black without, but white within; is by some accounted of all wild fowl the best; is very tender, easy of digestion, good for all ages and conditions, engendereth good nourishment, agreeing well with the stomach.  

The Moore-cocke, or Heath-cocke.  There is also a great Moore-cocke or Heath-cocke, called uro-gallus, or uraga, and greater than our ordinary Cock, yielding little in goodness to our Turkeys, howbeit, somewhat drier, and harder of digestion.  
There be diverse sorts of little Birds in no small esteem for ordinary use, 
The Lark,  some of them very good, and some again, not worth the eating: the Lark is of a good and laudable nourishment, and best and fattest in coldest weather: they have ever been dignified with a certain virtue against the wind-colicke. And for this purpose, some wish to stuff them with Garlic; but then they lose much of their reputation, Garlic of itself being able to bring this to pass. Some to make them eat plump and fat, roast them with their guts: every man as he likes.  

The Thrush.  The Thrush is counted little inferior to the former, yielding indifferent good nourishment, but that it is somewhat hotter: and as Larks, so are these also best in Winter, and cold weather. It was in high esteem 
* 
Jnter aves Turdus▪ siquis me iudice certet. Jnter quadrupedes gloria prima Lepu●.  
Marshal's.  
Sparrows.   among the ancient Romans.  
Sparrows nourish much, and increase both blood and sperm, and yet are they hard of digestion, especially roasted; but the best way is to boil them; and then hast thou the benefit both of their bodies and their broth, which is restorative.  

Linnet.  The Linnet yieldeth good nourishment, and is easier of digestion than the Sparrow; and may safely be used of any.  

Blackbird.  Blackbirds, although esteemed by some a good nourishment, yet others are of opinion they are better to delight the ear with their music, than to feed the belly, being bitter in taste, and hard of digestion: but if eaten, the fattest are the best.  

The Ster●ine.  The Starline is rather worse, and therefore utterly to be rejected.  
Whatsoever opinion some have of the Woodcock, and would parallel it with the Partridge; yet affordeth it but a dry, melancholic nourishment, being withal hard of digestion: the Winter is their season.  

The Snite, or Snipe.  The Suit, or Snipe is worse than the Woodcock, being more unpleasant to the taste, harder of concoction, and nourisheth less; and is very apt to engender melancholy.  
And the like may I say of that little bird called Fildfare, 
Frid-fare,  so common and frequent here every where in the Winter season; and therefore all such as are any ways disposed to melancholy, let them be very careful and circumspect how they adventure on such meats:  
Rails are of very good use, yield good nourishment, 
The Rail.  and are easy of digestion.  
The Plover hath purchased a great reputation, 
The Plover.  and high esteem of a dainty dish; and although it be none of the worst, so is it none of the best neither, being somewhat hard of digestion, and not so good for melancholic persons.  
The Lapwing, by some called the green Plover, is by some likewise in high esteem, and yet is it inferior to the Plover: 
The Lapwing.  and therefore I think them wisest that make no use of it at all, especially when they are well supplied with store of other good food. Such as are in want must make use of anything.  
Some of those already named, live in Moors, 
Fowl living in and about waters.  or waterish and fenny places: but besides these, there are a many more, both greater and smaller fowl, that live both in and about waters; which, for the most part, are nothing so good, nor yield so good and wholesome a nourishment as other fowl which live most commonly in drier places, and feed on better food. Amongst all these, 
Swan.  the Swan is the biggest, and yet not the best. It engendereth melancholy, and is very hard of digestion, affording but bad nourishment. And howbeit it agree somewhat with the Goose in the nature of nourishment; yet is it far inferior, and of harder concoction. It is accustomed to be served in for a dish at great feasts, with the first course: but those that feed well on this dish, I warrant them need no second course, or else they have better stomaches than their neighbours.  
Of Ducks, there be both wild and tame, 
Ducks, wild and tame.  all which frequent waters, and live most therein. They are ranked amongst food of good nourishment, being hard of digestion, and engender store of excrementitious moist nourishment, especially the tame ones: the wild are of a more solid and firm flesh, and will indifferently nourish a strong robust body that can well digest it. But of choicer stomaches these and all waterfowl are to be avoided; as also of melancholic persons, and such as use but little exercise; as students, etc. But Ducklings being fed with good food, are easier of digestion, and engender indifferent good nourishment: yet they are far fitter for hot and dry bodies, than for phlegmatic and moist complexions.  
The Heron, Storke, Crane, Bustard, Bittour, 
Heron, Stork, Crane, Bustard, Bittour.  afford no good nourishment at all; but are all very hard of concoction, and engender nothing but melancholy, and abundance of bad humours, Caveat emptor. And indeed, such fowl give no approbation to the palate of their worth and sufficiency; no more than doth the Seameaw, or Seagull, and many other such fowl of an unpleasant fishie taste.  
The Teal, notwithstanding, hath procured unto itself a good reputation, (and not without cause) above his fellow-water fowls. 
Teal.  It is easy of digestion, nourisheth indifferent well, and will not offend a weak stomach, seldom in waterfowl to be observed.  

Moorehen, or Fenducke.  The Moorehen, called also by some, a Fenne-Durke, although somewhat more commendable than many other waterfowl, in regard of the fatness; yet are they not freed from the faults wherewith other wild fowl frequenting waters are charged. There be yet many more both water-fowles, and which live near, and in the water and fens, and watery places, which either are not so much in use and request as the former, or if they be, yet differ they not in nature from the former, by the which one may easily judge of their natures and properties. And among such as live in drier places, some are sometime accustomed to eat some other kinds of fowl; as Rooks, or young Crows, and some others: the which, notwithstanding, are neither so useful, nor yet of so good and laudable an aliment, as others in more frequent and ordinary use. But these be the chief, and which most frequently furnish our tables.  

Of the parts of fowl, daintiest, and in most request.  But before we finish this discourse of fowl, I will say something of some parts of them; as also of things which proceed from them, namely, their eggs. In fowl, both wild and tame, some parts are preferred before others: In fat Capons, Hens, Turkeys, the wing is esteemed the best and daintiest; in Geese, Ducks and waterfowl, 
The wing.  the legs, as being in perpetual motion. And for the same reason in Partridges and other wild fowl, 
The leg.  the wing is esteemed the best. 
Pulpous flesh about the breast.  But the pulpous flesh about the breast, by reason of the heart's neighbourhood, being drier, declineth from that degree of goodness.  

The brain.  The Brains of the great water-fowles; as of Swan, Goose and Duck, which are themselves none of the best nourishment, cannot be much worth. And the moister the creature is, the brains must needs be the worse, being so much the more moist than others. The brains of wild fowl, themselves of a good alimental quality, and somewhat dry (as Partidges and the like) are the best. But of Pigeons they are stark naught: as among fourfooted beasts, Cat's brains are esteemed poison. Howsoever the brains are always far worse than the rest, especially in waterfowl, where themselves yield no good nourishment, even those of the smaller kind also must needs be of no esteem at all  

The Maw or Gussord  The maw or Gufford of young Hens, Capons, Pullet's, Turkeys, Geese, or Ducks, although they are hard of digestion; yet if well concocted, and meeting with a strong stomach, they yield indifferent good novishment. And some have opinion, that the inward skin thereof prepared, is good to strengthen the stomach, and to be good against the stone; whereof I am not as yet so well persuaded.  
The wings of young fat fowl are easily concocted, and yield the body indifferent good nourishment: but as for those of old lean fowl I wish-weake and tender stomaches to beware, and rather feed on better food.  

The Live●  The Livers of ordinary fowl, although they be somewhat harder of concoction than the Musculous flesh itself; yet in young fat fowl, as of the Capon, Hen, Pullet, Turkey or Goose itself, they yield indifferent good nourishment. The Liver of the Goose among the Romans was in high esteem above all others: and for this purpose they fed their Geese in such a manner, 
The Goose liver in great esteem among the ancient Romans.  that the Liver would grow to an exceeding great bigness. And this the jews practise even now in our days. Their meat they eat mingled with milk, is thought is a great means to bring this to pass.  
The stones of Cocks or Cockerrells; as also of Turkeys, Geese, 
The stones.  Drakes, especially of Sparrows, are commended for good strengthening meat, and to engender sperm.  
The Egg, although it be not properly a part of the fowl, 
The eggs.  yet doth it proceed from the same. The Egg is a good wholesome and temperate food; yet better or worse, according to the Fowl that laid it. Hens and Turkeys Eggs are most familiar to man's nature, and best and wholesomest for ordinary use. The white of the Egg compared with the yolk, is cold and moist, and is somewhat harder of concoction than the yolk. But concerning Eggs, more herereafter.   

CHAP. XX.  
Of strange and uncoth Diet, which some people have in ordinary use; as of Dogs, Cats, Horses, Mules, Asses, Rats, Locusts, Frogs, Snails, and man flesh.  
BEfore we enter upon our Fish, we will say something of some strange and uncoth kind of diet, especially flesh, as also some other things not usual among us: that by this means we may the more be induced to laud and magnify the great and extraordinary bounty of our great and gracious God, in affording us such plenty and variety of good and wholesome food for sustaining these frail bodies, that by this means in all moderation and sobriety, and without excess, we might the better be enabled for his service. And beside, that travellers, which shall by any occasioned necessity be cast upon any such places, may be somewhat acquainted with the nature and faculty of such uncoth food. It hath been already plainly proved how useful & necessary a food bread is, and how agreeable to the life of man, and without the which, all other food whatsoever giveth but small content: and yet there is a people (saith a 
a Purchas his pilgrimage lib. 4. cap. 12.  late Writer) that live upon flesh only; and these be certain Indians, under the command of the great Mogere, and bordering upon China; which also hold all manner of corn to be food for beasts, and not for man: and yet those people live 100 years. I have seen with mine eyes (saith Caesar Frederick) that the inhabitants of Pegu or Brama, have eaten Serpents, Scorpions, and all manner of herbs and grass. This I mean (saith he) not of their extremity, or famine, but ordinarily. Mr Fitch saith the same, that they eat roots, herbs, leaves, Dogs, Cats, Rats & Snakes; they refuse almost nothing: 
b Idem cap. 4.  and this is also the custom in Florida, where they eat such vermin; as also ants eggs, wood, earth, and dung of wild beasts; and keep the bones of Serpents and fishes to grind afterwards. 
c Jdem libr. 8. cap. 4.  The Guineans diet is strange, as raw flesh, handfalls of grain, large draughts of Aquavitae, Dogs, Cats, Buffles, Elephants (though stinking like carrion, and a thousand maggots creeping in them:) and that 
d Lib. 6. cap. 14.  Viper's flesh was in use to be eaten, appeareth by Dioscorides. And Pliny relateth, 
e Lib. 2. cap. 16.  that the Aethiopians, and Indians, called Seres, and the inhabitants of the hill Athos, (called by Isigonus, Macrobii, or long lived) lived on the like food; and by reason thereof neither in their head, nor whole body, were bred any kind of vermin whatsoever. 
Of Rats.  And that Rats were in request, as an ordinary food among the ancients, as also that they had warrens for this same purpose, is apparent; and therefore 
f Lib. 3. cap. 65. & lib. 36. cap. 1.  Pliny mentioneth, that Marcus Scaurus, in his Censorian law, abolished and banished from their tables, both Rats, Shellfish, and fowl fetched from foreign parts. But it may, perhaps, 
Horses, Dogs and Cat's flesh.  be asked, whether Horse, Cats and Dogs may not be eaten? I answer, that indeed, such creatures not being in ordinary use with us, and being supplied with other variety of useful creatures, and exceeding any of them in bounty, good and wholesome aliment, I see no necessity of their use. But because in some staits and extremity, as sieges of towns, and other occasions, there may be sometimes a necessity of using such food; howsoever, not to be compared with our ordinary flesh; yet do they not partake of any evil or venomous quality. Indeed, such creatures, as also Mules and Asses, 
Mules and Asses.  especially old and lean, are hard of concoction, yielding a bad and melancholic nourishment to the body. The young ones that be fat, are of far better use, nourish better, and are easilier digested. And as for Dogs and Cats, especially being young and fat, many have often fed upon them, and found them good food. In Italy, 
Cat's flesh no uncoth food.  it is no uncoth thing to eat Cats; and even here among ourselves Cats have been sometimes eaten by some of purpose, and by others unawares, who never found any offence by this food. And this same last hard pinching year, 1630, some in this same town, ate the flesh of Cats, and made good pottage thereof. Beside, even Hypocrates himself appointed whelps flesh to his sick, as may in diverse places of his works appear: whereby it may plainly appear, that such creatures may in time of need be eaten. But besides these, in diverse places 
g Pars quaedam Locustis tantum vivit, fumo & sale duratis in annua alimenta. Two quadragesimum vita annum non excedunt, Plin. lib. 6. cap. 30. & libr. 7 cap. 2. lib. 11. cap. 29. Diod. Sicul. libr. 3. cap. 3. Leo African. descript. Afr. lib. 9 cap. 3, etc.  Locusts, which we commonly call Caterpillars, (a creature whereby God often scourged the inhabitants of hot countries, and wherewith he also often threatened the rebellious and stiffnecked people of the jews) have been, and yet are at this day much used for ordinary food among many Nations, especially the Africans. And this is both by Pliny, and many other Authors, witnessed. How the Aethiopians catch them with smoke, and salt them up, may be seen in Authors; this being their chief food whereon in these countries they most ordinarily feed. They use either to boil them, or else to dry them in the Sun, and beat them to powder, and make meal of them. And that they were used of the inhabitants of Arabia Foelix, whereunto judea adjoined, or was not, at least, far distant from it, is apparent by john Baptist his diet. Now, by the way by occasion of mentioning john Bapttist, it is to be observed, that john did indeed feed upon such beasts; and not upon the buds of certain herbs, as 
h Michcaell Taxates & Leonabardus Thurnheyleus, in Onoma●tio suo super Theoph● Parac. de mellescribentem. Vide Sturbrium antiq. conjure l●b. 2. cap. ●.  some would have him, drawing the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their own interpretation; which notwithstanding in any ancient Author is not found in such a signification as they would have it. And it is again reported by 
i Epiphanius contra Ebienaeos. Ibid.  Ep●phanius, that some jews desirous to be lie the truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying thereby certain junkets made of honey or oil, whereof mention is made, Exod. 16. and Num. 11. But these, and many others which for brevity I pass by, are but frivolous and far fetched; and therefore let us rest upon this, that john Baptist did indeed feed upon such a food, contenting himself with this austere kind of diet, Locusts and wild honey. Now this same late alleged author tells us that this need not seem so strange untous, since that even of late years some German soldiers, even in so great an abundance of all manner of provision, yet used ordinarily to fry Silkworms, and eat them with no small delight; and that not without good reason: 
k Nam quae innoxia sum, & sapore & odour tetro carest, sola opinion constant. Idem ibid.  for such things as are endued with no noisome smell or taste, depend only upon opinion; which is a good rule to be observed in the use of uncouth food. And the Italians eat another worm, differing from the other but in colour to outward appearance, it being black, and the former of a reddish colour; and yet are such with them esteemed as greatest dainties, although engendered of putrefaction, and not of Eggs, as both the Locusts and Silkworms are. Now that the Locust was a food, and used to be eaten, even among the jews themselves, at least some sorts, may by the 11. chap. of Levit. appear, where four sorts of Locusts were allowed to be eaten, and therefore called clean, and other three sorts forbidden, and called unclean. Of these creatures I could make a long and large discourse, relating their several names and natures, together with diverse histories of their hurt done in several Countries at several times, with many other things to them belonging, which I willingly pass by. Whoso desireth to know more concerning these creatures, Let him read Pliny and others, even our late alleged Author.  
But besides all the sorts of creatures useful for mankind, as though this were not yet sufficient, and that our bountiful God had abridged us of necessary provision for the sustentation of this frail life, 
l Alranarum quoque & coch●earum esum pervenit hominis audaci●, quosis vero tam inops fuerit natura, ut non opulentissimos ad vivendum thesauros, quovis in loco, ubi vita peragenda foret, disposuisset. Ars enim inventa est teste Libav. lib. 1. Batrach. cap. 15. Non quo pacto gallinas, aves, oves, juvencos, brassicam, ●etam, frumen●●a & Cyprinos' recte mensis imponeremus, sed prodigiosa andacia portentosoq, ingenio undarum limo vesceremur, ranis; & telluris sordibus, cochleis; silvarumque scabie, fungis, & stagnorum putredine, ostreis', ut aterna sapientiae arcem & domiciliun● eo praecipitaremus ma●is, quam ista sunt in perniciem procliviora. ●●os artifices mittere oportuit ad Indorum Gymnosophistas, ut discerent stercoraceis cibis utent●● homines ad speratam vitae diuturnitatem pervenire hand posse. Et tamen dum haec facimus, summi potius quam imi, ferream nobis aetatem, & multos vita annos audaciter promittimus. Claud. Deod. Panth. Hygiast. lib. 7. cap. 45. ex Andr. Libau-barrach. lib. 1. cap. 15.  man's boldness hath yet extended itself to strange and prodigious dishes. So that now we are not contented to feed on Sheep and cattle, Hens and Capons, and other such creatures useful for the maintaining of the life of man; and fit them for our tables: but prodigious gluttony hath now devised to feed upon the excrements of the earth, the slime and scum of the water, the superfluity of the woods, and putrefaction of the sea; to wit, to feed on frogs, snails, mushrooms, and oysters. And that this custom hath been very ancient, may by Pliny appear; who writeth that they used to feed snails in warrens, as they did other creatures. And it seemeth that such creatures were at the first used either as Physic, or in the defect and want of better food. And it seemeth that some ancient Physicians used frogs in Consumptions and wasting away of the body, as also in that oppilation of the pipes of the lungs called, isthma. But this was never their meaning that they should be either of them, or any other as an ordinary food, but rather Physic, or at least physical food, alimentum medicamentosum. But to speak the very truth, both frogs and snails are now adays rather used for wantonness, and to please our curious palates, than for any necessity, or defect of other food. And thus are they ordinarily used in France, and some other countries, although yet not in frequent use with us; howbeit, one of these days these dishes may become as common as our new French fashions of apparel. To enter upon a large discourse of the nature, properties, and preparation of frogs, and the manner of using them, is not here my purpose; and therefore leave it to them that have more leisure, and purpose to feed upon them. If any have a purpose to use them, let them beware of those that are venomous. And my advice shall be rather to abstain from such things, wherein there may be either danger or doubt, and to make choice of that which is free from either, where there is such choice and variety. And this I would have also understood concerning mushrooms (whereof some thing hath been said already) and the like. As concerning Snails, they are used for food both in France, and other neighbouring countries: and for this purpose, as the 
m Cochlearum vivaria instituit Fulvius Hi●pinus in Parquiniensi, paulo ante civile bellum quod ●●um Pompe●o magno actum est: distinctis quidem generibus earum; separatim ut essent: albae quae in Reatino agro nescuntur: Separatim Illyricae, quibus magnitudo praecipua: Africanae, quibus facunditas: Solitanae quibus nobilitas. Quin & saginam earum commentatus est sapa & ●arre, alijsque generibus; ut c●chleae quoque altiles ganeam implerent. Cujus artis gloria in eam magnitudinem producta sit, ut octoginta quadcantes caperent singularum calices, Auctor est Marcus Varro. Plin. lib. 9 cap. 56 Verum hoc raninae escae inventum potius surd●scenti libidinibus palato, semper aliquid novi, tanquam per certamen exigenti tribuendum est, quo sopita vis, delitiarum multitudine revocari possi●. Relinquantur ergo ista del●tiae vel extremae necessitati, vel de●iti●sis Italis, Gallis & Hispanis quibus & ●●maces (quas gregatim destina is ad id hortis, et nutrint & impinguans) delica●●ssimus & gratissimus est cibus, quae in delitijs, & mensarum ●uarum la●titijs, ra●arum cl●nes, seu coxas, modo frixas, cum origani & menthemodico assumunt, modo elixas, & cum o● phacio aut agresta conditas mensis apponunt, nulla necssitate, sed gulae libidine impulsi. Idem Deod. Ibid.  ancient Romans fed them in their warrens, so do some even at this day feed them in their gardens. Now some are of opinion that Snails are of a very nourishing faculty; and for this cause, our women do often ordinarily indifferently exhibit them in Consumptions of any kind whatsoever; sometimes in milk, and sometimes in broth, even as their own fancy leadeth them. But by the way, if Snails be so nourishing, I wonder why our Papists use them so ordinarily in the time of Lent, when as they will not allow so much as a bit of Pork or powdered beef! They may well answer, they may as well be allowed as wine; and I think so too, and far better, and nourish far less, and with less speed, I am sure, than wine and diverse other things they use. The reason why they are esteemed of so alimental or nourishing a nature, is by reason (say some) that in Winter they are able to sustain themselves with their own substance: and that for this same cause, Galen appointeth them in Hectic Fevers and consumptions. But the truth is, that these creatures, by reason of their viscidity, and glutinous tough substance, and the imbecility and want of natural hear, lose little or nothing of this their tough and glutinous substance, and by consequent need no reparation of the same. And as for the exhibition of them in Hectic Fevers, it is rather by way of humectation and refrigeration, than for any strong alimental quality he acknowledgeth in them. 
* 
Etjam fi●entis involvamus, viscidum ●entum, tenacem, ac glutinosum limacum mucorem, artis Spagyricae beneficio, eo perduci, ut levissimo negotio in levissimum lapidem conge●etur: quo vel solo argumento omnes ab ca●●m alii 〈…〉. l●berent, qui & ve●tr●cul● 〈…〉, & 〈…〉 osis, po●agr●ci●●, ●o o●ibus & vi● crumb 〈◊〉 ●nibus obn● 〈◊〉. Idem ibid.  
Anthr●●o● 〈◊〉 men●, eaters.   And that they participate of such a slimy glutitinous substance, may from hence also evidently appear (saith the late alleged Author) in that by Chemical art and industry, this slimy substance may with small pains be converted into a stone. This might therefore in my opinion deter any from the use of such an aliment, especially such as are of a weak stomach, are troubled with the stone in the bladder or kidneys, arthritical infirmities; as gout, s●hi●cira, etc. As also any obstructions of the inward parts, liver, spleen, etc. I have somewhat the longer of set purpose insisted upon this kind of food, because it is grown an ordinray custom here in the country, as I have said, in any consumption; nay in any supposed, and but surmised weakness, or frivolous fear thereof, indifferently to exhibit this dish in manner as I have said. Besides, this is done without any consideration of circumstances, either of age, strength, time of the disease, etc. And therefore I leave it to the understanding and judicious Reader to judge, whether this be a legal and laudable course or no. And withal, let the judicious and ingenious Reader judge of the necessity and utility of handling the diet of the diseased. Besides all the former sorts of diet, there hath a barbarous and inhuman custom of killing and eating man's flesh, not of late only; but even many years ago, crept into the world; insomuch that we know for a truth, that now there are diverse of those Anthropophagis, or men-eaters in diverse places of the world. And truly, I think, there is scare any among us that would easily have believed, that any that bore engraven the stamp and image of his Maker, could ever have harboured so barbarous a thought within his breast; far less to have acted so tragical and inhuman a cruelty, unless it had been by diverse true histories testified unto us, and related by word of mouth by those, who, to their great grief, have been spectators of so barbarous and inhuman a cruel custom. The late histories of such as have traveled of late years into those parts of the Western world do evidently witness the truth thereof. And it is yet further recorded, that in 
p Beyond the country of Loango are thee Anziges, the cruelest Cannibals which the Sun seeketh upon, etc. They keep o●●en shambls of men● flesh. etc. Pureb. lib. 7 cap. 10.  some of those places they keep ordinarily shambles of men's flesh, as we do of beef and mutton and other flesh: and beside, if they think their Slaves will yield them more money, cut out by the joint than sold alive (if there were but a half penny saved) they will be sure to send him to the shambles. I doubt not but that the very reading of these things will strike a certain horror and amazement in the minds of many men, with an horresco legens, when they consider of the customs of these cruelest Cannibals of all others; and justly so they may. But have we no such devouring Cannibals here at home among ourselves? The law would take hold of so barbarous a fact. But if there be not as bad, if not worse Cannibals among ourselves, let the world judge. I could instance in many several sorts of extortioners, and daily grinders of the faces of the poor, if this were a theme befitting my person & profession. But there is one particular kind, which not in my private opinion alone, but of many both of the most judicious and honest, hath been always accounted and reputed as horrible and cruel an oppression, as any other whatsoever; if not far crueler. My meaning is of depopulating enclosure, whereby many wealthy towns, who before maintained a number of able people, and fit in time of need to do their country good service, have now for the most part left only a shepherd and his dog. But the judgements of God upon their Persons, or at least upon their posterity (most of them I mean) are yet so recent in the memories of most now living, that I need say no more, but wish that others may take warning.   

CHAP. XXI.  
Of several sorts of Fishes, both of the Sea and fresh waters, and the various and diverse nourishment they breed in the body.  
AS in the land we may not without wonder and admiration, behold the great bounty our gracious God; so in that liquid element of water is no less to be seen the rich liberality of our great Lord and Maker, in affording us for food so great variety of several sorts of fishes. All fishes are of a cold and moist temperature, but some exceeding others in bounty, according to the nature of the water, 
Division of Fishes.  and places wherein they live. Now all fishes live either in the salt-water, which we call the Sea; or in fresh-waters; as Rivers, Lakes, Pools or Ponds. 
Division of Sea-fish  The Sea-fish are accounted the best; as being of a firmer substance, 
Best Sea-fish.  hotter and drier, and not so clammy and slimy, as the freshwater Fish: they are also more savoury, and nourish better. Among sea-fish again, such as have scales and firm substances are the best; and such as are enclosed within shells, diverse of them, as Lobsters afford the body good and solid nourishment. Others of a softer and slimier and cartilaginous substance, 
Nourishment of fish inferior to tha● of flesh.  are not so good. That fish that liveth in a pure water, tossed to and fro with waves, is better than that which hath less agitation and motion, and liveth in a more muddy water. And such as live most near a rocky or sandy shore, are better than where there is much slime and mud: and therefore were Pisces saxatiles, or rocky fish, for this cause so called, in so high an esteem among ancient Physicians. And so among fresh-water-fish such as live most commonly in clear, rocky or gravelly Rivers, and which are of a swift course, are the best, an of best nourishment. Such fish again, as live in slimy and muddy waters, in the fens, marshes, Ponds, Pools and motes, are nothing so good, nor yield any good and laudable nourishment to the body. And howsoever, Fish have been in use and great esteem among the ancients, especially the Romans, and sold at a very high rate; yet if we compare their nourishment with that of flesh, it is in many respects far inferior to it; as not yielding so wholesome and laudable a nourishment to the body. And it is to be also observed, that fish are greatest enemies to cold the moist phlegmatic bodies, and old age, especially the moistest and slimiest. Now something of some sorts of fish. And first we will begin with the Sturgeon, called of the ancient Romans, as is supposed, Acipenser and by some, the sea-peacock, which was in so great request among the ancient Romans, that not only was it served in to the table with musical Pomp; but even they also who carried it in, 
Sturgeon.  were to wear garlands on their heads. The Sturgeon is of a reasonable good nourishing substance, if it be not too fat, which will easily cloy the stomach; and then take heed of surfeiting with this dish, which hath endangered some, and cost some their life, for want of good take heed. We have it commonly brought to us barrelled up, from the Eastern countries, being commonly used at great feasts: and then by reason of the salt and vinegar, (although it please the palate) yet must it needs be of hard concoction, and engender melancholy, and bad humours; being especially mingled with so many several sorts of food. The young Sturgeon is far better, and of easier concoction than the old; but if thou be wise, eat as little of the fat of either as thou can. The belly of the Sturgeon is accounted the best.  
The Conger, or as some for the resemblance call it, the Conger-Eele, 
Conger or Conger-Fele.  is by some had in no small esteemed; howbeit others again, as the French, care not for it; and in my judgement in this they are the wiser: for whatsoever account men make of it; it is of hard concoction, and breedeth no good nourishment, and to digest it well, requireth a strong stomach, and a body free from infirmities; and yet let them use this Fish but a while, and they may perhaps make some work for Physicians.  
Turbot is a good firm fish; 
Turbot.  and yieldeth good and wholesome nourishment to a good stomach; and is called therefore by some the Sea-pheasant.  
The Plaice is not unpleasant to the palate, 
Plaice.  and howsoever by some esteemed a dainty Fish; yet is it in very truth very waterish and phlegmatic, and of too soft a substance: it is best when it is grown to a good thickness, being then somewhat more firm.  
The Flounder is much of the same nature and nourishment, 
Flounder.  yet somewhat firmer.  
The Sole is without exception a good and dainty Fish in sickness and in health; of very easy concoction and distribution, 
Sole.  yielding a very wholesome and good aliment to the body: it is for this cause called the Sea-partridge; or as others say, the Sea-capon. Of this there are diverse sorts differing but little in nature and nourishment. This is among all others of prime use for the sick.  
Codfish is by some esteemed hard of concoction, 
Codfish.  and of a clammy and glutinous substance: but by others again it is esteemed quite contrary, of very easy concoction, and of a laudable nourishment. I confess the substance of this Fish is of a moderate firmness, and not too hard; and therefore fresh Cod, a little salted, is an indifferent good nourishment. When they are salted and dried, they are far harder to be concocted, and nourish far less. Of these kinds, Haberdene and Ling are accounted the best and daintiest; as again Stockfish the worst, concerning which it was not ill said, profecto non magis nutrit quam lapis. It yields no more nourishment than a stone. And therefore we will leave it with biscuit bread to sailors strong stomaches, when they are unfurnished of better food.  

Haddock.  The Haddock hath some affinity in nature and nourishment with the Codfish, howbeit easier to be concocted, and not altogether of so firm a substance.  

Whiting.  The Whiting is easily concocted, nourisheth but little; yet yieldeth that which is good, and well suiteth with a weak and choice stomach.  

Smelled.  The Smelled is a very dainty fish, of a very good nourishment, and free from any exception either in sickness or in health, and is pleasing to the palate.  

Gournard.  The Gournards' red and grey are of a firm and solid substance, and yield indifferent good nourishment, and not so phlegmatic as many others do.  

halibut.  The halibut, called Vmbra marina is of a firm white substance, and in great request among great ones, as is the Sturgeon; and thought to be nothing inferior to it, and is a good wholesome fish to an indifferent good stomach, although some think it is very easily cococted. It is somewhat a big fish, and hath been in great account in Italy.  

Mackerel.  The Mackerel is sweet and pleasant to the palate, of a reasonable firm substance, and yieldeth indifferent good nourishment.  

Mullet.  The Mullet living near a stony or gravelly shore, although it be of a firm and solid substance, is easily concocted, and yieldeth indifferent good nourishment.  

Scat & Thornbacke.  The fish called Scat, Thornebacke, and all the kinds that have any affinity or neat resemblance to this Fish, are all utterly condemned, as breeding very bad, gross and putrid humours in the body; and withal is very hard and uneasy to be concocted, and therefore utterly to be abandoned of all such as would live in health; especially such as are of a moist and phlegmatic constitution of body.  

Cuttle fish.  The Cuttlefish is for strong labouring stomaches, mariners especially, being of very hard concoction, and engender gross and bad humours.  

Wolfe-fish.  The Wolfe-fish although it be indifferent easy of concoction, yet is it a very moist, watery and phlegmatic fish, engendering no good humours at all.  

Vast and great fish.  The great fishes of Vast bulk and body; as all sorts of Whales Porpuises, and many other such afford the body no good nourishment, are very hard of concoction, and are only for strong stomaches, and time of necessity, where there is want of better food.  

Herring.  Hearing is a reasonable sweet pleasant fish, and moderately eaten is of indifferent good nourishment. Of these Herring there are many sorts, some better and some worse. The best are sweet and pleasant in taste, firm in substance; and indifferent fat; and such being a little corned with salt eat very pleasantly, and are no bad food for an indifferent stomach, and easily digested.  

Pilchards and Sprats▪  Pilchaards and Sprats participate of the same nature, howbeit they are a little sweeter in taste, and eaten in too great abundance will easily cloy the stomach, and so a dangerous surfeit may ensue. But these and Herring use to be salted up, and sent from one country to another. And some are salted, and afterward hung up and dried: and then we call them Red-hering and Dry-sprats. But all saltfish both nourish little, and engender bad humours in the body, and are hard of concoction. 
Red-hering.  And these being dried are enemies to dry melancholic and choleric bodied; but very good to make a cup of good drink relish well.  
There is yet another sort of small fish of this same nature, 
Anchovies.  called commonly Anchovies, being never used but pickled up, and afterwards used as a salad before meat. I can give them no greater commendation than their fellows went before them, as being both of one and the same faculty, and may well be called the drunkard's delight. They cut tough phlegm in a phlegmatic stomach, and provoke appetite.  
Rochet is accounted a good wholesome fish in sickness and in health, 
Rochet.  yielding indifferent good nourishment, and not offensive to the stomach.  
Besides these, there are yet a great number of other good and wholesome fishes, 
Shellfish  which this great vast Ocean produceth for the use of mankind, these already named being but some of the principal, in greatest request and best known. And as for others not named, their nature and nourishment may by that which hath been said of the former easily be found out; and no other but have some affinity with some of these already named.  
But there remain yet an infinite number of Shellfish, 
Division of Shellfish  whereof we must say something before we come to the fresh-waters. In general, Shellfish for the most part engender crude, viscous and phlegmatic humours; howbeit some more, some less. Of these some are of a far softer substance, and others of a firmer. Oysters, Mushells, Cockles, and the like are of a soft substance. Lobsters, Crevices, &c: are of a firmer and solider substance. And in nourishment and concoction they differ also accordingly.  
Oysters, among all others are in greatest request, 
Oysters.  and for the softness of their substance and easiness to be concocted, they are commonly eaten raw, and before meals, by which means they are good to loosen the belly. And although they better befit some constitutions of body than others; as namely, hot dry choleric body: yet are they indifferently used by all constitutions, sexes and ages. But they help themselves with the correction of pepper, vinegar and onions, and a cup of good claret wine for the most part. But I wish a moderation in the use of this Sea-excrement (for it is nothing else, hath been showed already) is in diverse others, so especially in this & others of this nature and kind. 
Cockels, mushells, &c   
Cockles, Mushells, and such others not much unlike them, are far inferior unto Oysters, as being harder of concoction, and yielding worse nourishment to the body, especially Mushells. All are enemies to obstructions.  
Pranes and Shrimps to an indifferent good stomach prove good and wholesome nourishment, exceeding any of the former, 
Pranes & Shrimps.  and being indifferent easy of concoction.  

Crabs.  Crabs and their kinds, Lobsters and the like Shellfish are of a far more solid and firm substance, nourish much; but are hard of concoction. The Crab is the colder, and worst for cold and old complexions.  

Lobster.  The Lobster is better than the former, and may better be used of colder complexions, provided the stomach be strong, it being also hard of concoction.  

Tortoise.  The Tortoise, as living most in the water, deserveth well to be ranked among fish. It is of a firm and solid substance, being in foreign nations often used as an ordinary food. The wood Tortoises are accounted of all others the best. Tortoises have not an evil taste, and yield to the body abundance of strong nourishment, howbeit hard of digestion, used liberally they are esteemed to loosen the belly. They engender tough and clammy humours; and therefore unfit for the wind-collicke, obstructions, stone, etc. They use to prepare them with great art and industry against Consumptions and Hecticke-fevers. And for this purpose the Wood Tortoises are the best.  

Fresh-water-fish. Salmon  Among all our fresh-water-fish, the Salmon in all ages hath borne the bell away, even in the days of Pliny. It is very sweet, and pleasant to the palate, easy of concoction, and yielding a good and wholesome nourishment to the body, howbeit it quickly filleth the stomach, and taken in any quantity will not so easily be concocted. The Salmon-trout, 
Salmon trout, or Salmon-Peale.  young Salmon, or Salmon-peale are yet better and easilier concocted than the great and older Salmon. Eaten with vinegar they are not so burdensome to a weak stomach. Many use to keep this Fish sometime in such sour liquor, although it then nourish less. They are taken in great abundance in many places both of this Island and Ireland. Salt salmon looseth much of its former bounty, 
Salt-Salmon.  as nourishing less, becoming harder to be concocted, and engendering worse humours in the body, as is the nature of saltfish.  

River-trout.  The little River-trout among River-fish challengeth the second place, and unto it by some is assigned the first place. The best are such, as are bred in clear and rocky Rivers. The others that live in great Lakes, and more muddy waters, although in greatness they may exceed, yet in good wholesome nourishment they are far inferior to the others. The Trout yieldeth a dainty, moist and cooling nourishment, especially to hot and dry complexions.  

Perch.  The Perch that liveth in pure Rivers, I ever held for as good a Fish, as the freshwater bringeth forth. It is of good taste, pleasing the palate, of an indifferent firm substance, and may safely be used of the sick.  

Pike and Pyckerell.  The Pike is of a firm and solid substance, yielding to none in good wholesome nourishment; that especially, I mean, which liveth in pure Rivers, and not in muddy ponds and pools. The Pickrell or young Pike is easiest of concoction. Those of middle age are best for ordinary use, for most people in sickness and in health. It may as well be allowed the sick as any other fish.  

Gudgeon.  And the Gudgeon is as good as the best River-fish both for sick and healthful people, and will easily be concocted with a weak stomach, affording the body a good, laudable and wholesome nourishment, and may be called the River Smelled.  
The Roch is an indifferent good fish, and affordeth the body no bad nourishment, howbeit it be far inferior to the Gudgeon. 
Roch.   
The Allows yieldeth good store of nourishment to the body, 
Allows.  although it be hard of digestion. Take time and leisure to the eating of it, and take heed of bones.  
The Barbell is easily concocted, yielding but small nourishment, 
Barbell.  and that not very excellent, and somewhat muddy in taste; the greater are the best. It is to be observed in the use of this fish (
a Barbonoa antimonii vitrificati instar totum corpus perturbant, alvum vomitumque horrende, non sine vitae discimine ci●nt, ideoque a● eorum esu sedule cavendum D●o●. Pant●-Hygiast. libr 1. cap 42. lib 1. Epist. Famil. ad Attitum.  saith a late Writer) that the spawn thereof worketh as violent effects in the body, both upwards and downwards, as either Antimony or Sneesing powder, or the like; and therefore wisheth every one to take good heed that they eat none of this stuff. This fish was in so high esteem among the ancient Romans, that one cost sometimes near threescore pounds Sterline. And Cicero himself maketh it plainly appear in what high esteem it was then among great ones at Rome.  
But me thinks I hear the carp complain, 
The carp.  that hath been all this while neglected, being nevertheless so highly esteemed, and reckoned one of the chiefest fish that furnisheth our fish meals. The carp then howsoever in so high an account yet scarce deserveth so high a praise and commendation. It yieldeth to the body a viscous and clammy nourishment, apt to engender obstructions, wind-colicke, stone, etc. and therefore I wish the use thereof to be but sparing.  
The Brame is better, and of easier digestion than the carp, howbeit inferior to the Perch, and some others. 
Brame.   
The Tench delighteth commonly in slimy and muddy waters, in which it ordinarily liveth: 
Tench.  and although it yield abundance of nourishment; yet it is naught, engendering obstructions, and many dangerous diseases; being especially much used by such as use little exercise, and are used to feed daintily. Strong robust labouring people are better able to overcome the harms from thence ensuing.  
The Lamprey, not only among the ancient Romans, was in no small esteem and account; but is even at this day accounted an extraordinary dainty fish; but especially among the greater sort, 
Lamprey.  the poor not being able to reach to so costly a sauce. And I may well say of it, that the sauce is far better than itself. The Lamprey, although pleasant to the taste, yet engendereth it tough, viscous and slimy humours, obstructions, and diverse diseases. They use to correct their evil qualities, to make for them a costly and dainty sauce, of wine, sugar, atd cinnamon: but truly in my opinion this cost is but badly bestowed.  
Eels are yet worse than the former, and yield a tough, clammy, 
Ecles.  glutinous nourishment, apt to engender obstructions, the gout, stone, etc. They are of a very sweet pleasant taste, and please the palate well; but their fat, especially, is very loathsome to the stomach: Eels living in purer and clearer waters, are yet better than those that live in muddy and foul waters, especially in the fens. They are best roasted with sage leaves, as they are used, and then eaten with a little pepper and vinegar. A little salted, they are better than fresh; strong labouring people may be bolder with such a ●●od. Let others, as they love their health, be sparing in the use of such a dish.   

CHAP. XXII.  
Of seasoning meat, of Salt and of Sauces of several sorts: of Spices used in diet, both in sickness and in health.  
ALthough bodily labour, moderate exercise, and abstinence from food, until our stomaches crave it, be the best sauces that can be devised: yet because the world is not contented with that frugality and temperance, 
Reasons for the use of sauces.  which produced the lives of our forefathers to a great number of years; and sick folks have many times need to have their dull appetites quickened and sharpened with some such whetting sauces: beside, that custom, a sedentary life, choice and tender education, and the quality of some such sorts of food thereby corrected and bettered, do often challenge unto themselves a necessary use of them: That the quality therefore of such sauces be not altogether unknown, 
Virtues of salt.  I will say something of them ere I proceed further. And in these, as in the aliments themselves, I wish a more moderate use than is customed by many. I will begin with the most noble, most necessary, and of all others in most use and request.  

Sa●t, and the excellency, utility and necessary use thereof.  Salt then, which may most justly be called condimentum condimentorum, Sauce of sauces, in general, is hot and dry, yet drier than hot; and yet participateth more or less of these faculties according to the nature thereof, there being so many sorts of Salt, as shall hereafter appear. Besides, it doth attenuate, cut, and penetrate tough, gross and phlegmatic humours. It preserveth moist meats from putrefaction, exhausting their superfluous moisture; and giveth a good relish to many, otherwise unsavoury meats: so that it may appear, that with many excellent virtues is this noble creature endued; insomuch, that it were form an easy matter to spend much time in the due commendation thereof. But in the use of Salt, we are to observe, first, that all sorts of food need not the use of Salt: 
Cautions in the use of salt.  And again, some need more, some less, according to the superfluity of moisture, the unsavoriness, or the time we intent to keep the same. 
To what bodies most hurtful.  It is again to be observed, that it is more contrary to the hot choleric, and very lean people; and such as are molested with scabs, itches, and whose bodies abound with such humours. The excessive and immoderate use of Salt drieth up the humours of the body, and overthroweth and destroyeth the radical moisture which upholdeth nature. I saw in Saxony a young maid about 16 years; of age, who would empty the Saltseller on the table to eat, 
History.  as she would do with as much as she could come by; insomuch that she looked as old and wrinkled in the face as any other at the age of 70. But yet the moderate use of Salt, is for most sorts of meats very necessary; and besides that, it pleaseth the palate, it helpeth also concoction and distribution; by which means, diverse diseases proceeding from crudities are often prevented. Now, it is to be observed, that some salt is of greater efficacy and power than some other; and for the same cause, some sorts of salt are more useful and efficacious for some things than other. 
Several sorts of salt.  There was a kind of salt among the ancients, digged out of the ground under the sands of Liby●, called from thence Sal ammoniacus, 
Sal ammoniacus.  whereof frequent mention is made amongst our ancient Physicians, whereof there is now none to be found with us. We have now some salt digged out of hills, in great lumps like stones; called Sal gemmae, 
Sal gemmae.  and answerable to the former before mentioned: and this kind of salt is found in great abundance in Poland, and many other places; as in Calabria in Italy, and in the county of Tirole in Germany. There is again a salt made of salt wells: as at Nantwich, here in England, and at Hale and Luneburg, 
Salt of salt wells.  both in Saxony. Some, again, is made of the Sea-water; and that either naturally by the heat of the Sun in july and August: as at Rochel, 
Sea-salt natural, of Bai-salt.  Brouge and Marenes in France, and some places of Portugal▪ 
Salt of Sea-water by boiling.  or else artificially, boiled by the heat of the fire; as in some places here in England, and in Scotland also. And it is to be observed, that where fewest rivers run into the Sea, the best salt is made. Now, for keeping up fish or flesh for a long time, for some Sea-voyage, or other use, that which is digged out of the earth, made by the heat of the Sun, called Bai-salt, or of wells, is of greatest force. The other is milder, and well befitting our ordinary use, at table especially. 
Best salt.  Out of these natural salts by refining is made a fine white salt for ordinary uses. And besides all these, there are yet infinite other sorts of salts made of several sorts of vegetables and minerals, and useful for many diseases. 
Salt of simples, vegetables and minerals  But howsoever, the use of salt moderately used be excellent; yet would I advise thee, let the use of saltmeats be sparing, for fear of scabs, scurvy, 
Dangers by immoderate use of saltmeats.  itches, and many other diseases.  
Next unto Salt, Honey shall succeed, 
Of Honey.  which in all ages hath ever been of high and great esteem. It is hot and dry, not above the second degree at most: It is a sovereign preserver from putrefaction, and withal of an abstersive faculty. Choleric constitutions and young people ought to be careful and circumspect how they use it, and rather leave it to others, especially to old age, which may safely use the same. 
Honey for whom most hurtful, or helpful.  And this is confirmed by the benefit 
a Gal 5. de sand t●uend.  Antiochus the Physician, and Telephus the Grammarian found by it. And 
b Plin lib. 22. cap, 24.  the Roman Pollio being asked by the Emperor, Augustus, by what means he had prolonged his life to an hundred years? Answered, that he had used honey within, and oil without. I● it best for phlegmatic and cold complexions, being moderately used: for in hot complexions it is quickly converted into choler. It is far better boiled than raw, and so engendereth not wind, 
Boiled honey best fo● use.  especially where the body is predisposed; and so it is also more nourishing, easier of digestion, and less it looseneth the belly than the raw; and new honey is better than old, as being somewhat moister and pleasanter in taste. The best honey aught to be very sweet, pleasant in smell, 
Notes of best honey.  of a clear yellowish colour, indifferent stiff and firm, yielding but little scum on the top when it is boiled. Garden honey is the best, 
Clarifying of honey.  and gathered of sweet flowers; it is clarified by adding a little water unto it, about the fourth part, so scum it while any froth ariseth or while the water be evaporated, which is known by the bubbles rising from the bottom: and if thou wilt have it more pure, put into every pound of honey the white of one egg, 
Virtues of honey.  and afterwards scum it again in the boiling. Honey is good in diverse pectoral infirmities, the cough, shortness of breath, pleurisy, &c, as also in the stone: and of it with diverse liquours, are made diverse drinks for this same use and purpose; whereof more hereafter in the drinks for the diseased. And although honey moderately used, openeth obstructions, being of an abstersive and cleansing faculty; yet immoderately used, it ingendieth obstructions, and so procureth many diseases, arising from thence. 
c Mercur. variar. lect. libr. 2. cap. 23.  A late Writer allegeth, that there was a certain people in Africa, which out of flowers made abundance of good honey, nothing inferior to that made by the Bees. There is made of honey, both a water, a quintessence, 
Metheglin.  and diverse other drinks. Amongst diverse others, there is one that hath ever been in no small request amongst our ancient Britons, and now known by the name of Welsh, which is that famous and wholesome Metheglin; the which I will here set down, as I found it in a 
d Butler his book of Bees and honey.  late published book of Bees. This then is nothing else but a generous kind of hydromel, bearing an egg, the breadth of a groat or six pence, and is usually made of finer honey, with a lesser proportion of water; namely, four measures of water for one: 
Metheglin, how it is made.  receiving also into the composition, as well certain sweet & wholesome herbs, as also a larger quantity of spices: namely, to every half barrel, or sixteen gallons of the skimmed must, Eglantine, Margerum, Rosemary, Time, Wintersavory, of each half an ounce; pepper, grains of each two drams; the one half of each being bagged, the other boiled loose, so that whereas the ordinary meed will scarce last half a year; good Metheglin the longer it is kept, the more delicate and wholesome it will be; and withal, the clearer and brighter. There are yet diverse other sorts of descriptions of this famous drink, and may be altered and accommodated to several seasons and constitutions and ages. There is to be seen in the same Author a long description of a Metheglin, which Noble Queen Elizabeth of famous memory had in frequent use.  

Of Sugar.  Sugar hath now succeeded honey, and is become of far higher esteem, and is far more pleasing to the palate, and therefore every where in frequent use, as well in sickness as in health. Whether the ancients were acquainted with Sugar or no, may justly be demanded? Certain it is 
e 
Gal. 8. Meth & 7. ●mpl. Drosc. lib 2. cap. ●5.  
Plin. lib. 12. cap 8 etc. Solm. cap. 65.   they knew Sugarcanes, and some Sugar they had, which naturally was congealed on them like salt: as likewise a certain kind of liquid Sugar they expressed out of Canes, which they used in stead of honey: but that they had the art of preparing it, as now it is in use, and the several sorts of it with us in our age used, doth no where appear. Sugar is neither so hot nor dry as honey. The coursest, being brownest, is most cleansing, 

Sugar, for what dis. ca●es most ●it.  
The immoderate 〈◊〉 of Sugar and sw●●●● meats breed i●●y disenses in the 〈◊〉.   and approacheth nearest unto the nature of honey. Sugar is good for abstersion in diseases of the breast and lungs. Th● which we commonly call sugarcandy, being well refined by boiling, is for this purpose in most frequent request, And although Sugar in itself be opening and cleansing, yet being much used produceth dangerous effects in the body: as namely, 
f 
●accharum in 〈◊〉, s●ee●s, ●ob 〈…〉 ●il●m abit, ideeque ab f●cque●t●ore, illius p●tiss●mum. quod cal●● vivae laxavio, & condidius, & si ●um magis red i●tu●, usa arcendi invenes, quibus nocentissimum [History]  
e●t Sa●charum: dum enim frequenter & saccharo, & saccharate cōsectionibu● utuntur, p●ssima scal●●●t, Italorua, Hispanorum & Gallorum, (ad●● Anglorum imprimu) consuctuaine mes●at●, perpetua siti v●●antur, sa●gainem contrabunt re●orridam, u● & 〈◊〉, Cachex●am, cum refraxa●● vis●●rum internorum 〈◊〉, & con●● 〈…〉 rh●● matism●, 〈◊〉 p●●lore, etiam anhel●tus f●etore, & dentium nigrad●ae sear vexantar.   the immoderate use thereof, as also of sweet confections, and Sugar-plummes, heateth the blood, engendereth the landisc, obstructions, cachexies, consumptions, rotteth the teeth, maketh them look black; and withal, causeth many times a loathsome stinking-breath. And therefore let young people especially, beware how they meddle too much with it. And if ever this proverb (Sweet meats hath often sour sauce) was verified, it holdeth in this particular. I remember, living in Paris, 1607. A young Clerk, living with a Lawyer in the City, procured a false-key for the closet where his Mistress' sweetmeat lay; and for many days together, continued thus to feast with her sweetmeats, and loafe-Sugar (whereof there was there no small store) until at length, he became so pale in colour, lean in body, and withal so feeble, that he was scarce able to stand on his legs; insomuch, that the skilfullest Physicians of the City, with the best means they could use, had much ado to restore him to his former health again. And to what, I pray you, may we impute a great part of the cause of so many dying of consumptions in the weekly bills of the City of London? Surely, often admiring at so great a number dying of this one disease, to the number, for the most part, of thirty at least, and often upward; I have ever esteemed this one of the principal causes. Before I leave this discourse of Sugar, I must give the world notice of one thing, to wit, that there is great store of our finest Sugar, and which is most sought after; 
g 
Nam etsi candido illo colore, & dulc●●●s suavitate m●au os decipiat; fi tamen interior c●us anatomia ob o●ulos ponatur sub ilia albedne deterrimam nigredinem sub eoque dulcore, acerrimos, acutissimorque spiritus, vel eum aquis Seygi●s, seu fortibus certantes partibus vitalibu● & respirationi dicatis infenfissimos, is facile repererit qui in ossi- [Vinegar.]  
cina chymica sese exercuerit, etc. Claud. Deodat. Panth. Hygiast. lib. 2. cap. 1. Vertitur in bilem praesertim in aestate, & in naturis biliosioribus. Quin & obstructionibus viscerae ●nplicare creditum, quanquam vi● obtineat obstersoriam. Caterum dentibus, siquid aliud inimicissimam: affert enim & nigredinem, & rubiginem, & mobilitatem, quare ab ejus usu os collui diligenter prudentiores docent. Nos medica severitate pronuntiamus usui● Saccari mensis nostrae aetatis plus justo familiarem: prastantissimos enim escas putamas, quae suapte natura placent. Nec audiendi sunt qui sapares ciborum dulcedine sacebari fucari praecipiunt. Millia gentium sine s●ccharo, eleganter, ac falicter vivunt, Bruyerm●ere ●ere cibar. lib. 10. cap. 8.   refined and whitened by means of the lee of lime, the which how prejudicial it must needs prove to the health, may appear: so that here it may well be said, Sub melle dulce venenum. The toothsomest is not always the wholesomest. Our forefathers in former times; found honey very wholesome; but now nothing but the hardest Sugar will down with us in this our effeminate and gluttonous age. I say no further, but let those that will not be warned, stand to the peril that will fall thereon, I have discharged my duty in giving warning to the wise, sober, and temperate; I know there are some intemperate apitian palates, who prefer their bellies before health; yea, before heaven itself. Verbum sat sapienti, A word is enough for a wise man.  
Vinegar is a sauce in no small request for seasoning of meat. It is, as the word importeth, nothing else, but a sour wine, used both to season and to keep meats, howbeit far inferior to salt. For, although it preserve meat from putrefaction, yet will it not keep it so a long time, unless it be often renewed. That it is very dry, even as far as the second degree, is true; but as for the other qualities, Galen saith, it is composed of hot and cold. It is of a piercing nature, and apt to dissolve hard stones, whereof Hannibal had a sufficient proof, while he made himself a passage into Italy thorough the Alps, in dissolving the hard rocks by means of hot vinegar, with the loss of one of his eyes. It is good to attenuate gross, tough and phlegmatic humours; it is not so good for lean, choleric and melancholic people; and the too frequent use of it is an enemy to the nervous parts, the stomach, guts, the womb; as also the liver and lungs, and all the pectoral parts. Let women, such especially, as think to make themselves look lean and fair with the use thereof (young maids especially) take heed what they do, for fear of a late repentance. 
Wine-vineger is the best & most forcible.  These strong and forcible effects of vinegar, are especially to be understood of that which is made of good strong wine; that which is made of our Beer or Ale, being far inferior to the other, both in the one and th'other qualities; drying, I mean, and heating and cooling. And that of Wine differeth also, according to the nature and quality of the Wine whereof it is made; that of white Wine being more opening, and of claret more binding. Vinegar strongly resisteth putrefaction; and therefore is good in the time of the plague of pestilence, and other diseases proceeding of putrefaction of humours, and strengtheneth the gums, and dissolveth soft, phlegmatic and rheumatic tumours thereof. With the addition of some herbs we may make vinegar participating of the like virtues, as of Roses, Elder, and many others. That made of red Roses with claret Wine vinegar is very good, and most strengthening for the stomach, etc. Vinegar made of Cider or Petry, is liker unto the nature of Verjuice made of Crabs, than to wine vinegar.  

Verjuice.  Verjuice, as it is a general name agreeing with any sour green juice; so is it most properly taken in Wine-countries, for that which is expressed out of green sour grapes; and with us, we call by that name the juice expressed out of our sour Crabs. It is neither so drying, nor penetrating as vinegar: it is also, without controversy, cold, and is good to stir up a dull appetite, for hot and choleric young bodies: but enemy to age, moist and phlegmatic bodies, and cold diseases. Our Crab verjuice is not so forcible as the other.  

Oil.  Oil which is expressed out of the Olive berry, hath ever been both for inward and outward use in no small account and esteem. Outwardly, it hath been much used by way of inunction; 
Use of oil very ancient.  but in hot countries especially: and therefore our gentlewomen in this age, which dirt-dawb their faces with their several slibber-sauces and paints, are nothing warranted by this ancient custom, as being by them only used by reason of the parching heat, which did much dry up and wither that tender part of the body. 
Oil of two sorts.  Oil of Olives is either expressed out of the yellow ripe berry of the Olive, or else before it be full ripe, being of a greenish colour; and therefore called oil Omphacine. The first maketh the body more soluble; but is more fulsome for the stomach, and cloieth the same.  

Oil Omphacine.  The other agreeth far better with the stomach, as being of a more astringent faculty; and therefore far better to be inwardly used. And this is the best for salads, and dressing of meat, in such countries where it most aboundeth. There is yet another oil in no small request, in France especially, oil of Walnuts; 
Oil of Walnuts very wholesome.  which being fresh, and not too old, I hold to be nothing inferior to the other: the Walnut, as said is, being esteemed an antidote against poison; and this, as well as the other, is good for this purpose, expelling by vomit what is hurtful. And for ordinary use, either for dressing of meat, as also in salads it may well be used.  
The Olives themselves are ordinarily pickled up for sauce, 
Pickled Olives.  to stir up the appetite. It is of a temperate heat: they are either full ripe, being then yellow in colour; or else not fully ripe, and green in colour. The first weaken the stomach, and engender but bad humours, the others are more cooling and astringent, and therefore to better purpose, used for sauces, as being fitter for corroboration of the stomach, exciting of the appetite, staying of casting, etc. They are pickled up with salt, or salt and vinegar: the later are the better, howbeit, no great goodness in either, engendering but gross melancholic humours, and bind the belly.  
Among many other sauces, 
Mustard.  Mustard is none of the meanest esteem among most people, and is hot even in the fourth degree: and therefore with us, it is commonly prepared with vinegar; and in hot countries where wine aboundeth, with must, or new wine, whence have we this name Mustard, from this Must, and ardour or heat. It is much used with the grosser sorts of meats, both fish and flesh, especially, it is most useful with those of a glutinous and viscuous substance. It is best in Winter-season, in cold and moist diseases and constitutions of the brain. It very forcibly cutteth and attenuateth tough phlegm in the head, breast, etc. For young people, especially, hot and dry choleric people, and diseases of the like nature, it is worst. If immoderately used, especially by these persons last mentioned, it hurteth the eyesight, besides many ill offices it performeth to the rest of the body.  
Capers are pickled up after the same manner, in salt and vinger, 
Capers.  which is the best way, and do very well excite the appetite, cut tough phlegm, and cleanse it; as also open obstructions of the Spleen, especially. If dry or lean melancholic bodies use them, let them be sparing, and wash off the salt, and after they have steeped them awhile in fair water, they may use them, especially with a few Currants, alone, or with oil if they love it.  
The young buds of Broom flowers, are used also after the same manner, 
Broom● b●ds, Ashkeys.  and produce the like effects: and some use ashkeies pickled up in salt & vinegar after the same manner, for the same uses, and provoking of urine.  
Sampeir, or Sea-fennell, is pickled up, and used in sauces after the same manner, being somewhat hot and dry, exciting appetite, 
Sampei●.  and opening obstructions, and every diuretic, or forcibly provoking urine, and cleansing those urinary passages.  
The pleasant flowers of Clove-gilliflowers is often also with vinegar and sugar pickled up for a pleasant and dainty sauce, the which, 
Clove-gilliflowers.  besides that they excite the appetite, they are also of a cordial faculty.  
Cowslip-flowers comfortable, 
Cowslip-flowers.  especially for the head and animal spirits, are by some after the same manner pickled up, and used for sauce. and the like art may also be used with diverse other flowers or herbs, according as to every one's mind shall seem best; and therefore I surcease speaking any more of them.  

Of spices in most request and use. Pepper.  It is now more than time I come to our spices, which are in no small use, as well in physic, as used for seasoning of meats. Amongst all these, Pepper, in regard of the general use, may be accounted one of the chief. It is a very hot and dry spice, even towards the fourth degree: 
Sorts of pepper, and the most in use with us.  It is of three several sorts, and all of them are very hot, and brought to us out of the East Indies, especially the kingdom of Caleent. The white is esteemed hotter than the black; and the long most of all, and is of least use; Black Pepper is with us in most frequent use; heateth much, cutteth tough & gross phlegm, helpeth the concoction in a cold phlegmatic stomach; is also good against crudities, wind-colicke, and cold in any part, sinews, or others. It is not to be too small beaten, for fear of inflaming the blood, and other profitable humours of the body; it is safelier used in old age, than in younger people; for whom the too frequent use of it is exceeding hurtful. And therefore it ought not to be so ordinarily, 
Caution in the use of pepper.  without any consideration had either to age or season of the year, as it is, used of every one. Let youth therefore take heed how they use, too liberally, Venison so much peppered and salted in the Sommer-season; and to mend the matter after, make it swim in wine. It is thought, pepper heateth less than other spices: 
Whether pepper heateth less than other spices, and how.  and this I do not conceive, that other spices are indeed actually hotter; but by reason the heat of it is less durable, and it is not of so terrestrious a substance. And for this same cause, I suppose, long Pepper, by reason of a more terrestrious substance, and more durable heat, is accounted hotter, by reason of this durable, biting and abiding heat. And this, I suppose, gave the vulgar occasion to call Pepper hot in the mouth, and cold in the stomach. But let the dullest taste try a small quantity of Pepper, and I will appeal to his senses, whether it be hot or cold; so that I shall need use no other argument to prove it.  

Ginger.  That little hot root, which we call Ginger, cometh in the second place of spices to be considered. And although it be not so intense in heat as Pepper, I mean in the degree, yet heateth it more by reason of its terrestrious substance. It is brought over unto us either dry, or else preserved green in sirup: and it is sometimes, yea, very often, preserved after it cometh over, being first steeped and boiled in water, which, notwithstanding, yieldeth much in goodness to the former. Dry Ginger is very hot and dry, 
Virtues in Ginger, and for whom best.  and is used to season cold and moist meats, as pepper is; howbeit Pepper be in far more frequent use, either for fish or flesh, especially for fish. Ginger is good to help digestion, and to open obstructions, to cut and attenuate gross and tough phlegmatic humours, to discuss wind, and help to expel it out of the body. It is better for aged than for young hot choleric bodies, or the like diseases. 
Green Ginger preserved in the judies.  Green Ginger preserved in the Indies when it is yet moist and succulent, as it is pleasing to the palate, so is it nothing so hot and dry as any other sort; and therefore may safelier be of younger people used, than any of the other sorts; and is good to eat fasting for a waterish or windy and weak stomach, and comforteth the head, being good for diseases of the brain proceeding of cold. Ginger here with us at home is both preserved in sirup, as hath been said already; and sometimes also candied to be eaten dry. This last approacheth nearest to the nature of dry Ginger, and is fittest to be used of the elder, colder and moister age and stomach. 
Ginger here preserved for inferior 〈◊〉 that which is brought us from judies.  That which is here preserved in sirup, is far inferior in goodness to that which is preserved in the Indies. And thus prepared, they are hardly concocted by a weak stomach, and continuing long there, are converted into a tough glutinous substance; of the which, 
History.  a late writer bringeth an instance. A Bishop of Basile (saith he) having by the too frequent use of a certain Mineral water, acquired a very cold and moist stomach; to correct this crudity, used much this so prepared Ginger, notwithstanding his Physician's counsel to the contrary. At length he fell into a desperate disease whereof he died. His body being opened, in the capacity of his stomach were found about two pounds of putrified water, together with a petty quantity of the aforesaid Ginger; some part of it yet continuing still in its own nature, and some part of it converted into a tough, black, glutinous substance, sticking to the sides and cells of his stomach and guts; some part whereof, he did also before his death now and then, yet not without fainting and swooning, often cast up. Let others then take warning to use it more sparingly.  
The Clove is a spice brought us from the Molucks in the East-Indies, being hot and dry in the third degree. 
Cloves.  It is very much used in the kitchen both for sauces, and sticking of meat. Cloves comfort the head, heart, stomach and liver; help the eyesight, and concoction, and strengthen nature. They are good against fainting, swooning, as also against the plague, and any infectious disease. Besides, they are good against all fluxes of the belly, proceeding of cold humours, strengthen the retentive faculty, and make the breath sweet. Of this, as of other spices, are extracted water, oil, and other things useful for the health of mankind, whereon I will not now insist. But I advise young people, hot and choleric complexions to be sparing, as in the use of all other spices, so of this also; and of any thing extracted from them.  
The Nutmeg is the fruit of a tree growing in the East-Indies, 
Nutmeg.  being covered with that spice we call Mace. They are accounted hot and dry in the second degree, and are good for the same cases for the which Cloves were commended; and although they be not altogether so intense in hearing and drying, yet are they very astrigent, and comfort the noble parts, being also very good for moist, cold, phlegmatic bodies and cold diseases, fluxes, etc. But still let young, hot, dry and melancholic persons carefully take heed what they do. The Nutmeg being yet green, covered over with a green husk, as are our Walnuts, is preserved in the Indies, and brought us over: the which is nothing so hot nor drying as our dry Nutmegs; and therefore very comfortable for the head and stomach, especially, and may be either eaten fasting in a morning or after meals. Mace covereth the Nutmeg, partaking of the same nature, strengthening all the noble parts, being good against cold diseases, and against fluxes, and spitting of blood.  

Indian nut.  There is yet another great fruit brought to us from the same Indies ready preserved, called the Indian Nut, which is very good likewise to comfort all the noble parts, and strengthen nature.  

Cinnamon.  Cinnamon is the inward rind or bark of a tree growing in the East-Indies, hot and dry about the third degree; and yet in regard of the tenuity of its parts (as was before said of black pepper) is thought not to heat so much as some other spices. This noble spice, both in regard of the fragrant smell, 
Vertu●s of Cinnamon.  and pleasantness to the palate may justly challenge the first place of excellency. It comforteth all the noble parts, cheereth spirits, openeth obstructions both of men and women, furthereth the expulsion of the birth, sweeteneth the breath, helpeth concoction, and expelleth urine. But still let the same cautions be observed, 
Cinnamon water.  which have been mentioned in the use of other spices. There is out of this likewise distilled a noble water, and in great request for the aforesaid purposes, in the use whereof, notwithstanding, I wish everyone, especially women, to be wise and circumspect.  

Saffron.  Saffron, although it be a simple growing with us here at home, and in our own soil; yet is it nothing inferior to any of the former, in regard of the excellency thereof for use. It is hot in the second, and dry in the first degree; and much comforteth and cheereth the heart, and reviveth the vital spirits. It is exceeding good against all obstructions both in man and woman; against all obstructions of the liver, against the Jaundize, and stuffing of the pipes of the lungs; good also to further the menstrual courses, and facilitate the birth: and therefore let women with child beware of the use thereof. And I advise all to a moderate use of it, by reason that taken in too great abundance it much offendeth the head and brain, and oftentimes procureth the headache.  
And this shall suffice to have said in brief concerning the matter of diet in general both for the whole and sick, as also of some sauces and spices in most frequent and ordinary use: and concerning diverse other things, as yet here omitted in the diet of the diseased, shall hereafter be somewhat said at greater length. And as concerning our spices, although now we be well supplied from foreign parts; yet are we not here at home unfurnished of many excellent and wholesome aromatical plants, very wholesome both in the use of physic and food, and whereof we have frequent and often use; such as are, Rosemary, Lavender, Time, Savoury, Sage, Mints, Penniroyals, Basil, sweet Cervill, Avens, Angelica, and many others. And a 
h Mirandum interim quod nost●● Germani, relictis muitis egregi●s Plantis, patrio & coelo & solo natis, atque insigni facultate aromati a phaedras; ad exo●icas plantas, aromatic o●que tum f●uctus, tum semina, cortises atque eodices, non ●olum peregrino & exotico tum Coelo tum Climate; acre ac solo productas; sed etiam ob locorum distantiam, vectura difficultatem, & mercatorum incuriam, dolum, fraude●●que marcidas, putrescentesve ac verminosas confugiant; cum tamen 〈◊〉: Germania non 〈◊〉 aromaticas planta● condiendis cibis & oppo●tu ●●ssimas, & salunerrimas, tam e●dome●● 〈…〉, quam sylv●sis, monto●●●●a campestrious locis indies subministrent; quales sunt Amaracus, Rosmarinus, Sal●ia, lavendula, Sp●ca, Co●us. Nardus, Da●●us, ●asilicum, Mentha Hortensis, Palegium, Origanum, Serpillum, Thymus, Na●●urtium, Piperina, 〈◊〉 Lep●dium; Piper item Germanicum seu Hispanicum, Ceresolium, Aaronis item, imperat Levistici, ac Angelicae radices, & aliae sexcentae, quae insigni suo ardore, mordicatione, & acrimonis, ita saep●●os, linguamque & palotum vellicant, feriunique, ut cum quovis Zinzibere, Pipere, Cardamomo, macere, aut Cinamomo, &c: certare videantur. Deodatus Panth, Hygiast. lib. 2. cap. 3.  German Physician much wondereth at his own nation, that being so well supplied at home with so many excellent aromatical simples, his country men are so eager of outlandish spices; which both by reason of the remoteness of those regions, the difficulty of transportation, the carelessness of the merchant, and diverse frauds and impostures, are often brought unto us rotten, worm-eaten, or at least, that have lost a great deal of their virtues.   

CHAP. XXIII.  
Of Gluttony, and excess in the use of food.  
HAving now discoursed of several sorts of Aliments, and the right use of them, I think it not amiss to say something of the abuse of these creatures, and the great damage and danger doth from thence ensue: and this excess we commonly call Gluttony, and such as do thus exceed, we call Gluttons and Belli-gods. Now if ever this saying, Plures gula quam gladio perire; More perish by intemperance than by the sword; I think, it is verified in this age wherein we live. Plato in his time esteemed that city intemperate which maintained many Physicians; and used always to exhort his followers to sobriety. 
a Inter epulandum (inquit Epictetus) memineris te duos conviva● excipere, amniam & corpus, utru●que crapula & inpulvia ob●ut, non re●reari. Riolanus fitius in privatis praelect. Stuck antiq. convir. lib. 3. cap. 9  And remember (saith Epictetus the Philosopher) that at thy meals thou always interteinest two guests, the soul and body; and that both these are by gluttony and intemperance oppressed, and not refreshed. 
b Proverb. 22.2.  The wise man wisheth thee to consider diligently what is be before thee, and put a knife to thy throat (saith he) if thou be a man given to thy appetite. Be not desirous of his dainties: for they are deceitful meat. And since the life of man is since the first age of the world so much abbreviated, why wilt thou by intemperanee abbreviate that small portion of time allotted thee here to live? And if it be forbidden to kill another, what barbarous inhuman cruelty is it for thee to lay violent hands upon thyself? Now Gluttony and intemperance weakeneth the natural vigour and strength of the whole body, together with all the senses, and hindereth the right operation of the soul, maketh the body crazy, the life short and uncomfortable. Whosoever therefore loveth his life, and is desirous to enjoy the benefit of health, let him use a moderation in his meat and drink; and so let him use these good creatures to comfort and strengthen nature, and not to give the full swinge to his disorderly appetite. To reckon up all the diseases procured by this Gluttony, were too tedious: but let it suffice, that in a word few diseases there are, which are not by this belly-god sin of Gluttony procured to the body: as Apoplexy, Epilepsy, Incubus, called Nightmare, 
Diseases procured by Gluttony.  all manner of distillations or rheums, oppression of the stomach, Crudities, Vomits, Lasks of several kinds, putrid Fevers of several sorts, disquietness and watching; together with a multitude of other more. And some who have been for a long time tormented with that merciless tyrant the Gout, which contemned most generous remedies, 
Harms procured to the soul and mind▪  by means of abstinence and spare diet, have at length recovered their perfect health. The mind also, and that reasonable soul, which maketh a man differ from unreasonable creatures, is not a little also by this odious sin of Gluttony interessed and damnified. Is it not apparent that it blunts the edge of the understanding? Dulls and deads' the intellectual and reasonable part of the soul? and breeds a sluggishness, drowsiness and stupidity in the whole man? and doth it not by this means make a man altogether unfit for any noble or excellent employment? Let no man then esteem this a small sin, which is also so ancient, that it had its original in Paradise; and joined with pride, 
c Haec fuit origo humanae miseria, hoc malorum omnium seminarium, hinc mortis mitium natum est, quae crudeli dominatu omnes postea homines oppressit. Stuck antiq. conviv. lib. 3. cap. 9  was the first original and beginning of all the misery that ever befell mortal man. Besides, this Gluttony proveth fatal to a man's fortunes, and in a few years, months or weeks wasteth that which might have maintained many, a multitude of years. And therefore we see daily by woeful experienee, that many young gallants, having in a very short space galloped out of great estates; as having never well learned that golden lesson, 
Non minor est virtus quam quaerere parta tueri.  
It's no less courage to maintain, than things at first to get and gain.  Fall at length into penury and poverty: and then being brought up in idleness and ease, 
Excess and riot of our times.  in affluence and abundance, and without any lawful calling (the bane and breake-necke of many a young Gentleman) before they will wrong their back and belly, will rather betake themselves to some such unlawful courses, that will at length bring them to a tragical and shameful end. Now because, by reason of sin, the nature of man is so apt to exceed in the too too liberal use of the creatures; therefore as well the sacred Oracles, as profane writers have showed their dislike of this odious sin, and exhorted us to sobriety. And if the wise man commend sobriety in Princes, whose prerogative royal might seem to bear them out in excess far beyond ordinary people, what shall we say of others? 
d Eccles. 10.16.  Blessed art thou O Land, when thy King is the son of Nobles, and thy Princes eat in due season, for strength and not for drunkenness. Woe unto thee, O Land, when thy King is a child, and thy Princes eat in the morning. Hear again the counsel of 
e Ecclesiasticus 31.  another wise man: A very little is sufficient for a man well nurtured, and he fetcheth not his wind short upon his bed. Sound sleep cometh of moderate eating, he riseth early, and his wits are with him: but the pain of watching, and choler, and the pangs of the belly are with an unsatiable man. It is again in 
f Ezek. 16.49.  another place recorded, that idleness and fullness of bread, that is, excess in diet, was the sin of Sodom. And the 
g Luk. 16.22, 23.  rich Glutton, who fared deliciously every day, descended into hell, when poor Lazarus was carried into Abraham's bosom. Among the Heathens of old, it will seem no strange news to hear of such Belly-gods: as for one 
h Idem Stuckius ex Livio & Aulo Gellio.  Sergius Aurata; Abidius a Citizen of Rome; Fabius, who for his great Gluttony, was metaphorically called gurges, a gulf or deep pit: Aesop the stageplayers son, is to posterity recorded for a notorious and extraordinary glutton; who to the end he might the more easily overcome his great patrimony, 
Gluttons and belly-gods among the Romans.  dissolved fair oriental Pearls, and served them in at table for ordinary dishes; and beside, provided great store of Parrots, and other singing birds, purchased at a high price, and had them likewise served in at table as though they had been but ordinary Guat snappers. I need not instance in any more of these ancient and notorious Gluttons, but would wish that the Christian world, yea, our own country yielded us not too many instances; in so much that of this one subject I might write whole volumes. But I think there is none but can find instances enough, without fetching them from far, which may save me a labour. But let us hear how the very Heathens had this sin in detestation. That noble Orator Tully hath this golden sentence. 
i 
〈◊〉 ●ummum esse bonum, vox mihi pecudum 〈◊〉, non homi●um, &c  
Cicero in Parodoxis.   To say that sensuality or voluptuousness is that chief happiness to be sought after, seemeth to me a speech better beseeming a beast than a man. The same Author again relateth, that when that famous Philosopher Aristotle had read the Epitaph of that Epicurean Assyrian, King Sardanapalus, which himself had commanded to be set over him after his death, 
Haec habeo quae edi, quaeque exatura libido  
Hansit, at illa jacent multa & preclara relicta.  
What I have eaten that I have: this doth me grieve and gall,  
That good things left my belly paunch cannot devour them all.   
What other Epitaph (saith he) couldst thou have set over the sepulchre of an ox, and not of a King? But hear a little now the heathen 
k Herat. lib. 2. serm. 〈◊〉.  Poets upon Belligod-Gluttons.  
— Quum corpus onustum  
Externis vitijs animum quoque praegravat una,  
Atque affigit humo divinae particulam aurae.  
When as the body burdened is with outward sin and vice,  
It also loads the inward mind, and ways it down likewise;  
And fasteneth unto th'earth that little part of heavenly breath,  
Hear yet again 
l Pers. sat.  another speak to the same purpose.  
Qui pote? vis dicam? nugaris cum tibi calve,  
Pinguis aqualiculus propenso sesquipede extet.  
O bald head shall I tell thee true? to write it doth not boot,  
So long as thy fat lericum-panch hangs out full half a foot.  
And 
m juven. sat. 11.  another speaketh yet in the language.  
Et quibus in solo vivendi causa palato est  
Egregius coenat, meliusque miserrimus horum,  
Et cito casurus (in paupertatem lapsurus) jam perlucente ruina  
Hoc est, egestate apparante.  
Talibus a Dominis (luxuriosis) post cuncta novissimus exit  
Annulus, & digito mendicat Pollio nudo, etc.  
And those to whom the cause of life doth in their Palates rest,  
Who sup and dine most sumptuously, still faring of the best,  
Yet such men are most miserable, and soon fall to decay,  
When they have made their guts their god, and spent their wealth away,  
From such like Prodigals as these, when all things else are sold,  
Off from their thumbs and fingers go their rings of purest gold.  
Which being sold and spent for food, they still remain full poor,  
And are constrained without their rings, to beg from door to door.  
But hear yet a lively description of such a spendthrift set down by another 
n Ovid Metam●rph.  Poet.  
Nec mora quod Pontus, quod terra, quod educat aer  
Poscit, & appositis queritur jejunia mensis:  
Quodque satis poterat popalo, non sufficit uni;  
Plusque cupit quo plura suum demittit in alvum.  
Vtque fretum recipit de tota flumina terra,  
Nec satiatur aquis, peregrinosque ebibit amnes,  
Vtque rapax ignis non ulla alimenta recusat,  
Innumerasque faces cremat, & qua copia major  
Est data, plura petit, turbaque voraeior ipsa est:  
Sic epula omnes Erisichthonis ora prophani  
Accipiunt, poscuntque fimul, cibus omnis in illo  
Causa cibi est, semperque locus fit inanis edendo.  
There's no delay; what from the Sea, the earth, air doth proceed  
This man requires, blames fasting when tables are furnished,  
He among dainties, dainties seeks, and what is fully able  
To satisfy great multitudes, will not suffice his table:  
The more he sends into his paunch, the more he still would have,  
Even as the Sea from the whole earth, all rivers doth receive,  
And yet with water is not filled, nor with no rainy showers,  
All floods that flow from foreign lands it drinks up and devours;  
And as devouring fire we see no fuel doth forsake,  
But all the faggots cast therein, doth dust and ashes make,  
And still the more you cast therein, the more it still desires;  
Such is the nature as we see of all outrageous fires:  
Even so Erisicthons' greedy gut receives and craves withal,  
In him one dainty dish of meat doth for another call.  
This Glutton always hath a place still empty in his belly case.  
Now I will make it appear that great Princes, even of the Heathens themselves have had this vice in great detestation. 
o Alexander in Persarum regia prandium Regis legebat, & coenam in aerea columna inscr●ptam, in qua caetera quoque leges inerant, quas Cyrus scripserat: de triticea farina pura quadringentae artabae. Artaba autem medica modium atticum conficit. De secundaria po●tea farina post puram artabae 300. & de tertia aliae deinde artabae 300. de omni triticea farina artabae ad coenam mille. Grani avenarij artabae ducentae Pol●inis in polentam admixtae, pro offis artabae decem. De berdeacea farina purissima ducentae artabae; desecunda posteam 400 atque etidem de tertia 400. Nasturtij incisi signatique tenuis ptisanae artabae 10: de semine sinapi tertia pars unius artabae. Oves masculi quadringenti, hoves centum, equi triginta, anseres saginati quadringenti, turtures' trecentae, aviculae omnis generis sexcentae, agni trecenti, pulli anserini 100, damae 30. lactis recentis decem maries. Maris autem decem valet Choas atticas. Oxygalactis dulcorati decem marios, alli● talentum, caeparum semitalentum. De asperiorum genere, folij artaba liquioris silphi) duae minae, cucumeris artaba, silphij talentum ponderatum. Favi ex cucumere facti quarta pars artabae Grana panici tria talenta pondere, melanthii tertia pars artabae. Musti ex vino quinque maries. Aethiopici cucumeris sex capetes. Capetis autem est che●nix attica. Anethum arid vin triginta minerum pondere, de apis semine 4 capetes. Oleisesamini decem maries, Olei lactei quinque maries, Olei terchutini quinque maries, Olei acanthi quinque maries, Olei de amygdalis dulcibus tres maries, amygdalarum aridarum dulcium tres artabae. Vini qumgemae maries (quod si Babilone aut Susis caenam faciant, dimidium vinum de palmis praebet) ●ignorum ducenti currus. Mellis fluentis centum paluthae quadrangulae, quae circiter decem minas capiebant. Cum in Media haec praestat, semen cuici ad tres artabas, Crocum duas minas excedentem pondere. Haec in coenam & prandium. Consumit autem largiendo triticeae farinae purae quingenas artabas, hordeaceae farinae purae mille artabas, sitiginis quingencas artabas, chondri ex farre quingentas maries. Hordeum pro iumentis vicies mille artabas, siliginis quingentas artabas, patearum decies mille currus. Olei sesamini ducentas maries. Nasturtis incisi tenuis artabas trigenta. Haec omnia dispertit copiis quae sunt enumerata. Rex autem cum tantum in hunc apparatum quotidie insuna, reliqui Macedones haec legentes, tanquam beatum admirabantur: Alexander tanquam miserum & infoelicem deridebat, atque multis negotiis impeditum. Itaque columnam etiam in qua haec scripta extabant, convellere iussit, diceus ad amicos; nequaquam utile esse regibus tam intemperanter & prodige caenare discere. Necesse enim est, ut magnum luxum ac prodigalitatem eximia timiditas atque mollities consequatur. Videtis autem eis qui tantis coenis impleri solent, in pugnis etiam celeriter hostibus victoriam dare. Polyaenus stratag. lib. 4. ex interpret Latina justi Vulteii Hermanni patris.  Histories record that Alexander the Great being in the Palace of the Kings of Persia, read what was written in a pillar of brass concerning the King's dinner and supper, and the ordinances concerning that business set down by Cyrus; wherein was set down of pure wheat-floure about 400 bushels; of a second sort of courser flower▪ 300 bushels, and of another third sort 300 more; in all 1000 Of barley flower, a 1000 bushels. Of Oats, 200 bushels: Oatmeal for pudding, gruel, etc. 10 bushels; and so of all other things proportionably: as 400 fat hogs, a 100 beefs, 30 horses, 400 fat geese; and so proportionably of diverse other kinds of fowl, and other provision both for ordinary food and sauces. The Macedonians reading all this great provision for one day, admired this great Prince as a most happy man. But Alexander deriding all this prodigality, accounted him most miserable and unhappy; as being entangled with too many affairs: and for this cause, caused to pull down the pillar whereon all this was written, saying to his friends about him, that it was not fit for Kings to learn to sup so intemperately and prodigally: for it cannot be (said he) but that great cowardliness and effeminateness must of necessity accompany such excess and prodigality. And now you manifestly see, that those who use to fill their bellies with so great suppers, basely yield the victory to their enemies. And in this, this mighty Monarch spoke the truth, although afterwards mastered by this Persian prodigality.  
The same 
p 〈…〉 priu●quam 〈…〉 ●et, dix 〈…〉 commodo● fe●um du●re, nemp● matutine la●ore ad condiendum pr●ndium, ad 〈◊〉 vero prandu 〈◊〉, Cra●on 〈…〉.  Alexander, before he gave himself over to excess of diet and drunkenness, was wont to say, that he carried about with him curious cooks to provide sauces for his meat: to wit, his morning labour and travel to season his dinner; and again a spare dinner to season his supper. 
q 〈…〉 que● 〈◊〉 eibum su●●ersussit ● ebriosos capuali ●upplicio mut●avit. ●uchan, rerum Scotiae. lib. 6. pag. 166.  It is recorded of Constantine the son of Kennethie, and 71 King of the Scottish nation, that he compelled all the youth of his Kingdom, at that time much effeminate and drowned in delights and pleasures, to lie on the bare ground, and to eat but once a day: and as for that Swinish sin of drunkenness, it cost them no less than their life. 
r David 91. 〈◊〉 Rex, luxuriam lat u● proserpentem patris exemplo coere●●t: art. sices & inventores 〈◊〉 illecebrarum quae galam ●eritant regno esceit. Idem lib. 7 pag 113.  David the 91. King of the same Nation, according to his Father's example, suppressed all riot and excess, which then began to increase and creep abroad; and expelled out of his Kingdom all inventors of any dainties and curious sauces, whereby the appetite might be starred up. By the which, it may plainly appear that in former times, diverse of the Kings of that Nation bend themselves against the abuses of their times. And would to God we had now some course taken for the suppressing of excess in all his Majesty's dominions: I am sure, those who have but one eye may easily see how necessary a thing this were. Among the ancient Romans, 
s Longum f●at si c●●merare velim quod instrumenta gulae inter illos vel ingenio cogitata sunt vel studio consecta. Et hae nimirum causae fuerunt propter quas tot numero leges de coenis & sumptibus ad populum ferebantur● & imperari c●pit, ut patentibus jan●is pra●sitaretur & caenitaretur: sic oculis civium testibus factis luxuriae modus si ●et. Prima autem omnium de coenis lex ad populum Orchia pervenit, quam tulit C. Orchius Tribunus plebis de Senatus sententia, tertio anno quam Cato censer fuerat: cujus verba quia prolixa sunt, praetereo: summa autem ejus praescribebat numerum convivarum. Post annum vicesi●●um secundum legis Orchiae, Fannia lex lata est, anno post Romam conditam, secundum Gell●i opinionem quingentesimo ●●luagesimo octavo; de hac lege Sammonicus Serenus ita re fert. Le● Fannia Augusti ingenti omnium ordinum consensa pervenit ad populum, neque eam Praetores aut Tribuni, ut ploerasque alias, sed ex omni bonorum consilio & sententia ipsi consules tulerunt, cum respublica ex luxuria conviviorum majora quam credi potest deirimenta pateretur. Siquidem eo res redierat, ut gula illecti plaerique ingenui pueri pudicitiam & libertatem suam venditarent: plaerique ex plebe Romana vino madidi in comitium venirent, & ebrii de salute reipublicae consulerent. Haec Sammonicus. Fanniae autem legis severitas in eo superabat Orchiam legem, quod in superiore numerus tantummodo coenantium cohibebatur, licebatque secundum eam unicuique bona sua inter paucos consumere Fannia autem etiam sumptibus modum fecit assibus centum. Vnde a Lucilio Poeta, festivitatis suae more centussis votatur Fanniam legem post annos decem & octo lex Didia consecuta est: ejus fere●da duplex causa fuit; prima & potissima, ut universa Italia non sola urbs lege sumptuaria teneretur, Italicis aestimantibus Fanniam legem non in se, sed in solos urbanos ci●es esse conscriptam. Deinde, ut non soli qui prandia coenasve majore sumptu fecissent, sed etiam qui ad ea● vocati essent, atque omnino interfuissent poenis legis tenerentur. Post Didiam Licinia Lex lata est a P. Licino Crasso divite: cujus ferundae pro●andaeque tantum studium ab optimatibus impensum est, ut consulto Senatus juberetur, ut ea tantummodo promulgata priusquam trinundino confirmaretur, ab omnibus observaretur, quasi iam populi sententia comprobata. Lex vero haec paucis mutatis in plarisque cum Fannia co●gruit: in ea enim ferenda quaesita novae legis auctoritas, exolesente motu legis antiquioris, etc. Sed legis Liciniae summa ut Kalendis, nonis, nundinis Romanis, cuique in dies singulos triginta duntaxat asses edunaì causa consumere liceret: caeteris vere diebus, qui excepti non essent, ●e amplius appo●eretur quam carnis aridae pondo tria, & salsamentorum po●do libra, & quod ex ●erra, vite, arboreve sit natum. Macrob. Saturnal. lib. 3. ex Tito. Livi. & Aulo Gellio.  this was for a while very carefully looked into, and many sumptuary laws then made for this same end and purpose. And it is well observed, that before these laws were made, that people was exceedingly given to excess and riot: for the which cause, it was commanded that they should dine and sup, their doors standing open, that thereby better notice might be taken of their excess, if any committed. And beside, Gluttony was then come to that height, that many youths, to please their palates, and satisfy their greedy guts, did not only sell themselves for slaves; but even abandoned their bodies to be in most beastly manner abused by those who were addicted to this unnatural and unlawful lust. The first of these laws was called Orchia, from the Author Orchius: and in it was set down the number of the guests which were to be invited to any great meeting, the which number they should not exceed. The next was that, called Fannia lex, made by the consent of Augustus Caesar, and the whole people of the City, and this limited the expenses which might be spent at any feast, which to exceed, was not allowed. And afterwards followed that, call Lex Didia, extending the former Law, (which before was most enjoined to be observed in the City) to all Italy. And again, adding this likewise, that not only such as invited their guests; but even the invited guests also themselves should be accounted transgressors, and breakers of this law. There followed yet another after, called Lex Licinia, appointing smaller prices, upon diverse things they were before sold for: but this was not in that esteem, as the former.  
Now in 
t Stuck. antiquit. conviv. libr. 3. cap. 4. ex Thoma Aquin. in libr. quaest. disput. quaest. 14. idem ibid. ex Gregor. meral. 30.  Gluttony, there is a triple fault committed: First, in the substance of the meat, when it is too curious and delicate: Secondly, in the quantity, when it exceedeth in the same; and thirdly, in the quality, if it be too daintily seasoned, and too curiously cooked. And then is it not properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourishment, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cupediae, junkets, or wanton fare. Another saith, we transgress in Gluttony five manner of ways: First, sometimes we prevent our need: Secondly, in providing too dainty fare: Thirdly, when we are too curious in the preparation of our food: Fourthly, we often exceed in the quantity: Fifthly, we often err in the too earnest and immoderate desire of dainty fare; all which are comprehended in this verse following: Praepropere, lante, nimis, ardenter, studiose.  
The remedies against this sin, are set down both in holy Scripture, and profane Authors. The 
u Proverb. 22.2.  wise Solomon gives us good counsel in his Proverbs: And to this same purpose, see some precepts in Ecclesiasticus: And a 
x E de citra cruditatem: bibe citra ebrietatem: nec praesentibus delitiis inhaerebis, nec desiderabis absentes. Victus tibi ex facili sit, nec ad voluptatem, sed ad cibum accede. Palatum tum fames excites, non sepores. Desideria tua parve redime qui hoc tantum curare debent, ut desinant. atque ad exemplar quasi compositus divinum, a corpore ad spiritum quantum potes te fastina redimere. Idem Stuck, ibid. ex S. Martin Duminensis Episcopi libello ad Mironem Gallia Regem.  worthy Bishop sendeth these golden rules to a King: Eat so as thou mayest avoid crudity: drink so as thou mayest shun drunkenness. Be neither too much addicted to dainties present; nor yet too much desire those thou wantest: Let thy diet be ordinary and homely; sit down to wholesome meat, and not to delight and pleasure: Let hunger, and not exquisite sauces provoke thy appetite etc. The heathens, from the dignity, excellency, and eminency of this noble creature above all others, do dehort us from this Gluttony 
y Omnes homines qui sebudent prae●tare cae●eri● animantibus, ●●mma ope n●ti decet ne vitam silentio transigant veluti pecora, quae natura prima & ventri obedientia f●uxit. Salus●-de bello sug.  All men (saith one) that would excel the rest of the creatures, should do their best endeavour, not to pass over their life in silence, as the brute beasts, whom nature hath made to look downwards, intending only to supply the wants of their bellies. And the very structure of a man should put him in mind of his creation; and therefore not to live the life of a beast.  

z Ovid Metamorph.  Os homini sublime dedit, Coelumque tueri  
jussit, & erectos ad sidera a tollera vultus.  
God did give man to look aloft, and bade him cast his eye,  
To view me heaven, that golden globe, the Sun and starry sky.  
The same Poet in another place giveth us very good counsel: 
Neve diu praesume dapes, sed desine citra,  
Et capias paulo quam cupis esse minus.  
Make not long meals, but ever stay thy great longing desires,  
And see thou always ear less food, than appetite requires.   
And 
* Idem Sallust. de bello jugurth.  another late alleged Author, witnesseth that the ancient Numidians used meat and drink, only as antidotes against hunger and thirst; and not for riot and excess. And therefore it is 
a Merito Diogenes Cynicus eos ●rridere solitus est, qui pro bona valetudine dus rem atvinam facerent, & deiude cibo potuque con●●a sanitatem se ingurgitarent: afferens insanum esse ea a dus petere, quae in nostra sunt potestate. Diog. Laert. in erus vita.  recorded of Diogenes, that he was wont to scoff and mock those, that sacrificed to the Gods for their good healths, and then quite contrary to the rules of health, would stuff up their guts; affirming withal, that in vain do we ask chat of the Gods which was in our own power. 
b Socrates suadere solitus erat ills eibos potusve esse vitan●●os qui ultra sit●m famemve●●dandam preaucant appetentian, Macrob. Saturnal. libr. 7.  And a famous ancient Author gives us warning, that such meats and drinks are to be avoided, which, besides the satisfying of hunger and thirst, did yet provoke the appetite to more meat. It were an easy matter for me to bring in many more both heathen Poets and other Authors inveighing against this vice, but that it would take me up too much time. But there is 
c In secretis secretorum Aristotelis ad Alexandium legitur de quibusdam Philosophis a quodam rege congregatis, ut de sanitatis conversatione saniorem & meliorem proferrent sententiam. Pluribus vero sententiam intellectam proserentibus, unus suam pro●ulit, dicens, quod melius conservare non potest quam si digestus comedatu. Tales enim qui seipsos pejoris non faciunt conditionis, quam falcones, ve● accipitres suos facerent, qui cibum non darent nisi digestis. Qui etiam seipsos non minus quam animaliae sua diligunt, sententiam sequuntur sapientis q●i dicit, non vivo ut comedam, sed comedo ut vivum: Et paucis intercedentibus lineis. Desiderium ergo talium (Epulonum) simile ea desiderio Daemonum, seu Inserni: quia sicut infernus multos devorando consumit, desiderium tamen semper manet insatiabile, doletque quod plures ●evorare non potest. Et ideo vias, & modos Inferni ministri excogitant, quibus plares devorare po●●unt; Ita Gutosi licet multa devorent, desiderium tamen non satara●ur, quibus, dicitur, Agg. 1 comedistis, & non e●i●s faturati; scilicet quo ad desiderium quo dolent, quia plu●a devo●are non possunt; & ideo vias & modos diversos exquirunt in cibariis & potationibus colores, & sapores, & serculorum diversitatem, ut sapor, odor●tus, colour, & diversitas visa appetitum provotēt ut ad plura devorandum provocentur. Jnde est secundum Bernardum apologia, quod grandia carnium sercula duplicantur, quibus ro●aliter intenti modum nesciunt in edendo, nempe ●is prioribus fuerint sac●ati si secundos attigerint, videbi●tur nec dum a●tigisse cibo●; fitque ut nec prima impediant novissima, nec sa●ietas minuac appetitum: palatum quippe dum novellis seducit condimentis, pautatim disfuescere cognita ad cibos exiraneos, velut adhuc ●e●unum revocatur in desideria, venture quidem oneratur, sed varietas tollit fastidium. Sic insuper ut dum gula variis provocatur coloribus, suavibusque d●lectatur odoribus, transitur nimium meta necessitatu. Et paulo postea. Qui vero omnibus praedictis non retrabuntur tribulationibus, & persuasionibus, saltem mortis cogitation, quales videlicet erunt post mortem, retrabuntur timore: mortem namque gulosi & omnes percatores timere solent, quam gula, nisi evitetur, velociter introducit. Ex Iohannis Bromiardi summa praedicantium, cap 5. Num. r. Par. 1. pag. 358. de gula. Plura de hac re ibidem, & in Agrippa de vanit, scient, cap. de arte coquinaria. Macrobius, Saturnal lib. 7. Gregor 30. Moral. Thom. Aquin. in lib. disput. quaest, disput●●. Stuck. antiqu. conviv. lib. 3. cap. 4. & alios.  a late Writer, who, among many things set down against this vice hath this which followeth. A certain King caused assemble many skilful Philosophers (I think it should have been Physicians) to consult about his health, and some advising one thing, some another; one among the rest, delivered his opinion thus, that he could never better enjoy his health, than never to eat until such time he found his former food digested. And such as will have but that care of themselves that they have of their Hawks, and many other creatures, to whom they will give no new food until they have concocted the former; follow the advice of the Wise man, I live not to eat, but eat to the end I may live: and again, the same Author hath these words: The greedy desire of such gluttons, is like unto the desire of the Devil, or of hell itself: for as Hell swallows up many people, yet never is satisfied; yea, rather sorry it cannot swallow more; for the which cause these hellish ministers leave no wind unsailed: even right so fareth it with Gluttons who are never satisfied, to whom it is said, Agg. 1. You have eaten, and yet are not satisfied, to wit, according to their disorderly appetite, being displeased with themselves, that they are able to devour no more. And for this cause, they invent all the ways they can, to please their palates, both in the colour, taste, smell, and in the various multiplicity of meat and drink. And hence cometh it to pass, saith Saint Bernard, that they double their great dishes, upon the which, being totally intent, they can keep no measure in eating, etc. Is not this then a great blur and disgrace to our Christian profession, that we should be far inferior to so many heathen and mere moral men? But especially, is this a time for riot and excess; for chambering and wantonness, when many of our neighbours and brethren by Christian profession, lie groaning in grievous affliction? The want of this sympathising with the afflictions of the Church, is that which God reproacheth his own people, Amos 6.4. They drink Wine in bowls, and stretch themselves upon beds of ivory; but no man remembered the afflictions of joseph. And as at all times, so more especially in the times of penury and scarcity, we ought to be sparing in our diet; and those whom God hath enabled, aught to be the more helpful to the poor; whose pinched bellies often would be glad of the scraps and crumbs, which fall from many a rich Gluttons table. Again, I could wish, that many did not so profusely spend upon unreasonable creatures, and that only for sport and recreation, that which would fill the bellies of many a poor Christian, who scarce can have a bit of brown bread to satisfy their hungry appetites, while their beasts have abundance of the best. If any shall here again reply, may not I do with mine own what I list? Let me then be so bold again, as to demand what is their own? And if they will not, I will answer for them, that is, just nothing: they are but only Stewards, put in trust with their Master's goods, the great God of heaven and earth, and there will come shortly (and how soon they know not) a messenger to discharge them of their Stewardship: thou mayest be no longer Steward, and then if thou hast been a good and faithful Steward, and canst make thy Master a true account, thou mayest expect with comfort that Euge bone serve, Well done faithful servant, enter into thy Master's joy: but if otherwise, let them look to it. I will conclude with the words of the late alleged Author: Now, who so will not by all the former inconveniences and dangers be reclaimed, neither by afflictions and troubles, nor yet by fair persuasions; yet let this one thought and consideration, what they shall be after death, affright them: for all Gluttons, and generally all sinners and wicked people are usually afraid of death, the which Gluttony, if not avoided, will inevitably hasten and further. I have somewhat the longer insisted upon this point, in regard this sin is so frequent in this Kingdom, which hath been thereby with our neighbours, the French, reproached, Les Anglois sont grand mangeurs, English are great eaters. But we have eaten more than enough, it is time we now proceed to drink.   

CHAP. XXIIII.  
Of Drink, and what things in the use thereof to be considered: of morning draughts, drinking betwixt meals, beginning or ending the meal with drink, and drinking to bedward.  
AFter meat it is seasonable, now, to come to drink, the one being as necessary, if not more than the other. This liquid substance helpeth the distribution of the food thorough the whole body; withal, quencheth thirst: and as without food, so likewise without drink, 
Veility and benefit of drink.  the life of man cannot be prolonged. And although we read of some, who without any drink at all, have spun out the whole thread of their life; as namely one 
a Schenck. observat. medicine. lib. 2. pag 36●.  Lasyrtas Lasionius, Andrew of Argos Mago of Carthage, and julius Viator, a Roman Knight; yet is it most certain, that without drink, or some moisture to convey the meat thorough the body, man cannot subsist: and such persons were not of a sound constitution of body; and that because they did not sweat at all, their bones being all solid without any marrow. And our stomach is not unfitly compared to a pot with meat boiling in it, which without moisture, must needs be burnt up. Besides, drink seemeth to be of a greater profit and utility to the body than meat itself, and the want thereof hardlier to be endured, it allaying both hunger and thirst, in man especially: and therefore the old 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aphor 11. lib. 2.   aphorism holdeth here true: It is easier to be refreshed with drink than with solid food. Drink is a thin liquid substance, quenching thirst, furthering the concoction and distribution of the food thorough the whole body, and often also apt to nourish the same. 
Definition of drink.  Drink is twofold, either that common liquor, whereof all living creatures are partakers as well as man: or else it is desumed from beasts and plants; from the which a wholesome liquor or juice is expressed, 
Certain rules in the use of drink to 〈◊〉 observed.  fit for quenching thirst, and nourishing the body also. Now, some rules concerning drink are carefully to be observed; and first we are not to endure too much thirst, but moderately to drink in time of need, especially at our meals. In the next place it is good to drink little and often at our meals; to the end there may be an exact mixture of our meat and drink in the stomach: neither are we to follow the custom of the people of the East, to drink most after meals, as is also the custom of our beasts. Thirdly, we are not to begin our meals with drink, but rather with solid food. Fourthly, we are not to drink betwixt meals, for fear of disturbing and interrupting the concoction of the stomach; except a very hot and dry stomach, sometimes for fear of burning up the meat, plead privilege for a cup. Fifthly, after bathing, running, or any other violent exercise, it is not good suddenly to drink either water or strong drink; but especially water, or small drink. 
c 6. Epidem.  Hypocrates maketh mention of wrestler, wh● after violent motion and agitation of his whole body, and all covered with sweat, 
History.  drinking a great draught of cold water, died suddenly: and this was also the fatal end of the famous Physician Valerius Cordus. Many more such histories are related by the 
d Observat. medicine. lib 3 loco prius citat.  learned Schenekius. And in France, my body being then in the like case and had almost been made an addition to the former examples. For after a draught of col● water in the heat of Summer, 
History  I was immediately after surpized first with a single, and after with a double tertian fever: and to add yet unto my former mis●rte●●l was shortly after, about the beginning of the canicular days surprised with the bloody flux, (at that time epidemical, and for the most part mortal in most places of France, especially Southward) the which, together with the former infirmities, did adhere unto me almost a quarter of a year; and recovered not my full strength again for the space of a whole half year and upwards. Now as meat, so is drink not to be excessively and inordinately used, but stinted and limited to a certain determinate quantity. And howsoever, I confess, it is impossibe to regulate, and determine how much every particular and individual person ought to drink; and that by reason of the difference of countries and climates, 
Quantity of drink.  of diverse and various constitutions, and several observable circumstances; yet may we still aim at a certain decorum, or golden mediocrity always, as in other things, so in this diligently to be observed. The ancients, as it seemeth, observed even a set number of draughts at their set meals, which 
e Ter bibe vel tooters ter●o● sic mystica lex est. Autonius.  were 3, as witnesseth the Poet: and the same number was determined by the Synod of Nants. Democritus, as witnesseth Pliny, wrote a book, wherein he averreth, that no man ought to drink four draughts at one meal: and it was a saying of the ancients, the first draught is good against drought, the second is for mirth, the third for pleasure and delight, and the fourth made one mad. But because the number of draughts is nothing, the quantity of the draught, being that we are to build upon; therefore that was also regulated among the ancients.  

〈◊〉 ordinary measures of drink among the Romans.  There were among the ancient Romans three usual measures for drink, called by these names, triens, sextans, deunx: The middlemost was the least, being under four ounces, and with the which, sober people contented themselves: that called triens was about a quarter of our wine pint, not above four ounces: the last was above our wine pint. Sober people contented themselves with the smallest measure; and such as assumed some more liberty, proceeded to the other: but intemperate persons would adventure on the last and biggest measure. 
f ●ere re●●ica  Cato allowed to labouring men, and such as wrought hard, about three English pints of wine aday; which, perhaps, was then ordinary for such kinds of people.  
But me thinks I hear some, by reason of that which hath been already said, 
Whether it be good to ●rink in a morning fasting:  ask me a question, whether a draught of drink in a morning fasting, be not, in the rules of wholesome diet, to be allowed of? Their colour to clear this their custom, is this: a draught in a morning (say they) washeth down all ill humours, that lie in the stomach, or places adjoining, and withal, is good against the stone. I answer, thy draught is either strong drink, or small: if strong, then have I the authority of our famous ancient Physicians on my side, that this is very hurtful to the health. Indeed, during the Empire of Tiberius Caesar (saith 
g Lib. 14. cap 20.  Pliny) the Physicians some forty years ago, appointed that people should drink fasting; and that only by means of some cunning Physicians, willing by some plausible novelty to screw themselves into the favour of the people. And it seemeth there is some recent authority, at least to begin our meals with drink. But Galen is flat against this preposterous custom of drinking thus fasting; 
h Comment ad d●i 28. lib 6.  averring, that to drink strong drink fasting, is very hurtful for the nerves and nervous parts, and withal, hasteneth and procureth to the body many dangerous diseases, as Epilepsy, Apoplexy, and many others. 
Strong drink i● no● to be drunk 〈◊〉  It is therefore far better for thy health to eat a little before thou drink. But some will say, I will take but a draught of small drink, 
Nor small drink.  which is good against the stone. To this I answer, that howsoever this be a seeming reason, yet to me it is none at all: for, by this means thou causest the more speedy descent of those glutinous and feculent humours toward the kidneys and bladder; and by consequent, rather furtherest than hinderest either the generation or increase of the stone: as the like is also, by the unseasonable, and too frequent use of diuretical medicines often procured. But if thou wilt drink, 
Best to eat before one drink in a 〈◊〉.  than the best will be to eat a little before thou drinkest, and this, like a Sponge, will drink up this liquor, and afterwards these superfluous excrements will at great leisure be thorough the guts expelled out of the body. Some hot and dry bodies, may, perhaps, plead for some privilege, who, of all others, are most to be excused, especially, if they be not rheumatic; and in such a case, let not the drink be too strong. And as for ancient people, and cold constitutions, who, perhaps, will take it ill to be abbridged of their morning draught; of wines, muscadine, sweet canary, and the like, with a tossed soaked in them and eaten, are the best, and a cup of good wholesome ale, with a toast, some nutmeg and sugar may be allowed. But the ordinary use of morning draughts, being indifferently of every one used, is not so good for the health of the body, whatsoever our tossed pots prate to the contrary. And now I proceed to the next.  
In the next place it may be demanded, 
Whether it be good to begin our meal with a draught?  whether it be good to begin our meals, as likewise to end the same with a draught? As for the first, it hath been by many holden as an oracle to begin the meal with drink; which was also held by the 
i Vt vites paenam, a potibus incipe coenam▪ Scholar Salern.  Salernitan School, and with us it is holden for an ordinary and inveterate custom to begin our meal with a cup of sack. Now, as in many other things, so in this particular also, can we set down no certain precise rule, which may fit every particular individual constitution. But this, according to my opinion, and of our Physicians of the best note, is the best for health, in ordinary constitutions, and the most part of people, to begin their meals with solid food. 
Answer.  And from this rule none is to be exempted, unless some hot dry constitution; and in such bodies, the pot may be washed, (as some use to say) or rather moistened before the meat be put into it; providing always there be no pottage, 
Best to begin the meal with solid food  or other liquid meats; in which case they may well supply the place of drink. And beside, as concerning the use of such moist and liquid food, the more an ordinary stomach useth thereof, the less drink is needful; 
Caution in the use of drink and liquid or moist meats.  and not, as too many use needlessely and foolishly to drink immediately after hot pottage. And as concerning rheumatic persons, I wish them to be sparing both in the use of pottage and drink; especially when rheum is most busy. And as for a cup of sack, it cannot be indifferently good for every one at the beginning of meals; but only for feeble, phlegmatic, cold and old constitutions, and that immediately before meals: for otherwise it may even hurt such constitutions, especially, if subject to any diseases of the head and nerves: 
Drinking of sack at the entry of the Table is not ordinarily of every one to be used.  as Epilepsy, Apoplexy, Palsy, etc. Now to the next, whether it be good to finish our meal with meat or drink? To finish the feast with a draught of good drink hath been always a very ancient custom, 
Whether it be better to finish our meal with meat or with drink.  as by many ancient Authors appeareth, which I could easily here make good, if I feared not to trespass upon the Readers patience. 
* Scal●g. de emendat. tempor. lib. 6. citante Stuckio.  The jews, it seemeth, were accustomed both to begin and end their feast with such a draught; and of the beginning therewith, the practice of our Saviour Christ in 
k Luk. 22.27.  Luke maketh it clear. The English have long continued this custom, as witnesseth the learned 
l In a dagijs.  Erasmus; and is so used among the Germans, and many other European people, even at this very day, being commonly used after the washing of the hands, which in Scotland they call the grace drink: and from the washing of the hands, this drink took the name, and was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Germans call it Saint johannis segen, or Saint john's blessing. 
m Erant enim tres crateres; primus lovis Olympij, seu Olympiorum ac coelestium; secundus Heroum, tertius lovis Servatoris perfecti, a ternario numero, in quo sit principium, medium & finis. Alij sanitatis sive valetudinis poculum nominant. Dictum est item poculum boni Daemonis, quod ab initio coenae, & in extremo convivio antequam surgerent asportarenturve mensae a convivis usurparetur. Moris' enim erat, ut omnes in conviv●is mensae post ultimam i●lam Daemonis potationem removerentur, vel ex impio & sacrilego Dionysij tyranni facmore videre est. Is enim cum Syracusis in Aesculapij famo aurea ante simulacbrum mensa reposita esset patera mero repleta, propino, inquit, tibi, Aesculapi boni Daemonis calicem, & cum dicto auream statim mensam auferre musket. Stuck. antiquit. come iv, lib. 3. cap. 22. ex Polluce & Athenzo.  Now by ancient Authors it may appear, that there were cups called after three several names used about that time: one was drunk in honour of jupiter, called Olympius, or in honour of all the gods: the second was in honour of deified men, whom they called Heroes; such as be our Popish canonised Saints: the third was in honour of jupiter Saviour, called perfect, from the number of three, wherein is the beginning, the middle and the end. By some also this was called the cup of health or good luck, which they drank one to another: and by some also it was called the cup of their good spirit or God, which was used both at the beginning, and ending of their supper before they rose from table. And after this last cup was once drunk, than all the guests rose, and all was taken away; as may by that sacrilegious prank played by Denis the tyrant appear: who coming into the temple of Aesculapius within the city of Syracuse, where was the statue, or image of Aesculapius, with a table of pure gold standing by it, took a cup full of wine, adding these words, I drink to thee Aesculapius, the cup of the good God or spirit, and with this word caused presently carry away this golden table. Among the Indians it was called the cup of Tantalus. But now to the solution of the question, whether is it better to close our stomach with meat or drink? I answer, that for the general, and for the most part, it is holden, that it is best to close it up with meat; yet with a limitation, that such as are hot and dry, 
Who are allow to drink last at their meals.  and are troubled with thirst may drink a little at the latter end of their meal. And of such is Celsus to be understood, when he willeth us to close up the stomach with a cup of cold water (a custom I am sure would not be very welcome to the Swill-bowles of our times) and that of Hypocrates, who in fear of fumes and hot vapours arising up, and fuming into the head, adviseth us to use this water or else very thin waterish white wine. But there are many pleasant astringent means which in such cases may better be used; as namely, marmalade of quinces, of goose-berries, preserved quinces, conserve of barberries, of rasps, and many other such things astrigent and acid in taste. Howsoever, it is the best course ordinarily to close the stomach rather with meat than drink, according to this verse: 
Sit tibi postremus semper in ore cibus.  
Let a morsel of meat be ever last in thy mouth.   
Now the answer to the other question, whether it be good to drink to bedward, or going to bed, is concluded to the negative, 
Whether we are to drink going to bed. Answer.  that we are not at all to drink at that season, for fear of hindering concoction. But if the body be hot and dry, the stomach especially, and the party thereunto accustomed, and sometimes in extraordinary great thirst, here something is to be yielded to necessity: in which case it is good to be sparing, and when concoction is almost finished, as four or five hours after meals, a more liberal draught may then be allowed. And this may likewise serve for an answer to that question, whether one may drink betwixt meals? So that I shall not need to make any repetion, 
Not good to drink betwixt meals.  concerning this point. As for very aged people, of cold windy stomaches, I shall not find fault with them, if they take a little draught of sack, or such liquor at the end of their meal.   

CHAP. XXV.  
Of Water as it is used for drink, and several ways of cooling the same, and correcting bad Waters.  
HAving discoursed of Drink in general, as we have done in meats, so must we here come to the particular sorts of drink; amongst which, Water offereth itself in the first place, 
Water the most common, and most ancient drink of all others.  as the first and most ancient; so the most common to all living creatures, most obvious and easy to come by. And although after the flood, wine came in request for man's use; yet by many passages, both of holy and profane Writers (whom for brevity's sake I here pass by) it may appear that water was the most common and ordinary drink, and wine used more at festival times, and solemn meetings, than for their daily and ordinary use; and it is even at this day so used in many places. As for the division of waters, their variety and diversity, I have already said sufficient, as also concerning the qualities: whereas, I showed, that water was not of so cooling a quality, as hath been by many, both Philosophers and Physicians hitherto deemed. A late 
a Aquam quidem sua natura frigidam dixerunt Ocellus, Hypocrates, Empedocles, Aristoceles, & potior medicorum pars: imo Strato Philosophus, omnium frigidorum primum esse venit. At Bernardius Telesius, Franciscus Patritius, Franciscus Mutus, & veterum recentiorumque non pauci, ab inditu a natura principiis, lumine, calore, stuore, mobilitate, etus essentiam, constituentibus, a viribus, item astionibus, generandi multiplici potestate, a perspicuitate, raritate, sapore, item tam dulci, tamamaro & salso, etc. audeater, & confidenter, omnes aquas, ipsum scilicet mare, seu Oceanum, quod & loci magnitudine, & aquarum copia, & molis immensstate primatum obtinet; omnes item lacus, stagna, flumma, sontes, puteos, tum & ipsas subterraneas aquas, Platonis Tartarum, aliosque ingentes speluncas & cavernas adimplentes, ut & fluvios subterreneos a metallorum fossoribus, alijsque curiosis hominibus tum auditos, tum visos, etc. sua natura calidos, eosque tum salsos secundum magis & minus, tum & dulces esse astruxerunt. Omnis erum aqua, tam subterraneae quam superterranea (de aquis enim supercoelestibus hic nobis non est sermo) vel amara & salsa est; uti maria; vel dulcis, uti flumina, fontes, lacus, etc. Nisi per accidens alieno s●pore, aliarum rerum accessione tingantur. At cum omnes aquae, fontes & flumina, ab uno Oceano, seu aquarum universitate, & abysso oriantur: neque enim ullos habet fontes, sed ipsum fons est & scaturigo reliquarum omnium aquarum teste Moyse; lussit enim conditor omnes aquas quae sub Coelo erant in unum locum congregari, quam postea congregationem mare; & abyssam vocavit Maria autem aquae sunt amarae, ita ut omnes aquae a primordio fuerint amarae, ac salsae, quas post modum qualitates, aquae terrarum anfractus subeundo, & fontes constituendo, amiserunt, etc. Claud. Deod. Panth. Hygiast. lib. 1. cap. 18.  Writer confirmeth this same opinion by the authority of diverse other writers, by valid and probable reasons thereto persuaded. The chief and principal reasons are desumed from the inbred principles of this element; as light, heat, agitation and mobiltie; which constitute and make the essence or being thereof: as also from the actions; as the manifold generative power, perspicuity, rarity; the taste also, bitter, salt and sweet, etc. Of the other quality of moisture there is no controversy. Now, concerning the drinking of water, we are herein to consider three things, the good quantity, the quality, and the order. The qualities of the best water have already largely been described, and that among all waters, rain water was the best; and next unto it, the best spring water, or good river-water. In quantity, it must not exceed: for so it would hinder the concoction of the stomach. And as for the order, it must be drunk, as is already in the general directions of drink set down; little, and often at a meal. Used before meals, it moisteneth much dry bodies, and cooleth more than sack, or any wine whatsoever, be it never to small; and therefore fitter for hot and dry bodies, than wine or strong drink. Used after meals, it inhibiteth and hindereth the hot vaporous fumes of strong drink to ascend into the brain; and so is said to resist drunkenness: but I advise weak stomaches to look unto themselves, for fear of too much debilitation, proceeding from too much humectation. And howbeit in hot countries, their water, by reason of correction by the splendour of the Sunbeams is accounted wholesomer than ours; yet might ours be far more used than it is, especially by hot and dry bodies, especially such stomaches, and younger people especially: but this is the mischief, that such commonly pour down most strong drink, by this means adding fuel to the fire, until Fevers, inflammations, and such furious diseases, in the very April of their age bring them to an untimely death. And the poorer sort, I am sure, might make more use of the same than ordinarily they do; which would better become them than go a begging strong drink; or which is yet worse, steal, to procure money to buy it. And notwithstanding this our nicety, I know some honourable and worshipful Ladies who drink little other drink; and yet enjoy more perfect health than most of them that drink of the strongest. Two things do most deter people from the use of this noble ancient drink, the coldness and the crudity. As for the coldness, howsoever it doth often actually to the palate appear such; yet have I showed that there is no such intense cooling quality here to be feared. The other is the crudity; which is indeed nothing else but the abundance of moisture, wherewith it is endowed; and most offensive to weak and moist stomaches: and all is notwithstanding ordinarily imputed to the coldness of water. Some to correct what they deem amiss in water, use to add some sugar to it, and so think all is well amended, and is most practised by the female sex. But this is no good correction: for of this they cannot be ignorant, and experience teacheth no less, that sweet things do rather hurt than help a weak and tender stomach. And beside, Sugar being but temperately hot could add but a little heat to such a drink, if it were as cold as is supposed. Again, sugar having no drying quality ascribed unto it; but rather a mean moisture, it will rather add to, than detract from this moist quality. But in my opinion, the best correction is by boiling it first, and then if thou wilt, add thereunto a little honey or sugar, and a little wine vinegar (which well correcteth the moisture, and joined with the other sugar or honey, giveth it a pleasant relish) thou mayest make thee a pleasant and wholesome drink.  
Now as concerning the boiling of waters, there is a controversy about the quantity, or how much should be boiled away; 
Correcting of bad watersfirst by boiling 2. By distillation.  some willing to boil water to the wasting away of the third part, others of the half, which others again think too much; and indeed a mean is the best, Again, some would have water corrected by distillation; 
3. By straining.  which I must needs confess to be best, if not too costly: beside, 
4. By boiling with sand.  that it is not so easy every where, and at all times to be effected. Some strain it thorough a clean linen cloth; 
5. By Coral beaten to powder.  and some again boil it with sand. Some with coral beaten to powder correct the bitterness of waters; and some attribute a correcting quality to Penniroall. Pliny reports, 
6 By wheaten flower or meal.  that bitter waters are made sweet and potable by casting into them a little meal or flower of wheat; so that they may be drunk within two hours after. I doubt this trial would hardly answer our expectation. And I am sure the practice of the 
b 2 Kings 2.21.  Prophet Elisha in healing the water with salt, was miraculous. It is familiar with mariners after the use of evil waters to eat garlic. The Arabian Physicians advise him, 
9 By carrying some of the earth of the place.  who is to remove his habitation to a place where waters are not good, to carry with him some of the earth where he lived before, and mingle with his water, and being well strained, drink of it.  

Invention to cool water.  Now because oftentimes water is either somewhat warm, and therefore quencheth not the thirst so well; or else is not so cold as to please some nice and curious palates: therefore partly for pleasure and wantonness, and partly for necessity; especially when all manner of riot and excess began to reign, amongst many other things, were devised several ways to cool both their water and their wine. And it cannot be denied that cold water doth better further the concoction of the stomach than warm. And 
c Lib. de cibis boni & mali succi.  Galen, in Summer alloweth of very cold drink; yea, even cooled with snow, and to such especially as labour hard, and use much exercise: but others that live idly, leading a sedentary life, and free from employment, either of body or mind, he adviseth to drink water, as nature hath produced it, without any alteration. Avicen wisheth always to eat before they drink water, and to drink sparingly and often at our repast, and out of a vessel with a narrow mouth; 

Six ways of cooling water.  
1 By the Air.   that so the draught may be the more moderate. There were six several ways the ancients used to cool their water, by means of the air; which was familiar to the Egyptians, as witnesseth 
d 6 Epidem▪ comment. 4.  Galen. In the Summer (saith he) the Egyptians of Alexandria, having first well warmed their water, and put it up in close earthen vessels, exposed it to the night air, and before Sun rising, set them in some shady places of the ground, environed round about with cooling herbs. Sailors have been seen sometimes to expose their water to the night air, and afterwards cover their bottles with many clothes: and thus it is very certain it retaineth still the cold quality. The reason why they thus boiled their water, was because that water once boiled receiveth sooner and easilier the impression of the cold air; as witnesseth the 
e Arist 1 met e●r. cap. 12.  Prince of Philosophers. And therefore in Pontus, where they fish always in frost, they besprinkle their angling-rods with warm water (which afterwards congealeth and freezeth so much the harder) which serveth them in stead of glue. The second way of cooling water, is, by letting it down in an earthen bottle into a deep well: 

2 Way, letting it down into a deep well.  
3 Way, by salt peter.   howbeit others are of opinion it receives some evil impression from this close water; and therefore think it better to draw up the water, and so set it in it. The third way, is by injection of some salt peter, which afterwards for a while is stirred about with a stick: howbeit this is not so well approved of, with whatsoever present satisfaction it may seem to soothe us up. The fourth way, 
4 Way, by ice or snow  is by means of ice or snow. It was the invention of the Emperor Nero to boil water, and then let it down into a pit of snow. 
f Lib. 2.  Athenaeus saith, it was an old invention, howbeit others affirm it first found out by Nero. 
g Bellon. observat medicine. lib 3. cap 22.  The Turks at this day familiarly use this kind of cooling their drink. The fifth way, 
5. Way, by deep cellars.  is by means of deep cellars, wherein in ancient times, some were wont to set bottles full of hot water, and take them out again colder than any snow. In Paris there are some such deep cellars, wherein the smallest wines will seem to the taste, twice as strong as they are in very truth. Besides all the premises, water falling from a high place, acquireth unto itself a greater coldness than that which runneth softly in a river; 
6. Way by motion & agitation.  and the agitation and much stirring of the water furthereth not a little this cooling quality. And this for the present concerning the use of water shall suffice; what resteth shall be discussed in the diet of the diseased, which doth something also concern them.   

CHAP. XXVI.  
Of wine: the various and several sorts, with the right use, and for whom it is most fitting.  
IT may be my former discourse of water was to some unwelcome, who would more willingly, perhaps, hear of some more noble liquor; and therefore now from the water-pale to the wine-pot. Now although this same subject of wines alone might well fill up a larger discourse than this in hand; yet will I content myself with such things as shall be of greatest use for the health of mankind. And because all wines are not alike, differing in diverse respects, it will therefore be for us very useful to set down the several differences. 

Divers differences of Wines  
1 From the age.   Wines therefore differ not a little one from another, and that in these respects following. The first difference than is desumed from the age; for some wine is called Mustum, 
Mustum or new wine.  or new wine; and others of longer continuance, one, two or three years, etc. New wine, before it be well purged from the lees, howsoever it may seem to please the palate, by reason of a sweet pleasant and delectable taste; yet is it most dangerous for the health of the body. 
a Gal. lib de cibis bor●, & mali succi.  for by reason of the thickness, grossness; and (as some call it) a tartareous substance, it is very windy, and apt to engender all manner of obstructions, wind colic, and the stone itself, etc. But among all such wines, the white and Rhenish do least harm; and that in regard they make the body soluble, and so all corruption is evacuated, and so in regard of their short abode within the body, they are least of all others offensive unto it. New wine pressed out of tart and sour grapes is of all others the worst. The 
b Qui properant nova musta bibant, mihi fundat avitum, Consulibus priscis condita testa merum. Ovid 3. de amore.  Poet Ovid could well tell whether new or old wine were better, when he wishes to drink wine of the continuance of certain Consuls; that is, so many years old. And as the new wines are not to be allowed for ordinary use; no more are the very old wines better to be liked of: for than they become far hotter, sharper, and sometimes bitter also. As for the certain determinate time orange, when wine might safeliest be drunk, no man can certainly determine, for some lasted twenty, some more, some fewer years. 
Very old wine.  Cicero at a supper with Damasippus was served with wine of 40. years old. But the Emperor Caligula was presented with wine of 160: year old. Now the nature of such wines was this, that they were not to be drunk, unless mastered with much water. Our wines now a days differ much from those in frequent use among the Ancients, the Romans especially: for few of our ordinary wines will continue good for years, as theirs did; yea a year, and sometimes less, will put them to the period of their longest endurance. Although I deny not but some of our sacks, and some such strong wines will continue good far beyond this prefixed period. 
2 Difference from the substance.  The second difference is taken from the substance; some being thin, perspituous and very small, needing no admixture of water, called for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as grow plentifully about Paris, Rochel, and diverse other places; as along the river of Rhine, in Thuringia, Misnia, etc. And yet Cardan thought no such wine grew in those regions. Others again were of a thicker, and grosser substance, and may therefore be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or bearing much water, as being of far greater force and strength than the former. 
3 Difference from the colour.  The third difference may be taken from the colour; some being white in colour, some pale yellow, some sadder in colour, or of a high golden yellow colour; some again of a blackish intense red, and others of a pale red colour. The yellow wines are the hottest, the red less; and the white lest of all. And it is to be observed, that mingling grapes of diverse colours, the wine becometh of a mixed colour: as the white and red grape mingled together maketh a claret; and the more red grapes be in the mixture, the higher coloured is this claret; and the more white grapes, the paler coloured it is; approaching both to the colour and quality of white wine; as is to be seen in that wine called from the colour of peach flower, couleur du pesche. The fourth difference is taken from the taste, 
4 Difference from the taste.  sweet, sour, sharp or bitter. The sweet are most nourishing, such as are commonly the high coloured red wine, and some sweet sacks brought unto us from Greece, and other parts: such as are our malmsey, muscadine, browne-bastard, Canary, and some others of that colour; and our high coloured red wines, called vin de Graves. Some again are of tarter taste, as most of our white and claret. Galen was of opinion, there were no sweet white wines; howbeit diverse Provinces of France can now witness the contrary. And I doubt not but the Wine-brewers of the City of London have so well profited in their profession, that they are able to furnish any with as sweet wine of any colour as any other place whatsoever. The fifth difference is desumed from the smell, 
5 Difference from the smell.  which in wine is also not a little to be regarded, and the wines of best smell are also ordinarily the hottest. Among our ordinary wines, that which smelleth like the raspe, as the French say, sent lafoy fram boose, is esteemed the daintiest. But here my meaning is not of any artificial smell procured by the wit and invention of the vintner, no more than that which already hath been spoken concerning the substance, colour and taste. Another difference may yet be desumed from the soil, and the natural temper of the air where such wines grow. And thus in one and the same country are so many several sorts of wine to be seen, differing in goodness one from another; and yet far more those of one country from those of another. And thus we may apparently perceive what a great difference there is in the wines of that one kingdom of France. The wine of Orleans, although far to the North, yet doth it exceed in goodness many others more to the South. And we see several countries produce diverse and several sorts of wine, and some again produce none at all: and that partly by the unfitness and coldness of the soil and climate; 
6 Difference from 〈◊〉 soil & natural temper of the air.  and partly in some places, by means of the neglect and ill husbandry, or ignorance of the inhabitants. And there is yet another difference desumed from the faculties: 
7 Difference from the faculties: thick red wines.  for the thick red coloured wine tending to black, especially the sweetest, are of all others aptest to nourish and fatten the body. But whosoever useth them much, let him take heed of obstructions, the stone, the dropsy, etc. Such wines grow plenteously in Gascony, and from thence conveyed to their chief city Burdeoux, and so to diverse places of the Christian world. All sweet wines loosen the belly more than any other kind. The other sweet wines, 
Strong sweet wines of a yellow colour.  such as we named heretofore, are hotter than the former, and yield somewhat to them in this alimentary faculty; and are rather of the ancient, and married people, yet sparingly to be used; than of the younger sort. In France alone many several sorts of wine, 
French wines of diverse sorts.  differing not a little in strength one from another. The wines of Orleans are of prime note for goodness; as also the wines of Anjou and adjacent places are in no small esteem: and those wines in so great request at the French court; 
Small wines.  called vin de Coussy and D'Hay, are very wholesome and dainty wines. But the wine about Paris, Rochel, and many places of Xaintonge are but poor small wines in comparison of the former. Again, in Gascoigne; but especially in Provence, Languedoc, and the south parts of that Kingdom are many strong and generous wines, equalling, if not exceeding diverse wines of Italy itself. But it is now more than time, we come to the temperature of wine, the knowledge whereof doth not a little make for our purpose.  
Concerning the temperature of wine, there hath been some controversy among the learned, which we will leave to the schools, 
Or 〈…〉  & briefly declare that which we conceive to be most profitable for our purpose. Wine then of all sorts, whatsoever, is undoubtedly hot, 
〈…〉  howbeit some more and some less; and new wine is at first colder, and in time acquireth a greater heat; insomuch that must or new wine is by Galen accounted cold; which must be understood comparatively▪ having respect to that it is afterwards. Now this heat acquired by 〈◊〉 ebullition is of a great latitude and extent, according to the several natures and ages of wines. Thin small wines, especially white, 
〈…〉  participate of least heat: old strong wines are very hot: that which is betwixt both these extremes, is also of a mean heat betwixt both. But now concerning the second quality, 
Wine is dry in the second quantity.  and joined with this first, whether it be moist or dry, is in like manner controverted. In a word, I think it to be actually moist, howbeit potentially dry, as we speak in the schools. For howsoever it moisten, as is the nature of all liquors; yet hath it a certain faculty of drying up superfluous moisture; as we see come to pass in many other liquors extracted out of hot simple, vegetables or minerals: and yet this drying faculty differeth not a little according to the strength. 
Ou● wines differ much from the wines of the ancients.  It is moreover to be observed, that our wines much differ from the wines used in ancient times, in regard of their strength. With us our new wines are hotter than our old, which by little and little, their heat decaying, grow dead: Vappescunt. chose, the wines of ancient times being new, that is, not exceeding five years age, were not so hot as those of greater age, which perhaps had atteined to ten or twelve years. The longer they were kept, 
● Caeterorum vinorum tanta cura fuit medicaminu, ut ciner● apud quosdam, fe● gypso al●b● quibus diximus modu instaurentur, etc. Qui & marinam aquam ejusdem rei gratia ex alto peti ●ubent, etc. Pix in Italia ad vasa v●●o condienda maxime probatur Brytia, &c Tota benefici●s piacere cogitur; & miramur noxia esse in vitium inclinantes. Plin. lib. 19 cap. 20.  the greater heat they contracted, which was not natural; but procured by art: for they were accustomed to mingle with their new wine, pitch, rosin, brimstone, plaster, ashes, &c. to add smell and quickness to their wines. Some used also to smoke their wines: and for this end, had certain places in their houses built for this same purpose. Others again mingled therewith sea-water fetched superstitiously from the deepest Ocean. By so many poison's cause we wine to please our palates (saith Pliny) and yet wonder at the woe they procure us, yet inclining still to vice. Let Londoners, and others that frequent the city much, look about them, and moderate their insatiable wine-bibbing humour, lest withal they drink down some of this stuff, whereof Pliny here complains. Sure I am our Vintners are as cunning, and witty in invention for their own profit and commodity, as ever were any of the ancients. But concerning the hot faculty of wines, it may perhaps be replied, how cometh it to pass, if all wines be hot and dry, it produceth cold and moist diseases in the brain: 
Co●● diseases produced b● the use of wine accidentally.  I answer in a word, it cometh nor so to pass properly by reason of these faculties; but by accident, these exhalations being by the brain quickly converted into such a substance. And that this is true may by this appear, that the excess of drinking of the strongest wines are aptest to engender such diseases.  

Virtues of wine moderately used.  Now this noble creature moderately used, is a most sovereign means to restore and renew our decayed and dead spirits, and to preserve the natural heat of the body: and for the great affinity it hath with the nature of man, and sympathy with the heart, it is as it were in a moment conveied thither; and so produceth that famous effect of 
d Psalm 103. jung. 9 Ecclesiast. 31, etc.  cheerfulness, so often in holy writ ascribed unto it. But the use of this so noble a creature is not indifferently to be permitted to every age, person and complexion. Plato would not have children to drink any wine before the 22. year of their age. 
e 7 Politic. Lib. de salubri diata.  Aristotle forbiddeth wine to nurses and children. ᶠ Hypocrates permitteth the use of it to some cacochymical dispositions, and to women of a soft and foggy, or spongious flesh. 
g 3 de sanit. tuenda.  Galen setteth down what constitutions it best befitteth. To those of mature and ripe years he permitteth wine, but well watered; but to hot and dry constitutions, he forbiddeth it altogether, water better befitting the state of such bodies, 
What person it be●● befitteth.  to whom assenteth also Hypocrates. As for old age, especially if very phlegmatic by constitution, wine is not to be denied them; it being for them a wholesome milk, and withal a convenient food for the preserving and cherishing of the radical moisture, and innate balsam of their bodies.  
But from hence ariseth some doubt, in that I allow wine to old men; My doubt may seem so much the stranger, in that it seemeth this opinion hath always gone currant without any control. But there is 
●am vero 〈◊〉 larvitr● si ultius quam 〈◊〉 ca●oris au e●d gratia, vinum abundanter, meracum praecipue indulgere Quanto enim vinum calidius est per se, tanto ma●ore ven●ris ac viscerum omuium c●● o'er opusest ut superetur: aliaqui a mino●i acessic, crudamque succum auget, unde & calorem naturalem suffocat, & morbos innumeros ●arit, ac mortem properat. Quare vinum esse lac senum non valde proho● censeo, potius senibus sensim esse dandum aiturius, usque dum in extremo senio constitutis toto vino detracto de ur pro eo mul●a, aut decoct: aqua: satius enim est p●rmittere catori n●turali sensim venire au na●ura●em interi●um, quam vine obruere, & ●enectam facere mis rabi●torem, & breviorem. Va●●●. de sacr● philos. cap. 20.  a late writer, who hath contradicted this opinion, and would have them when they grow in years, to use wine well diluted with water, and afterwards when they are now atteined to decrepit old age, to give them only hony-water, or boiled water to drink. But I think few that read this, but will think this too rigid; and so am I of their mind. His reason is because (saith he) hot strong wine drunk in abundance hath need of a like proportion of natural heat to overcome it, otherwise it soureth in the stomach, oppresserh natural heat, engendereth crudities, and proveth the cause of many noisome diseases. But by his good leave, although a learned man, yet he delivers his opinion too lavishly and without limitation. Wine in old age moderately taken cheereth the spirits, furthereth concoction, and overcommeth crudities. The chief hurt befalleth old age by the too liberal use of strong hot wines, in my opinion, is by way of exiccation, their bodies howsoever replenished with an accidental and excrementitious moisture; yet the natural Crasis and constitution of their bodies get, inclining to siccity. The excess in the use of any sort of wine I allow not of. But I see no sound reason, why the moderate use of our Muscadines, sweet Canary sacks; and sweet nourishing red wines may not safely and to good purpose be allowed this age, which besides the former benefits may likewise by their mild fumes and vapours so irrigate the brain, that it may procure them quiet and comfortable sleep to this age so acceptable. And by this moderate use I see not but it may likewise communicate a gentle warmth to all the parts of the body; although I am not of opinion this is the only use, as this Author seemeth to allege.  
And in the use of wine among the ancients this is yet to be observed, that they were either to drink this or water, there being no other in ordinary use among them; and therefore, whereas they allowed youth at the age of 22. to drink wine, this is not a precept for us to practise, being furnished with so fit and wholesome drink, and so appropriated and fitted for this climate, and our complexions; and the which may safely to any age or complexion be exhibited; and being in our own power to make it weaker or stronger, there is no danger in the use of our ale or beer. And beside, we must also withal consider that in the hot seasons of the year both wine, and other strong drinks must more sparingly be used; but in colder seasons we may be bolder. Now again, 
Wine either drunk pure of itself or mingled with water.  among the ancients wine was either drunk pure of itself without any mixture; or else diluted and mingled with water, and is used also in this our age. In ancient times some added the water to the wine, and some again wine to the water. Water was, and is used to be added unto wine, to allay and qualify the heat and fumes thereof, and is more frequent in those countries, where wine is their ordinary drink. This mixture differeth according to the diversity of the natures, of the parties drinking, the wine drunk, together with the several times of drinking: all which points are learnedly and largely set down by 
g Mercur. variar lect. libr. 7.  a famous Italian Physician; and which were too long for me here to insist upon. But this I must advertise in brief, that as young people, especially, hot and choleric constitutions, ought not to drink wine; so if they do at any time drink thereof, they ought to delute, or mingle it with a greater quantity of water than others: and the like I wish to be understood of the heat of Summer, when as both smaller drink, and wine more deluted is best. Some in stead of ordinary spring water, use rose water, and a little sugar, which is not amiss: and the like may be practised with Strawberry, Sorrell, Succory, or Endive water. But to determine the quantity of water, which differeth according to circumstances, is very hard: but the best will be for people to consider of that proverbial speech, Every man is either a fool, or a Physician. The meaning is, a man should observe what best befitteth the state of his own body, and so accommodate all things accordingly. Many in hot countries where the wine groweth, sometimes use wine so sparingly, that they add but a little quantity of wine to a great quantity of water; it may be not the fifth or sixth part. But with us, where wine is not our natural and ordinary drink, 
How we use to dilute or mingle our wine.  this deluting, or mixture of wine and water is not so frequent; except sometimes in Summer, where often, and most commonly sugar is also added thereunto, with some Borage flowers, and a sprig of Rosemary, which are not out of purpose; especially, if the wine be any thing tart, or sowrish.  

Of the use of Sugar with wine.  And by the way I must here say something concerning the use of sugar with wines: It is a common custom thorough this kingdom, to add sugar to all wine indifferently sweet or sour, or whatsoever sort. I do not deny, but sometimes, to help a tart taste, or to inhibit the hot fumes of a vaporous or strong sack, apt to fly up into the brains, a little sugar helpeth well: but to use it indifferently, with all sorts of wines, and without any consideration of circumstances whatsoever (which is the ordinary and common custom) and that merely for wantonness, and to satisfy their lustful desires, I hold it not convenient. Our neighbouring Nations, who abound in all sorts of wine, and most somewhat tartish in taste, yet never use this addition of sugar. And therefore, as I advertised already, so wish I all, especially our women (aptest in such cases to exceed) to use a moderation in the use of sugar. As for wines thus to be mingled with water, they must be indifferent strong, and withal, of an indifferent thin substance. Wines of a gross and thick substance, are not thus to be mingled with water; but rather moderately and sparingly drunk without any addition. And as for our Rhenish and small white wines, they need far less water than other stronger. 
h Arnoldus de villa nova tractatu de vinis.  Some wish that certain hours before the wine be drunk, water be mingled therewith, that by this means there may be a more perfect mixture of the one with the other. There is to this purpose a certain ancient speech recorded: Vinum lymphatum cito potatum generat lepram, Wine mingled with water, suddenly drunk, engendereth leprosy. But concerning wine this shall suffice. Of the use of wine in the sick, in what diseases useful, and how to be used, hereafter in the diet of the diseased.   

CHAP. XXVII.  
Of Beer, Ale, Cider and Perry serving us in stead of Wine.  
NOw, because all countries are not furnished with this noble liquor of the grape, therefore our gracious God besides this element of water, with mankind, common to all living creatures, hath furnished these our Northern Regions with other drinks, which might to us supply the place of wine. This drink hath for its principal ingredients water and corn, 
Ingredients of our Beer.  and to season it, and make it keep a long time in stead of salt, hath hop added to it. And that this is no new invention to make drink of corn; but hath been in frequent practice in ancient times, may by the relation of our ancient Physicians plainly appear. The 
a 
The ancient Egyptians made drink of corn.  
Herod. in Euterpe.   egyptians, it would seem, were the first authors thereof. But it may be objected, that the ancients do likewise condemn this drink, as most unwholesome for the body of man. 
b Lib. 2. cap. 80. & 81.  Dioscoride ascribeth to this drink, which he there calleth Zythum & Curmi, differing but little one from another a noxious quality against the reins, nerves, and nervous parts; as the membranes, of the head especially: and affirmeth that it engendereth wind, filleth the body with corrupt humours; and leaveth the body using it much, the leprosy for a legacy. 
c Lib. 6. simple. m●lic.  Galen singeth also the same song, and confimeth his assertion. But whatsoever was the opinion of the ancients concerning that drink, and that it was of that nature, 

Our drink made of corn, differeth from that of the ancients, and is a very wholesome drink.  
Divers differences in our drink to be observed:  
First, from the adding or withdrawing of hop.  
Secondly, from the corn it is made of.   I will not deny; yet I am sure, the drink we make is both wholesome, and very agreeable to our nature; and beside, is far otherwise prepared, than that of ancient times. Now, of this drink, there are two sorts, one brewed without hop, commonly called Ale; the other with hop, and commonly called Beer. In Beer then, as in wine, there are many differences to be considered, where the first is taken from the corn it is made of; it being sometimes made of one grain, sometimes of another, and sometimes of more grains mingled together: but with us, most commonly malt is made of barley alone, which doth also with us here most abound. Some do also mingle some oats with this drink, and so make it more cooling for Summer, very quick to the taste, and wholesome for the body; the oat being of itself a dainty, wholesome, and nourishing grain. Some to add strength to their Beer, especially that called March-beer, then brewed to last all the year, add thereunto a few pease. In some places beyond seas, they make Beer of Wheaten malt: as in some places of Saxony and in Bohemia; which much needs be good: and wholesome, if no error in the making be committed. 
Third difference from the age.  Another difference again is taken from the age and duration of this drink: some being very new, some very old, and kept a long time. Very new drink is very hurtful for the health, engendering both wind and crudities with obstructions, and many diseases from thence proceeding; as hath been said of new wine. That which is very long kept, must needs be strong; as our March Beer, and some others; and yet are not so good for ordinary use, but rather now and then as physic. The best and wholesomest, is that of a middle age. A main and principal difference is taken from the strength, and is esteemed by the proportion of the malt to the liquor: 
Fourth from the strength.  and this varieth much, according to several circumstances; as the place where one liveth, the persons who are to use it, the season and time of the year, etc. This nevertheless is to be observed, that in Winter and cold weather, strong drink is more tolerable than in Summer, and warm weather; and to old age, there is a greater liberty allowed, than for younger people. Another difference is taken from the substance, thick or thin, and perspicuous or clear. 
Fifth from the substance.  Thick and muddy drink is altogether unwholesome, and the mother of many diseases: and that which is clear, is best and wholesomest; providing always, that water be not too much master. Thick beer engendereth wind, all manner of obstructions, the stone, strangury, and many more dangerous diseases. Again, that difference taken from the taste is not to be neglected; some being bitter, 
Sixth from the taste.  some sweet, some sour, etc. And this the age will often alter: for very new drink, if much hoped, must needs be bitter: and very small drink, if long kept, especially in Summer, will grow sour. A mean is best, that it be not too bitter, too hot and heady, nor sour at all: 
Seventh difference from the quantity of the hop.  and therefore another difference may be taken from the quantity of hop, that a due proportion thereof be observed; it being hot and dry in the second degree, and sometimes weaker, and sometimes stronger: and too bitter drink is more physical than is for our ordinary use fitting. The best course than is to let the hop rot in the drink (as the vulgar people) before we drink it. There is another difference taken from the colour; 
Eighth the colour.  some being of one, and some of another colour; some pale; some of a reddish, some of an amber colour, etc. The highest coloured drink is not always the strongest and wholesomest. That which looketh of a pure transparent yellow amber colour, like a pure sack, is reputed the best. The best March beer, if well brewed, and no error committed, is often of this colour; and the goodness of the malt whereof it is made, and the fuel wherewith it is dried, maketh yet another difference, 
Ninth from the goodness of the malt.  and often altereth both the colour and taste of the drink. Straw is thought better than wood for drying of malt. In some places of this Island, in the Northern especially, they dry their malt with ling, or heath, called there hadder, which maketh very good malt; some also use furs, or whins, as some call them; and some again, broom. But straw, and heath, or ling are the best; the solider the substance of the fuel is, the worse it is, there being the more danger of over-drying the malt, which may make both the drink taste worse, and forsook with too high a colour. The Barley whereof the malt is made must be good and fresh, not light, lank, or worm-eaten, fusty, etc. And beside, it must not be made of Barley too new, before it hath sweat in the mow (as husbandmen use to speak) and is also to be made in a convenient season; I mean not in a hot season of the year, and therefore commonly called in the country, cuckoo malt. The last difference is taken from the water whereof the drink is brewed; and the best, if it may be had, is to be preferred before the other, 
10 From the water wherewith it is ma●e, and the fuel wherewith it is boiled.  and in defect of the best, the next best is to be chosen. And what is the best we have already at large related: and we find here that many times our well water maketh the drink look of a higher colour than is suitable to the strength thereof. And to the water we may add the fire wherewith it is boiled, which I think is best to be wood, and such as we allowed of in making of malt. And yet I confess good drink is, and may be brewed with sea-coal, as we see in all the city of London: and the fuel is not so material here as in making of malt, where the smoke toucheth it immediately. Now all these differences, except that taken from the hop, are common both to ale and beer; the which in our Ale here is but little, and in the Northern parts of this Island is none at all. And because the hop maketh some difference in these two drinks, therefore it will be useful to say something thereof. Of the temperature of barley, a very wholesome grain, 
Hop and the virtues thereof.  something hath been said already, and something yet more shall be said hereafter. As for the hop it openeth the obstructions of the liver, spleen, and kidneys, cleareth the blood, and cleanseth choler, and therefore this drink must needs be very wholesome. But if there be too much hop in it, or yet drink very new, the hop will wrong the head, 
Virtues of Beer.  by sending up to it hot exhalations, and so procureth rheums; and the bitterer the Beer is, the less it nourisheth.  
Ale again is of a grosser substance, and nourisheth far more; 
Of Ale.  but is of a more oppilative and stopping faculty: and therefore such as are obnoxious to obstructions ought to be sparing in the use of this drink. Such as are lean, and free of this fear, may freelier use it. And although hop added to beer would seem to make it hotter than ale, yet when the strength of it wasted, and not much discernible in the drink, in regard of its penetration, and scouring away of choler, and the ale having a like quantity of malt in it, I think there will be but little or no difference in their heats. Howsoever both Ale and Beer are good wholesome drinks; the which if any one will deny, I will appeal to our own experience: for where can you find stronger, healthfuller, and lustier people, than in those countries, where this drink is most ordinarily used? And in this I dare be judged by 
a Valeriola loco communi.  foreign Writers, who lived in countries where this drink is not used. Who so desireth to know more of these drinks, and their several sorts, according to several countries, may have recourse to 
* Eibro de cerevisis.  Placotonius, who hath written at large of this subject. And what was said before concerning the use of wine, may here be understood of our strong Ale and Beer, that they are not good for young people, hot and choleric complexions, and hot seasons of the year. And this shall suffice concerning these drinks.  

Of Cider.  There are yet some other drinks expressed out of fruits, and in no small use among many people, called by these two names, Cider and Perry. Cider is the juice expressed out of Apples, and sometimes attaineth to that excellency, that it emulates wine in strength and virtue. The sweet is more windy, as when it is new; and therefore is not to be used until it be 4. or 5. months old at least. 
For whom it is best, Virtues.  It is better or worse according to the fruit it is made of; and is best for hot and dry choleric bodies, hot livers, and melancholic persons: they are of an opening and penetrative nature, opening obstructions notably.  

Of Perry.  Perry is sweeter than Cider, and withal windier, taking its denomination from Pears whereof it is made, and differeth little in virtue from the former. These dtinkes are very frequent, and used for ordinary drink in the Province of Normandy in France; as also in the shires of Gloucester, Worcester, and Hereford here in England. They are both very good to quench thirst, and to cut tough phlegm.  

Divers other sorts of drinks in diverse countries.  Besides these drinks in most frequent and ordinary use among us, there are yet many other sorts of drinks in frequent use among many nations: as in many places of the Indies, and other countries they made a wine of dates; and others again, make a dainty wine or drink of rice. And many nations of the West-Indies make drinks of certain roots and herbs. And no question we might make drink of diverse other fruits and plants, if we pleased. It is reported that that ancient and warlike people called Picts, inhabiting in former times a part of the realm of Scotland, made a dainty drink of the herb or shrub, ling or heath; the making of which notwithstanding, neither for love nor money (as we use to speak) nor any other means could ever from them be extorted.   

CHAP. XXVIII.  
Of Drunkenness, and the mischiefs thence ensuing to the soul, body, and good.  
THE more excellent any creature is, the more pernicious is the abuse of the same; which as in many other things, so especially in this so useful a creature which we call drink, may plainly and evidently appear. I have at large already discoursed of several sorts of drinks, their excellent virtues and right use; and because the abuse thereof, which we commonly call drunkenness, is so prejudicial to health, besides the detriment and damage both of the soul and substance; I will say something of this subject, before I enter upon the diet of the diseased. And therefore although it be a fitter theme for a divines pulpit than a Physician's pen; yet, both by reason this vice now so reigneth, and hath by other Physicians in the like case been touched, therefore I will entreat thy patience, courteous reader, but for a short space, that I may give this beastly sin a lash or two, and then I shall proceed. And as sin is no upstart, not of yesterday hatching; 
Drunkenness no new sin.  so this swinish sin of drunkenness in particular, hath been no stranger in the world, both in ancient and later times. Hence is it that we have the drunkenness of certain nations recorded by profane Writers: as of the Thracians, Assyrians, Parthians Grecians, and in the time of Tacitus, the Germans, it seemeth, were taxed with this vice: 
Nations of old taxed with drunkenness.  even as at this day it is among them in as high esteem as ever. It may be thus in brief or generally defined. 
What drunkenness is.  Drunkenness is an excessive and unseasonable pouring down of strong drink; and therefore it doth plainly appear, that one may be a drunkard, although his brain were made of brass, that it were insensible of any weakness, or other inconvenient whatsoever, and no apparent prejudice either to his sense or reason; whenas some weak brain may be deprived of the use of both with the third part of that which such a Swil-bole will easily swallow down. And unto this have relation 
a Isaiah 5.22, 28.7. Habac. 2.13. Amos 6.6. Prov. 31.4, etc.  many of those places out of holy Writ, and others hereafter to be alleged. But because there is most commonly with the excess of the creature some indecent action or gesture adjoined; and many times also after this gulletting down of strong drink, there ensueth surfeiting, or heaviness, called crapula; therefore an ancient Greek Writer compareth all three. 
b Clemens. Alexand. Paedag lib. 2 cap. 2. A large definition of drunkenness.  Drunkenness (saith he) is the excessive use of wine, or other strong drink. Rage or fury, in latin debacchatio, in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that unseemly carriage from thence proceeding. The surfeiting, or heaviness called crapula, is the trouble and and loathsome nauseous effect following the same. The genus, or generally word in this definition is ebrius, or ebriosus, concerning the difference whereof thou mayest see something in the 
c Ebrius, & ebriosus a se invicem differunt ut amator & anians Ebriofit as proprie est affectatio, cum quis biben●er, cito, saepe, & facile fit ebrius: Ebrietas vero est ebriosi status, eum scilicet quis actu est Ebrius: sic ira differt ab iracundia, invidia ab invidentia, Cicero 4. Tuscal. Quest  heathen Cicero, where it is apparent, that he maketh him a drunkard, that wittingly, and willingly often followeth this trade of drinking, and gulletting down of strong drink, although they neither reel in the streets, nor will easily be overreached in a bargain; which is the common plea of strongest drunkards. Now holy Scripture is every where full of invectives against this wicked sin. The 
d Prov. 20. 1●  Wise man in his golden Proverbs, hath many excellent precepts to this same purpose. Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise. The 
e 21 17.  same Wise man hath these words also. He that loveth Wine and oil shall not be rich. And 
f 23.21▪ Verse 29.30, 31, 32▪ 33, 34, 35.  again, Be not among wine bibbers, riotous eaters of flesh: for, the drunkard and the glutton shall be clothed with rags, and a little after; Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath the redness of eyes? They that tarry long at the wine, they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth colour in the cup, when it moveth itself aright: at the last it biteth like a Serpent, and stingeth like an Adder: thine eyes shall behold strange women, and thine heart shall utter perverse things. Yea, thou shalt be as he that lieth down in the midst of the Sea, as he that lieth down upon the top of a mast. They have strucken me shalt thou say, and I was not sick: they have beaten me, and I felt it not, when shall I awake? I will seek it yet once again. And the 
g Proverbs 31.4:  same spirit of God in the same book, by the mouth of a woman, forbiddeth Kings (who, if any, might seem to challenge unto themselves a greater liberty) to be given to this vice. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink: lest they drink and forget the law, and pervert the judgement of any of the afflicted. Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts, etc. Again, 
h Ecclesiast. 31.25.  another Wiseman giveth us good directions against this same sin. Show not thy valiantness in wine: for wine hath destroyed many. And a little after; 
Verse 29.30.  wine drunk with excess, maketh bitterness of the mind, with brawling and quarrelling: drunkenness increaseth the rage of a fool till he offend, he diminisheth strength, and maketh wounds. A number of other places of holy Writ might be to the same purpose produced. And whereas mention is made of wine, we are withal to comprehend under it all manner of strong drink whatsoever. A 
i Stuck. antiquit. conviv. libr. 3. cap 8.  late Writer proveth a drunkard to break all the ten Commandments: For, first, saith he, in stead of the true God, 
A drunkard breaketh all the commandments.  he maketh a God of his guts: and again, mancipating and making himself a slave to his idol drink; he neglecteth, and often contemneth, yea, even mocketh at the pure worship and service of the Almighty God. And as for taking of God's name in vain, and tearing and rending his glorious attributes, by whom more frequent than by drunkards at their drunken meetings, and where are more bloody oaths belched out, than by these swil-bolls and tosspots, upon their alehouse benches. As for the profanation of the Sabbath, that drunkards are most commonly impious in this point, I think will not be denied; and as for the duties due to our neighbour, a drunken man maketh little difference betwixt superior, inferior, equal, as being injurious unto all. And not only do they deny their superiors, that reverence and respect due unto them; but even often mock and deride them. And as for quarrels, murders, uncleanness, and adulteries, who so ready to perpetrate any such sin as a drunkard? And their theft in this appeareth, in the first place of their sacrilegious robbing God of the time due to his worship and service; their wives and children and nearest kindred, the poor and public of that portion due unto them. Again, who so prone to perjury, lying, slandering, backbiting, and taking his neighbours good name from him? and are not their lustful eyes now inflamed with the fire of strong drink, set a lusting after strange flesh? And are not their eyes full of adultery? etc. 
k Ebrietatis vitium fugiendum est, primo prop●er damnum, & ●e ●ulum, quod affert ipsi in mae, ipsam insatuando, prodendo & spoliando. ● Quia multa peccata secum ducit. 3 Quia famam aufert. 4 Quia poenam promerein● tempo-alem. 5 Quia ad penam ducit eteruam. 6 Quia in rebus exterioribus depauperat. 7 Quia corp●u● damnificat, etc. D●x●t Diabo. us cuidam quem saepe ad poccandum tentaverat; elige consentire uni extribus peccatis (nimirum ebrietati, adulterio & himi●●iaio) & nunquam te tentabo; qui elegit potius inebriars. Et postea ad utrumque, adulterium, videlicet, & homicidium adjecit vinum: quia virum cum cujus uxore ebrius peccavit, supervenientem occidit. Quando vero de ebrietate reprebandatur, quidam cor●m se excusant per societatem & amicorum instantiam, Sed in hoc defectum proprium potius ostendunt, quam se excusant, minus scientes in hoc fa●●o se offendunt quam irrationabilia animalia, quae od nullius regatum ultra potum necessarium s●mu●t. Vnde fertur quod quam quidam paterfamilias habuit quendam cervum demesticum in domo sua, qui ad prandium cervisiam de sciphis solebat hibere, & quada●● vice tantum bibit, quod inebriatus erat, & saliens in curia inter ligna crus suum graviter laesit, nunquam postea cervisiam, re●●al quid praeter aquam bibere voluit. Ex johan. Bromardi summa praedicantium, cap. 9 Nu. 2. pag. 229. de ebrietate. Ebrietas flag●● orum matter, cu●parum materio, radix criminum, vitiorum omnium erigo, homines ad Dei imaginem fictos & formatos non modo b●lluis, atque feris, sed imman ssimae furiosissimaeque illi bestiae infernali, hoc est diabolo quam simillimos reddit, sicuti quotidiana experientia ●atis su●erque testatur. August. lib. ad sacras virgin. cap 1. ubi multa alia de hac re fusius explicantur. Epistol. libr. 12. Epist. 84.1. de legibus ●lorat. ode 21 libr. 3. & libr. de arte poet.  Another Writer giveth us warning to avoid this sin, for these seven ensuing reason: First, for the damage and detriment it procureth to the soul, by infatuation of the same, and by betraying and despoiling of all its glorious ornaments: Secondly, because this sin seldom cometh alone, but accompanied with others: Thirdly, by reason it bereaveth one of his good name and reputation: Fourthly, because it deserveth a temporal punishment: Fifthly, because it leadeth a man to eternal punishment: Sixthly, because it weakeneth and impoverisheth a man, even his personal estate: Seventhly, because it damnifieth the body by diseases, etc. The same Author again, The Devil said to a certain person whom he had often tempted to sin, Make now thy choice, I pray thee to yield to me, but in one of these three sins, (to wit, adultery, murder, or drunkenness) and I will never tempt thee any more; who chose rather to be drunk. But afterwards the same party to his drunkenness, added both the two other sins: for, being drunk, he committed adultery with another man's wife, and withal killed the woman's husband, who, by hap came into the room at the same time. Some, again, (saith the same Author) when they are reproved of their drunkenness, excuse themselves by reason of their companions, their solicitation, and importanity. But in this they rather bewray their own want of understanding, than excuse themselves; and in this particular, show themselves inferior to the very brutes themselves, who by no means will be urged to drink more than need requireth. And to make this good, it is reported, that a certain housekeeper, kept a tame Hart in his house, which would often drink of their drink, drawn for dinner or supper: but at a certain time drunk so liberally, that he was drunk; and after, skipping in the court, among some logs of wood lying there, at length hurt his leg; who after that time would never drink any other drink but water. The holy Father, St Austin, calleth it the mother of all mischief, the matter of all offences, the root and original of vices, making men (at first mad● after the Image of almighty God) not like unto brute beasts, but like that cruel and ravenous infernal Fiend himself, that is, the Devil; as woeful experience doth daily more than sufficiently witness. But hear what epithets the very heathen give this swinish sin. Seneca calleth it the cause of all public calamities▪ and the same Author compareth wine and strong drink to a poison, Optum and Hellebore. Plato calleth it a torment; and so doth a heathen Poet: But let us a little consider what mischiefs befall both man in particular, and the common wealth in general, 
Mischief's following upon drunkenness in the mind and understanding.  by this loathsome sin. In the first place then, it unmans a man; and of a reasonable man maketh him worse than an unreasonable beast, expelleth all virtue out of the mind, troubleth the understanding, overthroweth reason, destroyeth the memory, and inciteth man to many mischiefs. And whereas the brutes by help of their senses only are able to avoid imminent dangers; these men oftentimes deprive themselves even of the use of their senses, making themselves by this means, as senseless as blocks; and contrary to the common course of nature (always careful and solicitous to preserve itself) either rush upon their own ruin, or by their in discreet carriage bring ruin upon themselves. And of this I need not, I think, produce any instances, 
Loathsome diseases procured to the body by means of drunkenness.  there be few, if any; that cannot instance in some particulars of his own knowledge. And as for diseases of the body procured thereby, they are not a few: as namely, the Apoplexy, Epilepsy, or falling sickness; Incubus or nightmare, Palsy, giddiness, lethargy, and the like soporiferous diseases; besides sudden death, loss of memory and understanding, red and watery eyes, a corny face, all beset with rubies and carbuncles, accompanied with a copper nose. Besides, it is often after attended with rottenness and roughness of teeth, a stinking breath, 
Dangers from with out attending a drunken man; often preventing repentance, and so overthrowing the soul.  a stutting and stammering tongue, rotten lungs, filthy and stinking, belching, vomitings, Fevers, inflammations, defluxions on the joints, procuring gouts of all sorts; Dropsies of all kinds, the stone, strangury, with many more: yea to speak in a word, it may prove a means of most diseases which befall mankind. And besides all these, how many dangers from without attend a drunken man; which without one minute of an hour's time to repent him of his former wicked course, 
Drunkenness overthroweth a man's temporal estate.  often suddenly send him into another world? Moreover it is not to be omitted, that drunkenness overthroweth also a man's temporal estate, lavishly and prodigally wasting that substance in a very short space, which had by honest industry and pains been a long time a purchasing; by which means many times besides a crazy and rotten body, they pull at length poverty, not upon themselves alone, but upon their wives, children and posterity also; leaving likewise a many beggars behind them to be a burden to the commonwealth: beside, 
l 1 Timoth. 5.8.  that in this is also transgressed the Apostles rule, if any man provide not for his own, especially those of his own house, he hath denied the faith, and is worse than an Infidel: Besides, they prove also in this pernicious plagues to a commonwealth by misspending and wasting so much grain in drink, as might feed a number of poor people. Against this beastly sin a many worthy writers both Christian and Heathen have much inveighed. And the heathen Poets have not failed to play their parts. 

m Propert. cel. 4. lib. 2:  Vino forma perit, vine corrumpitur atas.  
By wine is spoiled quite the beauty of the face,  
By wine our life corrupted is, it cutteth short our race.  And again 
n Lucretius.  another describeth some effects following this vice. 
Consequitur gravitas membrorum, praepediuntur  
Crura vacillanti, tardescit lingua, madet mens:  
Nant Oculi, clamour, singultus, jurgia gliscunt.  
Hence follow the unwieldiness, and weight of members weak,  
The shaking thighs are hindered, the tongue is slow to speak,  
The mind is moist, the eyes do swim, clamours and noise increase:  
Deep sighs and sobs, chide and brawls from such do never cease.  Hear yet 
o Inven. sat. 6.  another speak to the same purpose. 
Quum bibitur concha, quum jam vertigine tectum  
Ambulat, & geminis exurgit mensa lucernis.  
When men are whittled with their cups, when now their giddy brain,  
Think that the house doth walk about, and judge one candle twain.   
It were no difficult matter for me, to produce a multitude of such invectives against this vice out of these and other Poets, but that I must husband my time. It is therefore worth the observing, how careful many of the heathens were, not only in shunning themselves this vice; but by wholesome laws, suppressing the spreading of it abroad into the commonwealth. And no small commendation was it for that great and potent 
p Sueton in ejus vita  Emperor Augustus Caesar, that during all the time of his wars, he never drunk above thrice at a meal. On the contrary, we read of that 
q Q. Curtius.  great Conqueror of the then known world, Alexander the great, unconquerable by all the Persian forces, was, notwithstanding, at length 
r Alexander Magnus' schypho Herculano victus est antea invictus. Seneca lib, 12. epist. 84.  overcome with their wine; which made him imbrue his hands in the blood of his dearest friends. And by divine punition in the april of his age, by a draught from the hands of Proteas, ended his days. The like it were easy for me to instance in many others of high and eminent rank: as likewise of a multitude of others of inferior degree, if time would permit me. Eusebius, Plato, Aristole and Galen, greatly commend the laws of the Carthaginians, whereby was forbidden any man during the wars, to drink any thing but water. 
s Athen. lib. 12. cap. 11.  Among the Indians, it was not lawful at any time to be drunk. And among the Persians on that day only when they sacrificed to the Sun, it was lawful for them to be drunk, and to dance after the Persian manner. I have already in the chapter of Gluttony, made mention of a Scottish King that made a law, that the drunkard should be put to death. Now as this swinish sin is odious to all ages, sexes, and conditions; so it is more odious in some than in others. 
Wime forbidden youth  And therefore wine 
t Plato 2. de leg. Clem. Alexand. Paedeg. lib. 2. cap. 2. Gal. 5. de sanit. tuend  was forbidden youth, until certain years, and then permitted with moderation. And 
v Leont cap. 87.188. Athen lib. 10. cap. 13. Valer. Max. lib. 2. etc.  women were forbidden wine among the Massilians and Milesians; and at this time is not usual for women in France, to drink wine before they be married, but water only. 
x Valer. Maxim. lib. 6 cap. 3.  And among the Romans this same law against women's drinking of wine was in force. To this purpose it is very memorable which is recorded, that one Ignatius Melentius a Roman, killed his own wife for being drunk: the which fact of his was so far from being punished, that there was not so much as one to accuse him for the same; every one accounting her justly punished for exceeding the bounds of sobriety. Now, as this sin of drunkenness is unseemly, 
Drunkenness unseemly in a Churchmen▪  and odious in all ages and degrees of the laity; so it is yet far more odious in a Churchman, 
y Math. 5.16.  who as a light, aught by his life and conversation so shine before others, that men seeing his good works, holy life, and good conversation, may glorify our heavenly Father. This being well considered of the ancient Fathers of the Church, was the occasion of so many canons and constitutions against this so loathsome sin in the Clergy. And that this 
z Isaiah 28. ●▪  same sin reigned even among the Clergy of the jews, may by some places of Scripture appear. God forbade Aaron and the other Priests under the pain of death, when they were to offer up sacrifice, to drink either wine or strong drink. The Nazarites were also all forbidden wine and strong drink. The Apostle Paul reckoning up the qualities wherewith a Minister of the Word ought to be endued, among the rest, reckoneth up this, that he must not be given to wine, nor strong drink. And we see that holy 
* 1 Tim. 3▪ 3▪ Tit. 1. 2●  Timothy was so observant of sobriety, and so fearful to fall into this sin, that he endangered his own health, and needed by the Apostle to be put in mind to regard it a little more. It was a care worthy of commendation, those ancient Fathers had in former times, in constituting so 
e Concil. Agathens. 〈◊〉 di●●inct. 35 ●em ex conc●●. Nanneten●i. di●●. act. 44 etc.  many worthy Canons in their counsels against this odious sin. And hence came it to pass, that as well in 
f So●om. lib. 3. cap. 6 S●crat lib 5. cap. 18. Tripart. hist. lib 6. cap. 29 Sic in can. decret. distinct 35. Jt●m can. Apost. 42. Citante Stuck. antiquit conviv. lib. 3. cap 9  all the Churches of the East, as also in Greece itself, it was forbidden Clergymen to enter into Taverns or victualling-houses, except in travailing. And that even the heathen Priests, at least many of them, did either wholly, or at least some days before their sacrifices abstain from strong drink, may by ancients histories appear. The Egyptian priests abstained all their life long from wine and flesh, as witnesseth 
g Lib. advers Jovinianum.  S. Jerome. And concerning 
h Volater. lib. 13. cap. 4. Alexander ab Alex. lib. 6. cap. 2.  other Priests, by many other places it may appear. And concerning the Esseans, it is by 
i De antiquit. Iu●aic. & libro peculiari de eorum vita. Citante Stuckio. ibid.  josephus recorded, that they abstained altogether from wine. Since then the holy fathers in former times were so vigilant and careful to prevent this loathsome sin of drunkenness in the Clergy, as appeareth by the former canons and constitutions, what care and circumspection ought there now to be had thereof in this our age, when as the light of the Gospel is not now set under a bushel; but with its bright beams shineth overall this our Goshen. I hope the reverend Fathers of the Church in a laudable imitation of antiquity, will narrowly look into this so enormous and swinish a sin. If the watchman be overtaken with strong drink, what shall become of his charge he is set over? If the minister be a drunkard, how shall he reprove this sin in his Parishioners? Or if he do, may they not reply, Medice cura teipsum. 
k Luke 4.25.  Physician heal thyself.  
l Cato.  Turpe est doctori cum culpa redarguit ipsum. 
It was a worthy saying of a 
m Petrus Raven. graviter sane vercque hac de re ita dissent. Eb●ietas, inquil, in la●●o crimen est, in sacerdote sacrilegiam, quo alter animä suam praesecat, alter se prop●anat, & spiritum sanctitatis extinguit. Ebrietas enim matter est litium, suroris genetrix petulantiae magistra. Huic qui obnoxiu● est, homo non est, hac qui laborat non modo peccatum facit, sed ipse est peccatum. Haec enim est rabies voluntatis, invitatus bostis, pernicies honestatis, & pudoris injuria. Vbi enim regnat, ebrietas, ratio exu●at, intellectus obtunditur, consilia deviant, & udicia subvertuntur. ●●dem Stuck. ibid.  learned man that Drunkenness in a Lay man was a great and heinous sin, but in a Clergyman a sacrilege; whereby the one suffocats and kills his soul, the other (the Clergyman) quite extinguish the holy Spirit. It were therefore to be wished, that as David would have no liar to dwell in his house; so a drunkard should not have the charge of souls in God's house. Too much moisture will extinguish a light; wherefore, if this cannot be amended, I wish such might be removed, and better burning lights set up in their rooms. And if any shall think this too sharp a censure, I answer, that sometimes for lesser matters, some have been as sharply censured. And whereas men are often so Eagle-eyed, that they can espy a broken pane in a glass window, or a stone broken up in the Church pavement; I wish there might be the like vigilancy and circumspection in presenting & punishing of drunkards, especially the Minister, if such ● parish; I speak not here against the keeping of God's house in that orderly decency becoming the same; but I would not have 
§ Matth. 23.23. Luke 11.42.  mint and cumin tithed, and weightier matters of the Law neglected. It is a true saying Vivimus exemplis, non regulis. People are are apt to imitate the life and conversation of their minister (especially in any sin whereunto all Adam's sinful offspring are prone enough by nature) than his doctrine. And I wish these two golden sentences were deeply engraven in all Clergy men's breasts. 
n Ezek. 3. 17●  Son of man, I have set thee a watchman, etc. And that of the new Testament: 
o Matth. 15.14:  If the blind lead the blind, they shall both fall into the ditch. Clergymen often complain that they are not in that esteem and account, as the eminency of their calling requireth: and I confess it to be too true: but withal I advertise them, that many times this proceedeth from themselves; and beside, they are often the cause that many honest ministers have the same aspersion, howbeit undeservedly, cast upon them. But because I purpose not to uncover my parent's nakedness, I leave this point, which I have only touched occasionally and by the way. Since than drunkenness is so loathsome and detestable a sin, so hurtful both to the soul and body; leaving both liable to God's curse; so hateful to God and man, and by which all God's commandments are broken; it being so great an enemy also to the commonwealth, and so great an enemy to the health of the body, is it not fit that such offenders should be condignly punished? And if many years ago, 
p Idem Stuck. ibid. & nuper Claud. Deod. Panth. Hygiast. lib. 2. cap. 17.  some German writers did even then acknowledge some judgements, which had then befallen that Nation, and others then threatened (which nevertheless were but flea-bite to that hath since befallen them) was, by reason of this beastly and swinish sin of drunkenness, what may we say now? But this I leave to them, whom it most concerneth to handle such a subject. I confess indeed, we have good and wholesome laws enacted against drunkenness, and I praise God for it: and withal my wish is, there were no neglect in the execution. I could likewise wish, that the superfluous number of Alehouses, the very nurseries and upholders of this swinish sin did not so much exceed. It seemeth, that howsoever drunkenness is no new-upstart, yet in ancient times people were not come to that height of brazenfaced impudence to be drunk in the day time; but as it is a work of darkness, so was it the custom to be most used in the night-season, as may by the Apostles speech appear: 
q 1 Thess. ●. 7.  They that are drunk are drunk in the night. But now people are come to that height of impudence, and have so steeled their foreheads against all shame, that they dare even in the sight of the Sun; yea, in the open view of the world; yea, even before God, and all his heavenly host of Angels, reel drunk up and down the streets. It was again wont to be a proverbial speech, Drunk like a beggar: but now many of the Gentry (alas the more is the pity!) do assume this as a prerogative to grace their gentility. And what a pity is it now, to see Gentlemen of fair estates, 
Drunkenness doth much derogate from the dignity of gentility.  of ancient houses, descended of noble parentage and pedigree, so far to wrong themselves, as in Taverns and Tap-houses to become a companion to any base varlet, swill-bowle, tosspot and pot-companion? If their noble predecessors, of martial courage and invincible valour, men famous in their generations, among whom many spared not their blood for the defence of their country, and to purchase peace to the public; should now behold these their degenerate successors, with their busy heads, long love-locks, slashed suits, Italianised, Frenchised, Espaniolised, and what not: and beside, should yet see their excess in gluttony and drunkenness, chambering and wantonness, in taverns, alehouses, playhouses and whoore-houses, and neglecting that ancient hospitality and good housekeeping which heretofore hath been so common in this kingdom, I leave to the judicious reader to judge what they would say to such a sight. But if I should proceed in this point, I should lose myself, and too much enlarge this discourse. Only this counsel I shall be bold to give to some that are most exorbitant, that whereas they are often so punctual in their points of precedency, and such other things, as they suppose, concerns their credit, that they will sometimes, rather than come short an inch of their own due, take an ell of another man's right: yet by such carriage make themselves base and contemptible in the face of their country; howsoever, some of their flattering claw-back parasites, and some others for some sinister respects, may with cap and knee, seem to honour and worship their worthless greatness. 
Such as are betrusted with matters of justice ought to be free from this fault.  Howsoever, my wish is, that such as are betrusted with matters of justice, and have the oversight of Alehouses, may be free from this fault, or else what reformation can we look for at their hands? As for his Majesty, he hath always expressed himself and his good affection for the suppressing of this and such other enormities: it remaineth therefore, that such as he hath therewith betrusted this business, be careful. Now, in many great cities & corporations of this Kingdom there is often too much neglect even in this fame particular; and that often by reason of a mere relation unto and dependence one upon another, every man's private so overswaying him (quite contrary to the 
g 1 Cor. 10.24. Philip. 2.21.  Apostles golden rule, Seek not every man his own, but seek ye one another's good) that it is a hard matter to have justice executed as it ought. And in such societies there is a certain triumiurat combination betwixt the Master, and the Baker, and Brewer (Inns and Alehouses especially I mean) having near relation one to another, and indeed a mutual dependency one upon another. Some tradesmen again, for fear of losing some custom, are contented to sit still, and keeping the formality of the place, and what credit may thereby unto themselves accrue, go on still the old packhorse pace, lest they should be thought too stirring and pragmatical. And by the way, I cannot but highly commend one laudable constitution of late years made by this corporation: That no Victualler, or Innkeeper should be elected Governor or Major of this corporation; 
Laudable constitution of the Town of Northampton.  which hath also been above these twenty years bypast inviolably observed. But my speech is not here against the lawful use of these so necessary places for the relief and comfort of travellers; my speech is only directed against blind and unnecessary Alehouses, which might well be spared; and others made to keep the statutes made to that end and purpose. I therefore earnestly exhort all those with whom God hath betrusted authority, and the sword of Justice; that as they would avoid, and turn away God's heavy judgements from themselves, & from the whole land; and as they will give a good account of their stewardship at that last and dreadful day, they would be careful to draw the sword of justice against both these active and passive offenders; the Drunkard, I mean, and the disorderly Alehouse. And whereas by a laudable late law; there is a pecuniary mulct inflicted upon the Drunkard, I pray you rob not the poor, but let the offender be punished, and the poor have his due. And as concerning Gods heavy Judgements inflicted upon great Princes, whole kingdoms and commonwealth and many private persons, by reason of this same, it were easy for me to compile a whole volume. But this I can say of mine own knowledge, that for the space of about twenty years at least, since my first coming into this place, I have observed few of those who kept such tippling houses, and died since that time I mentioned, ever attain to the period of old age; and died for the most part of dropsies, consumptions, palsies, or the like diseases. My purpose is not here to enter upon a large discourse against drunkenness, the multiplicity of dehortatory arguments against it, being so various, so many, and handled by so many, both profane and divine Writers; what I have said, is but by the way, being an abuse of that good creature, whereof I have at great length set down the right use, and therefore shortly and briefly have touched upon it, and how hurtful it is to the body (that being most prevalent with most men) with a little touch of some other hurts. As for that forced kind of drinking by measure (commonly called drinking of health) I think it a Satanical invention, to rob men both of health and heaven. The multitude of strong unanswerable arguments, both against this and all manner of drunkenness; as also the authorities, both divine and humane, Christian & heathen, laws and constitutions, both civil and ecclesiastical, as they are many; so are they learnedly, and at great length set down by a learned religious Gentleman, 
W. Prin. in his book called. Health● Sickness.  whose book I wish those who desire to be satisfied in this particular to peruse, and there, no question, they may receive full satisfaction. Now, since by some it hath been prescribed to be drunk to drive away an ague, and some have deemed it good physic to be drunk once a month, it may be demanded, whether this practice be allowable? I answer, it may as well be demanded, whether we may not sin, that some future good may thereon ensue, and I doubt not, but all sound Divines will answer with a negative voice. And beside, there is no benefit can this way be proved, but we may far safelier, both for soul and body, effect it by other means. But this assertion is so absurd, that it needeth no further confutation.    

The Diet of the Diseased. THE SECOND BOOK.  
THE ARGUMENT.  
IN the second Book we descend to the handling of the Diet of the Diseased, and in what manner all the premises are to be used by the sick: and first of the air fit for sick and diseased persons, and in excess how to be corrected: where also something concerning fire, and what fuel is the best: and something also concerning the situatian of the house, where the sick lieth, the chamber and bed, the sickes' apparel on his body and bed; next we proceed to some general directions and rules of the diet of the diseased; concerning abstinence, a thin and spare, a liberal or full, and a mean diet betwixt both. Afterwards we proceed to the particular preparation of the diet of the diseased; and first of that afforded by vegetables, bread especially; and what is the best, with some preparations thereof for the use of the sick. Then followeth flesh of several sorts, the various and diverse preparations, together with diverse liquid substances thereof prepared; as broths, co●lices, conserveses, jellies, etc. And next concerning fish, fowl and eggs; and whether fish may be, and what best used by the sick, and with what cautions. After is discussed the drink of the diseased, both natural and artificial, alimental & Physical Of water, whether and how it may be safely used of the sick. Of several sorts of Physical drinks; as aqua vitae, usquebath, and diverse sorts of strong waters; together with their right use and abuse▪ as also of diverse drinks made of honey, oximel, hydromel, mulsum or mulsa, diverse drinks made of barley, ptisin, cream of barley, etc. Of milk, whey, butter, cheese, and several sorts of possets useful for the sick▪ and something also concerning the use of emulsions, or almond mikes. And lastly, of the several sorts of exercise useful in sickness and in health.  

CHAP. I.  
Of the diet of the diseased in general something, the utility and profit thereof. Of the air in particular, and how to be corrected in times of sickness, and what fuel is the best.  
WHat hath been hitherto handled, hath been chiefly in regard of that which now hereafter ensueth; to wit, the Diet of the Diseased, which is the principal end I at the first aimed at. And I cannot sufficiently wonder, this being a work so profitable, so necessary and useful for all sorts of people, 
Diet of the diseased hath been hitherto much neglected.  that it hath been hitherto so long neglected. And so much the more am I hereat amazed, in that so many both ancient and late writers have so copiously handled the diet of healthful people: yea, even here among our ourselves, some such tractats have been published in our vulgar tongue. Among the ancients this part of Physic hath scarce by any of set purpose been touched, but scatteringly hear and there some few things have been said concerning this subject. 
a Hypocrates first began this subject.  Hypocrates is the first we read of, that ever set upon this business, and wrote some thing concerning the diet of acute diseases against the Guidian Physicians of his time, above 2000 years ago, and which differed not a little from the diet used in our days. And beside, his witing is so short and succinct after his Laconicke manner, that they are not obvious to every vulgar understanding. Since his time I know not any that hath published any tractat concerning this subject, excepting only one 
b 
Brudus Lusitanus scripsit de victu febricit. lib. 3.  
Strictness of the Locrians in the diet of the diseased.   Brudus a Portugal by nation, who hath written but slenderly of the diet to be used in fevers. And yet we read the ancients were so careful in the observation of diet, that among the Locrians, it was death without the Physician's prescription to drink a draught of wine. 
c Q Curtius.  Alexander the great commanded to put to death his Physician Glaucias for allowing his favourite Hephaestion to drink too much: or as some will have it, that seeing him drink wine abundantly, he did not inhibit or hinder him. 
Among the Egyptians.  Among the Egyptians it was strictly commanded they should fast till the fourth day. Since therefore, this part of Physic concerning the diet of the diseased is so much neglected, what marvel, if diseases prove so fierce and furious? And there is no remedy so effectual (saith 
d Lib. de theriaca ad Pisonem.  Galen) which can produce the expected effect, if either not furthered by a due and convenient diet, or at least not hindered by disorder. And therefore it is the opinion of the 
e Meth. med. lib. 11.  same Author in another place, that people of inferior rank, and smaller means, are often easilier and sooner cured than many of greater eminency and ability: and that by reason of their willingness to be ordered by the Physician's presciption; whereas the richer sort often oppose them, desiring commonly to be cured with slight and trivial medicines, not able to expel so strong an enemy. And sometimes this is again occasioned (saith 
f 1 Meth.  he) by the assentation and indulgence of the Physician, who will give them drink as much as they desire, let them drink wine when they demand it, and suffer them to do whatsoever they list: and finally, in every thing carry themselves in a slavish manner towards their patients, quite contrary to that which becometh such as are descended of Aesculapius, who ought to command his patients, as a General of an army commandeth his soldiers, or a King his subjects. 
The office of the physician among the ancients divided into three parts, and consequently there were 3 sorts of physicians, 1 Clinici. 2 Architectonici. 3 Pepaedeumeni. Aristot 3. polit.  It is moreover to be observed, that among the ancients, the office of the Physician was divided into three parts, and by consequence there were three sorts of Physicians. The first were such as assisted the sick observing all their actions, and seeing them observe the diet, and other things prescribed by the chief Physicians, called Architectonicis, (answerable to our rational Physicians) when they came at their accustomed hours to visit them. The third sort were called Pepaedeumeni, who taught this art in the schools, and brought up others in the same profession: to which are answerable the Doctors of the chair in our Universities. Now, such as assisted the sick, by reason they sat by their bedsides, were called Clinici; and from thence this part of physic handling the diet of the diseased, was also called Clinice. The two later sorts of Physicians, we have here in our countries; but with the first sort we are not acquainted. And in truth this is a great defect, 
The care of assisting the sick most commonly committed to women.  and the prejudice thereby redounding to the public not small, for as much as this charge is most commonly committed to ignorant women, with us called nurses, a people for the most part so wilful, and wise in their own eyes, and so self-conceited, that in stead of furthering the Physician in his course, by keeping the patient strictly to his prescription, they are often the readiest to overthrow whatsoever they ordain, unless it please them very well. And many other women also (the judicious, discrete and better bred, I always except) who take chiefly this charge upon them, are much of the same stamp. And this was the reason why that famous 
h Ex his intelligi potest ab uno medico multor ●non posse curari, eumque (si artifex est) idoneum esse qui non multum ab aegro recedit Et iterum paulo post. Ille assideat necesse est, qui quod solum opus est visurus est, quando minus imbecillis futurus sit nisi cibum acciperit, Cells. libr. 3. cap. 4.  Celsus wished an able and understanding Physician never to be far from his patient. Of this same diet of the diseased, my purpose is with the aid of the almighty to discourse. Now, howsoever the matter of this diet be the same with that of healthful people; yet the manner of preparation, use, and other circumstances do not a little differ, as hereafter shall more plainly appear. And first, I will begin with the air:  
As then the air is that elemenr without the which, in health the life man of cannot subsist, and a sweet, pure, temperate air a great means to preserve health: so is the air, endued with the same laudable qualities a great means to further the recovery of health already lost. In sickness therefore, it is a matter of no small consequence how the air is ordered. Now, as it will not of any be denied, but that the best air is to be made choice of, so again, all are not able to change their own natural air; some for want of ability, and some in regard of the nature of the disease. In acute diseases (Fevers I mean, and such diseases as have Fevers for their continual attendants; as Pleuresies, Squinancies, etc.) it is not safe to transport the sick: In chronical, and diseases of longer continuance; as dropsies, consumptions, etc. thou mayest be bolder. The air than is in a double respect to be considered, either as the common ambient, 
The air considered in a double respect.  or as it is included within some particular rooms. The air, as the common ambient, which is of a laudable quality, neither too cold and piercing, nor too hot and foggy, if it be possible, and thy disease will permit, is to be made choice of. Now, the properties of the best and most laudable air, together with nature & properties of several sorts of winds, have been heretofore at great length related. True is it indeed, that acute diseases seldom suffer the patient to remove his habitation, after he is once ceized with the same; for the which cause, we must use art to alter and correct the quality of the air contrary to the disease, 
In chronical diseases the air is to be exchanged for a better if it may be, but seldom in acute.  as we shall show anon. In chronical and long linger and continuing diseases, such as are dropsies, consumptions, quartanes, and the like, one may easily exchange the place of his abode for a better. And that this was also the practice of the ancient Physicians▪ doth by that of 
i 6 Epidem.  Hypocrates plainly appear, who wisheth the sick in long continuing diseases, to retire themselves into another air. And 
k 5 Math med.  Galen himself, sent such as were sick of consumptions, by means of ulcerate lungs, to a place not far from Rome, called Tabiae, being a pretty high place, where was a pure dry air, the which is even at this time also much frequented by such diseased people. And for this same cause in Pliny's time, 
Custom with us to send the sick into another air.  many, upon the same occasion sailed into Egypt. The like custom in these our countries we likewise observe, to send the sick either into a better air, or else into his own native soil. 
Qualities of the air whither one is to retire himself.  Now, the air whither they are to retire, aught to be a pure, sweet, and fresh air, not infected with any noisome and evil smells, nor yet near any fens, and standing pools. But before I proceed, I must needs give an advertisement to the reader, concerning the place for burying of the dead, on the which, if I insist a little, I must needs crave pardon, the matter being of some consequence for the health of mankind. I say then, 
Inconvenience in burying of dead bodies in the Churchyard.  that the inveterate custom of burying the dead in Churchyards, but especially in Churches, proveth often very pernicious and hurtful to the health of the living. And this inconvenience in populous cities and towns, (especially in the noble City of London) may not seldom be observed: and that in such places principally, where the Church and Church-yard are so little, that often times new graves are digged for new guests, before the old inhabitants be quite metamorphosed into their mother mould; the which how inconvenient it is, especially where the corpse must stand unburied until the sermon be finished, let the unpartial reader judge. Sure I am this great Church of All-saints, in this town, was already this last Summer so fraught full of dead corpse, that it was a hard matter to find a place to dig a new grave▪ and yet since that time, how many have there been buried, there are a many witnesses. And so good Church men would many be after their death, who in their life time cared but little for coming at the Church assemblies; that if they be of any rank or means, they must needs lie in the chancel at the least; 
Against policy to bury in Churches.  and then after a Popish superstitious conceit, many it may be, think they shall be the wel-comer to heaven. But they will find I warrant them, that they reckoned without their host. And that this is not mine own private opinion, it may appear that it was accounted a matter of policy, not to bury within cities and towns; as may by a 
* 
Curet etiam ut loca sepultu●arum & monumentorum sint extra frequentem coetum hominum, eo nempe loco, quo vivis non possint nocere.  
Expostio.  
Nempeid vult canon, lo●●a sepulturarum debere esse extra urbes; in o & extra templa, in quibus homines frequente● conve nunt, id quod probatur ex perpetua consuetudine popu●i Dei qui mortuos suos sepel●t, non in urbibus & templis, sed in campis; sicut videre est in historia Patriarcharum, qui omnes in campis sepeliri voluerunt, & imprimis manifeste testatur Evangelista Lucas. cap. 7. Vbi narrat filium vidua habitantus in u●be Naum, cum mortuus esset, deportatum fuisse extra urb●m adse ulturam▪ ●d qu●m lo●um vide quae an●otet ●octi interprete, qui id omnes uno ore profitentur, non tantum judaeorum, sed etiam gentleman 〈◊〉 remfuisse, ut mortuos suos esserrent extra urbes. Vide etiam unmartyr loco commuclall. 2. loco de s● pu●t.  
2 Ratio aucitur ex charitate proximi, cu● plane adversatur iste mos sepeliendorum mortuorum in urbibus & templis, dum nempe valetu●●ni & vitae vivorum nocetur, per haelitus qui exc●daveribus mortuorum in urbibus & tempts tanto copiosiores exhilant, quanto locus est conclasi●r, & ob hominum frequentiam tepidior; quos quidem balitus, praesertim ex eorum cadave●●bus, qui peste e●●●●cts sunt evaporantes, venenatos ac contagiosos medici testantur: inter quos Le●in. Lemn. 2. De mirac Nat cap ●. Vt non dicam hoc loco de 〈…〉 & terr●● in qui 〈…〉 plura 〈…〉; quam 〈…〉 ea ●o a 〈…〉 nata quasi quam materiam 〈…〉 m●nument●● 〈…〉 istud mov. a● & effo●●tur 3 Ratio e● a caus● 〈◊〉 & orygine estius consu●tud●nu sepeliendorum ma●tu●rum in templ●●; quam originem 〈…〉, vel id testimoniam est, quod nempe Mon●●m, & prae●itim ●●a● c●●cani. ac praeser●m 〈◊〉 a●●untes ex ist● 〈◊〉 ra mor●u●rum quae in temp in temp i● fiant, non nisi lucrain● qu●lium quaesiverint tur●●●mum. & quidem ita suae si● erint, ut n●●●xpe●●●rint templa 〈◊〉 quae aqua 〈…〉 c●●at 〈◊〉 ac con●amin●ri, cum Deut ipse di●●rte in 〈…〉 ●andum ea 〈…〉 & pu● 〈…〉 ai 〈…〉 summo altare viciniora. Acce 〈◊〉, & aliud argumentum ex testimo●io ●uris ci●ilu, de quo● ure pl●●●t annotare verba: Francisci Ripae extracta de peste, cap. 4 ante citato, ubi iuquit, ad removencum ●oe●or●●m ex cadaveribus provenientem a maioribus nostris inventa sunt sepulchra non defunctorum causa, sed viventium gratia instituta: Nam quia sepulchra ut plurimum foetent, staruit D. Adrianus poenam ●0. aureorum in eos qui in civitate sepulchrum ●ociunt locumq publicati iussit, & corpus inde transferri, eadem Magistratibus patientibus imminente. 3. § Divus Adria●us F. de sepulchrorum violatoribus Huc accidit & lex 12. tabularum, quae jussit humari corpora extra urbem ●●verbis: Mo●tu●m hominem in urbe ne sepelito. Quam legem citans Franciscus Patricius & ipse homo Pontificius lib. 5. de institutione reipubls. tit. 10. in●●r alia haec etiam addit verba: Nullum genus sepulturae megis laudandum puto, quam hum●●ones sub di●, 〈◊〉 flores & herbae na●cuntur; tam id in sepulchris vetustissimis inscriptum sit Sparge rosas lector, vel candid a lilia pone stem Manibus date lilia plenis, Item purpureos spargam flores. Et addit Patricius Pulchrius est & optabilius Germinatiti teriae ●●●di hoc corpus, cum ex tali terra factum sit, & ut aequum est, ut f●lius in gremium matris revertatur. Denique etiam a edit hodierna consuetudo laudatissimarum rerum publicarum, Argentinensis Norib●●ensis, Lipsensis, in quibus vel rara, v●l nulla etiam mortaliorum cadavera in templis urbanis humantur. De Spartanis m●ror, quod permiforint mortuos in urbe sepel●i: de quo ●m consuetudine, vide Era●um libr. 3. pag. 110. Interim tamen vetuerunt ne monumenta in templis fierent, sed ●uxta, Vide i●id  
Ante annos cir●iter 400. haec execrabilis consuetudo coepit, cum ante haec tempora. etiam Martyrum cadavera extra urbes sepulta 〈…〉. Franciscani enim & Dominicani cum viderent numerum fraterculorum angeri, nec tantos sumplus ipses sum p●●ere, 〈◊〉 em●ugendae pecwia artem invenerunt, ut homines in cucullis Monacborum, & prope altare sepeliri deber, 〈…〉 duent, ita ut recte quis dicat, Nullam artem acquitendae pecuniae esse probatiorem quam mortuorum, Vide ibedem plu●● Ca●. 10.   learned late Writer, who proves that the dead should be buried without cities and towns, and not in Churches; where are frequent assemblies and great concourse of people, which he there proveth by diverse arguments and reasons. 1. This is proved, saith he, by the continual custom of Gods own people, who buried their dead not within towns and temples, but in the fields, as by the Patriarches may appear. And this is yet made more manifest by that place of S. Luk. 7. where mention is made of the son of the widow of Nahum, who being dead, was carried out of the town to be buried: upon which place, all the learned interpreters do observe, that, not among the Jews only; but even among the Gentiles also, it was the custom to bury their dead without their cities and towns. 2 Reason is taken from charity towards our neighbour, against which is this custom of burying the dead in towns and temples, the health of the living by this means being hurt, and that by means of vapours and exhalations arising from these dead carcases; and the which must needs exhale and rise up in greater abundance, by how much more the place is close, and warmed by the multitude of people. And that such vapours and exhalations (especially if they proceed from bodies dead of the Plague) are venomous and contagious, our Physicians do witness. And beside, this earth being thus embrued with those venomous vapours, when it is moved, and cast up to bury new bodies, must needs send out evil and venomous vapours to the living. The 3. reason is taken from the original of this custom, which was evil, and at first introduced by the Monks, Franciscan Friars especially, and that for their own profit and gain. And whereas God himself affirmed to the people of the Jews, that the very touching of a dead corpse made them unclean, and that the place where it was laid, was thereby polluted: yet, those holy begging brothers hold that the sepulchres are the cleaner and purer, the nearer they lie unto the high Altar, howsoever their churches have before been consecrated with their holy water. 4. The civil law itself condemneth this custom; and to this purpose are there cited the words of a learned writer: that to prevent the stinking and noisome smell proceeding from dead bodies, by our ancestors sepulchres were divised, not for the dead, but for the good of the living: for by reason of this noisome smell where dead bodies are buried, therefore the Emperor Adrian inflicted a mulct or fine of forty crowns to be taken of such, as should bury any dead body within a city or town, the place likewise to be confiscate, and the body likewise to be from thence removed; the magistrate permitting to be likewise punished. And the law of the 12 tables commanded likewise dead bodies to be buried without the cities and towns. And some have been of that opinion, that no burial place was to be compared with that of the open fields whereas grass and flowers grow in great abundance. And 5. This is the laudable custom of some commonwealths: as of Strasbourg, Nuremberge and Leipzig, whereas either very seldom, or never bury they any dead bodies in their Churches. Besides, this same point concerning the burial of the dead, among other things was thought a matter worth the reformation: and therefore at this day they have ordinarily other convenient places deputed for the burial of their dead. And if we will yet more narrowly look into this business, considering this is God's house, the which, we ought at least to keep as clean and sweet as those of our own ordinary abode; I think, we shall find it but a matter of equity. And I will yet appeal to any, whether they would have their own houses, especially their parlours or rooms, where they are most frequently to be made places of burying the dead. And the Papists would yet make a man wonder more, who were so careful and curious in contenting the outward senses, that not only would they please the eyes of the spectators with curious pictures and images, and by melodious music of organs and other instruments of music besides vocal, give so good content to the ears that notwithstanding, they were so careless of this other sense of smelling, that they would not spare to bury the dead even under the high Altar itself. But I think they may reply, there was another smell which did more affect them, to wit, that which did so much affect that Roman Emperor, Vespasian, the smell of gain. And this pleasant smell was that which first forged purgatory, indulgences, consecrating of Agnus Dei, Episcopal palles, and innumerable other things, sent to Princes and great persons, and sold at a high rate: and this same bred first this burying in Churches, in S. Francis his habit, yea, caven hard by the high Altar; the which was little above 400 years ago brought into the Church, whenas this begging brotherhood began to increase to a greater number than their alms and ordinary allowance would well maintain. But on this particular I will not dwell any longer, but wish that things might be so carried, as injury might be done to none: and withal, that a public good might be always preferred before any private or personal respects: neither were it a hard matter for me to answer whatsoever could be objected against this so laudable a custom of burying the dead in some place set apart for this purpose in some out-part of Towns and Cities, or rather without the same. Howsoever I have discharged my duty as a Physician, giving warning of the inconveniences from hence arising, and prescribing a sweet and wholesome air, especially for the sick. But of this, ●●us much shall suffice. Now, when there is any fault, either by excell●●● defect in the air, we may safely correct the same. 
●●●●ection o● 〈…〉  In the Summer time, when the air is too hot, we are to use all means to cool and refresh it; by strowing our rooms with cooling green herbs: as lett●ces, 
〈◊〉 to cool the air in Summer.  vineleaves, violet leaves, sallow and the like, by sticking the room with green boughs, and letting in some air by opening the windows, if any, that look towards the North. There may also great pales full of cold water be set in several corners of the house, and sometimes water poured out of one vessel into another. If the air again be too cold, 
Warming of the cold air in Winter.  as in Winter, than the best way is to warm the room with a good fire. And because fire is so necessary and useful, we must have a special regard, especially being for the use of the sick, of what fuel it is made. In the first place then, it must be made of dry wood, and not of green smoky sticks, very offensive both in sickness and in health. The fire of coals is not so good for the use of the sick, 

The fuel whereof the fire is made.  
Sea coal and pit-coale ●re naught.  
〈…〉 ●●ndled in a close ●●ome dangerous.  
History   especially such as are digged out of the bowels of the earth. And those we commonly call charcoal, if either new kindled, or yet be in a narrow room, are very hurtful for any sick, yea, will offend a healthful person. And it is reported that jovinian the Emperor travelling towards Rome in the Winter-season, by the way was lodged in a room newly whited with lime, in the which, to air the room, was made a great fire of charcoal, and the next morning this Emperor was found dead in his bed, being stifled by the venomous vapours of these coals and lime. I remember, that living in Paris, 1608. A young Gentleman of Poictou in France, my chamber-fellow set a great pan of charcoal within his study in the Winter time, shutting both door and window, 
〈…〉  & within a little space came running out of his study half stifled, whenas being in mine own study within the same chamber, ● marveling, and much amazed, came to him, ask him the cause of this sudden fright; who scarce able to speak, related the truth of the matter, and how that being almost suffocated with the venomous and suffocating vapours of these coals, he was scarce able to open his study door. Sweet wood, without all controversy, is best fuel; as Rosemary, 
Sweet wood i● th● best.  Juniper, Bai-tree, if they were as frequent with us as in the south parts of France, and many other Countries. With us our ordinary wood of Ash, Elm, oak, 
Good fuel 〈…〉 Worse fuel.  sallow and beech are good fuel for the chamber of the diseased. But the poplar, the elder, and all sorts of thorns are far inferior to the former, by reason they trouble the head more, as witnesseth 
n De conservanda valetud. cap. 7.  Ranzovius: and what if we add to these the walnut tree, which hath been ever reputed an enemy to that principal part? Besides, there is a fuel in the northern parts of this Island, called heath or ling, whereof there is great use made, 
Heath or ling wholesome fuel.  as well for ordinary uses of baking, brewing and drying malt, as for burning in the chambers sometimes, both of sick and healthful persons▪ the which in my opinion is exceeding good, especially for the sick, without any offence or hurt to any part of the body, being very good in all manner of defluxions, 
〈◊〉 of 〈◊〉 wa●e●.  and diseases from thence proceeding, and good to corroborat the sinews and nervous parts. If the air of thy chamber be infested with noisome smells, if otherwise unavoidable, than art thou to correct the same with sweet smells: as of vinegar, roses and rose water, sanders, &c. in hot diseases: and in cold diseases, with juniper, 
Hot and 〈◊〉 woods 〈…〉 whom 〈…〉  and many hot aromatical smells. It is also to be observed, that such hot woods are best for the sickes' chamber in cold, and not in hot acute diseases, unless the room be large and spacious. If there be no other means to correct the air, we are, if it be possible, to exchange it for a better, as hath been said already. But it is now time to come to the habitation of the sick.   

CHAP. II.  
Of the particular Air wherein the sick liveth, to wit, his habitation, and the best situation thereof: As also, whether a countrie-aire, or that of towns or cities be best; where something concerning the situation of the town of Northampton.  

Consideration of the particular air about the sick.  THe ambient air we considered in a double respect, one general, of the which already in the former Chapter; now in the next place we come to consider of it in a particular relation to the sick, considered in the habitation, or place where the sick dwelleth. And since it is seldom so safe to remove the Diseased, there is therefore no small care to be had in the choice, of the place wherein any one is to live. 
〈◊〉 situation of the 〈…〉 station.  The healthfulness of the house is by the situation and structure thereof esteemed. That house is by many esteemed the best, which is situate somewhat high, and on a dry firm ground, sandy rather than any other: the house itself being of an indifferent and competent height, and looking towards the south principally; from Sommets heat well shaded, yet not deprived of cooling winds, and in Summer receiving the benefit of the Sunbeams in abundance: the which ought also to be accommodated with diverse rooms, differing in bigness and situation, where the sick may solace himself according to times and seasons. 

The next best situation  
The worst.   It is also here to be understood that there be no fens, marshes, or any such noisome and stinking places near to the sickes' habitation. Now next to this situation is that which is towards the Sunrising: but worst of all towards Sunsetting, in Summer especially: for in such places the morning light is more unpleasant, in which time, notwithstanding, the sick should find most solace. And the morning Sun doth purge and rectify the ambient air, provided it be not admitted within the house, until it hath first a little cleansed the air, and dissipated and driven away the thick vaporous night exhalations, in moist times especially. And it were to be wished also there were some pleasant springs, or some little clear brook, or swift running little river not far from this habitation. Many great houses are now a days so built both in cities and towns, and in the country that there may be choice of rooms, which way one will. Low rooms, especially vaults, or caves under the earth are the fittest for Fevers, spitting of blood, 
Low ●oomes in what diseases best.  and faintness of heart; by reason of the coolness of the air, which better upholdeth and maintaineth strength than higher rooms. 
Great and spacious rooms.  Great and spacious rooms are fitter for fat and full bodies, by reason they draw ever in fresh air, which discusseth and resolveth collected humours. In narrow rooms the air is suffocate and stifled up. And therefore we read that that great and memorable plague of the Athenians in the time of Thucydides, did first of all set upon the poor men's cottages. 
Narrow and close rooms in contagious and pestilential diseases are not good.  And common experience doth even so far testify unto us, that in any Epidemical, contagious, or pestilential diseases, the meaner sort which live in little close rooms, are sooner and in greater number, than those who live in more spacious houses therewith surprised; as I myself could instance. And I believe, many are able to say something to this purpose, the alleys, and other close places of the city of London, 
Close rooms when best.  at this last great and memorable plague. But in cold frosty weather, I confess, especially where is no fear of any such infection, a close room is not to be refused; provided it be not made too hot, and too many people be not suffered to be in it at once. 
Stones and hothouses not wholesome.  And by the way, with 
o Locoprius citato.  Ranzovius, I cannot but reject the use of the air of stones or hothouses, as they are ordinarily used throughout all the German countries, which are ordinarily made so hot, that in the coldest frost of Winter one is not able to sit in them without sweeting, 
Of Light, and how it maybe used about the sick.  as I have often, howbeit sore against my will, experimentally tried. And by this means the Pores of the body are so relaxed and dilated, that they easily receive the impression of the first occurrent cold air. Now to this discourse of the air & habitation belongeth also to say something of the light, wherewith the patient is often not a little affected. 
§ Alium enim lux, alium tenebrae magis turban, reperiunturque nullum discrimen deprehendi, vel hoc, vel illo modo possit. Optimum itaque est utrumque experiri, & habere eum qui tenebras horret in luce, eum qui lucem ut tenebris. At ubi nullum tale discrimen est, aeger si vires habet, loco lucido, si non habet, obscuro continendus est. Cells. lib. 3. cap. 18. & Hippoc. lib. de medico.  If the sick be weak, than the light often offendeth, and is therefore to be kept dark; especially if the eyes be weak. If the sick love the light, let him enjoy it; if no apparent danger be thereby procured: if both be troublesome, keep a mean betwixt both. Where the sick is not offended with the light, if the time and place concur, especially in Winter; the beams of the glorious Planet Phoebus will not a little correct the ambient, and comfort the patients weak spirits. The colour of the walls come also here within our consideration; which if whited with lime or chalk, are likewise offensive; 

The Colour of the walls.  
Hangings of the room.   but especially if the room be of itself full of light. Hangings also of several colours do much trouble the eyesight of the sick, especially if they be mad. To this place may we also reduce that which writeth Hypocrates. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aph. 1. lib. 1.  That it is not sufficient for the Physician to play his part; but the sick and the assistants, tending upon the sick: and beside, all outward things must be accordingly accommodated. Such as are about the sick aught to be gentle and couteous, not peevish and froward, observing the sickes' humour and disposition, and in reasonable and lawful things ready to fulfil his just desires; to cheer up and cherish the sick, and to give them good words; but especially carefully and diligently to observe the Physician's prescriptions. The Physicians (saith 
p Liv. ut anima 〈…〉.  Aristotle) cannot always cure the sick, because it is in the hand of another man that he cure according to art, and not in the power of art itself. Besides, in the room where the sick lieth there should be heard no noise, nor ought the sick be troubled with much talking; and therefore much company is to be avoided; especially in hot diseases and the like seasons, and narrow rooms, which are thereby over heated. And 
q 〈…〉 cap 3.  P●●nie writeth, that it hath been observed, that wounds have been the worse by much trampling and stirring with people's feet. But concerning the air, there remaineth yet a question to be discussed, whether the air of towns and cities, or that of the country be better?  
Now this hath been an ancient question among Physicians; and it seemeth it was by the ancients decided on the country's side, in that the Temple of Aesculapius was built without the city of Rome; intimating thereby the prerogative of the country-aire above that of cities and towns, as witnesseth 
r In quaestion Romans  Plutarch: and not for the gain of Physicians, as 
s 
〈◊〉 29 cap. 1.  
Country air in generally an● 〈◊〉 the most part to be preferred.   Pliny prateth. It is true indeed that in the general, and for the most part the country air is more open and free, than that of cities and towns▪ which oftentimes by reason of multitudes of people, nearness of buildings, narrowness of streets (especially if they be not kept sweet and clean) must needs be far inferior to the other. And yet are there herein diverse particular cautions and limitations to be observed. 
Great diversity in countri● 〈◊〉.  Some country-aire is far inferior to that of many towns: witness the hundreths in Essex, and the fens in Lincolnshire; by which it plainly appeareth, there is great diversity in the qualities of the country-aires. There is again some country-aire in its qualities simply considered, especially for the natural inhabitants healthful; and yet for some constitutions very dangerous: as many places of the North parts of this kingdom and Island, where the air is very sharp and penetrant, and therefore might easily offend thin and weak constitutions, and consequently procure distillations, from whence arise many dangerous diseases. 
Diversity in the air of several towns and cities.  There is again a great difference to be found in diverse cities and towns: for some are very great and populous; as Paris and London, &c: and therefore in such cities, the air must needs be grosser and thicker, and not so sweet and wholesome as that of the country: and therefore in such populous places, it is good for the patient, if it be possible, especially in chronical, or diseases of long continuance, to remove into a sweet country-aire. Again, some towns are so well situated, and so free from the aforenamed annoyances, enjoying so free an air, that they often equal, if not exceed sometimes a country-aire: for as I have already said, some country-aire may be too sharp and piercing, whereas a city or town well situate in a temperate air, and freed from these former inconvenients, 
Good and wholesome air of the town of Northampton.  may prove far fitter for indisposed persons. Of such diverse may by found within this noble Island, amongst whom, in this respect, few exceed this ancient town and corporation of Northampton. This town hath for its soil whereon it is seated, a ground gravelly for the most part, and under this digging a little is to be found a good firm tough clay, producing good store of good stone, fit for buildings. 
Situation of this Town.  It is situate in a fruitful country, on the side of a hill, looking towards the South Sun (the best situation as we have already proved) the streets fair and spacious; and by the care and industry of good governor's, kept sweet and clean; the buildings fair and beautiful, and adorned with such a market place, as few corporations in this kingdom exceed it; yea, very few that come near or equal it. It is not my purpose to discourse of that old strong castle, together with the first founder, and the famous Churches and religious houses have been in and about this town. And as the air is good and wholesome, 
〈…〉.  so is that other element of water, neither within nor without the walls wanting. Within are diverse wholesome wells and springs: and without the walls, besides many wholesome and pleasant springs, that famous River of Nine (so called from the nine springs, from which it hath its first original) which runneth all along the South side, 
River of ●●ne, and good 〈…〉 breeding ●●erin.  and the West directly under the Castle walls, and with many serpentine windings and turnings, thorough a pleasant meadow ground above 30 miles in length, and conveying its silver streams by the ancient city and sea of Peterborrow, at length marrieth itself with the great Ocean, being every where furnished with many good and wholesome fish: such as be, Perches, great Jacks, Pickrells, Roches, Genius, little inferior to smelts; Chubb's, silver-eeles, and diverse others. 
●●stures and 〈◊〉 about 〈…〉.  And as for sweet and pleasant walks of pastures and meadows, it is almost ever● where with them environed. And all beyond the town for many mi●● Northward, it is a dainty light gravelly ground, yet very profitabl● and commodious both for corn and cattle. My purpose is not here to set down a particular and exact geographical description of this ancient corporation; but only by the way and occasionally discoursing of the air, took occasion to acquaint the reader with a touch of the commodious and healthful situation of the same. 
Decay of 〈…〉 this, com● 〈◊〉 many other con●●●●●tions of this kingdom  But this famous corporation hath now for a long time lain lingering under the burden of wasting and consuming sickness, which hath eaten up, and consumed the bowels, not of this only, but of many other famous cities and corporations of this flourishing kingdom: my meaning is decay of trading, the which to supply, as a feeling member of the publikes wants, I wish, it were as well in my power, as to be moan and bewail the same. It is not unknown to many of the inhabitants, what great trading by means of clothing hath been here in former times; as the ruins of some great buildings, employed to that purpose, do yet evidently witness. And I know nothing to the contrary, 
〈◊〉 wood of Nor●hamp●o● shire.  why this might not as well now be followed, as it was in former times. This country is furnished with as good wool as any other, 
Good water for dying.  and affordeth this commodity to some of those countries where clothing is in greatest request. The water is likewise very good for dying, and no other conveniency, that I know, wanting, except good will, 
This town commodious for entertainment for great meetings.  and an earnest desire to promote a public business. And in so high esteem hath this town been had in former times, that besides Parliaments here kept, and other solemn meetings, it was once accounted one of the fittest places for founding an University: and now for these many years hath been accounted the fittest and most convenient place for public meetings, as well of assize and sessions, as of any other importance: and that in regard of that entertainment and content which all things in even scales well weighed, may be better had in it than in any other town in the whole County. And beside, this corporation yieldeth as much to his Majesty's exchequer, I think, as any other of that bigness and trading. Neither yet hath this Town come short of any in expression of dutiful and loyal affection to their Princes, according to the possibility of their powers. My wish therefore is, that a mother in Israel may not decay, but some regard may be had to the re-establishing of the former flourishing estate of this ancient corporation. And this by no means, in my opinion, might sooner be effected, than by setting up this ancient trade of clothing again: for this purpose it were a worthy work, 
Clothing would make this corporation flourish.  and deserving great commendation, if such as have had their first being in this place, God having now made them his Stewards of a great substance, would help to uphold their aged, and weak decaying mother. And this were a pious work (at least in a large acceptation) and a part of that honour the child oweth to an aged, and decayed parent. Remember that the very heathen held this tenant, that men were not only borne for themselves, but that their common country claimed some interest in them. To encourage others in the prosecution of so laudable a work, 
Master john Denbigh, one of the Aldermen of Northampton hath begun to set up clothing.  one Alderman of this same corporation, hath now of late broken the ice, and again, like a good Patriot, minding the public good (whereof now most are unmindful) hath at his own cost and charges, begun to set a foot this laudable trade of clothing: the which, if well followed, and seconded by others, and neighbours in the country would further to set forward so laudable an enterprise; it would in a short time, prove no small benefit both to the town and country; and by this means, many poor might well be set a work, who now are forced either to beg their bread, or else labour hard at knitting stockings, which will not furnish them with brown bread to fill their hungry bellies, especially in these hard pinching times: beside, some other inconveniences on which I cannot spend time. I add only this, let us follow and imitate the laudable industry of the Dutch, in providing for their poor, 
The river of Nine made navigable would prove beneficial both for town and country.  and setting them a work. They suffer no straggling beggars among them, and why may we not as well? Another thing there is, which would much further and advance this business, and prove beneficial, not to this corporation alone, but to other market towns also: to wit, Owndel, Thrapstone, and Waldenborrow, together with the whole adjacent country, and other neighbouring shires: and this is by making the river of Nine navigable from Peterborrow to Northampton. Now, let every one seriously consider the need, and they shall find more than enough; if it were but even in regard of the scarcity and decay of fuel in this Western part of the shire, besides many other benefits would from thence arise: as preserving the highways (now chargeable to the country in regard of much carriage by cart) keeping the meadows from so frequent overflowing; and that by means of scouring the channel, and raising the banks: besides the importation of corn, and other commodities in time of dearth; and again, exportation of the same commodity of corn in time of greater plenty and cheapness; besides many other benefits whereon I may not now dwell. As for any objections to the contrary, they may easily be answered, and the work known to be faiseable, having been long since surveied, and the charges cast up, and an act ready drawn to be put up in parchment diverse years ago; and this same Alderman lately mentioned (as he hath ever manifested himself a good Patriot, in furthering any public good) at that time followed the same business. I hope, when time and opportunity shall serve, good Patriots will not be unmindful of promoting and furthering the public good; and those whom it more nearly concerneth, even this same in particular. And although, I shall perhaps, by some be censured for this digression; yet, because I thought it not impertinent, I must needs crave the courteous reader pardon, and so I now proceed to the prosecution of the business I have begun.   

CHAP. III.  
Of the clothing and covering of the sick, as also concerning shifting of the diseased, and of the error of the vulgar practising the contrary: Something concerning the bed wherein the sick lieth, and whether the sick aught to have his hair cut.  
NOw, because among other uses of clothes, one is to keep and defend us from the injuries of the ambient air; therefore after our discourse of air, I think it material to say something of the clothing and covering of the sick. Now, our meaning is of such clothes as cover the sickes' bed, and lie upon him: and the sick are either covered with many & thick heavy clothes to defend them from the injury of the cold air, or else with thin covers, for fear, lest they be by multitude of clothes oppressed, and internal heat increased. 
a Lib. de intern. affe●●.  Hypocrates in choleric diseases, covereth the sick with thin and soft clothes. And Asclepiades the Physician, saith 
b Lib. 25. cap. 3.  Pliny, did abrogate this troublesome custom of covering the sick with so many clothes. In that great and fearful sweeting sickness it was observed, that most died by reason they were covered with so many clothes: for, their opinion was, saith 
c Cornel Gemm● lib. 2. cosmo●●●t.  a learned Writer, that the disease was to be helped by sweeting, which by all means they laboured to further. In the beginnings of the paroxysmes, 
When to cover the sick▪  or fits of fevers, we ought to cover the sick with many clothes, that the sick may quickly grow warm, and the cold be driven away: and for this purpose, the parts which are cold are to be rubbed with warm clothes. After they begin to be warm, 
More clothes to be used in the night than in the day.  the clothes are to be taken off, and toward the declining of the heat to be laid on again, the better to provoke sweat. Moreover, it is to be observed, that more clothes be used in the nighttime than in the day, and that by reason the 
d Galen comment in eam par li●. 6. in epid evidenter vigilans calic●or e●tertus, etc.  night air is colder than that of the day. But if it should so fall out that the sick could not sleep with a multitude of clothes, than were it good to wait while they be asleep, and then to cover them. Now, the bed wherein the sick lieth, is not to be neglected: as for the form of the bed, a high headed bed, such as is now in greatest request, and we commonly call French beds, 
Best form of beds for the sick to lie in.  (especially in Sommer-time, and in hot acute diseases) are the best for the use of the sick, and afford him most air: and withal, I would have the ascent, or going up to it low and easy. In Summer and hot weather, in hot acute diseases, the curtains would be thin, 
Bed he lieth on, and whether feather beds be best.  in Winter, and colder weather thicker. As for the bed he lieth on, down beds are the hottest of all others, and next to them ordinary feather beds; yet both do much heat the sick, especially in Summer, and hot acute diseases. And therefore I can in no wise approve of the preposterous Germane custom, to cover them with one feather bed, 
Wood-beds and mat●●●ces.  and lay another under them. Wool beds and mattrices are cooler▪ and fitter than the former, if the sick would be persuaded to endure a little hardship for a future benefit. 
Beds of straw and chaff.  But straw and chaff, especially of oats, are coolest of all other, and fittest for sick folk, if people would prize more their health than their ease. In Babylon (saith a late Writer) great men used in Summer to lie upon beds of leather▪ 
Bed filled with water. With 〈◊〉.  filled with cold water, which I would not advise our new fashion-mongers to imitate. And they say in Italy they use even at this day to lie upon leather-beds filled with wind, as we do here our footballs, and the French their ballownes. Our low field beds and canopy beds, are not so good in the former cases as high beds. The best of all others are accounted such as hang by cords, whereby this benefit may be reaped, 
Hanging beds.  that the sick may be rocked asleep; as is the custom of the Brasilians, to have their beds hung betwixt two trees, for fear of venomous vermin.  
Now, from the covering of the bed, to the covering of the sickes' body in bed, and immediately touching the same; and first we will begin with the head-piece, his cap I mean. It is an inveterate and radicated custom, in all diseases, to cover the head with thick caps or other clothes; 
Erroneous custom of too much covering the ●ead.  esteeming all manner of defluxions and diseases to proceed from the head, and as it would seem by their practice, to proceed of a cold cause: whereas by this means they rather increase, for the most part this pain, if any there be already; the head like a ventose, or cupping glass, attracting vapours from the neither parts. Avicen warneth us, that too much covering of the head weakeneth it. And yet it is thought by many that the head can never be sufficiently covered. I confess, in this case it is hard to set down and determine all the particular circumstances; as of the time of the year, the sex, the nature of the disease, the age and constitution of the diseased, according to which circumstances, the Physician is forced to accommodate his particular prescription of clothes. And here I must needs give warning to younger people, that they would not so much in their health oppress themselves with such a multtiude of clothes, who keep themselves so warm in their younger years, that they become far infirmer afterwards when they come to age, and apt to receive harm by the least blast of cold wind. There is a great difference to be had both in our clothing and diet, according to the several seasons of the year. 
Difference of clothes according to the seasons.  The apparel in Summer and warm weather, aught to be thinner than in Winter; and among these, the hotter constitutions ought to go thinlier clothed than others. And as on their body, so on their bed the clothes ought to be thinner. But few, if any, observe the difference to be observed of the beds they lie on; it being for an uncontrolled custom received, both for young and old, hot and cold complexions, to lie both Summer and Winter on the softest featherbeds they can. 
Down and featherbeds hurtful for hot livers, kidneys, and the stone.  And yet for hot constitutions, especially the younger sorts, and such as have hot livers and kidneys, and molested with the stone in the kidneys, especially in the Summer time, this custom cannot but be hurtful. And as for this covering of the head, as it is indifferently used, alike in Summer and Winter, of young and old, and all complexions whatsoever, I hold it a very pernicious custom, especially in the younger sort, and very prejudicial to their health. 
Parents much to be blamed for the toe too nice and tender education of their children.  It is a great fault in many parents, that they are too careful in the nice and choice tender educating of their infants, who in their tender years might be easily accustomed to go thinner in their apparel; and custom would afterwards make this easy. And this we may see apparently in many of our Gentlewomen, who both young and old, both Summer and Winter, go with naked breasts, wrists and necks; and yet never complain; in this verifying the old proverb to be true, Pride is never painful. And yet those parts are, according to Physicians prescriptions, most carefully to be kept warm. And yet all this notwithstanding, as also all our best Divines preaching to the contrary, and oppugning this pride by their pens, we see, how careful many are to accustom and enure their children with this kind of pride; whenas for the most part (alas more is the pity!) there is but small regard had of their virtuous education in the fear of God. But I leave this Puritanisme.  
Another point in the clothes and covering of the sick to be considered, is the quality, that they be clean and sweet. 
Quality of the clothes about the sick, that they be sweet and clean.  
e 
Lib. de medico.  
The sick aught to be often shifted.   Hypocrates would have the Physician to be neatly and decently apparelled, and perfumed with sweet odours, that by this means, he might be the more acceptable and pleasing to his patients. How much more than ought the sick himself to be neat and clean in his apparel? And it is no small contentment to the sick, when he seeth himself neat and cleanly in his clothing. Again, it much discourageth and dejecteth the sick, when he is suffered to lie stinking like a hog in the mire, in dirty and foul clothes. And 
f Eib. 1. de sanit, tuend.  Galen advertiseth us, that young children, who after much crying, could neither by the teat, by rocking nor singing be quieted; by changing of their foul and stinking clothes, and exchanging them with cleaner; were presently stilled. 
Objections of the vulgar.  But, me thinks, I hear some of our wise women, at least in their own conceits, with open mouth cry out against me, by reason, I wish, the sick should be often shifted, objecting in the first place, that by this means the sick may catch cold; and next that it weakeneth the sick to be thus shifted. To the first I answer, it is but a foolish fear, 
Answer.  the vulgar often fearing where there is no cause: but howsoever, if it be in cold weather, it may by means of the fire easily be prevented; and if in warm weather, their fear is frivolous. As for the other fear, which I have heard some women object, of weakening the sick, it is very absurd, and as frivolous as the former: And so far is it from weakening the sick, that on the contrary, it is rather a means to further and increase strength. And to make this more plainly appear, 
Three concoctions in the body of man, with their several excrements▪  we are to take notice that in the body of man, there are three several concoctions: the first, in the stomach or maw, called chylification; having for excrement, the fecall ordure, or ordinary egestions. The second, in the liver, veins, called sanguification; and hath for excrement, the urine. The third, is called nutrition, and is performed in the whole body; and hath for excrements, certain fuliginous vapours, which by insensible transpiration breath out by the pores of the body; and the sweat, which is apparent to the eye. Now in time of sickness, especially in all sorts of Fevers, these excrements do most abound, and make foul the linen they lie in, and that they wear next their skin; for the which cause, sick folks should have their linen often shifted, especially when they sweat much. Besides, 
Inconveniences and harms by not shifting the sick.  if they be not shifted, this danger yet ensueth, that if the sweat continue about the body, it will be drawn in again by the same way it went forth; and then judge whether thou likest that better, or sweet clean linen. For this must be well considered, that the arteries of the body have a double motion, one whereby they expel these excrements already named; and the other whereby they draw in the ambient air to refresh the blood. Now whatsoever air is next unto them, be it good or bad, sweet or stinking, they draw it in. And therefore, if thou let this dunghill lie about thee, undoubtedly the arteries will draw in these noisome excrements, which will suffocate natural heat, and by consequent, prolong thy disease. And a 
g Laurent. loubert. des erreurs populaires party 2 cap. 5.  learned French Physician who doth much inveigh against this nastiness (that so also it may appear, this is not mine own private opinion) to prove this truth bringeth in an instance: Let any person come newly out of a heat hath, where there is great store of dust newly raised, he shall presently feel a pricking over his whole flesh; which is nothing else but this small dust drawn in by the arteries. The case then thus standing, all filth and corruption ought to be cleansed from the skin, and all the pores and passages thereof kept open and clean, by removing whatsoever might let or hinder the same, And for this end and purpose, the Romans and Greeks in ancient times had so frequent use of their frictions and hot baths. Let this then be a warning to all those who attend the sick, that they have a special care of shifting and keeping them clean and sweet, as hath been said already, and let the contrary erroneous custom be hence forward●for ever buried in the dust. 
Whether the ●ed ●ee to be warmed. An●w●●e  One thing yet remaineth concerning warming of the sickes' bed, whether it be to be used? I answer, in weak and aged people especially, and the Winter time in others also, there is no doubt to be made of altering the cold air of the bed with a warming-pan: but in young people, in hot acute diseases, and the Summer time, when all tendeth to heat, I see no necessity, yea rather hurt than any good; unless some cold constitutions, or decrepit old age do plead for a continuance of this custom, and then I shall not be against it. But whether this be so convenient for such as live in health, may with better reason be demanded? 
Wh●● or it ●e fit for healthful people. Answer.  I answer, that for young people I wish, they were not so daintily brought up, and accustomed to this warming of their beds, which maketh them afterwards the more unfit to undergo any hardship. But for the ancienter sort, tender women, and such as have heretofore accustomed themselves thereunto, I am not against the airing of their bed in cold Winter weather, that so going to bed, they may still find the bedclothes somewhat warm about them at their first down-lying. 
Whether in sickness the hair is to be ●ut.  To this place also belongeth to say something concerning the hair of the head, and whether in sickness it ought to be cut, or no? My purpose is not here to insist upon the generation, utility, and proper use, and the material cause, & differences of hair with many other things; this only know, that hair is but an excrement, and properly no part of the body, in the esteem of all our Physicians; and yet appointed for a special use to cover and adorn that part whereunto it is appropriated. In women, it hath been always a comely ornament and cover of the head. And to men, (saith the Apostle) doth not even nature teach you that it is a shame for a man to wear long hair. 
Answers.  But I come to the question, whether in the Diseased, it be safe to cut the hair of the head or no? Long and thick hair keepeth in fuliginous excrements of the head, and suffereth them not so well to breath out of the pores; from whence rheums are engendered, the original almost of all diseases. Hence was it that the Egyptians painted Aesculapius bald; thereby signifying thus much, that the hair was to be cut short; yea, if it were even shaved, it were better for a man's health than to wear long hair. It is therefore best in all diseases of the head, especially in long continuing defluxions of sharp rheums, to shave the head, according to the opinion of ancient and late Physicians. In a word, it is better both in sickness and in health to have the hair rather short than long; howbeit the too often cutting of the hair is not so good, and the often shaving of the beard and face is evil, and not to be used. I enter not here upon particulars, in what diseases the hair is chiefly to be cut, yea even shaved; whereof something may perhaps more largely be spoken in any another place. 
Effeminate customs of our age.  But this which hath already been said, may easily convince the more than mad effeminate custom of our effeminate age, 
Disguising of the head with perwigs.  wherein men are not now contented with that portion of hair, which their Maker in his wisdom thought fit for them; but beside, must have their head covered with a great bushy perwig, both to the great dishonour of Almighty God, and with no small prejudice to their health, as by the premises may easily appear. I deny not, but some of them have scalded their hair in the fire of the Barber-surgeons purgatory, and therefore have the more need to cover that deformity: but let others take warning by their harms. But as for women, they being commonly of a colder constitution than men, and their heads weaker, their hair is not commoly so hurtful for them: beside, that 
h 1 Cor. 1●. 1  their hair was given them for a cover and ornament. But as for their curls, false & sophisticate hair, either not content with that colour which God gave them, or else because they would not seem to yield to old age; as I do not much marvel at such tricks in a stews strumpet, or a common courtesan: so I think, they no ways beseem a sober, modest and grave Gentlewoman, especially in the state of wedlock, and now attained to some competent number of years. I wish both sexes to call to mind that saying of a French writer, speaking against the pride of women, painted faces, and many other particulars, almost 80. years ago. 
i Fra●ca●● Grand●u, Cure de l' 〈◊〉 degrate de 〈◊〉 S. joan ●aptistee a●gers an liure da de ●ruition de ● orgued ●oada●●, etc.  That when as they shall stand before the Tribunal of the great GOD of Heaven at that last and dreadful day, it is to be feared that the Judge of all the world will say unto them, get you out my presence into everlasting damnation: for I do not acknowledge this colour, hair, &c. to be of my making. But as concerning the abuse of this excrement of hair both in men and women, directly crossing the Apostles rule, men wearing side and long hair, and some wearing it longer on one side than the other, by them now called a love-locke: women again, quite contrary to womanly decency and modesty (that I say nothing of God's command) cutting and clipping their hair, and the great injury they herein offer to Almighty God, it being daily by our learned Divines preached against, and a 
k M. Prin. of Lovelocks  learned religious Gentleman having lately of purpose written a tractate concerning this same subject in both sexes, where at great length he proves both the unseemliness and unlawfulness of this custom, I will not insist upon it. I will only tell you of a 
l I 〈…〉 pilorum aff●●●u, 〈◊〉 aliud est a●●m 〈◊〉 o vel 〈…〉 def●●xiou● ad a●●a● nartes 〈◊〉 gravissime tar queri. Maximam partem foeminas invadit. Eos etiam qui porriginem capitis, quam vulgus tineam vo●a●, medicamentis repe●●utientibus represserunt. Praeterea foeminas quae menstruis temporibus non satis purgantur. Quis non novum, mirab●●e, & horridum putei, capillos ex propria naturâ planos, demissos ac simplices, sponte sua, sub coelo admodum frigido inc●●spari, paulo post erigi, involvi, atque indissolubiliter conjungi, varias recipere figuras, quandoque maximi cuiusdam anguis, aliquaudo plu●●um & minorum serpentum, u●dique vermiss, spurcitiem, foetoremque redolere: quodque omnium maximum est, & a seculo in ●●ditum, ac● perpu●ctos, vel transfixos sangumem effundere. Hercules Saxonia praxeos suae lib. 10. cap. 1. Horridum quoddam, i●●pexum, adeoque intricatum capitis atque barbae capillit●um, apud nostros haud infrequens, caeterum veteribus cuiuscunque aetatis medic● incognitum o●servare linnet: Quo affecti praelongas capillorum tricas & cincinnos mirifice intricatos, digitisaepe crassitiae, ex re● 〈◊〉 capi●● & barbae capillitio, ad bumeros, pectus, & aliquando ad umbilicum usque demissos, propendere videas, aspectu plane mon●●●ico, & Gorganeum caput praeserente. Quos illi magna religione incultos, nec ferro praescindere, nec pectine explicare sustinent. Persuasi omnino, gravissima capitis morborum fomenta, velut Apoplexiae, Paralyscos, Maniae, & comprimis Cephalalgiae pertinaces, consimiliumque ma●eriam i●sdem alen●is absumi. Qua sine superstitione, sine multa hominum observatione ducts, quidvis petius, quam corundem culturam, aut perfectionem, velut prorsus infaustam & lethalem admittunt. Factisque de experimento & historia perteulis, sententiam suam mordicus tuentur. joana. Georg. Schenckius, Schenck. E. Hagenones. medicus observat. m●dic lib. 1. observ. De Tricis I●cuborum.  monstrous and strange disease in the hair, heard of but of late years, and not recorded by any ancient author that ever we read of. And this is nothing else but an agglutination, or inviscation of the hair of the head and beard, by which means it acquitteth sometimes the form of some great adder, or snake; and sometimes of less serpents: and these horrid and hideous serpentlike locks do often occupy the whole superficies of the head and beard; insomuch, that who so beholds this strange serpent like sight, may the easilier be induced to believe that monstrous Gergonean head, the Poet's attribute to Medusa. And as the author affirmeth, may it not seem a strange thing, that plain and smooth hair in so cold a climate (meaning Poland and a part of Germany) should so curl and balter, and contract such hideous and strange shapes: beside, that they should be of so loathsome and putrid a smell. And which hath never yet been heard of, that these baltered locks being pricked with a pin, should presently yield blood. And it hath been observed, that such as have cut off these locks, have either suddenly become blind, or else a great defluxion of humours hath fall'n down upon some other parts of the body. This disease hath of late years run thorough a great part of Poland; and entered also into some parts of Germany. If God should send it here over among us to punish this prodigious pride in the use of this same excrement, were it not just with God, to punish us in the same part we offend in? This Author affirmeth, it is most frequent in women: but another affirmeth, it as often frequenteth men, and that they let both these prodigious locks of hair and beard hang down over their shoulders, and many times down to their breast and navel, a strange and prodigious thing to behold.   

CHAP. FOUR  
Of abstinency, either from some, or all sorts of food, for a short, or a longer time; and of several sorts of abstinence.  
AFter the air, and such other things thereon depending, I now proceed to the Diet of the Diseased. But before we come to discourse of the particular sorts of Diet, we must permit some general rules and directions concerning the Diet of the Diseased. Now all manner of Diet is of a threefold nature, a thin spare diet, a liberal or full, or a mean betwixt both. A thin or spare diet we call, either a total abstinence from all food for a certain time; or else a very sparing use of one or more sorts. Now of all other Diets this is the most sparing, when the sick for certianes days takes no sustenance at all. And this abstinence among some of the ancients, the greeks especially, was often very rigid and strict; insomuch that many times the patient was suffered to take no kind of sustenance for the space of three, four, five or six days. But because we are now fall'n upon this point of abstinence, it will not, I hope, be unwelcome to the reader to make a particular enumeration of all the sorts of fasts whatsoever. Now then as repletion and gluttony is the cause of manifold mischiefs in the body of man; so this abstinence seemeth to make amends for that which is done amiss. 
Abstinence fourfold Natural. In health. In sickness;  Now this abstinence is of diverse sorts, and may be reduced to these four; natural, voluntary, miraculous, and violent or forced. Natural I call, when as nature in her full strength and vigour, and health; or yet foiled with some sickness, abhorreth the use of some certain kinds of food, and therefore abstaineth from the use of the same. Another abstinence again is in diseases, when as the appetite is either quite lost, or else small or slender, loathing food for the most part: which refusing and loathing is called by the greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the Latins, 
a 
Nausea a navibus & navigatione, quod navigantibus praesertim in marinausea oberiri soleat.  
Voluntary abstinence fourfold.   nausea & fastidium cibi. Voluntary abstinence I call that, which is by mature advice and deliberation willingly and freely undertaken: and this, according to the several ends and scopes it propounds to itself, is also of diverse sorts. For either it is physical, political and civil, religious or superstitious. 
Physical  Physical abstinence I call that, whereby people whether sick or in health, either for preserving and maintaining this healthful estate, or else for recovering of the same being now lost, by the appointment and prescription of the Physician, do either abstain from all manner of food, or else from some certain kinds, contrary to their health and constitution: and this either for a certain and determinate time, or for ever; and which is therefore called Diet. 
Political or civil abstinence.  Political or civil abstinence is that, whereby people upon certain occasions, as profit or others, for a certain time, abstain either from all, or some certain particular kinds of food, being then it may be, employed about some earnest business; as when 
b 1 Sam. 14.25.  Saul followed hard after the Philistines, he discharged any to eat till the evening. 
Our Lent fast a political, not religious nor superstitious fast.  And of this nature is our Lent fast or abstinence in this Island both in England and Scotland, according to the express words of the statute (howsoever some a little to symbolise with our neighbour- Romanists would fain have it a little to smell of religion) and was no doubt upon very good grounds and considerations enjoined to be observed. 
c 5. Q Elizab. 5.  
Religious fast and is either moral or ceremonial.  The third sort of voluntary abstinence, is called religious, and had its original from God himself; which is again either moral or ceremonial. 
Moral, ordinary or extraordinary. Ordinary.  Moral again is either ordinary and daily, or else extraordinary, and ordained but for a certain time. Ordinary and daily abstinence is nothing else but temperance and sobriety, which as it hath been in no small request even among the heathens; and that not for their health's sake alone, but that they might thereby also the better wait upon their contemplations and philosophical studies: how much more than doth it become us Christians? 
Extraordinary.  Religious extraordinary abstinence at any time undertaken, is that which we commonly call a fast; and being not only a bare abstinence from food for a time, but from all other delights also; that thereby we may the better be fitted, 
Extraordinary religious t●st public or private.  to pray either for the removal of judgements present, or keeping off judgements imminent, and like to overwhelm us. And this was very frequent among the people of the Jews, and was either public or private. Would to God we were made more acquainted with this noble ordinance of Almighty God, when as both in regard of our own selves, and our distressed neighbours abroad, our need hath been so great. 
Ceremonial abstinence.  Ceremonial abstinence is when we abstain from certain kinds of meats, and that for religions sake: the which kind of abstinence was by God himself strictly enjoined the Jews, and lasted till the coming of the Messias, 
d Matth. 15.11. Acts 10.34. Colost. 2.14. 1 Timoth. 4. etc. Superstitious abstinence or fast.  which took away that partition wall; as may by diverse places of the new Testament appear. There was lastly, & is yet, a certain superstitious kind of abstinence, whereby some people, without any warrant of the word, abstained from certain kinds of meat: and such were both some heathens, and some heretics also, and bastard christians. Among the heathens, Pythagoras of Samus, who lived during the Babylonian captivity, abstained from all manner of flesh, and that for fear lest some men's souls might be conveied into such beasts as he might eat of, as witnesseth 
e Lib. 7. de civet. Dei. cap 2. & lib. 18. cap. 25. Plutarch. 8 sympos. probl. 7.  S. August. and 
f Lib. 2. advers. Jovin.  S. jerom. tells us that the ancient Egyptian Priests, after they were once initiated into that superstitious worship, abstained from wine and flesh ever after. The Babylonians also lived only upon fish, and the Persian Magis lived only upon meal and herbs. 
g Lib. bello de Jfide & Osyride.  Plutarch also reported that the priests of Heliopolis abstained from all manner of diet that might increase lust and wantonness, and never wine to come within their temples. And it is 
h Caesar. comm. a● bello Gall. lib. ●.  reported, that the ancient inhabitants of this Island abstained from the hare, the hen, and the goose. And others again abstained from certain vegetables, fruits, flowers, etc. Some abstained from all manner of flesh. The 
i Joseph. de bello Judo. lib 2. cap. 7. Philo. lib. peculiari de eorum vita.  Esseans among the Jews eat neither flesh, nor yet drink wine; nay eat not of any creature that ever had in it any blood. In the time of the primitive Church, especially a little after, many heresies sprang up, amongst whom, some forbade the eating of flesh; and some both that and wine. 
k Epiphanius tom. 2. lib. 1.  The Eucratite who came out of the school of one Tatianus abstained from all flesh; withal so strictly abstained from all wine, that they would not so much as use it in the holy Sacrament, but in stead thereof used water. The Ebionites also condemned altogether the use of flesh. The 
l Tertul. in cate-log. haeres.  Marcionites were so far from eating of flesh, and placed holiness in the eating of fish. And the 
m Idem lib de ●eiunia adversus Psychos, & lib. de cultu foeminar.  same father affirmeth, that the Montanists lived on bread, salt and pulse, and drank only water: they abstained at certain times from flesh and wine. The Manichees, of one Manes a Persian heretic so called, about the year of our Lord 247. among many other and destestable errors, brought in this also of abstaining from certain meats; as all manner of flesh, eggs, milk, and all things made of the same: the reasons see in 
n Lib. 6. contra Faustin. cap. 6. & lib. 3. cap. 5. & lib. de haeres.  S. Augustine. They forbade also the use of wine, were it never so new, and yet permitted the use of grapes. The same heretics forbade also the use of marriage. It is also to be observed, 
o Idem contra Faustin. lib. 30. cap. 5.  that all this abstinence was only forbidden their elect ones, and such as they termed perfect and initiated into their sacred mysteries: but to their hearers, who were but novices and beginners such meats were permitted. 
p Bernard. sermon. 66 in Cantica.  The same heresy was again about the year of our Lord 300. by one Priscillianus in France and Spain renewed, from whom it received also a new name. And this same heresy, as by many fathers it was spoken against, so was it by many 
q Synod ancyrana circa annum Domin. 318. can. 14. Total. 1 can. 21 Eraccarensi prima celebrata in Hispania anno 690. can. 14. & 32. Gangrensi. can. 2. damnara fuit.  counsels condemned, 
r Sigismond. Baro in comment, rerum Muscovit.  Among the Russians or Muscovites, the Metropolitans, the Arch bishops and Bishops always abstain from flesh: and yet when they invite any lay-men, or other priests to their table, they set flesh before them: and yet may neither an Abbot nor Prior eat any. Besides, the Russians never eat of any thing killed by the hand of a woman, esteeming it altogether unclean: and therefore in the absence of all mankind out of the house, if they have any pullen or other creature to kill, the women stand in the house-doore, holding a knife in their hands, entreating any that passeth by to perform this kindness for them. Now besides these aforementioned several sorts of abstinence, 
Voluntary, miraculous abstinence.  there is yet another voluntary abstinence, which is miraculous; as that of Christ, Moses and Elias, which is beyond the reach of any ordinary person; although we read of many strange stories of such as fasted not only many days, weeks and months; but even many years also, as hath been declared already. The last kind of abstinence is involuntary, 
Involuntary or forced abstinence.  when as any one is forced against his will to fast, and is diverse ways procured, whereon I will not now insist. 
True abstinence, and the excellency of the same.  The excellency then of a right abstinence may evidently appear, which is not properly an abstinence from any one particular kind of food, either total or for a time: but a sober and moderate use of all the creatures at all times, especially in sickness; as it is sometimes necessary for a time to abstain from all, and sometimes from some sorts of food. In health, moderation and temperance are never out of season, and total abstinence at sometimes required; and that both for preventing infirmities, and sometimes a religious abstinence is to be observed, 
Abstinence from certain kind's of meats by Scripture condemned.  as hath been said already. As for religious abstinence from certain kinds of meats, not I, but the 
s 1 Tim. 4.1, 2, 3.  holy oracle itself, which cannot err, doth plainly evince to be a doctrine of devils. And here by the way, if there were no other mark, it may easily appear, that the Church of Rome is an apostatical and heretical church, and jumpeth just with the Heretics of ancient times, whom the Fathers of the Church have confuted. They would bear the world in hand, they abstain from flesh in Lent and some other days. 
Popish abstinence or fast as they use it a mere mocking of God.  A great matter indeed, when they are fed with the best fish they can come by, dressed with the most curious sauces, and afterwards well washed down with the best wine or other strong drink. Besides the variety of banqueting stuff, marchpanes, and varieties of other junkets, all which notwithstanding, this must needs be accounted a strict abstinence and fast, especially, 

Popish fasting, Diet as nourishing as ours and iuciceth as much to lust as ours, if not more.  
Wine nourisheth & cherisheth more suddenly and speedily than any flesh.   if these things come but in the name of a drinking. Now would I willingly ask one of their wisest prophets, whether a piece of powdered beef, or other meat, such as we ordinarily use; or a dish or two of dainty fish well dressed, it may be with wine sauce, and diverse good spices, and afterwards made to swim in the belly with good wine, be more inciting to lust? It is well known that wine yieldeth a more speedy nourishment, and is far sooner distributed through the body, & a little quantity thereof more cheereth and cherisheth the drooping spirits, and with less oppression, and withal inciteth more to lust, than a great quantity of flesh; which must lie a long time heavy in an ordinary stomach before it be concocted, and thorough the body distributed, and then by assimilation and agglutination converted into aliment. And this is the judgement of all our both ancient and later learned Physicians: yea doth not even ordinary experience instruct us in this truth? And yet here is no small quarrel, because we will not assent to their Pharisaical superstition, and will not in every thing jump with them in their erroneous judgement. And I pray you, 
Great gluttony and disorders among the Romanists at Shrovetide.  is not this a mere mockage, that a little before Lent, especially on Shrove-tuesday, (by the French called Mardy-gras, or fat tuesday, and by some here in former times gut-tide) they let the reins lose to all manner of lasciviousness, and all excess of riot: pampering their bellies with the best cheer, the most exquisite wines and strong drink is to be had; assuming to themselves liberty of doing what they list; addicting themselves to dancing, dicing, drabbing, and all manner of other insolences: insomuch that one would think all the devils in hell, and all these foul fiends were then set at full liberty; 
Insolency in Rome itself; ●qualling o● exceeding the heathenish Ba●c●●na●●a.  in this equalling, if not exceeding, the heathenish Bacchanalia. And which is yet more, their Romish god the Pope, must that day depart the city of Rome, and then all manner of insolences and outrages (greater than which, if as great, were scarce ever by any heathens committed) of all sorts, without any control there committed. And in this is verified the saying of that 
t And although Italy be the country of all Christendom nearest to the Roman church, yet is it most certain that in ●t there is of all others lest religion and piety to be found, and that by reason this holy court doth nothing else but sow distension, and breed all manner of disorders. And if any make a doubt of it, and that he may assure himself that all this mischief proceedeth from the church of Rome, let him but transport for a certain time the Papal chair into the country of the Swissers, an honest and peaceable people, and in a shore time thou shouldst see them as bad as any of their neighbours. Machiavelli in his book of the Prince, part. 1. maxim 4. entitled. That the church of Rome is the cause of all the calamities that have befallen Italy,  Florentine Secretary to be true; that if the court of the Pope with his Cardinals were translated from Rome, and placed among the Swissers (a people in those times most ingenuous, and freest from all manner of exotic vices) they would in a short space become the most wicked, factious people in the whole world: in so great credit was then this court of Rome, even in the esteem of those who made profession of the same religion. But these, and a thousand more of their pranks are better known to the Christian world than I can relate them. My purpose is only here to let the world know, how senseless and absurd is this superstitious kind of abstinence from flesh only, whereof like proud Pharisees, they make so great an ostentation, and would put out the eyes of the world, that they should see nothing in the clear Sunshine. And yet what is all this but a renewing of the ancient heresies lately mentioned? and renewing heathenish superstition? Nay it doth plainly and evidently appear, that the ancient heretics and heathens did far surpass in this point, many of our Romanists. If they would, as they pretend, subdue the lust of the flesh, why do they not then abstain from wine, in that point far surpassing any flesh, as hath been proved? And why do not their Priests and clergymen abstain from wine, and forbid it the people, at least in Lent and on fasting days? I have already instanced in the like abstinence both in heathen and heretics. If Sir jean and his generation will reply, that they must serve at the altar, and therefore must both drink for themselves and the people, who by their Canons, are debarred from the cup: I cannot deny, but as in many other things, so herein likewise, their clergy have been too hard for the laity: yet good Sir jean, if you have purchased such a privilege above the people, me thinks, you might the better abstain from wine at other times, especially those of your strictest abstinence; and might likewise abstain from many flatuous meats, as many sorts of bulbous roots, which all our Physicians do hold to be irritamenta & incitamenta lib●dinis. The Abissine Priests and religious persons so strictly observe their Lent fast, that it is reported of them, that they eat nothing but roots, and drink water during that time; yea, and stand often up to the chin in cold water: and the Laity, during that time only eat bread and drink water. If our supercilious Pharisaical Romanists would imitate this rigid austerity, the Clergy I mean, it would cool their courages, yet withal purchase them a great deal of more praise and reputation, than many of them have hitherto attained unto. I am not ignorant, that some of the simpler sort of their religious orders are more rigid and austere in their manner of living than many others: but this I confidently avouch, that for the most part, their Clergy, especially the greater sort, are as licentious and luxurious, as any sort of people this day living under the face of heaven, upon which point I will not here digress. Now to conclude this point of abstinence, we are so far from rejecting, and far less from finding fault with it, that we wish it in far greater request than hitherto it hath been: I mean, not only that ordinary and customary abstinence, or sobriety in meat and drink, and other delights; but even that other sort of fast also, which we have wished might be more in practice. But I hate and abhor these counterfeit and hypocritical, heathenish and hereticall-like fasts of our Pharisaical Romanists, with their many idle repetitions of their many mumpsimus upon their beads, making a show of prayer, where there is nothing but a little lip-labour, without any true religion, or any true devotion indeed. But having said more than I doubt I shall be thanked for, I leave this point, and proceed.   

CHAP. V.  
Of Aliment or Diet of the Diseased in general: whether a thin and spare Diet, or a full or liberal be better?  
FRom the Elements we are now coming to the aliments, of nourishment and food fit for the sick. Now as by the moderate and timely use of aliments the diseased reapeth no small benefit; so again by the immoderate and unseasonable use of the same, the diseased is much indammaged and endangered. And for this cause no small care ought to be had of the Diet of the Diseased. We made mention of three sorts of Diet, of the which we have 
a 
Comment. in lib. Hip. de victu acut.  
Three sorts of Diet.   Galen for our warrant: a thin or slender, a full and liberal, and a mean or middle diet betwixt both. Now these two extremes have a great latitude and extension. In the first place, a thin and spare diet is either simply thin and sparing, more sparing, and most sparing of all. So again, the like by way of opposition is to be understood of a full and liberal diet. 
Absolute thin and spare diet.  Now an absolute thin and spare diet, called victus tenuissimus, is nothing else but an absolute abstinence from all manner of food whatsoever: or at most, permitting only the use of a drink made of water and honey, called by the ancient greeks, melicratum. And this manner of abstinence did the ancients use in most acute diseases, which were terminated on the fourth day. And when they did a little exceed this first so thin and slender diet, or abstinence, they did then allow the sick some barleywater, ptisan or cream of ptisan at most. This was usual among the greeks, which strict and rigid kind of diet the Arabians were not able to undergo. And it may be the greeks, 
Thin and slender diet  either because they were thicker skinned, or else surprised with sharper sicknesses, did more easily endure this kind of diet. It may be also the Arabians fared better than the greeks, and were not therefore able to endure this kind of diet. And in this we adhere more to the Arabians than to the greeks. 
Hippocriticall Diet too rigid and strict for our climate,  And therefore, if Physicians should now imitate the hippocratical course of dieting, they should be utterly shent. Galen was not so rigid and strict in his diet: for he often suffereth the sick to use some sustenance in acute diseases, and often findeth fault with certain Physicians called diatritarij, who pined their patients with abstinence, in the beginning of their disease made them fast until the fourth day, and after again exhibited something on the sixth, and again on the eight; and so consequently after the first four days, they fed them but every other day. And 
b 
Mercur. variar. lect. lib. 6.  
A full and liberal die●   this manner of cure is by Celsus Aurelius called a circular cure. To this manner of cure was quite contrary that manner of diet, which used that ancient Physician Petronius, who abbridged his patients of no kind of diet, but filled them with wine and flesh. And this is that we call a full or liberal diet, according to the extensions and latitude thereof. To this manner of diet ours approacheth nearest: and it is the common opinion of our people, of our vulgar women especially, that unless the sick be crammed with all manner of food, he is quite starved. And this cometh often to pass by importunity of those about them, and sometimes by means of the Physician, saith 
c Comment. ad partic. 1 lib. 1. de vict. acut. Whether a thin & slender, or a full and liberal diet be better?  Galen; who to give satisfaction to the sick, and assistants, oftentimes giveth way to such a diet. Followeth now in the next place a question to be discussed, whether a thin or slender, or a full and liberal diet be the better? Now as almost all diseases have their original and beginning from gluttony, and abundance of humours; so would it seem the cure thereof required principally abstinence and hunger: For by this means the body is dried up, and superfluous humours exhausted. And it is reported, that the Emperor Aurelian in his sickness used no other Physic. 
d Flavius Vopiscus in eius vita.  
e Aph. 4. & 5 lib. 1.  Hypocrates seemeth in some places to allow of a full diet in all diseases; and 
f Lib. de victu acut.  again in other places to stand for a thin and slender diet, finding fault with the Guidian Physicians, who in the beginning of the disease, permitted the use of a more liberal diet. 
g Comment. in eundem lib. & alibi.  Galen often preferreth a slender diet before a full and liberal: and that by reason a full and plentiful diet breedeth innumerable dangers in the body, which a thin and slender diet doth not, the which, if to the body troublesome, may easily by addition be amended. 
Answer to the former question.  This question cannot absolutely be determined, by reason both are alike, and equally necessary, all circumstances well & seriously considered, but especially having a due regard to the strength of the patient, together with the nature of the disease. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apo. 9 lib. 1.  We must conjecture, saith Hypocrates, whether the sick be like to hold out with such a diet or no, or whether the disease will not first give over, before there need any alteration in the diet. But with us we need never be afraid that there be any fault committed in the defect; we are most commonly inclined to be faulty rather in the excess. And howsoever, I confess indeed, our bodies are not able to bear that ancient strict and rigid Grecian thin and spare diet, yet I wish there were a more moderate course taken for moderating the diet of our diseased. But riot and excess have so ceized upon us in our health, that it is a hard matter to regulate our desires according to reason, when we are diseased. Now, we proceed to other circumstances according to this subject.   

CHAP. VI  
Certain Rules and Laws from whence the Diet of the diseased is desumed.  
AS in the structure and building of houses, we must lay a good foundation, before ever we begin to build: so no less careful aught we to be this case, where the Diet of the diseased is to be handled, to lay a good and firm foundation, whereon our building may stand the firmer; we are therefore in the first place to take notice of certain rules or laws (call them as you list) which in the ordering of the diet of the diseased are carefully to be considered: 

Rules or Laws from whence the diet of the diseased is desumed, reduced to two principal heads.  
In the diseased, what things to be observed.   and they are all reduced to these two principal heads, being all desumed or fetched from the party diseased, or from the disease. In the party diseased, or the sick himself, we are to consider, the strength, the temperature, the disposition or quality of the body, the age, custom, particular, or individual disposition or property of each person (expressed by this word idiosyncrasia) the time of the year, and the region where one liveth. Now, the first and principal rule, law or judication, 
1 Rule, or iudication from the strength.  is taken from the strength of the sick person; which by a due and convenient diet, answerable to requisite necessity must be sustained, to the end the diseased may the better be enabled to overcome the contumacy of the disease: for here nature must play the physician in curing of the disease, both food and physic receiving their power and efficacy from our natural heat, and from divine benediction principally, which we ever would have to be understood. This one thing is always, saith 
a 
Vnum illud & semper, & ubique servendum est, ut aegri utres subtude assidens in al●us inspiciat, & quair diu sapererunt, abstinentia pugnet: si imbecillitatem vereri coeperit, cibo subveniat, Cells. l●br. 3. cap. 4.  
2 The temperature of the body.  
3 The structure of the body, Habitus.   Celsus, to be observed, that the Physician present, diligently observe the strength of his patient, and so long as it holdeth out, to cure him by abstinence: but if feebleness be feared, let food then supply what is wanting. In the next place, the temperature of the body is to be considered: for this, we may easily observe, that choleric complexions are not long able to endure long abstinence, although in perfect health; and if they be at any time ceized with any diseases proceeding from choler, they are by a thin and slender diet much offended. In the third place, we are carefully to consider of the frame and structure of the body, called Habitus; for such as are of a thin and slender constitution of body, are more by a thin and slender diet offended, than others of a thicker. We are not also to neglect the age, for old people are best able to endure abstinence; 
4 The are. Who best endureth abstinence.  and next unto them, those of a consisting or middle age: but children, and little infants, are with fasting most offended. By old age, I here understand green old age, as it is called, cruda viridisque senectus, and not decrepit old age, which by reason of the languishing and decaying of the innate natural heat, as the oil of a lamp, unless it be frequently by good and comfortable food, and good drink refreshed, will quickly faint under the burden. And this must be done frequently, and often, not confertim, or abundantly at once; lest this small fire be by too much fuel suddenly suffocated and oppressed. 
5 Custom,  And since custom often carrieth so great a stroke, that we see, even poisons by long continued custom converted into food; it is not slightly in ordering the diet of the diseased to be passed over. And experience itself doth even teach us, that things wherewith we were formerly accustomed, do less offend us. The prerogative of custom 
b Lib.  Galen well describeth by the example of Arius the Peripatetic, who being much molested with a great weakness of stomach, that he durst neither endure the cold air, nor once so much as taste a drop of cold water; falling into a fever, and forced to drink cold water, died suddenly. And therefore if any were in their health accustomed to eat twice or thrice aday, not only are we to yield to this custom in their sickness; but even to permit unto them their accustomed hours, unless some sudden accident (as the fit in a fever or the like) do hinder us. Now, besides the premises, every one almost hath some certain peculiar property, or condition, 
6 Jdiosyncrasia, or an individual property and condition.  called idiosyncrasia, whereunto belongeth often some peculiarity in appetite, and other things, and to the which sometimes we are forced to give way: and we find often, by common experience, that when the stomach is whetted on, and eagerly longeth after some particular food, howsoever, it may be in itself not so fit, having enjoyed it, greedily embraceth, and with great facility concocteth the same: and this 
c 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc. Aph. 38. lib. 2.  
7 The season of the year. ●.   Hypocrates in his aphorisms, did very well express. But herein I would not that any one should, at random, let lose the reins of his appetite, but carefully, and with good counsel regulate and moderate his desires. We are in the next place to consider the time of the year, howsoever, many may, perhaps, think it to small purpose. But as in health this is to be observed, there must then be like correspondency in the time of sickness. And certain it is, that in Winter, the internal heat of the stomach, and inward parts, is far intenser, and greater than in Summer, and the concoction easilier performed; and therefore no question is to be made, but that the quantity of aliment must needs be answerable, and in greater abundance than in Summer, when as by the heat of the ambient air the internal is extracted, the pores of the body rarefied and dilated, and sweat with fuliginous excrements more copiously expelled. And therefore a lesser quantity of food, of a laudable quality and easy of digestion; as also a more liberal allowance of drink is then to be permitted. And this was the opinion of 
d Aph. 18. libr. 2.  Hypocrates, and so hath been held by all our Physicians, that in Winter we are to feed most liberally, in Summer very sparingly, and in the Spring and Autumn, to keep a mean, betwixt both the former, whatsoever any say to the contrary. 
8 The region wherein one liveth.  The region wherein any one liveth, is likewise not to be neglected: for in cold countries, where people feed more plentifully, there the sick is to be allotted a more liberal allowance, 
9 The calling, or course of life.  than in hot countries: as Spain, Egypt, and the like. And me thinks, that besides all the premises, the calling, or course of life one leadeth is worth the consideration: for the which cause, scholars, and others accustomed to a sedentary life in their health; as than their diet ought to be more sparing and easier of concoction than for other people: so falling sick, the like caution must be observed. And here women come also to be considered, who, for the most part use less exercise than men, and have the pores of their body less perspirable, and often a colder complexion: and this is chiefly of the better sort, who live in ease and idleness, Influence and abundance of all things, to be understood. In the next place we come to rules of diet desumed from the disease itself, which was the second head we here proposed to handle. 
Rules, or indication desumed from the disease itself.  And these rules must be understood by dividing them into their proper ranks, and must be illustrated by accommodating them to fevers; few diseases without a fever ceizing on the body of man; and therefore in this discourse we have of them a special regard, though other diseases also shall not be neglected. All diseases than are either acute and of a shorter continuance, 
All diseases, either acute or chronical.  and for this cause called acute; or else chronical, or of longer continuance. Acute and short diseases, require a slender and sparing diet, and the shorter and sharper the disease be, the more sparing should be the diet. Again, in chronical and long continuing diseases, the diet must be allowed more liberal; lest in a long journey nature being toiled and tired out, before she be at her journey's end, faint and succumb under the burden of the disease. Now, of chronical diseases, some are of a longer continuance than others; 
The Diet to be accommodated according to the continuance of the diseased.  and therefore as to them that continue long, we allow liberal allowance, so to the longer we still allow the more liberal allowance: and on the contrary, since among short and sharp diseases, some are shorter and sharper than others; as the acute and sharp requireth a sparing, so the sharper a more sparing, and the sharpest of all, the most sparing diet of all; which approacheth nearest to that strict diet of Hypocrates: having all this while a principal regard to the strength of the patient, and other cicumstances already nominated. Now, beside, the difference of the nature of the disease, 

Diet to be a ministered according to the times of the disease.  
The time general and particular.   no less careful and circumspect aught we to be in the observing the times of the disease, both general and particular. The general time, I call the whole course and continuance of the disease: the particular, the paroxysmes, or exacerbations of the same, and in fevers commonly called fits. Now in both these times, as well general as particular, we are diligently to observe the beginning, the increase, the height, and the declining: many in the beginning of the disease, if they foresee the disease, like to be of long continuance, do use to feed the sick liberally. But according to 
e Lib. 2 cap 16.  Celsus, in the beginning of the disease, the sick should suffer hunger and thirst: for if corrupt humours abound, the best food is but by them corrupted. Fowl bodies (saith 
f Aph 9 lib. 2.  Hypocrates) the more thou feedest, the more thou hurtest. Wherefore in the beginning, if strength permit, we are by degrees to withdraw their food, until the height of the disease, in the which, if it be an acute disease, they are more sparingly to be fed. In diseases therefore, 
Diet in acute disease● how to be ●●pen●ed.  that very speedily come to their height, a very thin and slender diet is to be used. But where it maketh not so great haste to the height, then are we in the very time of the height, as also a little before, to withdraw some part of their diet, and before permit to them more liberal allowance, that the sick may the better hold-out. But there being so many several circumstances herein to be observed, and the several and individual constitutions being so various, it is very hard to set down any certain rule concerning this particular. In diseases which give no intermission; as continual fevers, beware of feeding the sick in the exacerbation or worst time, 
In continual fevers.  but wait for some remission, when the sick findeth some alteration. 
In intermitting fever●.  In intermitting fevers; as tertians, quartanes, etc. except their fit should prove very long, and their strength feeble, feed them not in their fit, but wait for the remission or declining of it: or else prevent the fit certain hours, lest it surprise the sick with a full stomach, and so prolong it. But if it should come to pass, that the sick were not able to attend this appointed time, then were it better to take something in the beginning, or increasing of the fit, and no ways towards the height of it: and yet if strength should fail, it were better to yield to an inconvenience, than to a mischief. And there 
g 10. Meth. & sequenti de diata aegrorum agit.  Galen diligently observing the strength of his patients, fed some of them in the beginning, some in the vigour and very height of the fit, which occasioned some to mock and deride him. But with us, women, many times, must have their will, although it cost the patient his life; and what they apprehend to be right, the Physician may often spend his breath, but do little good. I wish people therefore to be wise, when they see especially it lieth them upon their lives; and if they will learn wit of no body else, let them learn some of Satan: 
h job ●.  Skin for skin, and all that a man hath will he give for his life.   

CHAP. VII.  
What things in prescribing Diet for the diseased are to be observed.  
OF the three several sorts of Diet fit for the diseased; to wit, a sparing, slender, or thin, a liberal or full, and a mean diet betwixt both, we have already discoursed. Each of these diets is so called in relation to the aliments which nourish sparingly, liberally, or in a mean manner. Now, in each of these aliments, we are to consider the substance, quantity, quality, the fit time for feeding the sick, the order, and the preparation, or manner of preparing the same. The substance of food is either solid or liquid, of easy or hard digestion, yielding to the body good or bad nourishment. 
Properties of nourishment fit for the use of the sick.  That aliment which is appropriated for the sick, aught to be easy of digestion, of a good and laudable juice, and nourish much in a small quantity; and liquid or solid, according to the nature and variety of the disease. 
a Lib. de victu acut. & alibi passim.  Hypocrates used to feed the sick of fevers with suppings. And 
b Probl. 32. sect. 1.  Aristotle, wisheth us to feed the sick in fevers, with suppings at the beginning, especially, by reason or their lightness, and facility of concoction and distribution. The quantity or measure of the Diet of the diseased, must be ordered according to the sense and feeling of the sick, and nature of the disease, as 
c Lib. de veteri medicina.  Hypocrates well expresseth it. Now, it is not unknown, that whole and sick folks are not with alike quantity of food to be fed. And this by the practice in Hypocrates appeareth, where 
d 7 Epid.  Cratolaus being sick 
e Dimidiata chaenice contentus erat. Lib. de victu acut.  contenteth himself with the one half of his former allowance. To the quantity we may also refer the number of repast, which must be measured according to custom, which is consonant to 
f Hippoc. aph. 16. lib. 2. & 6. Epid.  hippocratical prescription. And this according to many several circumstances, is also variable. The next is the quality, which we are not to neglect, nor slightly to be passed over. Healthful and sound people ought to use a diet like unto their own temper and constitution: but the sick are to use a diet contrary to their disease. A hot distemper requireth a cooling diet, and rest from motion. Neither are we in the diet of the diseased, only to consider the first qualities; as hot and cold, moisture and dryness, but even the second qualities also; as opening and astringent, etc. If the humours be tough, then have they need of opening diet; as all manner of obstructions: defluxions need astringent and strengthening diet. As for the time of feeding the sick, as witness 
g 
Lib. ad Thrasib. de dèaeta, cap. 57  
A double time of feeding the sick; of election and necessity.   Galen, it is very hard to define, and that in regard of the diversity of fevers, requiring diverse times for diet. In diseases, we may consider a double time of feeding the sick, one of election, another of coaction, or necessity. That of election I call, when as the disease gives the sick some truce, and leaveth the sick sometime free for food. That of necessity and coaction, when as for preserving strength, we are forced at uncertain times to feed the sick. Now, for feeding the sick, the daytime is always the best, as witnesseth 
h Lib. 3 cap. 6.  Celsus, and many other Physicians. 
i Des erreurs populaires, part. 2 cap. 8.  joubert, a French Physician, much inveigheth against that perverse and preposterous custom of feeding the sick in the night time, and giveth this reason for his assertion: The day is ordained for our nourishment, as the night for rest and sleep; now, by sleep the noisome and noxious hunmour, cause of the disease, is concocted, the natural heat now by reason of sleep being recalled into the centre: now, if by nourishment in the night time, 
Preposterous custom of feeding the sick in the night.  thou make a distraction of natural heat to help concoction, it must needs have the smaller force to subdue the disease, and from hence arise many crudities, the cause of much evil in the body. But if, perhaps, the sick cannot sleep, and have been sparingly dieted in the day time; then may we give the sick some supping, as a little broth, almond, milk, or the like: but in no case let the sick ever be wakened out of his sleep to take any food; it being far better to let the sick take his rest, than unseasonably to waken him for food: for 
k Hippoc. lib. de vict● acut.  watching suffereth not the disease to come to maturity, making all sustenance harder to digest. It may then be asked what time of the day is fittest to feed the sick? and in what time of the day may the diseased feed freeliest? If it may be with conveniency, the morning is the best time, or towards noon, and worst towards night. It hath been already proved, that in healthful people a larger supper is allowed: 
What time of the day fittest for feeding the sick, and when he may feed freeliest, at dinner or supper.  but in the sick it is not so, as hath been already proved. Besides, experience itself telleth us, that toward night, and in the night time, diseases most commonly afflict most: what reason then is there to oppress the body with a double burden? And this is principally to be observed in all defluxions and diseases of the head, yea, even in health itself, much more than in sickness to be observed. The order of diet in the diseased is then chiefly to be observed, when there is variety of dishes; 

The order of the sickes' diet.  
Whether variety may be allowed to the sick   which, whether fit for the sick or no, would be considered. A single diet is always most profitable, agreeing best with health, and in sickness is easiliest concocted. The multiplying of many several lusts, 
l Cibus homini simplex: acervatio saporum pestifera, & condimenia perniciosiora, libr. 12. cap. 54.  saith Pliny, is pernicious, and a multitude of sauces is yet far worse. And yet some would have the sick use variety of dishes, especially in a weak and queasy stomach, that by tasting a little of every dish, his weak stomach might the better be whetted on. But if it be possible, and strength subsist, the sick is not to be incited to such variety, 
Preparation of the diet varieth much.  for fear lest he eat more than he can well overcome. But in the diet of the diseased, the preparation is not of smallest moment: as whether it be better roasted, boiled or baked, the which is, according to diverse circumstances, varied, as we shall hear more hereafter. Sometimes also sauces are not unseasonable for the sick; and for this cause some Physicians have written tractats concerning this subject: and to speak the truth, they are the fittest for the sick, to excite and stir up their weak and languishing stomach, which often by all our art, we can scarce endure to take so much sustenance, as will support their weak strength for a few days. Now, as there is a preparation required in the diet, so is there also in the diseased, who is to wash his mouth with fair water, 
Preparation in the sick in himself required.  or water and vinegar, with a little wine, or other fit and convenient liquor. And is principally in Fevers, where the mouth is often so furred, principally to be observed, to wash away that slime, and other stuff that sticketh to the tongue and palate of the mouth, and giveth a bad relish to all that is eaten. Besides, 
The sick should sit up to eat.  as Avicenne saith, the sick, if it be possible, should sit up in his bed to take his food, and so for a while after continue: for by this means concoction is far better, than any otherwise performed. Now to the particular Diet of the Diseased.   

CHAP. VIJ  
Of fit Diet for the Diseased, and that of several sorts, and first of that which vegetables affordus, as bread, herbs and fruits.  
THe matter of Diet for the Diseased, as we have already said of the Diet of healthful people, is either taken from vegetables, or plants and fruits: or else from living creatures and their parts: as from beasts, fowl and fish. Among plants or vegetables, corn, and among corn, wheat, whereof the best and wholesomest bread for the use of man is made, challengeth by right the first place. That bread than is best for the use of the sick which is made of the best wheat, 
Best bread for the use of the sick.  not fusty, mildewd, or of any other evil quality; and withal made of new ground meal, which is better than long kept. This bread would be a little salted, and moderately leavened: for so it becometh more pleasant to the taste, lighter and easier of digestion, and less stopping. In our countries here we have a custom to add barm to our bread, which other countries, as France, Italy and Spain, etc. use not; and therefore I give warning, that this be sparingly used in the sickes' bread, very bitter barm especially; which maketh both the bread unpleasanter, and hotter in acute diseases, and hot bodies. As for salted bread, 
a 7 Meth▪ med.  Galen himself doth not reject it, even in Fevers; and beside, even in the cure of a dry stomach alloweth the use of it. Bread for the sickes' use is to be used new, and not old; especially not above two or three days at the most. New bread is two manner of ways used, either simply as it is of itself, or else artificially prepared. Simple bread I call such as it is baked, 
Two sorts of bread. Simple bread. Prepared bread. Crumbs. Crust.  when it is so administered to the sick. Bread is again prepared after the baking, and that diverse ways. Now whether the one or the other be used, the crumbs are the best, the crust being of an evil quality. Ordinary simple bread was used either hot, or after it was cooled. A 
b Merc. variar. lect. l. 6  late writer showeth that the ancients used hot bread. And Hypocrates used hot bread in the cure of that kind of Dropsy which we call anasarca or leucophlegmatia, which nevertheless elsewhere he 
c Lib. de diaeta acut.  alloweth not of. Hot bread filleth suddenly, is hard of digestion, and drieth much; and this later reason might move him to exhibit it in that kind of Dropsy. 
Cold bread best, and not too stale.  But cold bread was ever most in request, and is also the best, especially if not too old, as hath been already proved. As for the preparation of bread, 
Preparation of bread for the sick.  the ancients used either to wash it in fair water, or else to mingle it with flesh broth. 
d Elb. 22. cap. 25. How the Ancients washed their bread.  Pliny affirmeth that wheat-bread being washed either in cold or warm water, is a very light food for the sick. Now they used to wash their bread two manner of ways: either they soaked and steeped their bread in warm water, which they often shifted until such time as it had quite lost all the taste of leaven and salt: or else they grated and punned it small, and so steeped it in fair water, and strained it through a clean linen cloth; by this means making a separation of the solid from the subtlest parts, which subtle thin part they afterwards boiled until it grew thick. This washed bread both Hypocrates and Galen used to cool in all kinds of Fevers. We use rather to wash it in rose-water, adding some sugar and currants. 
Our manner.  Neither was it the custom only to steep bread in water, 
Bread soaked in wine.  but in wine also; where they were free from any Fever. We use rather to toast bread at the fire, and so steep it in wine, 
In flesh broth.  And that sometimes also they mingled bread with fresh broth is apparent out of the same 
e Lib. de affection.  Hypocrates. There are also diverse artificial preparations of bread which may be useful in some diseases: 
Biscuits and the like.  as biscuits prepared with diverse ingredients; as yolks of eggs, anise and fennel and coriander seeds, with a little sugar, and may be useful for weak stomaches, and rheumatik persons. But because few of our Gentlewomen are ignorat of the preparation of these and the like, 
Marchpanes.  I shall not need to insist upon their preparation. Besides these, there are diverse sorts of marchpanes made, partly for superfluity and adorning great feasts, and great men's tables; and partly also sometimes for physical uses: as in hectic Fevers, and some pectoral diseases, which here to particularise, is neither the particular place, nor my purpose. But before I finish this point concerning bread, I must advertise all diseased people, 
Unleavened bread unwholesome.  that since unleavened bread, as pycrusts, many sorts of cakes and the like, are not so fit even for the use of healthful people; how much more than are they unfit for the sick? Such bread is always very hard to be concocted, and apt to engender obstructions and the stone.  
Now in the Diet of the Diseased there is no small use made of herbs, 
Herbs useful in the Diet of the diseased.  whereof we have spoken already. Herbs minister but small nourishment, and serve rather to alter than to nourish the body. And therefore they are of good use to cool, to open obstructions, and keep the body soluble: of the which both juleps, apozems, and diverse decoctions are made, according as the nature of the disease requireth. We use them likewise in the sickes' broths, according as we see occasion. Now that herbs nourish but little, 
a Lib. de facult. nature.  Galen himself avoucheth, affirming, that men cannot live upon herbs, although beasts are therewith nourished. And Hypocrates affirmeth, that those who use this kind of food much, live a shorter while than others. And 
b Comment. ad eam partic. lib. 6. Epidem. imbecilliora cibaria breviorem vitam habent,  Galen upon that place expoundeth the word imbecillis cibus, or a feeble food, to be such as yield little or small nourishment to the body: such are herbs, and many sorts of fruits growing upon trees: and such, saith Hypocrates, are both of a short continuance, and make them short lived who use them: by reason such food maketh but short stay within the body. Out of this place than is confuted the opinion of 
c Lib. de sanit tuend.  Cardan, affirming, that such as lived on fruits and herbs were longer lived than those who lived on flesh, which he would prove by the ancient fathers, and by Eremites living in deserts only upon such food. But this may easily be answered, 
Those who live on herbs and fruits live not longer than such as live on flesh.  that it was our forefather's frugality, free from all manner of excess and riot, and not the quality of their food which prolonged their lives. Besides, their lives were for other necessary and useful ends then prolonged, as we have heretofore touched. As for Hermit's, and others who live long by the use of such diet, I doubt not but with the moderate use of flesh, and keeping a moderation in all other things, they might have lived longer, and in as good health of body, whatsoever Cardan say to the contrary.  

Whether fruits may be admitted into the Diet of the Diseased. Answer.  Now it may again be demanded, whether fruits may be admitted into the Diet of the Diseased? I answer, it would seem that by reason of their waterish juice they should be excluded: yet no doubt they may safely be used, at least some sorts; as apples for melancholy, 
What fruits best.  caper's for the spleen, pomegranates for hot and choleric stomaches, the quinces in fluxes of the belly; in costiveness, prunes and cherries; raisins and currants for the liver: and so of diverse others according to several occasions. 
d Lib. 12.  Trallian tells us that the Egyptian Physicians fed their sick of Fevers with cucumbers and melons; and that by reason they cooled much and nourished little. But 
e Lib. de abusu med.  Cardan altogether disalloweth of any such diet. And it were far more tolerable to use the distilled water of such fruits. I doubt not, but fruits may sometimes be exhibited to the sick, provided they be first roasted, that by such means, the moist watery juice may either be corrected or dissipated. 
How the ancients roasted their fruits.  Now the ancients had another fashion of roasting their fruits than we have, as may by the same late alleged Author appear; who speaking of the use of peaches in a tertian, saith, that being hung up, they are to be roasted by the only heat of the fire. 
f Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & initio lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Galen in two or three places explaineth this manner. They took (saith he) a high pot, which they filled full of water, & within the pot above the water they set in grate, on the which they laid their fruits, and so roasted them at this vapour. And 
g Epist. 83.  St. Jerome writeth, that cooks were wont after this manner to roast their pheasants, 
Preserving of fruits.  which made them far daintier to the taste. Our age hath in use to preserve diverse sorts of fruits in the Autumn, and so to keep them both for necessity and delight. 
Sparingly to be used in Fevers.  But I wish they be sparingly used of the sick, especially in Fevers and hot choleric constitutions, by reason that sugar wherewith they are preserved, is quickly in such turned into cooler; beside, that the too frequent use of such things quickly cloggeth and overthroweth a weak stomach, whereof we are to have always a principal regard.   

CHAP. IX.  
Of Flesh, and what sorts of flesh are fittest for the sick, and how to be exhibited.  
ALthough we have already spoken sufficiently both of the nature and nourishment that several sorts of Flesh efford the body of man; yet will we now say something more of this subject, as it hath relation to the sick. That flesh was a strong nourishment, Pythagoras was not ignorant, saith Pliny, who changed the wrestler's diet from pulse to flesh; their fat and gluttonous substance, having nearest affinity with man's radical moisture: and therefore, as well in sickness as in health, it yieldeth strength and vigour to the party that useth it. But all sorts of flesh are not promiscuously and indifferently to be used of the sick: for, among fourfooted beasts, 

Flesh fittest for strong nourishment.  
What fourfooted beasts are best for the use of the sick.   some for goodness and wholesomeness, are far before others to be preferred. And here for the use of the sick, are principally recommended Wether mutton and Veal. Among fowl, young pullets, Hens, Cocks and Capons, Pigeons, Partridges, Pheasants, 
What fowl.  thrush and some others: and all these kinds of flesh are common to all diseases; and beside, there are yet some certain sorts of flesh proper to some particular diseases. Such flesh is in a double manner administered unto the sick; either in substance, boiled or roasted; or else their juice drawn out by decoction, called broth; or else expressed and strained; called commonly colices or gelees: or, lastly, distilled; and so called destilled restorative water of Capon, or any other flesh. Besides these aforementioned, Hypocrates accustomed to feed his sick with other sorts of flesh; as with the flesh of Hares, Hogs, Horses, 
Ancient Physicians dieted their sick with flesh, uncouth to us.  Asses and Whelps, which with us are now altogether out of request. But a question may be here asked, whether flesh be in diseases a fit and convenient food. And it hath been by some Arabian Physicians called into question, who forbid flesh in all sorts of fevers; 
Whether flesh may be used of the sick.  and that by reason it is easily, by the distempered heat of the fever, putrefied and corrupted. And by the fame authority was it denied in the inflammation and consumption of the lungs. And in the I'll of Crete, it was not permitted to feed the sick with flesh. 
h Lib. de carn.  Hypocrates himself, in fractures of the skull, forbiddeth flesh, until the tenth day. But there he must be understood of solid flesh, by reason he forbiddeth any mastication or chewing. But to forbid broths, colices or gelees, and the like, 
Answer.  I see no reason: and therefore with the same Hypocrates, and the general current of all our best Physicians, we allow of the use of flesh for the sick. Ewes flesh is often used by Hipprocrates, and commended by Galen: 
Ewes flesh used by the ancients.  but we to better purpose, use Wether mutton, to them altogether unknown; and the which we have from the Arabian Physicians, who first used it. 

Flesh of gelded creatures better than of others.  
Veale seldom used in ancient times.   And in this flesh, it is also to be observed, that it is colder in quality than either Ewes or Rams flesh: and it is to be observed, that the flesh of gelded beasts is both sweeter and cooler than of the ungelded. As for Veal, the ancient Greek Physicians seldom used it, and we read not of it above once in 
i Lib. de ratione victus.  Hippocraters. And for this are we also beholden to the Arabian Physicians, and 
k Lib. 4. collect.  Averro in particular, who averreth, that it may safely be used in all diseases. 
l Lib. 1. ad Glancon.  Another ancient Physician, would not have the sick to meddle with it, although in health he holdeth it to be a singular good nourishment. And some think it too moist, and that it was therefore in the Eastern countries quite forbidden. But it is now without any doubt by all our Physicians admitted into the Diet of the Diseased. Hogs flesh was both by Galen and Hypocrates, had in high esteem for the sickes' use, howbeit it be now altogether banished from the Diet of the Diseased. And we read, that 
m Lib. de diaeta acut. & Gal. in comment.  Galen gave to the sick in a tertian, Hogs brains and feet: as also gives Hogs feet boiled in ptisan for a restorative diet. How would this relish our dainty palates? And that 

Hogs flesh, as also pigs to be eaten without the skin  
Of fowl, and what nourishment they afford.   Hypocrates himself did use it, may also appear, by that he warneth us to eat it without the skin: and Galen in his commentary, taketh it for granted, that Hogs flesh and Pigs ought to be eaten without the skin, quite contrary to our custom, who hold that the daintiest of all the rest: but I warn weak stomaches to look to themselves. Young sucking Rabbits are for the sick, with us, in no small request, yet let them not be too young. Now, as concerning fowl, 
o 3. de alim. facult.  Galen affirmeth, that if compared with four footed beasts, their nourishment, as it is far less, so is it far easier of digestion; especially the wings of such fowls as are in perpetual motion, and afford the body a wholesome and subtle nourishment. All manner of wild fowl, saith 
p 2 de diaeta.  Hypocrates, are of a drier substance than fourfooted beasts: and whatsoever creatures yield no spittle at the mouth, are of a drier substance than others. And the wild fowl are drier than the tame of the same kind. And therefore the flesh of the stockedove is drier than that of our ordinary Pigeon: 
Among all fowl, pullen most familiar for the use of the sick.  among all manner of fowl, our Hens, Cocks and Capons for the sickes use bear away the bell. Neither was it without a mystery that the Cock was consecrated to Aesculapius. As for the Goose, Duck, and other water fowl, they are seldom allowed the sick, especially in acute diseases. And it is to be observed, that in ancient times the comparison was betwixt the flesh of the Cock and the Hen, which of their flesh was the best, 
Capon's unknown to the Ancients.  some preferring that the Cock: as for Capons, which we acknowledge both in sickness and in health to be better than both the former, 
Pullet's best for the sick.  they were to the ancients unknown. Above all sorts of pullen, pullets, or pretty big Chickens are accounted the best for the sickes' use, especially if they be of a white colour: for such are not so hot as the others, and therefore fittest for fevers and hot diseases. The ancients used especially the stones and wings of pullen, as may by 
q Lib. 1. ad Glauc.  Galen appear; and this must be understood of young pullets, and not of old Cocks. Now, as for old cocks, they were of old chiefly used to purge the belly, 
Old Cocks how used of old.  being for that end and purpose stuffed with diverse ingredients; which is even useful with us at this day also. As concerning Capons, a question may here be moved, whether they engender not the gout: and that this question seem not strange, it hath been by some of later times, 
Whether Capons engender the Gout.  called into question: and howsoever it hath been held both of 
r Vide Crat. consil. medicine. consil. 229.225, etc. Answer.  Cocks and Hens also, yet principally and chiefly of Capons; and that principally if they be old: the reason whereof is pretended, that these creatures are obnoxious to this disease, witnessed by certain knots growing sometimes on old Capons legs. But in my opinion, this is but a needless and frivolous fear, it being a thing most certain, that in a good and strong stomach, they will be converted into a good and laudable nourishment. As for those who feed every day daintily upon that or any other delicate food, using little or no bodily exercise, nor keeping a good moderation in their diet, be they young or old they shall find they shall either engender the gout, or as bad, if not a worse disease. So that I cannot adhere to their opinion, who hold any specifical podagrical quality in this kind of fowl more than in any other food. 
Turkeys.  The young pullets of Turkeys may be ranked among our pullen, and may likewise be safely used of the sick. 
Pheasants.  As for Pheasants, I forbid them to no body that can come by them. 
Pigeons whether safe to be used of the sick.  As concerning pigeons, it may be demanded whether they be safe for the use of the sick? The Arabian physicians, by reason of their heat, utterly rejected pigeons from the use of the sick, which we understand of the elder. As for young pigeons, they are nothing so hot, 
Temperature of pigeons.  especially well blooded under the wing. And therefore, all the controversy betwixt the Arabian and Greek Physicians concerning the temperature of pigeons may easily, by distinguishing the ages, be composed. Old pigeons are hot and dry, and the young rather temperate, participating of some heat. 
s Arist. de hist avium. lib. 5. cap. 7.  Wild pigeons by reason of their dryness accounted better (especially in moist diseases) and their young ones hatched in the Spring, better than those in Autumn. 
Pigeons good against the plague.  Others hold that ordinary pigeons hatched towards Harvest, when corn beginneth to ripen, are best, and feed fattest. There are some which hold an opinion that pigeons are good against the plague, and that such as eat of them often in such seasons, free themselves from pestiferous and contagious diseases. And for this cause, if the plague at any time had been in Persia, Plinius, secundus the Physician was wont to make pigeons his chief food. It is moreover to be observed, that pigeons never be roasted with their heads: for it hath been observed, 
Pigeons to be roasted without their heads.  that such as have often eaten them thus, have by degrees fall'n blind: and it is moreover held, that thus they engender the leprosy. 
t Lib. ●  Rhasis also relateth a history of a certain Casiphas (as he calleth him) who having thrice in one day eaten of pigeons roasted with their heads, 
History.  the same day died suddenly. As concerning Partridges, 
u Lib. de euch●m.  Galen writeth, that the flesh of young Partridges is of a laudable nourishment; but the elder of a more solid substance, and harder of digestion, which nevertheless being two or three days hung up, becometh tenderer. Now concerning this flesh betwixt the Greek and Arabian Physicians, there is no less controversy than was about the former, and by distinguishing the ages, 
Thrushes.  may as easily be composed. As for Thrushes they are by Galen accounted among good and laudable nourishment, as engendering neither too thick nor too thin humours: and it seemeth, it was accustomed to be prescribed to sick persons, by the ancient Roman Physicians: as may appear by the prescription of them to Pompey in his sickness, 
x Plutarch. in vitae Pompe●●. Larks.  who would rather venture his life, than be beholden to Lucullus for them. The lark is of very good nourishment, and easy of digestion, and good in moist diseases, especially commended against the wind-colicke. It is somewhat dry, and therefore not so fit in Fevers; and if used, they are best boiled, by this means becoming moister. The Lark with the tuft on the head is the best. And it is to be observed that in Fevers, wild fowl, by reason of the dryness, is not near so good as the tame.   

CHAP. X.  
Of Eggs, and ●●●ir use, whether they may safely be allowed the sick? Of diverse liquid substance made of flesh; a●●roth, colice, gelee, restorative distillations, etc.  
NExt to fowl, for the affinity, we are to say somethings of Eggs, as being their proper birth and offspring, as I may call them, and will withal subjoine next after them, for the affinitte, some liquid substance made of them. This then is a light, liquid and laudable nourishment for the sick. There is no food (saith 
a Lib. 29. cap. 3.  Pliny) that nourisheth more in sickness, and burdeneth less the stomach, supplying the place both of meat and drink. And yet is this food by some called in question, whether it may be allowed the sick or no? 
E●●es whether good for sick folk?  and that for a double reason, both in regard of the plentiful nourishment it yieldeth in Fevers, and by reason also of a supposed exorbitant heat in this aliment more than in another. And this hath been not a fear among the vulgar only, but even some learned 
b 
Alois. Mundella epist. 29.  
Latinus Henricus in quaest. medictnal.   Physicians have held the same opinion. And if at any time, say they, the ancients did allow of eggs in Fevers, it was never in the beginning, but in the declining of the disease; unless it were in extreme weakness, which overturneth and altereth all order in Diet. 
c Lib. 1. ad Glanc.  Galen in tertian Fevers alloweth both the yolks of eggs, and rocky fishes; but withal giveth us warning, that this diet was only for the daintier and nicer sort: but that in others it were better according to the hippocratical rule, to use the juice of ptisan until the crise. And again in 
d 18 method.  another place, in a Fever with swooning he alloweth of eggs before the fourth day, and afterwards flesh. And 
e Li. de ras, vict in aecut.  Hypocrates where there is no Fever permitteth the use of rere-rosted eggs, 
Eggs permitted b● Hypocrates.  which in a Fever, it is like he would not have permitted. But it might be proved, that sometimes in the inflammation of the liver and of the lungs, where there is always a Fever conjoined, he permitted the use of eggs. But what talk we of ancient times, when as people lived more frugally, and used not so liberal and plentiful a diet as now adays, and we were never now able without danger of life to sustain so strict a diet, as did the diseased in those days? And therefore in our days to give the sick eggs to eat, 
Eggs may safely be used even in Fever or any acute disease  yea even in acute diseases, we see no danger at all. As for the fear of heat in eggs it is very frivolous, they being very temperate, allaying the acrimony and sharpness of humours, and withal moisten much. The 
f Diosc●n. 〈◊〉. 2. cap 43.  yolk of an egg applied to any part grieved with pain, easeth the same: and according to the common consent of Physicians such things as ease pains, called properly anodyna, are of a temperate faculty. Besides, the white of an egg cooleth, as daily experience teacheth us. 
The white of the eg●e co●leth.  And although the white of the egg be cooler, yet is it withal harder of digestion than the yolk: and therefore Galen in the aforementioned place in a tertian admittteth of the yolk only. And a late writer condemneth much the vulgar erroneous opinion of the heat of eggs, affirming withal that the Italian Physicians do ordinarily exhibit them to their patients, even of hot constitution of body, and the like diseases, and that even in the heat of Summer. 
To nourish much in a small quantity is a singular good property.  As for the fear of nourishing too much, we esteem that to be a singular prerogative in eggs above many other meats, that they nourish much in a small quantity; as being that which we chiefly aim at in great weaknesses, and which we may easily regulate according to our pleasure, exhibiting a quantity answerable to present necessity. 
Hen's eggs best.  My meaning all this while is of hens eggs, as being of all others the most temperate, and most appropriate for the sickes' use. 
Of a hen trodden with a cock a●e best.  Such eggs also are esteemed best, which are laid of a hen trodden with a cock: for others nourish less, are of lesser quantity, and moisten less, 
Preparation of eggs.  if we will believe Aristotle. In eggs also the preparation or dressing is of no small consequence. They are commonly either boiled in water with the shell, or roasted likewise with the shell, or boiled a little in seething water or other liquor without the shells, called potched eggs; 
Boiled without the shell, called p●●ched eggs.  or fried in a frying-pan with butter, and sometimes with an addition of herbs or others things. Of all these preparations the boiled in water without the shell, or potched are best and fittest for the sick, & potched in vinegar or verjuice, as some use to do, they cool, 
Boiled with the shell.  and withal corroborate a hot and weak stomach. The next in goodness are accounted those are boiled with the shell in water, 
Roasted eggs.  by reason they are all alike and equally bo●●●d. Eggs roasted in the imbers or otherwise are therefore held inferior to the former, because they are not so equally roasted: howbeit if care be had in the roasting, I hold them nothing inferior to the other, if not better. But for the use of the sick a special care must be had, that they be not hard. 
Fried eggs  Eggs fried are worse than any of the former, and therefore altogether to be forbidden the sick. Sometimes they have mingled with them diverse sorts of herbs, 
Tansies.  tansy especially, (whereof this composition taketh the name) and cream; which howsoever used, are no ways to be allowed sick folks, being heavy of digestion even for the healthful, especially for weak stomaches, Of Eggs also are made caudells, which being made of drink that is not too strong may without any danger be allowed the sick; of the making whereof there is hardly a woman in the country, I think, that is ignorant. 
Marks of good Eg●.  But that we may discern the good from the bad, it is material for us to know some certain marks which may make this appear. The Priests, it seemeth, in former times, as they ever loved their belly well, so set they us down three marks whereby we may discern the best: that an Egg be new laid, long in figure, and white in colour, according to the 
* Regula presbyteri jubet hoc pro lege teneri, ut bona sint ova, candida longa nova.  old proverbial verse. But to know the new laid from old, stale and addle, we must yet find out some more marks. New laid Eggs are commonly full, and the stale empty towards the brother end, which is also the cause that stale and addle Eggs swim in the water, when as the new laid fall to the bottom. Besides, new laid Eggs, betwixt thee and the light look brighter and clearer than the stale and addle ones, which look more darkly and obscurely. Another sign is, that when it is opened, an old and stale Eglantine, the yolk especially disperseth itself, whereas the new and fresh laid clingeth close together. I have the longer insisted upon Eggs, by reason it is so useful an aliment for the sick, and the vulgar is so possessed with a needless fear of a supposed excessive heat in this food, and therefore thought good to remove all such rubs.  

Of the juice of flesh of several sorts.  Having heretofore sufficiently spoken of solid flesh, as also of eggs, I come now to speak of some liquid substances made of flesh, and fit for the use of the sick. The juice of flesh nourisheth more speedily and easily than the solid substance itself. It is far easier, saith 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hippoc. Aph. 11. lib. 2.   Hypocrates, to be refreshed with drink, than with solid food: which is not only to be understood of drink, but of liquid and supping meats also. Whosoever have need of a sudden and speedy refection, 
b Lib. de aliment.  saith the same Author, humid or moist diet, is the best to repair strength. And whosoever have yet need of a speedier way, it may be effected by smells. The ancient Physicians therefore, taught by experience, that oftentimes the sick was not able to concoct solid food, found out this way of suppings. The 
c Lib. de affection.  same Authors counsel is again in another point carefully to be observed: that such as are able to digest and concoct solid food, to such, suppings are to be denied: for they exclude the use of other food: but to such as cannot make use of any other, to such, 
In the preparation of these liquid substances made of flesh, care must be had of the cleanliness of the persons, and the like care of the vessels they are made in.  suppings are to be allowed. Moreover, in the preparation of these liquid substances, there must be an especial care had of cleanliness, both in the persons that prepare them, and in the vessels wherein they are prepared. The persons must be neat and cleanly▪ skilful in such preparations, and careful in skimming off scum and fat, offensive to a weak stomach. The vessels wherein they are made must be clean and free from all filth, 
Earthen and iron vessels best, brass the worst.  evil smell or taste. The matter of such vessels are best of earth, iron, or silver: but brass is the worst of all other, and what is made therein is likeliest to offend a weak stomach, especially if it stand any space in it, as experience daily teacheth us. Some brass, I confess, is better than other, and yet the best bad enough. Of all these liquid substances, that which we commonly call broth, is most ordinary, and made after various and diverse ways, 
Broth made after diverse manners.  according to the nature of the disease, and party diseased, and the patient's palate. Some is made with herbs, some without; some with plums (as they call them) raisins of the Sun, or currants, or dried prunes, and some without any. The variety therefore of broths being infinite, it were a tedious task to enter upon this subject. But one sort of broth was wont to be made by the ancients of an old Cock to purge the belly, being for that end stuffed with many such ingredients fit for that purpose, which is even usual with us at this day also. I will instance in one fit to be used in pectoral diseases. Take an old Cock, 
Broth made of an old Cock in pecto●all diseases.  and after a long combat with another Cock, kill him, pull him, and cleanse him of all his intralls; then fill his belly with barley prepared as it ought, raisins of the Sun stoned, violet leaves, maiden's hair, a little hyssop and pennyroyal, with a little salt: boil him till the flesh come from the bone, then bruise him well, and squeeze out all his moisture, and of this broth take a good draught. There are yet many sorts of broth used for several ends and purposes; some to cool, some to strengthen and cherish nature, etc. Amongst restorative broths, there is one in frequent use, especially in consumptions and great weaknesses, 
China broth in consumptions and great weaknesses.  made with the outlandish root, fetched us from beyond sea, called from the soil, Chinaroot. The proportion of this root to the liquor is not always the same in every sick person. The Chinaroot must be heavy, and not wormeaten, and being thin sliced, must stand about twelve hours by a soft fire, not boiling at all, but simpering by it; and afterward provide a good big young red Cocke-chicken well dressed and cleansed from his intralls, bruise him and put him to thy China, 
It may also be made with Veal, or other meat, howbeit in weak and sick people, a chicken is commonly best liked of.  adding ingredients, as the nature of the disease and other circumstances shall permit: as in pectoral diseases, such as we nominated already, more or less, as occasion shall require, which cannot be determined: and in other cases, the ingredients may be altered accordingly. It must boil till little above the fourth part remain, and it look red in colour, being still well skimmed as it boileth, and towards the later end add to your broth the bottom of a manchet, and two or three chives of mace: and when all is sufficiently boiled, bruise your chicken in a stone mortar, and squeeze out the juice, and add to your broth; whereof, being sweetened with sugar, the diseased may take a little draught an hour or two before dinner, supper, or both, if need be. In my opinion the quantity of China would not be under an ounce, and seldom exceed two. Howsoever, in time of need it is safest to be directed by learned counsel, which may direct the right preparation and use according to several circumstances. Again, sometimes meat is first well roasted, 
Expression of the juice of roasted meat, called expressum.  and afterwards pressed out in a press or otherwise, and seasoned with sugar, or made a little tart with a little juice of a lemon, or otherwise appropriated to the patient's palate, as particular occasions shall require: which they call in latin expressum, or a juice squeezed out of flesh. And this is best given by itself without any other broth or liquor: and this is better for cold constitutions than for hot, and consequently for the like diseases. Now, when the flesh is let boil until all the substance of the meat be boiled away in the broth, and then strained thorough a clean linen cloth; 
Colice called cousuptum.  it is called in latin consumptum, and in the English a colice, and may likewise be seasoned and salted according to the liking of the sick. This colice is either taken of itself, or else mingled with other broth. Another liquid substance there is yet extracted out of flesh, which we commonly call a gelee, which is made of a capon or a big cocke-chicken, 
Gelee.  and a couple of calf's feet, and so let boil until it fall to pieces, and being sufficiently boiled, the scum and fat being carefully taken off, it must be well strained thorough a clean linen cloth, and the juice so strained is to be sweetened with a little sugar, and seasoned with a little cinnamon, and so set on the fire again to boil a wame or two, adding thereto, if thou wilt, two whites of eggs the better to clarify it. After all is done, strain it through an Hippocras bag, which being cold will turn to a gelee, and may be coloured with a little saffron or red sanders, and with a grain or two of musk or amber-greze, if the patient please, this may also acquire a pleasant smell. This gelee may also be used either by itself, or else mingled with broth. If there be a Fever, it is best to boil it in fair spring-water: if there be neither Fever, nor yet fear of any, than the one half, or yet less, may be of white wine, which will make it both pleasant to the pal●t, 
Gelee of heart's horn.  and very comfortable to refresh weak nature. Our Gentlewomen have in frequent use a gelee made of heart's horn, which I hold very good, especially in pestelentiall and contagious diseases, or in pox and measles is very sovereign. Those of ability may add to it a little of confectio alchermes or de hyacintho, and then it will be very sovereign. And if thou wilt have this or any other gelee tart, thou mayest add a little juice of Lemmon or the like to it. Besides all these, there is yet in use for sick folks, a form of restorative distillation made of a capon, 
Restorative distillations of capon or other flesh.  or other restorative flesh with an addition of cordial ingredients for that purpose. Some find fault with this distillation, because of the impression of fire left in it, and may be distasteful to the sick. But this may easily by a glass still in balneo mariae be prevented. But the truth is, that by this means the phlegmatic and watery part is only extracted, which hath but very small nourishing power in it: since that which nourisheth (as witnesseth 
d Lib. de mercur. cap. 9  Galen) ought to be of a tough, thick and glutinous substance, to the end it may be the more firm and permanent. These kind of distillations are very frequent it France and some other countries; insomuch that they are to be found ready distilled in many Apothecary's shops; which a learned 
e Rondlet. lib. de fabric. cap. de causo.  French Physician findeth fault withal, as being fusty, and of no value at all; if they be kept but a little while. With us these are not so in request; yet to speak mine opinion also, since they retain both some taste and smell of the meat they are distilled of, (if carefully done) although their nourishment be but very small, yet see I not, why in great weaknesses, and a loathing of all food, these may not sometimes be admitted, especially, since thereby no damage or detriment whatsoever redoundeth to the stomach, or other part, it passing so speedily thorough the body. There are also some restoratives made of flesh bruised and minced, made up in solid forms, and may be used in chronical diseases, but are not for Fevers, nor other acute diseases. But at this present, I will dwell no longer on this, not this subject of flesh, but will say something concerning fish.   

CHAP. XI.  
Of Fish, and whether they may be allowed the sick.  
NOw, because sick persons are not all and always to be fed with one and the same food, and some in their sickness loath flesh; it may then be demanded, whether Fish may not be permitted sick folk, although they be not so nourishing, & are also endowed with another manner of juice? and therefore whereas flesh is forbidden in Lent, yet Fish are permitted. It may by many places both of 
a Lib. de victus rations in morb. a●utis, etc.  Hypocrates & Galen evidently appear, that the ancient Physicians fed their patients more with fish than flesh. Besides, when as the sick loathed their honey water and ptisan, Galen allowed them rocky fish boiled in water, prepared with leeks, dill salt, and a little oil 
b Lib. de sanit. tuend●  Cardan, in the Diet of the Diseased, preferreth fish before flesh; and that because they are of a cooler quality, moisten more, and nourish less. And that the Arabian Physicians allowed to their patients the frequent use of fish, it may by 
c Lib.  Averro appear. Their manner was to fry them in oil, by which manner of food their opinion was, that the liver was much strengthened. 
d Mercur. v●●iar lect. libr. 2. cap. 25.  A late Writer is of opinion, that most of the ancient Physicians used to feed their patients with fish rather of custom, than that they esteemed them better than flesh. And this may yet the better appear to be true, in that the Eastern people, and the greeks especially, used, and do yet at this day, very frequently use fish; as is by 
e Pellonius observat. libr. 2.  a learned Physician, who, of late years, traveled into those countries, well observed. But if we shall in even scales weigh both flesh and fish, we shall find that flesh doth far surpass fish in good and wholesome nourishment, and that even by the testimony of 
f Lib. de affection.  Hypocrates himself. Fish indeed, saith he, in the same place, are a light meat, both boiled and broiled, both by themselves and with other meat. And yet they differ thus among themselves: fish of ponds and pools, the fattest especially, as river fish also, are harder of digestion: but Sea, fish living near the shore, are lighter; and easier of digestion: and among them again, 
Different nourishment which fish afford.  fish boiled are easier of digestion than roasted or broiled. And therefore in case of restoring strength, feed the sick with the former: but if thou wilt either keep the sick at a low ebb, or yet abate some of his strength, feed him with the latter, which are lighter and nourish less. Flesh therefore being wholesomer than fish, yielding a more laudable nourishment to the body, they are rather by way of permission, to satisfy their languishing appetites, than otherwise allowed sick people; and that even in Fevers, 
What fish best for the use of the sick.  where we affect a moistening diet. But then if may in the next place be demanded, what fish are best for the use of the sick? All fish are either bred in fresh waters or in the Sea. Sea-fish again, are either such as frequent the shore, called littorales: or else live most among rocks, called Pisces saxatiles; or else they live in the depth of the main Ocean, call therefore Pelagici. 
g Lib. de euch. & cach.  Galen preferreth sea-fish before freshwater fish: and again among sea-fish, those who live among rocks; as the sole, sea-perch, and the like, he accounteth best. Neither yet are such as live in the main Ocean and near the shore to be misliked. That kind of fish, saith 
h Lib. 2. cap. 18.  Celsus, is lighter that liveth among the rocks, than among sand; and again, that which liveth among the sand is lighter, than that which liveth among mud and slime. And therefore fishes living in lakes, ponds, pools, or rivers, must needs be inferior to the former. 
What river-fish best.  And yet notwithstanding fishes living in clear and rocky rivers, and which have a quick current, are not to be misliked: such as are the Pike and pickerel, the Perch and carp. The Gonion especially, called the river smelled, may as safely as any fish be allowed the sick. Galen would have all his fish prepared with his white broth, 
Preparation of fish in ancient times.  as he termeth it, being made, as we mentioned before, with fair water, dill, leeks, and a little salt. But since Galens' time the case is much altered, and our European palates have since that time well improved their sense of tasting. 
Preparation in our times.  In acute diseases especially, a tart sour taste gives our patient's best content. And for this purpose we use, not without good reason, the juice of a Lemon, as also of a sour Orange, a sovereign good sauce in all Fevers, infections and contagions especially, both unknown in Galens' time. And for a corrective in all fish sauces, pepper and salt are with us in most frequent use and request, the former not then so much by him used. In France, 
Mushell broth made with the yolk of an egg.  I remember, there was a frequent use of a broth made of mushels with the yolk of an egg, made tart with verjuice of sour grapes, which pleaseth the palate well, and is not impertinent for a weak stomach, whereof in my fever I made now and then a trial.   

CHAP. XII.  
Of the Drink of the diseased, and first of Water, with the frequent use thereof in ancient times, whether, and how now to be exhibited, and how before to be prepared, and how to supply the defect thereof, where it is not to be admitted.  
WHat cruelty it were, after so many and various sorts of meat, it may be, scorched with sealding heat in the height of a Fever, without a comfortable refreshing with that so much desired drink, those who have been scorched in this purgatory can best tell: and therefore with the assistance of the Almighty, I purpose to dwell a little upon this so useful and profitable a point. 
〈…〉.  And how useful and profitable the handling of this point is, may from hence easily appear, that many times the stomach refuseth all manner of sustenance whatsoever, especially in great weakness and acute diseases, and yet drink is seldom out of season. And in this same particular, we see by experience, it is a hard matter to make the sick keep within compass. But because all times are not alike fit for drink, therefore must we be a little more circumspect in the choice of the time when it is fittest for the sick to drink. And therefore when the time is not fitting, we must acquaint the sick, saith 
a 
Decendus est aeger, 〈…〉 in potione 〈…〉 ●bo indugere, 〈…〉 cap. 6.  
Most opportune time for drink.   Celsus, that when the fit is over he shall drink, and that as abstinence from food will shorten the fit, so when the fit is over past, the less he now drink, the less desire shall he have after to drink. But because often times little or no food serveth the sickes' turn, therefore must we be the more careful to gratify them in their drink. Now, as for the time, if election may have place, we are to make choice of that time when he goeth to rest. 
b Lib 8. cap. 9 Sitis mendosa. A fal●e thirst.  Celsus in another place, would have the sick in the night time to rest, and neither to eat nor drink, if it be possible, and drought be not too urgent, in which case he would not have the sick too much tormented with thirst. But because sometimes the mouth and the throat are dry, and crave drink, when as the internal and inferior parts are plentifully supplied with moisture; which is that we call sitim mendosam, or a false thirst, as there is also a false appetite; therefore it will not be amiss sometimes to wash the mouth & throat with a little cold drink, sometimes with a little fair water, and a few drops of wine vinegar, or some such other liquor; and sometimes some preserved or conserved barberries, raspes, ribs, some lemon sliced and sugared, or the like acid things; and sometimes a stewed acid prune, keeping the stone in his mouth, as the manner is, or any other like art may be used to deceive this counterfeit thirst. But when the house is now all on a fire, we must needs have some liquor to quench this heat, and extinguish the fire: even so when this house of man's body is all on a fire, we must needs have some moisture to quench the same. Now what this must be, 
Water the most ancient and common drink.  is our purpose here to discuss. The most ancient drink, and most common to all living creatures is water, of the which, as in general useful to all, and in particular, as serving for drink in healthful persons hath been already spoken. Now we are to speak of it as it serveth for the use of the sick, and whether it be useful for all or not? 
Water very frequent among the ancients.  The use of water we read to have been very frequent among the ancients, and especially the Guidian and Rhodian Physicians used it much, and that chiefly in acute diseases; whom therefore 
c Lib. de diaeta acut.  Hypocrates reproveth for not distinguishing the causes of diseases, which may often alter our purpose of exhibiting water to drink in acute diseases, especially where there is a burning Fever proceeding of choler. And this he there illustrateth by the example of the inflammation of the lungs, where he affirmeth, that neither stayeth it the cough, nor maketh spit up eafilier; but in a choleric constitution is altogether converted into choler: and beside, is hurtful to the neither parts about the stomach, overthrowing the whole body, especially if drank fasting. If there be any inflammation of the liver or spleen, it increaseth the same, swimming and floating in the stomach, descending slowly, being hard and not easy to be concocted: for the which cause also it looseneth not the belly, provoketh not urine, nor futhereth any excretion. And 
d Gal. in comen  Galen himself also confirmeth this same opinion, adding, that when as Hypocrates perceived the harms and mischiefs proceeding from the drinking of water, abstained from the use of it in all acute diseases, and betook himself to drinks made of honey and water, of honey and vinegar, and sometimes to wine. And with them yet agreeth 
e Augerius Ferrerius in castigat. pract.  a late Writer, who out of diverse places of both these Authors compared and parallelled together, maintaineth, that in acute diseases water is altogether hurtful. And of the same opinion is likewise 
f Mercur. variar. lect. lib. 2.  another learned Physician, yet with this qualification, that if a small quantity of water be added to a great quantity of choler, it is quickly converted into choler: but a great quantity of water drunk, tempereth and allaieth the heat of the choler, and so overcommeth it, whereas a small quantity increaseth this humour, being turned into the same. 
g Trallianus.  Another ancient Physician notwithstanding controlleth this opinion of Hypocrates, 
How water is to be exhibited without hurt.  and affirmeth the quite contrary. But to compose this controversy, our Author's meaning is to be understood of water actually cold, which indeed in pectoral diseases, and for the breast itself is very hurtful, and hindereth expectoration: but being once boiled, it groweth thinner and more subtle, and then only fit in pectoral diseases to further expectoration. And it cannot be denied, that cold water is very profitable and useful in acute diseases, as may even by diverse other places both of Hypocrates and Galen appear: 
What things in the use thereof to be considered.  and beside, most of our ancient and modern writers with one unaminous consent approve of the same. But in the use thereof we must diligently consider, both the nature of the disease, and constitution of the Diseased. And it is the saying of the same 
h Lib. de acre, aquis & tocis.  Hypocrates; whose bellies are hard and apt to be inflamed, they are to drink the lightest and purest water: but whose bellies are soft, moist and phlegmatic, such are to use hard, thick and somewhat saltish waters, subsalsis is his word. Now water is not in all diseases to be used after one and the same manner. In burning Fevers, water is to be drunk cold, in pectoral diseases, a little warmish. Now, that it was familiar in ancient times to give cold water to drink in hot acute diseases, I shall make it appear. 
i Lib. 9 meth, etc.  Galen himself findeth fault with Erasistratus and his followers for denying cold water in burning Fevers. And again, for the same cause 
k 7 Meth med.  reproveth Thessalus, and braggeth, that he hath often cured distempered hot stomaches with drinking cold water, yea, even sometimes cooled with snow itself. And again, in 
l 10 Meth.  another place he cureth that sort of Fever, called Ephemere or Diaria, that is of one day, by this same means. And in the same book, by this only means he preventeth this same disease. And in 
m Lib. de victa in acut. comment. 4.  another place giveth us yet warning, that this is a remedy fit for any sort of Fever, providing it be drunk in great abundance. 
n Erastus Antipara●. Part. 4.  A late Germane Physician also braggeth how many fevers he hath by this means cured; and I know it will seem no strange thing to hear a 
o Amat. Lusit. centur. 4. curate. 14. centur. 1. curate. 3.  Portugal relate what cures he hath by this means performed, as in his centuries is at length to be seen. Neither is it my purpose to spend time, and increase the bulk of this book by relating of such stories. And it is not only commended in all ordinary acute diseases, but even in malign and pestilent Fevers also, as witnesseth 
p Lib. 3 cap. ●.  Celsus, and is the opinion of the Arabian Physicians, who all seem to have borrowed it of 
q Lib. 7. epid. in aegrot● 7. qui suit meton.  Hypocrates, who relateth the story of one sick of a pestilent Fever, who having drunk great store of cold water, and cast it up again, recovered presently his health. And beside, the same 
r Libr. 1. cap. 6.  Celsus in fluxes of the belly, and in all defluxions proceeding of choler, commendeth this as a sovereign remedy. The point then being reasonably well cleared, it resteth to be considered, how it is to be exhibited. 
s 6. Epidem. How water is to be prepared for the use of the sick.  Hypocrates, in that hot country would have the drink for the diseased to be exposed to the night air, that so it might receive the morning dew, which might increase the coldness thereof: but because this procureth to it some acrimony, some would have other means tried; as salt-peter, snow, etc. Concerning the which, we have sufficiently spoken heretofore. But I would not have any such extraordinary actual frigidity by any such means in this case procured, it being so prejudicial to heath, howsoever, peradventure at the first not so sensibly perceived. Now, in the exhibition of water to the sick, two things are to be considered, the fit and convenient time when, and the quantity thereof. The time is either general, 
In the exhibiting of cold water, what things to be considered  to wit, the course of the disease, or particular, the exacerbation or paroxysm, which we call the fit. Concerning the general time, all are not of one mind: for 
t 11 Meth & comen. lib de victu acut.  Galen, and our Greek Writers, would have us wait for signs of concoction in the urines and other excrements. The 
u 
Rhas'. libr. 1. divis. ca 148. Averih. collect. lib. 7. cap. 8.  
The general time.   Arabian Physicians are of another mind, and would have us give store of cold drink in the very beginning of the disease. It is indeed very certain, that better it were to wait for signs of concoction, if the fever were not violent: but in extremity of heat, and for fear of further inconvenience by means of too long abstaining, it is better to yield to an inconvenience than to a mischief. True it is indeed, that drinking of cold water before signs of concoction, may somewhat prolong the disease, and make the humour grosser, and more crude: but again, this scalding heat would parch up the humours of the body before these signs of concoction. And therefore 
* 10 Meth.  Galen sometimes foreseeing this danger, was forced even in the beginning of the paroxysm to take this course. As for the particular time, 
Particular time.  in intermittent Fevers, it is by 
x Lib. de diaeta acut.  Hypocrates himself determined, while as he willeth us in the fit to abstain from all manner of food: and if he forbid food, why not drink also? since that by much drinking in the beginning of the fit, we see it prolonged. While the feet are yet cold, we are to abstain not from suppings only, but from all manner of liquid substances, saith the same Hypocrates, and so the common currant runneth, that the sick should not drink during the fit, and yet are not all of this mind. And there is a 
y joubert des erreurs populaires partic. 2. cap. 7. Country ceux qui ne permetient aux f●bricitans de boire durant, leur acces, etc.  learned late Writer, who would not have the sick altogether debarred from drink during the fit. And although, saith he, Hypocrates willed us during the fit to abstain from all food, even from suppings also, yet must not this be extended to drink. And Galen himself, in the height of a burning Fever, ordaineth a good draught of cold water: and the fit of an intermitting Fever is correspondent and answerable to the whole duration and continuance of continual Fevers. As for my part, as I would not be too rigid in denying any reasonable gratification which might not prove prejudicial to the patient; so would I not be too servile and obsequious without some great necessity, it being most commonly seen, that if we give an inch, they will take an ell. Besides, there is difference betwixt our bodies here, and the French in the South parts of that Kingdom where this Author lived: and both in regard of the ambient air, and their ordinary diet and drinking of wine, their bodies in any fever must needs admit of a higher degree of cooling, than our moist foggy phlegmatic bodies in this our climate. But if any particular individual patient should be thus by excessive heat scorched up, as I should not myself be too rigid, 
The quantity.  so I wish others to be wise. It resteth in the next place to define the quantity, which would seem to be controverted, some allowing of a great draught at once, and some again, would have drink taken by degrees. It is by the most, both Greek and Arabian Physicians maintained, that the sick may drink, ad satietatem; even to satiety. But 
z Proct. 57 sect. 1.  Aristotle seemeth to be of another mind, and it seemeth, it was the custom of some Physicians of his time: 
Object.  for, saith he, Physicians use to give cold drink by degrees, whereof he rendereth this reason; that being thus drunk by degrees it moisteneth more than drunk plentifully and at once: even as we see soft showers moisten more than great dashes of rain. 
Answer.  I answer, that we intent not here so much humectation, as sudden extinction of this exorbitant scorching heat: for even as we see in Smith's forges, that a little water kindleth the fire, and maketh it burn faster; even so doth a little drink rather increase the heat of the fever, than extinguish it. Now, because so great a quantity of cold water, if it should long lodge within the body, might breed some inconvenience, it is therefore by Physicians appointed, that the sick should cast it up again, as both by 
a De d●●ta acut. Cells. lib. 3. cap. 7.  Hypocrates, and many other Authors may appear. And 
b Lib. 5. epid.  in another place relating the disease and death of the wise of one Antiochus in Larissa, to the end of his long discourse subjoineth this, that it seemed she might have lived, if she could have drunk store of cold drinks, and cast it up again. But now, to come home to our own country wherein we live, and to see how the premises may agree with us, I think it will not be impertinent. It is then to be observed, 
Accommodation to our own country 〈◊〉 climate.  that all those countries wherein the greeks and Arabians lived, were very hot, and the inhabitants thereof much naturally addicted to drinking of water, their wine being there too strong for ordinary drink, as it is in many parts of Europe even at this day, where the vulgar drink most water, or mingled with a little wine, and therefore in time of sickness cannot so much offend them. But with us water is not so usual for ordinary drink, and therefore might more wrong our bodies. Besides, water is hurtful to weak stomaches, whose bodies abound not with blood, or yet are troubled with any tumour, or inward inflammation, and oppressed with tough and crude clammy humours. 
Small beer with i● in stead of water allowed the sick, and so to be used.  And therefore we safely permit the use of small beer, which neither indangereth the body, if not cast up again, neither can it much wrong the body by sudden overcooling of the same. Besides, the boiling correcteth the crudity; the barley is good in all acute diseases, as after shall appear; and the hop openeth obstructions of the inward parts. If the patient, after a good draught can cast it up again, it will do him good: and if not, it will find a vent some other way, as being far more penetrant than water. And as for the benefit might by casting it up again be procured, it may by means of a convenient vomit easily be effected, which may by a discreet Physician be according to several circumstances accommodated. But if the heat were yet very violent, and more cooling drink be yet requisite, we are not unfurnished of variety of distilled waters, whereof we can easily compose such variety of cooling juleps, with the addition of tart acid juices and liquors, as may give content to the nicest and daintiest palates. And we are not unfurnished of barley waters, posset drinks of several sorts, and many others, whereof we purpose shortly to make mention. And yet, if we would make use of water in fevers, I see not but it might be very well, 
How water may safe liest of us be used.  and to good purpose used. I would have then pure spring water well boiled, and afterwards well cooled again, and then made tart with a spoonful or two of good white-wine vinegar, or some drops of the acid spirit of vitriol, some barberries, or the like. This would prove a sovereign good cooling and wholesome drink in all hot fevers whatsoever, contagious or others: and the poorer sort might reap as much benefit by this, as any other drink.   

CHAP. XIII.  
Of warm Drink, and whether it be useful or no.  
WHat hath hitherto been spoken concerning cold water, and the many ways were used to cool it its hot countries, to please the palate, will easily find credit with a vulgar understanding, 
What thirst is: Hot drinks have been in use of old.  hot drink being of no living creature whatsoever desired, and cannot therefore be natural: for thirst is nothing else but an earnest desire of a cold and humid substance. Now, de facto, that there were such hot drinks in use among the ancients, if we should deny, yet many Authors will make the truth thereof appear. But whether this now used in sickness or in health, or both; as likewise the iure whether useful for the body or no, resteth now to be discussed. It hath been an usual speech among people, that we ought to drink as hot as our blood, and that for fear, lest natural heat by cold drink be quite extinguished. And it would seem that the ancient Romans had this custom in frequent use: for we read that 
a Dio 〈◊〉.  in Rome there were shops where such hot drinks were sold; called therefore Thermopolia, 
Thermopolia in Rome, place● where hot drinks were sold.  as may appear by that the Emperor Claudius discharged this custom, and took quite away all such places. And again, Caius Caligula put to death a Master of one of these shops, for selling of this warm drink, during the funerals of his wife Drusilla. And from this warm drink was the Emperor Tiberius' nicknamed Biberius Caldius mero. 
Fiberius Cal●ius mero.  And in great families, one of the servants had the charge of fetching such warm water, which was always in a readiness to be sold, the which, if he brought too late, his punishment was 300 stripes. And that the Romans had it in ordinary use, especially at their suppers, when as they fed most liberally, may also by many places of the old 
b 
Quando vocatus adest calid● frigidaque minister. luven.  
Caldam poscis aquam sed nondum frigidalenit: Alget adhuc nudo clausa culina soco, Mat.   Poets appear. And the old comic Poet 
c In Verse. in Trinummo, Rudente, in pseudolo.  Plantus make thereof frequent mention, and many other Authors, whom for brevity I here pass by. 
d Stu●k Anntiqu con●●●. libr. ●. cap. 6. ex 〈…〉. jud.  A late Writer rendereth a reason why some of the Eastern nations, as namely the inhabitants of China and japan use warm drink, and yet live long, and in good health, to wit, that by reason of the extreme heat of the ambient air, their stomaches and inward parts are cold, and therefore, to warm them within, use this warm drink. 
* 〈…〉 ex 〈◊〉, tem ex Athen. 8 Di●noso●.  Others again, used this warm drink only for wantonness, to make them cast up their meat, and so fill their stomach again with fresh food: the which, the same Author also out of some ancient Writers relateth, and that this was a common custom among the Rhodians. 
f 
Mercur. ●ariar. lect. 〈◊〉. 1.  
Frigida non d●crit, non decrit 〈…〉.   Some again were of opinion, that the ancients never drank warm water of itself, but mingled with their wine. At least, it seemeth it was the custom of some, as likewise that nothing might be wanting at a great and sumptuous feast, as the Poet intimateth unto us. 
Idem Stuck. ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Some again think that although they warmed their water, yet that they let it cool again before they either drunk it, or mingled it with their wine: at least it seemeth it was the custom of some, as of some others, to warm both their water and their wine, and then to cool them being so mingled before they drank them. 
h Lambi●. & Turne●. in praed. Plauti loc. referente eodem Stuckio ibid.  Some learned men are also of opinion that these warm drinks were not always water, but some other sweet artificial drinks, and which people out of wantonness were wont to drink: as is the custom both in high Germany and the Low-countries to repair in a morning to certain shops where strong waters are sold, whereof they drink some, being mingled with sugar or sweet sirup. 
Cold drink is best and most useful.  But certain it is, the best course is to drink our drink cold, as it is in its own nature: and if in extreme cold, as in frosty weather, or any otherwise be by extreme cold drink offended; then may they qualify this extreme quality, either by putting a warm tossed into it, or otherwise abate the extremity of the cold, but in no case to drink it hot. And yet we see, that even among ourselves we have a custom sometimes to drink warm wine, burning it with spices, as is supposed, 
Burning of wine whether better for use than other wi●e▪  to qualify the heat and strength of the wine, and so drink it warm. But in my opinion, this is a wrong both to the wine and themselves also: burning away the spirit, which is the life of the wine, they procure unto it an accidental and adventitious heat, more hurtful to the body, than the natural heat of the wine itself. And beside, although it be often used in cold weather, yet to drink it so actually hot is nothing so good, the wine howsoever it be actually cold, yet doth it always by a potential heat warm the inward parts.  
But let us now see whether warm water were in use with the sick or no? 
Whether warm drink be useful for the sick  It would seem to be more useful for the sick than for the whole, and the Arabian Physicians administer it in pectoral diseases, by reason cold drink is an enemy to all the pectoral parts. And an 
i Cells. lib. 3. cap●.  ancient Roman Physician commendeth it in all Fevers. 
k Trallianus & Paulus Aegineta.  Others commend it in that Fever called diaria, or of one day. Besides, the Greek Physicians used it ordinarily in diseases of the reins. But yet that it is not so good for the stomach, cannot be denied. 
Warm drink in use with us also.  And although it be not now the custom with us to give our patient's warme-water to drink, yet upon diverse occasions we use also warm drinks▪ as warm posset drink to further the operation of vomits, and others to provoke sweat. And howsoever we use not to exhibit this warm water, as did many of the ancients; yet because we are accustomed for the sickes' use and benefit to boil our water with addition of some simples, something I will say concerning this point. Water boiled is more subtle and of a more sudden penetration, 
Boiled water.  than crude as it cometh naturally out of the earth. The ancients boiled it either with the heat of the Sun, or of the fire. And the Persian and Egyptian Kings were wont to boil their water at the he at of the Sun, were it never so thin and pure in itself. With us we have in use a double boiling of water: the one by the heat of the fire in ordinary vessels, 
Distillation 〈◊〉 us in frequent use, to the ancients unknown.  the other by way of distillation to the ancients unknown. Which of these two ways is the best, we are now to inquire. Our Physicians are for distilled water, and must needs be the best. Indeed boiled water is to be preferred before the crude, and is far more familiar for the stomach: but in this, distillation hath the pre-eminence, 
Distilled waters to be preferred before others.  that whereas by decoction many thin parts are evaporated, this is here avoided. And indeed by distillation all uncouth taste, if any, is removed, and by reason of this refining and attenuation, it will also keep a long time without putrefaction. But this point is so clear, that I shall not need to prosecute it any longer. And although we are not accustomed to distil ordinary water, yet is it very frequent with us to distil waters out of simples of all sorts, both hot and cold, whereof here to speak is not now my purpose. Only this one thing I add, that whereas some object that waters distilled in stills made of metal, either are not so good by reason of some relics of the mettle communicated unto them, or else have some smoky or fiery impression left behind in these waters: I answer, the first fear is frivolous, and builded on a false foundation, and the other may by care and diligence be much prevented. But if any be so curious and fearful, they may have their waters distilled per balneum Mariae, in glass stills, if they will be at cost. But it is the custom of many people, 
Needless fear of some conceived in the use of distilled waters.  that they would far well and pay little for it. Now before I finish this point, I must give warning to such as attend the sick, that they do not unseasonbly too much obtrude upon the sick these their warm drinks, or suppings, wherein women do very much exceed, and many times quite debilitate and overthrow their weak stomaches. And this shall for this particular now suffice: as occasion shall offer itself, I shall now and then touch upon some particular abuses and failings in this kind; and now I proceed to some other drinks, and first concerning wine, and whether the sick may be suffered to drink any.   

CHAP. FOURTEEN.  
Of wine, and whether it may safely be administered to sick? Of artificial wines; of aqua vitae, usquebath, and other strong waters.  
OF wine we have already spoken at great length and of all the several sorts thereof, the right use and abuse, resteth now to say something thereof, as it hath relation to the sick. Of the excellent virtues of this king of liquors there is no doubt to be made; but yet the event is often doubtful, whether it may prove a profitable medicine, or a deadly poison. And therefore 
a Androcide●s sapientia claruo ad Alexandrum Magnum scripsit intemperantiam eius ●ohibendam sic scripsit. utinam potaturus rex, memento te bibere sanguinem t●rrae. Situti venenum est hominicicuta, ita & vinum. Quibus praecep is si ille obtemperavisset, profecto am●cos in temutentia non interemisset Plin lib. 14. cap. 5.  Pliny relateth, that a famous wiseman called Androcides wrote good counsel to Alexander the Great, as an antidote against his intemperance: when thou art to drink wine, O King, remember that thou drinkest the blood of the earth: For as hemlock is to man a poison, even so is wine. To which precepts if he had harkened, he had not in his drunken fits imbrued his hands in his dearest friends blood. So that of it may truly be said, there is nothing more conduceth to the strength of the body, not yet more dangerous delight than this, if not regulated according to reason. No marvel then, if there ought to be great caution and circumspection in exhibiting this to sick folks: and indeed there hath been some alteration among Physicians, whether wine might safely be exhibited to sick people? For si●●e diseases are cured by contraries, and wine in the estimation of all Physicians is reputed hot, it will follow that to drink wine, especially in hot diseases (for of others there is no controversy) is to increase the disease. 
b In vita Alexandri magni.  Plutarch writes that Alexander the great falling into a Fever, and drinking wine liberally, by that means died; howbeit we are not ignorant, others hold an other opinion concerning his death: & yet it cannot be denied, but wine might hasten his end. It may be then admired and wondered at, why 
c De victu in a●utu.  Hypocrates in Fevers and hot diseases permitteth the use thereof. Neither yet did 
d In comment & alibi  Galen in like cases deny his patients the use of wine. If the like care and caution they used in the exhibiting of it were observed, no doubt, it might be without fear yielded unto. The wine they used was thin, 
Wine may safely sometimes be exhibited the sick.  weak white wine, called by him vinum aquosum, or watery wine, much degenerating from the nature of strong hot wine: and there he findeth fault with the Guidian Physicians, who were altogether ignorant of the right use of wine; affirming, also that we may safely, even in a pleurisy or inflammation of the lungs, exhibit such wines: providing, still there be neither great headache; nor deliration or perturbation of mind; as likewise that the spitting up of tough phlegm be not hindered, nor urine suppressed, etc. And a little after, thou must know that it will be less hurtful to the bladder and upward parts, if it be thin and waterish, as he termeth it: but better for the guts if it be stronger. It appeareth then plainly, that even in the opinion of Hypocrates such small wines might be used of the sick. And therefore these wines, which in comparison of others may be called 
e Vide Gal. sub finem lib. de euch & cacoch Circumstances considerable in exhibiting wine to the sick.  cold (of the which both Hypocrates and Galen are to be understood) are often without danger administered to sick persons. But in the use thereof we are diligently to consider, besides the quality, whereof we have already spoken, the quantity and opportune time of offering the same. The quantity cannot well be determined, yet must it be by moderation regulated, and several circumstances not neglected. The fit and opportune time is by the same authors assigned, when signs of concoction appear, or in the declining of the Fever. As likewise in a pleurisy or inflammation of the lungs, the matter being now concocted, and the inflammation abated; and by this means expectoration is furthered, not hindered. Something notwithstanding, is to be yielded to custom and old age. If any from their youth be brought up with wine, they will hardly admit of any other drink, neither will the stomach commonly admit of any other liquor. But hear what Pliny saith concerning this same subject. 
f Quod ad febrium aegritudines attinet, certum est non dandum in febre, nisi veteribu● aegris vinum, nec nisid ● clinante morbo. In acutis vero periculis nullis nisi qui manifestas remissiones habeant, & bas noctu potius. d●midia enim pars periculi est noctu: hoc est spesomai bibentibus, nec a partu abortuve: nec a libidine aegrotantibus, nec in capitis doloribus, nec quorum accessiones cum frigore extremitatum fiant: nec in febri tussientibus, etc. Et paulo post, dari utique non nisi in cibo debet, nec a somno, nec praecedente alio potu: hoc est utique sitienti, nec nisi in desperatione summa, etc.  As concerning Fevers, saith he, it is certain we ought never to give wine in that disease, but to such as be of good years, and that in the declining of the disease only. And in acute diseases to none but such as have manifest remissions, especially in the night time, the half of the danger being in the night time, that is, hope of sleep to such as shall then drink. It must therefore be given only with meat, neither after sleep, nor yet after any other drink, that is only taken when the diseased is dry, and almost in the case of greatest extremity, all hope almost now failing us. In such places then where such small wines grow, as in the I'll of France about Paris, and in the country of Xantonge, especially about Rochel, 
Plin. lib. 28 cap. 2.  they may freely give the diseased such small wines without any danger at al. And of such a thin acid, and somewhat tartish wine, composed of most white grapes, and a few red, I myself made a trial in a double tertian during my abode in France. This they call couleur dupesche, or peach coloured wine from the colour of the peach flower or bloom: 
Wine called couleur du pesche.  and this wine mingled with water did both quench thirst without any apparent heat, and provoked both sweat and urine. But let us now draw nearer home, and see whether wine may be allowed our sick? It is not unknown that our cold moist climate bringeth not this noble liquor of the grape to any maturity or perfect ripeness, so that whatsoever wine we use, 
Accommodation to our climate.  we are beholden to our neighbour countries for it: beside, that wine not being our natural drink in time of health, is neither in time of sickness of us to be used, especially in hot acute diseases. And our wines are commonly so strong, that it is not fit to administer them to sick folks; 
What wine with us fittest.  howbeit if any, I think our Rhenish were the safest and fittest, if it were free from brimstone, or such other trash, wherewith our vintner, 
Beer better for our sick than wine.  wine-brewers do oftentimes mar our best wines. But God of his singular goodness hath furnished us with a wine befitting our own country and climate, which being also in ordinary use in time of health, may freely and without any danger be allowed the Diseased in time of sickness, But because in imitation of wine, this our northern wine (for so I may call it) we are likewise furnished with diverse sorts, differing in strength one from another, we may, according to the nature of the disease and constitution of the diseased, allow the sick such as shall be thought most fitting. But in acute diseases the smaller the beer be, 
In acute diseases the smaller the better.  it is so much the better; provided it be neither too new, too stale, nor taste too much of the hop, which will make it more heady and hotter. Let people therefore beware of their march beer and strong ale in all such infirmities, which may as much offend their bodies, 
Erroneous opinion of the vulgar, esteeming strong drink a Panacea or catholic medicine against all diseases.  as strong wines do others in hot countries. But in any case, let this beer be very clear, and not thick and muddy. Most of our ordinary people, in the country especially, are persuaded, that wine and strong drink will recover all diseases whatsoever, be they never so hot and acute. And a bottle of good wine is commonly the first physic they send for to the next market town. But many times before their recovery, they are forced to their cost to recant their former erroneous opinion, and often cry a too late peccavi.  

Artificial wine.  Now besides natural wines made of the juice of the grape only, there be also several sorts of artificial wines made for diverse uses: some made with purging ingredients to purge the body, and so for diverse days to be drunk, according as the Physician in discretion shall think fit, and the strength of the patient, and nature of the disease shall suffer. Some, again, are appropriated for other uses: as for strengthening of the stomach, opening of obstructions, and innumerable others. But because these artificial wines are commonly to best purpose made with new wines, when they are new pressed out of the grape, therefore we are deprived of the benefit of making such artificial wines. In stead of them, we use to boil in our new wine, 
Diet drinks made of ale or beer.  our wort I mean, such ingredients as we think fitting for that we intent; either purging simples or others: as sage, wormwood, etc. And thus we make several sorts of diet drinks, and ales, for several ends and purposes. But amongst many others, 

Scurvy grass ale. Scurvy-grasse is good against obstructions of the spleen, and accidentally cleareth the blood, and i● therefore good against the Scurvy.  
Of Aquavitae, and other strong sublimated waters.   there is a drink made with scurvy-grasse, much used by our Ladies and Gentlewomen in the spring of the year for clearing of their blood. Many, I am sure, make use of this drink without any use or need at all, but only out of a wanton custom, and a certain preconceived opinion of making them look fair.  
Out of wine is also extracted a noble liquor or spirit, called for the noble effects (as being esteemed the true balsam of a man's life) Aquavitae, or water of life. This liquor by many hath been much magnified, and no small commendations ascribed unto it, for the preserving and maintaining the life of man for many years. Among many there is 
g Savonatola tractati● de aqua vitae.  an Italian Writer, who doth exceedingly extol and set forth the praises thereof, and relateth many histories of such as have by means thereof prolonged their lives for many years. 
History.  As one Physician called Antonius Sapelius, who, after he had atteined to 80 years of age, by the use of this liquor, lived yet 22 more. 
Another.  The like he relateth of another famous Physician called jacobus Parmensis, 
Aurum potabile produceth but few witnesses of its efficacy.  who attributed his long life of 90 years to the use of this noble liquor. But what? me thinks I hear some secret complaints of aurum potabile, as though it were somewhat thereby disparaged; by means whereof, notwithstanding, they say men may live multitude of years. But I hear nothing but words, their smoky promises not being seconded by answerable events, as I have already proved. But I wish people to be wise, and cautelous in the use of this or any other such hot fiery liquor. Those of whom this late alleged Author made mention, 
Srongwaters sparingly & warily to be used.  were Physicians, and of a good age, and no strangers to the state of their own bodies, and well able to judge what might best make for the preservation of their own healths, and so might find that benefit thereby, which another might long seek, and at length, perhaps, for his labour, 
For whom most useful.  find a late repentance. If it be useful for any, it is especially for old and cold moist constitutions; and so no question, moderately used now and then, it may produce a marvellous good effect in spinning out of diverse years, the thread of man's life. And therefore let youth, and hot and dry constitutions, be very wary in the use of this, or any other such hot waters. There is also a spirit extracted out of our Northern wine, beer or ale, I mean, 
Spirit of ale or beer.  the which, although inferior to the former, yet may it well in time of need, with good success be used. That which is most commonly sold under this name of Aquavitae, and in most frequent use, 
Ordinary aquavitae pernicious to the health of man.  is nothing else but a liquor distilled out of the dregges and washings of ale and beer barrels, and might rather from the evil it breedeth in the body, be called, Aquamortis. The right spirit of wine, if it be as it ought, 
The right spirit of wine how to be discerned.  will suffer drops of oil to sink to the bottom, and will dissolve Camphor: beside, being once set a fire, it is quickly all wasted away. And such a liquor would be used only in extremity, in swooning, and the like, and then but a very small quantity at a time. I deny not but it may be of good use also, which cometh somewhat short of this absolute perfection: howsoever, I advise thee, as thou lovest thy life and health, know well what water thou meddlest with, and especially shun such stuff as I have already disclaimed. Somewhat milder than this Aquavitae is that strong water, we commonly call Vsquebach, so much in use among the Irish, having for this same purpose some Liquirice and raisins of the Sun, and withal some Cloves, Mace and Ginger. This is likewise cautelously to be used, and especially of cold phlegmatic constitutions, and in a cold and moist constitution of the air. But still beware of excess, even in those whom it best befitteth. There are yet an infinite other varieties of strong waters, both simple and compounded, 
Great variety of strong waters.  destilled both with wine, ale and beer, and take the denomination from that simple or simples wherewith they are distilled: as Wormwood-water, Balme-water, Cinnamon-water and the like; and they retain the virtue of the simples whereof they are distilled, whereof we have at large already discoursed. Some of these waters again, are compounded of many several simples; and take the denomination either from that which is most predominant; as the Theriacal-water: or else from the sublime and extraordinary effects; as aqua coelestis, aqua mirabilis, etc. and sometimes from the Author also; as Doctor Stevens his water. 
Great danger in the too frequent use of these sublimate waters, especially in the younger sort.  But whosoever is too busy, or bold with any of these hot waters in ordinary use, either for furthering concoction, or otherwise, shall at length find them produce the like effect, as lime laid to the roots of trees; which howsoever it hasten the fruit for the present, yet killeth it the trees in a short time. And this I have in some of my very good friends and patients often found too true; with whom I wish sound reason might have more prevailed than their own disorderly appetites. I have observed in some, who had these hot liquors in too frequent use, as they pretended, to warm their stomaches, that at length they came to this pitch, that whether they drunk any of these sublimate waters, or the best sack or other wine whatsoever, they found no more heat in it than of a cup of cold water poured down their throats. But this was not all the harm from thence ensuing, but was after accompanied with an extraordinary great distempered heat, both in the liver and kidneys; and in some an irrecoverable scirrbus in the liver, a disposition to a dropsy, and in conclusion, an untimely death. I could easily, at great length, dilate and discourse largely upon this one point, but that I hasten to the other matters which yet remain to handle.   

CHAP. XV.  
Of diverse drinks made of honey: mulsum, mulsa, or hydromel, and oxymel, with the various ways of composition, and their excellent virtues.  
ALthough we have already handled honey with the virtues thereof, and diverse other things concerning this subject; yet now we are to speak of it again at more length, at least of some drinks made thereof, of no small use in the Diet of the Diseased. And the praise of it may from hence appear, in that the Land of Canaan was commended, and that by the Author of truth himself, to be a Land flowing with milk and honey. Of this many excellent drinks were made by the ancients, which with us at this day are not in so great request. Howbeit even at this day, some nations, where honey is plentiful, make thereof some drinks very useful both in sickness and in health: as namely, the Polonians, Lituanians, or country of Lettow, and other territories subject to the Polonian Crown, where good wine is scant, and good honey plentiful; and therefore in stead of wine use this drink. And we have already made mention of Metheglin, made in Wales. Now, 
Three sorts of drinks made of hone in use among the ancients.  of honey were made three sorts of drinks, differing one from another: The first of those was called Mulsum, or a drink made of honey and wine: another Mulsa, or Hydromel, a drink made of water and honey; the third of honey and vinegar, water sometimes being mingled therewith, and by them called Oxymel; at this day with us in no small request, in pectoral diseases especially. The first of these then is that which the ancients called Mulsum, and so celebrated by that Roman Pollio, as we have already mentioned. And that this was a very ancient drink, may by a 
b Mercur. variar. lect. lib. 6.  late learned Writer appear, who proveth the same against Plutarch, who held it in his time to be but a new invention. His opinion he proveth both by the authority of Homer and Hypocrates, who call this drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this drink 
c Plin. lib. 7. cap. 56.  Pliny maketh one Aristeus a Thracian the author, and the which drink he brought into that credit and reputation, that in these days there was no sort of drink in greater request, howsoever, now in our days neglected. It was made of tart or sharp wine and honey, taking its name a mulcendo, from mitigating and qualifying the sharpness and tartness of the wine. Pliny would have it made of old wine, as being easiliest incorporated with the honey. That this is that Oenomeli mentioned by Dioscorides, may by comparing that place of Pliny with his, easily appear. 
d 4 Sympos. Pro●●●.  Plutarch writeth, that honey spoileth and corrupteth the wine, and may therefore be questioned, whether it be wholesome or no? I answer, that being new made, it is windy; but being well boiled, and kept a good while, it becometh a most wholesome drink. And many, saith the same Pliny, have by the continual use of this drink, atteined to old age, as hath been already in Pollio instanced. This drink is in some places of Hypocrates prescribed in pectoral infirmities. The likest to this drink, is that famous Metheglin, so much used in Wales. 
e Piacotonius lib. de cerevisia & mulsa.  In some sea-cities of Germany, they make this Mulsum, and mingle therewith many aromatical simples. There was another drink made of the same honey and water only, 
Hydromel, and diverse compositions thereof.  and in no small request among the ancients, called therefore Hydromel. Of this drink, there were diverse manners of composition: 
f Libr.  Dioscorides maketh it of two parts of old river water, and one part of honey boiled together, and set a long time in the Sun. 
g Loco nuper citat.  Pliny composeth it of honey and rainwater long kept, boiling the water with the third part of honey, until the third part of it were wasted away. There was also another drink made of honey, in request among the ancient greeks, 
Apomell.  called Apomeli, and was made of the honeycombs, washed and boiled in fair water. 
h 4 De sand. tuend.  Galen maketh yet mention of another manner of composing this drink; taking of vinegar one part, of honey two parts, of fair water four parts, and so boiled them, where no mention is made of the combs. 
How Hydromel or Mulsa was made among the Arabian Physicians.  The Arabian Physicians made their Mulsa or Hydromel after this fashion. They took one pound of very good yellow honey, and not too old, which they boiled with eight times as much spring-water in an earthen or stone vessel, skimming them well, and boiling altogether at a great fire, and then straining it thorough a clean linen cloth. In 
i Lib. de victu acut. Two sorts of it among the greeks.  Hypocrates, we read of two sorts of this Mulsa, or Melicratum, one raw, another boiled. The former was made of three parts of spring-water, or old rainwater, and one of very good honey well mingled together, and set a long time in the Sun. The second sort which was boiled, was composed of the same quantity, but presently boiled to the wasting away of the third part. Besides, he maketh there two sorts of this drink, according to the predominancy of the one or the other of these two: for when the quantity of water exceeded that of honey, 
Melicratum Aquosum, & sincerum.  it was called Melicratum aquosum, but when there was greater store of honey than water, than it was call Sincerum Melicratum, or pure and plain hony-water. In our days, some make this drink of good pure honey one part, and six times as much good spring water, well boiled and skimmed, till the fourth part be wasted away. To know whether it be sufficiently boiled or no, 
To know when it is boiled enough.  put into it an egg, and if it swim on the top, it is sufficient, but if it sink to the bottom it is not. When it is tunned up, for better defecation and purging, in hot weather, especially in hot countries, it may be set into the Sun for certain days. It may be about a quarter old before it be drunk. When it is very old, the use of it is condemned, even by 
k Lib. 31. cap 6.  Pliny himself. This drink might be of good use in many infirmities of the body, of the breast especially, excepting always hot and choleric constitutions. It might be made tarter by means of some vinegar, or some other acid or sharp juice, provided always it exceed not.  

Oxymel, or sirup made of vinegar.  There was yet another drink made of honey, in no small request among the ancients, called Oxymel, or sirup of vinegar; the which is even at this day in no small esteem and account. This drink is both by 
l Lib. de diaeta acut. Gal. in comen & 8. meth & 11. m●th.  Hypocrates and Galen highly commended and esteemed of; affirming it to be of an opening and cleansing faculty, without any danger of heat; and that increaseth not the Fever, and yet openeth and cleanseth effectually, and that it is very useful for all ages. A 
m Augerius Ferrer●us in castigat. pract.  late Writer affirmeth, that this is a very wholesome drink, and may safely be used in all Fevers, and that there is no better drink to quench extreme thirst. And 
n Thaddeus Dunus in epist. medicinal.  another saith no less in the commendation of it. Some differences of opinions there are concerning the composition of this drink. Hypocrates maketh it of honey, vinegar and water, not expounding the quantity of any one. 
o 4 de san●t. tuenda.  Galen mentioneth a threefold manner of compounding this drink, 
Divers composition of Oxymel.  but to none of them addeth he salt, as doth Dioscoride: Take of vinegar one part, well skimmed honey two parts, let them boil with a gentle fire until their qualities be well united together. With water it is thus made: for one part of honey, take four parts of fair spring water, and let them boil over a soft fire, until it yield scum, and when a great part of the water is wasted away, then add thereto half as much vinegar as remaineth of the water, and boil them well, until there be a firm union of all their qualities together. Thirdly, it is thus made: all the three are at the very first mingled together, taking for one part of vinegar two parts of honey, and four parts of fair spring-water, boiling them until there remain a third. This Hypocrates often mentioneth, though not always under one name. We have the composition thereof set down in our late dispensatories. 
p johann. Renod. institut. Pharmaceut. lib. 3. cap. 4.  Some take one part of vinegar, two parts of spring water, and four of pure honey, letting them all boil until they attain to the form of a liquid sirup, I mean not so high boiled as some sirups: for it will thus keep well enough. 
q Val. Cordus ex me● antidoterio.  Some again make it after this fashion: take of good honey four pounds, fair spring-water two pounds: let the water and the honey be boiled together until the water be quite wasted away, and the honey well skimmed, and then add thereto two pound of good sharp wine vinegar, and boil it to the thickness of an ordinary sirup. This oxymel or sirup of vinegar is a very excellent medicine for expectoration, or cleansing and cutting tough phlegm stuffing up the pipes of the lungs, and exceeding good in many pectoral diseases. But many, by reason honey is not so pleasant to their palates, therefore they use in stead thereof sugar, which indeed is not so forcible, nor effectual as the former: but we are fall'n into such times, wherein people are all for toothsomnesse, and little for wholesomeness. 
Choice to be made of the ingredients of this drink.  In the composition of this drink, there must a special care be had of the honey it is made of, that it be of the best, such as we have already described. The vinegar would be of the best sharp white wine vinegar, if it can be had, and the water must be pure spring water, and approaching as near as may be to our description of such water of best note. 
Divers compounded Oxymels are made of honey.  Besides these ordinary Oxymels, there are yet some other compounded with diverse ingredients, both purging and others: as with hellebore, with squills and the like, all which here to set down were both tedious and needless; such as would make use of any such, may, as occasion and necessity shall require, have them prescribed by the learned and judicious Physician. 
Great error in the ordinary use of Oximel, and other expectorant medicines,  But in the use of this, as in many other medicines, there is a great error in the ordinary use of it committed; and that by reason, the vulgar use it promiscuously in any matter whatsoever, distilled or fall'n down upon the lungs, be it thick or thin; whereas in a sharp thin tickling rheum this can do no good at all, but rather harm. But because this is not the proper place to convince and confute these errors, this being spoken but by the way, I will here leave this point. Neither yet will I insist at this time upon any other compositions made of honey, it being only my purpose in this place to discourse of such drinks as are made of honey, and by the way to give a taste, what was the opinion of antiquity concerning honey, and the high esteem they had thereof, and how useful a thing it is both in sickness and in health, howsoever in this degenerate and wanton age, wherein we now live, it be too much contemned and despised.   

CHAP. XUJ.  
Of diverse drinks made of barley, very useful for the sick, and in frequent request, as ptisan, barleywater, cream of barley; and wherein our forms differ, from those of ancient times. Some thing concerning emulsions both almond milk, and others.  
THis grain (barley I mean) in Greece hath been in no small esteem and request, and that by reason of diverse drinks made thereof for the use of the sick. 
Temperature of barley.  It is temperate in quality, in all likelihood and probability, howbeit 
a 7 simplic. medica. 1 de alim. lib. de in victu about.  Galen maketh it cold and dry in the first degree. Howsoever, it is very fit and proper in Fevers and hot diseases, and that after several sorts and fashions prepared. And beside, it participateth likewise of an abstersive or cleansing faculty, whereby it is to good purpose used in pectoral infirmities. Of this grain the ancients made a water for the sick, from thence called barleywater. And of the same grain was there yet made an other composition, which they called Ptisan. Of this Ptisan, 
b 
Lib de victu in acut. & alibi.  
Ptisan what in old time, & what with us.   Hypocrates maketh frequent mention. Of this now we retain the name only, ptisan being nothing else (saith a 
c Rond. instit. pharmaceut lib. 5. cap. 11. Ptisan made of diverse grains.  late Writer) but a drink made of licorice, and a little barley, and sometimes without it. The ptisan in use among the ancients, especially with Hypocrates, was nothing else, but that which we commonly call cream of barley, and served the sick in stead both of meat and drink. It was made of diverse sorts of grains, both of wheat, rice and barley, etc. But that of barley for the sick was always in highest esteem. And this diversity ministered occasion to 
d Problem. 27. sect. 1.  Aristotle to ask the question, whether Ptisan made of wheat or barley were the best for the use of the sick? 
Whether ptisan made of barley or wheat be better?  And Ptisan made of wheat was for these reasons preferred before that made of barley: first, by reason that such as eat bread of wheat are commonly more vigorous and sound of body than those who use barlybread. Again, say they, barley is harder of concoction than wheat. And thirdly, barlybread was never in so high an esteem, as that of wheat, but always esteemed of far meaner account. The answer is easy, 
Answer.  that the comparison here is not absolute, but relative; having relation to the sick. Indeed absolutely compared together, wheat doth excel the other; but in relation to the sick barley is far better, especially in Fevers and pectoral diseases, being more cooling and cleansing than the other, which indeed is rather harder to be concocted, and apt to engender obstructions. And for this cause Hypocrates useth this most commonly in restorative diet, and that of barley in acute diseases. The manner of preparation of this ancient ptisan or cream of barley, as we may call it, 
d Gal lib de ptisana. How the ancient Greek Physicians prepared this ptisan or cream of bar●y.  was after this manner: they took grains of barley full, perfectly ripe, neither too old nor too new; this they steeped a little in water, then beat it in a mortar, to cleanse away the chaff and husks, afterwards washed it and rubbed it with their hands, and afterwards let it dry: when they made use of it, for this ptisan, they took one part of barley thus prepared, and twelve parts of fair water, which they let boil at a soft fire while it swollen, and was boiled to a thin pap, having lost all the windiness, and being so boiled they gave it their sick. Some added to this mess sweet new wine boiled, which they called sapa, and some a little honey, wheat or flower; and sometimes a little oil, vinegar or salt. In many places of this kingdom there is commonly in use for this purpose, a certain kind of ready prepared barley, to be sold in shops, called French barley, whereof both this cream of barley is commonly made, and whereof we make use in our broths also, and barleywater. 
Manner of preparation with us.  This barley we use to boil and shift twice or thrice the waters until it colour them no more, and then boil it with a sufficient quantity of fair spring water (the proportion of the ancients may be observed) and then strain it through a clean linen cloth, adding thereto a little sugar or sugar-candy, and a little rose-water. To correct the crudity (especially in a weak stomach, and it be often to be used) we may boil with it some whole mace: or else when it is strained, we may add thereunto a little small cinamon-water, which will both correct the crudity, and not overheat the body If some acid juice of lemon or other shall be added thereunto, if need so require, thou mayest use thy discretion; in acute and malign Fevers especially, but not in pectoral diseases. In defect of cinamon-water a little powder of cinnamon may be used. In this decoction who listeth may also boil other cooling or pectoral herbs, according to the nature of the disease and party diseased: as violet leaves, strawberry leaves, succory, endive, agrimony, or the like. But beware the taste be not marred, lest the patient reject all; and boil no sorrel nor other acid or sharp thing in it, especially if it be to be kept for oftener than once or twice: but the fresher it be, the better it is. This is very sovereign good in all Fevers and pectoral diseases, especially for young people, for hot and dry choleric constitutions. But I will advertise thee of one thing, that whereas there is an opinion held among many that no barley but this, they call French, 
How to prepare our own barley to make this and other drinks made of barley.  will serve the turn; our own barley may be easily so prepared, that it may very well serve our use. And to this purpose it may either be beaten in a bag, as wheat is commonly ordered for frumenty; or else, which is the cheaper and less chargeable, provide a deep stone or wooden trough, wherein put a little quantity of rough barley with a little warm water, and then with a beetle with a long head for the purpose, beat it until the husks come off: afterwards winnow it, still rubbing it with thy hands, and then let it dry, and when thou wilt use it, wash it in warm water, which thou mayest shift until it look clean and white, and colour the water no more. And this may with a small labour, and I am sure with less charges, be made ready as often as need shall require. And this may be used whensoever we need the use of barley, either for this we have spoken already, for broth, barley water, almond milk, or any like use. And thus they prepare it in the north parts of this kingdom, in all the kingdom of Scotland, and in Ireland also, where they use much barley in their broths, and for other uses also; and yet never make use of any but this. 
Orgemond, and what it is.  And beside, in Scotland of this grain there is made a dish, which they there call orgemond; and is made of barley thus prepared, together with milk and honey, and is answerable to our frumenty here; but in my opinion far wholesomer: and this is a dish, at most of the country merry meetings in no small esteem there among them.  

Barleywater.  There was yet besides this they called a ptisan, a barleywater in use among the ancients, whereof 
e Lib. de diaeta acut.  Hypocrates indeed maketh mention, howbeit setteth not down the manner of preparation, no more than doth Galen explaining that place. 
Gal. in comm.  To the Arabians therefore for this barleywater are we most beholden, who used it much. 
f Collectan lib.  Oribasius maketh particular mention of the same, where he would not have the barley prepared, as we have already set down, but only a little bruised, and twice washed in warm water, and afterwards boiled in a gallon of water till it was burst, ad crepaturam hordei. This liquor being strained was reserved for the use of the sick, 
Barleywater of two sorts.  and was called barleywater. Barleywater was in very great request among the Arabian Physicians, both made of whole barley, 
Of prepared barley two sorts.  and of barley prepared and cleansed. That of prepared barley was of two sorts, as may be collected out of 
g Cap de pleurit. Preparation.  Mesue, first thus: take of barley prepared and cleansed one pound, boiling it in twenty times so much fair spring-water, in an earthen glazed pot, until the half, or two parts of the water were wasted away: this they called a physical barleywater. The other was thus made: take of barley as before well prepared, often washed in warm water, one pound which they let boil a wame or two in twenty times as much fair spring-water, and after this was cast away, they added again as much more water, and let it boil until the half of the water was wasted away; and this they called a physical food. But the immoderate use of this barleywater is dangerous, 
Caveat concerning the use of barley water  in cold and windy stomaches, especially, and in hypocondriacke melancholy, being itself also somewhat windy. 
Our barleywater.  But by correction this may easily be amended, as we have said already. We seldom now use the decoction of barley alone, but with addition of other simples; as diverse sorts of cooling herbs, and sometimes of opening roots and some prunes, sweetening it with sugar to liking: and we may also add some juice or sirup of lemon, or some other acid juice; as some drops of the acid spirit of vitriol or sulphur. 
Barley water for the poorer sorts.  The poorer sort may make for themselves a decoction of ordinary barley a little bruised, boiling therewith some cooling herbs, and a stick of licorice or two, and after it is strained add thereto a little white wine vinegar, and a stick of cinnamon; or else some whole mace may be boiled in it. Or they may boil fair spring-water with some mace, 
Another drinks to be used in any Fever.  or without, and afterwards add a stick of cinnamon, and a little vinegar and sugar, or else boil in it a little honey; and so may they make for themselves a wholesome and pleasant cooling drink, which they may safely use in all hot diseases.  
Besides these drinks made of barley, 
Of emulsions or almond milk.  we have yet amongst us the frequent use of a drink which was not used among the ancients, made of sweet almonds in manner of a milk, and is therefore commonly called by the the name of Almond-milk. This milk is much used, in Fevers especially, 
In what cases most useful.  and in pectoral infirmities, being often also called by the name of emulsion. This drink is sometimes made of water and almonds alone without any addition, and after sweetened with sugar; or else are boiled in the decoction many other ingredients. And howsoever Almonds be in themselves a little hot, or rather temperate, yet being prepared, and made into an emulsion after this manner, they qualify and moderate the heat of the body, and withal do cut and attenuat tough and phlematicke humours in the breast, 
The quantity of the Almonds must be according as it is made thick or thin, howbeit the vulgar make it commonly too thick and fulsome,  and further expectoration. And this emulsion serveth often in stead both of meat and drink, and is often used, when as all other food is refused. And I think it often with us, supplieth the room of that Ptisan so much and so often by Hypocrates commended; although we have it also in use with us. But for the most part we use a decoction made with barley, cooling herbs, raisins of the sun stoned, and sometimes in pectoral infirmities, a little licorice, and so make a decoction, whereof we make our almond milk. The barley may be of our ordinary barley without any other preparation, 
The manner of preparation.  save a little bruising. The almonds are to be blanched in warm water, and cleansed from their thin skins (unless in some looseness, where we require astriction) and then beaten in a stone mortar with a wooden pestle, the liquor by little and little added, and several times squeezed out, until all the milky substance be expressed. And take heed the almonds be not too old, as being then too oily; and withal let the liquor be warm, when it is added to the almonds. Sometimes we add some seeds unto this emulsion, 
Addition of certainne seeds, and how to be used.  as lettuce or poppy-seeds, especially in long watching, where sleep is wanting, and so give a draught of it towards bedtime. Sometimes we add also some other cooling seeds, as melon seeds, cucumber seeds, especially in diseases of the kidneys; and then the greater seeds must be cleansed from their skums', and so mingled with the almonds ready blanched, and beaten with them, and the other seeds mingled and beaten without any other preparation: and of these greater seeds we mingle sometimes a greater, and sometimes a smaller quantity, and so of the others, 
Cautions to be observed in emulsion.  as necessity requireth. In the sweetening of emulsions or almond milks we are to observe this caution, that in Fevers we add always less sugar, for fear of increasing choler: but in pectoral diseases, 
They must not be too fulsome not too frequent.  where there is no Fever, we may be the bolder. It is also in the use of these emulsions to be observed, that they be neither too frequent, nor yet too fulsome or thick of the almonds; and it is best after the expression of the almonds, to give it a wame or two upon the fire, and then add some rose-water to it, if thou wilt. The richer sorts, 
Some use to make the emulsions or almond milks with the decoction of flesh; but if the party be weak stomached, it may make him loath both that and all other food.  if they please, may make their emulsion all with rose-water or strawberry-water. If any acid thing, as juice or sirup of lemons or the like be added, it must only be added to the draught the patient takes at one time; otherwise it would quickly sour it all. The poorer sort may use a milk or emulsion like unto this made of the kernels of haselnuts or filberts blanched as are the almonds, and made with a convenient decoction of cooling herbs or other things, as we have said already. There are yet besides these, divers other sorts of emulsions made without almonds, for diverse intentions; as in pestilent and contagious diseases, made of many several cordial ingredients: 
Divers sorts of emulsions in time of need may be prepared.  as namely, of the aforenamed seeds and others; as also of coral, pearl, amber, harts-horne, all extracted with appropriated decoctions or distilled waters, fitted and appropriated for that purpose, on the which I cannot particularly insist. And I have so much the longer dwelled upon these drinks of the Diseased, in regard it doth so much concern the sick, as also in regard of the great neglect in this particular point, and the wrong and injury is thereby offered the sick. Now concerning milk, and what is made thereof, if, and how it may be administered to the sick? and so I will finish this point of their meat and drink.   

CHAP. XVIJ  
Of milk of diverse kinds, whether fit to be used of the Diseased? and what is the best, how to be used. As also of whey, posset-drinkes of several sorts. Of butter and cheese and white meats.  
FRom artificial milk it is high time we come now to natural, there being at this time more frequently used both to nourish the body, and to alter and change the quality of the humours. Milk is milked from diverse beasts: as from mares, asses, goats, ewes, 
Several sorts of milk.  cows, etc. And woman's milk is both used for the nourishment of her own infant, and sometimes also sought for thein consumptions, as a principal restorer of decayed nature. 
Asses and Camels milk in use for some diseases.  In Spain they use Camels and asses milk both in consumptions and dropsies: and in old time sow's milk was also in request. Ass' milk is yet in great request in those countries, where such beasts abound: as in France, Spain and Italy. At this day the Tartars, 
Mare's milk in great request among the Tartars.  as well as the old Scythians, use little other diet either for meat or drink but mare's milk. The 
a Leo Africanus▪  ancient Numidians also used for their chief diet mares milk. And some particular persons have lived all their life time on nothing else but milk; as 
b Sympos. lib. 4. probl. 1.  Plutarch reporteth of one Sostrates. And 
c Bruyer in lib. 1. de re cibar cap. ●4.  a late Writer maketh mention of a maid living then in the Low-countries, sixteen years of age, who from her nativite had never tasted of any food but milk. And 
d Forest. schol ad observat. 5. lib. 4.  another instanceth in a country-fellow in Holland, who in all his life time never used any sustenance but milk, and yet was very lusty and healthful in body. 
Woman's milk best and most temperate.  The milk of all others most temperate, and best, is woman's milk, which is used to be sucked out of the breast, the which is the best way: for if it be but a little kept, it soureth, and is not so apt to nourish. Of this milk Hypocrates maketh no mention, which may seem somewhat strange. The best excuse we can for this pretend, is to say, that he regarded not so much in milk this alimentary power, as the abstersive faculty, in cleansing the ulcers of the lungs. In goodness of nourishment next to it is thought to Ewes milk by some, 
Ewes milk. Goat's milk. Cow's milk. Use of asses milk in ulcers of the lungs.  as being thickest and most nourishing, than next goat's milk, after which followeth cow's milk, and after it mares milk, asses and camels coming in at the last. In abstersion and cleansing of the lungs, asses milk hath always challenged the first place, and with us, next to it is goat's milk, for camels milk we cannot come by it. But of all others Cows milk both in sickness and in health with us is most usual and ordinary. And goats milk moisteneth much, 
Cow's milk with us most ordinary and familiar.  and is not so hot as some imagine, who hold that the goat is never without a Fever. As for asses milk it is thinner, 
Commendation of asses milk.  more cooling and moistening than any of the other, and engendereth no obstructions, as other milk doth; and is therefore more physical. And concerning this milk, this much upon mine own experience I can testify, that during my long sickness in France, 
History.  I found more benefit by a months use of this milk, than by all the other coolers I used: in so much that whereas before no drink could satiat my unsatiable drought, I was with my morning's draught of this milk so refreshed, that I little regarded any other drink for all that day following. But because cow's milk is with us in most frequent and common request, we will bend our speech most to this kind of milk. 
The beast from whence the milk is milked.  And because the goodness of the milk dependeth not a little upon the goodness of the beast from whence it is milked, we are therefore to consider the estate and disposition of the creature. A brown woman's milk is accounted the best, even in the judgement of Hypocrates. The beast from whence milk is to be milked, aught to be of an indifferent size of body, neither too fat or corpulent, nor yet too lean. 
The colour.  And here the colour cometh also to be considered. A black Cow's milk is by most esteemed the best, howbeit some like as well of a red or kindled coloured, as they call it. Some again esteem brown beasts milk the best, as being of a strong constitution of body. But indeed none of these can come amiss, howbeit I think that of a black cow rather best than otherwise: but of white beasts, the milk is worst and weakest. The difference in the goodness of the milk is likewise taken from the goodness of the food the beast feedeth on. 
The food on which it feedeth.  In the beginning of the Spring therefore, by reason the herbs are then moist and waterish, therefore the milk is then also thinner, and nourisheth less: it is better towards the latter end of the Spring and beginning of Summer, and yet better in the midst of Summer. In Autumn it is thicker, 
In what time of the year best.  and nourisheth far more, although then, especially in Winter, it is not so physical. The worst milk is that which is milked from beasts feeding on grains, in such places where they brew much: as in some populous towns, where in the Wintertime they feed their beasts with grains; the which, although by this means it is more copious, 
The place where the beast feedeth.  yet is it thin, waterish, and of small value, as the beast likewise feeding on this food is the worse. Beasts feeding on high and hilly places yield far better milk, than they that feed in valleys and moist places. In the goodness of milk we are likewise to observe the age of it; that is, how long after the birth. For milk after the birth, 
The age of the milk.  but a small space being betwixt them, is thick, unclean, and not so wholesome for use. Neither yet is that so good, that is very old, being too waterish, and therefore not so nourishing. That then betwixt both these extremes is the best. In the next place we are to consider the qualities and marks of the best milk. It ought then to be white in colour, 
Best m●l●e how to be discerned.  of equal consistence, which being dropped on the nail standeth round and firm without dispersing, or spreading abroad. All which properties if they be found in any milk, we may freely pronounce that it is good and wholesome. Ass' milk we must here except, which by reason of the thinness, cannot obtain all these aforenamed properties. In the next place we are to consider for whom milk may be fit (since for all it is not so useful) and for whom not? 
For whom it most sit. ●ac non propinand●m flatulentis, aut vent●●s ●arboruginis laborantibus, non siticulosis, n●c febriculosis, nec eruda & nidorosa rubiantibus aut ventriculi debilitate & impuritate donatis, Hippoc. aph 23. lib. 5 Diolcor. lib 2. cap. 4. Gal. lib. 11. simple.  It is therefore no ways good for such as are much subject to wind, and rumbling in their bellies, who have the forepart of their belly stretched out, and as it were pulled up, and obstructed; nor yet for such as are very thirsty, or are much inclined to headache, nor in Fevers, to weak stomaches, and such as use to belch up crudities, and often of an evil taste, or that are oppressed with weakness or impurity in their stomaches: but to such as are accustomed to this liquor, whose stomaches are strong and themselves free from any obstruction of liver, and spleen, etc. being free from the burden of bad humours, and their stomaches neither too hot nor too cold: for in the former, the milk is quickly converted into choler, and in the later it is quickly curdled. But howsoever, 
H●rmes proceeding from the too frequent use of milk.  it is good to be sparing in the use of it, unless thou have been long accustomed to this food: for it is hurtful to the eyes and teeth, and if the use thereof be too frequent, it engendereth the stone in the kidneys and bladder. The diseased then, who is to use it, 
How, and with what preparation to be used.  must first have his body by purging prepared, and then it must be taken in a morning fasting, lest by the admixture of other aliments, it be corrupted in the stomach. After the taking of milk, 
After the use there● what to be done.  the patient is to abstain from all manner of other sustenance, until such time as it be voided out of the body, if given to loosen the belly: or else until it be turned to nourishment, if given to that purpose. Now, whether the patient reap any benefit thereby or no, may be discerned, if he cast it not up again, 
To know whether the patient reap any benefit thereby.  and if he feel no raw evil favoured belchings. After the drinking of milk the sick is to rest, lest by the motion and agitation of the body, the heat be attracted from the centre of the body to the circumference, and so the concoction thereof be hindered. But it may be asked whether the sick may not sleep after it? I answer, 
Whether the patient may sleep after milk  that it is only to very weak persons permitted, and not to others, for whom it is very hurtful, especially if drunk in any great quantity; lest headache, heaviness and drowsiness of the whole body follow after. 
Woman's milk 〈◊〉 to be used.  Woman's milk is best sucked out of the breast, which if the sick refuse to do, than it is thought expedient that it be milked in a clean vessel, 
Milk how to be corrected before the use.  standing in water a little warmish, and so presently drunk up. Milk of beasts is to be drunk warm immediately after the milking, with the addition of a little sugar rosat, or other ordinary sugar in defect thereof. 
How the ancients used it.  The ancients added honey and a little salt to it, especially when they would have it to purge: and so might we well at this day, if our palates were not now adays grown so dainty and nice, that no sweetening now will serve our turns, unless fetched from Madera, Barbary, or Brasill. Howsoever, 
The quantity or measure to be taken at a time.  the poorer sort may use it after this manner. The ordinary measure to take at once, some would have it to be three or four ounces, or about a quarter of an English wine pint, according as the nature of the disease and diseased shall indicate to us. 
e Meth. med. lib. 10.  Galen in a Fever hectic, beginneth with two ounces, and then addeth half as much more, increasing the quantity, until such time as he saw it sufficient for the sick. Physicians of old, were wont to give milk to the sick in a very great quantity: and 
f Lib de intern. affect. & 7 epid & a●bi exhibet interdum ad 16. beminas, interdum sesquicongium quandoque etiam duos congios lactis alinini.  Hypocrates gave at once almost five quarts of Ass' milk, and sometimes less. But he giveth only Ass' milk in this abundant quantity, so far as we can read: and elsewhere, he giveth sometimes above a gallon and a half, and sometimes above two gallons of this same milk. 
g Lib. de ponder. & mensuris.  Rondeletius addeth this caution in the use of Ass' milk, that if it be used to cleanse and purge, we may use an English pint at a time, but if it be used for aliment, than a lesser quantity will serve the turn, lest it trouble the stomach. I drank as much as was milked from the Ass at a time, the quantity I remember not. But such as have in their health been accustomed to the use of milk, may drink as much as they please. Sometimes the ancient Physicians, and Hypocrates himself also, 
Water boiled with milk.  in benign and mild Fevers, and in internal heats used to boil good store of water with their milk, and so gave it their sick to drink.  
But because milk in its own entire substance is not always so safe for the sick; beside, there being so many cautions to be observed, and so many cases wherein it is not safe to exhibit it; it therefore being composed of three several substances, the mercurial or waterish part, called serum, 
Whey, and the use thereof.  and in English whey, may far safelier in any disease be exhibited than any of the other. This serous substance doth cut tough humours, 
The faculties of whey  cleanse and loosen the belly: and therefore whatsoever milk most aboundeth with this moist substance, is most wholesome, and although often used, yet hurteth least. Such are Woman's, Goats, Asses & Camels milk: for the whey of such milk is accounted good against the jandise, dropsy, arising from the obstructions of the inward parts, as also against Scabs, Morphews, Tetters, Freckles of the face, and Cataracts of the eyes. 
Best whey.  Of all other wheyes, that of Goat's milk is esteemed the best: for it participateth of a sharp nitrous quality, whereby it cleanseth; a thin and subtle quality, whereby it openeth obstructions; cold and moist, 
Whey of Goat's milk, in what diseases most useful.  whereby of cooleth and moisteneth in all Fevers: it is good against Dropsies, jandise, the Spleen, melancholic diseases, obstructions from choler, diseases in the kidneys, and all inflammations. The ancients used also often to infuse their medicines in whey, made especially of Goat's milk; although sometimes mention be also made of whey of Cow's milk, which now is most in request. 
h 
Mesue lib. 2. distinct. 1. cap. 4.  
Gal. 10 de simple. medicine. facult, etc.   Ancient Physicians make mention of two sorts of whey; one of the whole substance of the milk as it is, and another of milk already skimmed: but the first is the best, and loosenth the belly most. Both these sorts were prepared after a double manner; one without commixtion of any other substance, called a simple manner, and was thus prepared: the milk being very hot, they suddenly set within it another vessel full of cold water, and so by this sudden concourse of hot and cold, was made this separation. Some would have this vessel of 
i Dioscor. li. 2. ca 64.  silver, some of brass, others care not what the metal be. Boiled with a very hot fire, it often also quickly curdleth, and then by straining, one substance is separated from another. 
Separation called compound.  Another way of separation, was called compounded, by addition of some other substance, rennet, juice of the fig tree, etc. And many other things, 
Qualities acquired by preparation.  as well hot as cold, will easily curdle milk. It is moreover to be observed, that whey acquireth unto itself diverse qualities according to the various preparations thereof: for that which is made with rennet is sharper than that which is made without any addition of any other substance. That which is made with sour juices, as of lemons and the like, is more cooling and pleasing to the palate, and more appropriate, and fitting for hot and malign diseases; howbeit more hurtful for any internal ulceration, or excoriation. Now, 
The quantity or measure.  for the quantity, it must be measured according to the nature and constitution of the patient, observing also these cautions following: to wit, 
Cautions to be observed in the use.  that it be drunk blood-warme in a morning fasting. Some give above a pint, if for the qualifying of sharp humours; but if to purge, then about three pints, and Hypocrates to almost two pints more. We follow rather the Arabians directions, who give it from half a pint to a wine quart and upwards; and this quantity must be taken by degrees, not all at once, and the patient must walk a turn or two betwixt, as is the manner in drinking of mineral waters. And as did the ancients, 
Clarified whey.  so do we likewise, often boil in our whey diverse sorts of simples, and with us is much used in the Sommer-time, for cooling and clearing the blood. We use Endive, or Succory, fumiterre especially, dock-roots, etc. According to the particular occasion, and the party's constitution, etc. Who useth it. And this is often used even of healthful persons.  
We make our whey for the sick after a far other manner, 
Of posset-drinke. Several ways of preparing posset drink for the sick.  which we commonly call posset-drinke, and is made after diverse manners. In fevers, and hot diseases, we turn the milk only with the juice of a lemon; and this we call lemon posset, 
Lemmon posset drink.  being both cooling and cordial: and in the absenee of lemons, we may make use of the juce of sorrel, or some wine vinegar, which the poorer sort may use, whensoever they have need. And in the use of posset-drinke▪ this is to be observed, that it be always made clear for the sick; and if it be not so at first, 
Caution.  with an addition of some such acid juice, as we have already named, 
So●rel posset-drinke.  it may easily be effected. That made with sorrel is in very great request, especially of the wood-sorrel, or sorrel dubois is the best, and differreth in shape and form from our ordinary sorrel. We use often also to boil holy thistle in our posset-drinke, in fevers especially. 
Posset-drinke in contagious and pestilential fevers.  Posset-drinke made after this manner, is good in all pestilential and contagious diseases, and are with us every where in great request. Again, we use another manner of making this posset-drinke; when as we mingle some cold beer, ale or wine with our hot milk, and so make a posset-drinke not altogether so cooling as the former, yet safely used in many infirmities. In diseases that are not of so hot a nature, 
White wine posset-drinke.  we may make our possets with a little white wine, as also in the declining of fevers, which is good both to provoke urine and sweat. And this I think be the fittest and safest way to use wine for the sick, unless in chronical and long continuing diseases. 
Plain ordinary posset drink.  We use also sometimes plain and ordinary posset-drinke, made of ordinary drink, which is much used for the furthering of the operation of vomits, and sometime used as a lavative after the taking of purges; in which cases I wish the milk be not skimmed, but even as it cometh from the Cow: as for the curd, 
The curd.  I wish sick folks especially, altogether to abstain from it. And as for our eating possets (although many country people are of opinion, 
Eating possets used most for wantonness.  that a posset, a cup of wine, or strong water, will cure any disease) I advise the sick altogether to abstain from them. And to speak the truth, in best health, they are used rather for wantonness than need, being altogether superfluous, being used especially after a good meal, as they are often used after supper. 
Best posset-drinke in in health.  In Scotland, the better sort make their posset only of milk and white wine, with a little sugar and cinnamon, which they drink, and give away the curd, which is the best way of using it, and least hurtful to health.  
Now, in milk, the next substance to be considered, is that which swimmeth upon the top, and is called the cream of the milk, or flos lactis, 
Butter, and the best use thereof.  which we commonly call butter, and use it for dressing of meat, and many other uses, as in other countries they use oil. It is a very wholesome dish for healthful people, moderately, and in due season used; best in a morning, at the beginning of dinner, or at breakfast. If immoderately and unseasonably used, it swimmeth on the top of other meats, hindereth concoction, fumeth up into the head, dulleth the senses, 
Whether it be useful for the sick, and how to be used.  and hurteth the eyesight. In sick folks it is seldom to be used, especially in a weak stomach, as it is most commonly: and their meat dressed with much butter oftentimes, so cloggeth their stomaches, that it maketh them altogether unfit for any other food, and especially butter much boiled, as it is not good in health, so is it yet far worse for weak and sick people: and therefore I advise all those who dress the sickes' meat, to be very circumspect in the use of butter.  

Of cheese.  The third substance in milk, is the terrestrious substance, which we commonly call cheese, and concerning this, it may be demanded, whether the sick may safely eat cheese, 
Whether the sick may safely use cheese. Answer.  or no? I answer, that in acute diseases, where solid food is not allowed, far less are we to give way to this solid and terrestrious substance. But in the declining of the disease, & when the sick beginneth now to feed more on solid food, if especially it be earnestly desired; and in chronical diseases, if the sick hath before been accustomed to this food, than a little sometimes, to satisfy a longing appetite, may be allowed: provided it be good cheese, made of unskimmed milk, neither too old, nor too new, and in a small quantity. Others, I wish to be sparing in the use of this aliment. In all manner of laskes and loosnesses, the use of it is most safe, if there be no other impediment. 
Cheese sparingly to be used.  Old hard cheese is neither good in sickness nor in health; nor that which is made of too clean skimmed milk, whereof I have seen some in Saxony which might well have served in stead of chalk; and to mend the matter, was well seasoned with black poppy seeds. And what good can any expect from the use of rotten putrified cheese, crawling full of maggots, so greedily, notwithstanding of some gluttons gaped after? Now, whereas I say, that too new cheese is not to be used, I do not exclude the use of new cheese, after it is a little kept, as is the custom in many places of this Kingdom, and none better than in Northampton shire, without any disparagement to other places. And of such cheeses, I think, is he to be understood, who wrote these 
k Baptista Pieria.  verses following: 
Caseolos nisi lactantes & ab ubere Pressos  
Ne crebro comedas consuluisse velim,  
Ind putri mordax vesice pondus adhaesit,  
Gutta nec inde boni sanguinis ulla venit.  
To eat cheese oft, I would not wish that thou should make a trade,  
Unless it be some new milk cheese, new from the udderne made.  
For from thence to the bladder doth a smarting pain proceed,  
And not a drop of wholesome blood from thence will in thee breed.   
Cheese is most ordinarily eaten after other meats to close up the stomach, which is indeed the best way. And by this means it openeth the belly; howsoever, cheese in itself bindeth: and yet taken at the beginning of the meal, it produceth a contrary effect, and best to be used in fluxes, according to this vulgar verse.  
Caseus ante cibum confert, si defluat alvus,  
Si constipetur terminet ille dapes.  
If thy body be laxative, cheese before meat is fit:  
If costive, than thou shalt do well to end thy meal with it.  
Howsoever, cheese is to be used sparingly, especially in weak stomaches, and such as lead a sedentary life, and use but little exercise: for in such, too frequently and too liberally eaten, it will breed the stone, and all manner of obstructions, the colic, and many other diseases. And therefore it is a good caveat which was included in this verse following: 
Caseus est sanus, quem dat avare manus.  
A sparing hand in the use of cheese I hold always the best.   
And in making of cheese this caution is to be observed, 
Caution in making of cheeses:  that it taste not too much of the rennet, which is nothing so pleasant to the palate, and maketh the cheese hotter. And therefore the Italian Parmesan cheese is for this cause in far higher esteem, by reason they say it is made with thistles, only, without any rennet at all. As for strong stomaches, and labouring people, with Ostrich stomaches, which would overcome iron, and whose best meals are often made with cheese, these rules do not so much concern them.  
And now in general, concerning the use of milk in healthful people, I deny not, but for many people it is very sovereign good and wholesome aliment, especially for hot bodies, and in Summer time, and so it moisteneth very much, and may be corrected with sugar or salt from curdling in the stomach, or with some spear-mints put into it. Sometimes milk soureth of self, especially in the Sommertime; 
Sour milk.  and sometimes it is also of purpose suffered to sour, and that for the serum or sour whey it aftewards yieldeth, which is very pleasing and useful for a hot and dry body, and exceeding good to quench thirst, and allay the extremity of heat in any hot disease, being an easy and cheap drink for the poorer sort, especially. This kind of drink is in very great request in the Northern parts of this Island, where it is called of some whigge, and of others wigge. Buttermilk, 
Whigge, or whegge. Butter milk.  which remaineth after the chirning, is cooler than other milk, yet not so good for nourishments, and being a little sowrish, it is best for hot and dry bodies. For sick people, it is best to make with this milk a posset, 
Butter milk. Posset drink.  with a little white wine, which will be a very pleasant and wholesome drink, the curd being separated from the drink. And it is to be observed, that that whey which is last pressed out of the cheese is the thickest, aptest to engender obstructions, and not so useful as that which is thinner. Milk is best, as we have said, for hot & dry bodies, and good strong stomaches, and if used of moister and more phlegmatic bodies (for whom it is not so good) it will be best to boil it, adding thereunto a little sugar or some honey and salt, 
When milk is to be eaten.  and a little powder of cinnamon & other spice. And it is always best to eat milk by itself, a pretty distance from other food, and after the use of it, wash well thy teeth & gums with beer, wine, or vinegar. As for the proverbial speech, If thou wilt live ever, wash milk from thy liver, it is most absurd and erroneous; this being a means to make it curdle the sooner, 
Of white meats.  which is that we labour here to avoid. But of milk are made many other dishes, which we commonly call white meats, whereof a word or two before we conclude this point. White meat is not only here, but in many other places of Christendom in very great use, and in no small esteem among many; of all which, to speak, were here too tedious. In general then, all manner of white meats are apt to engender obstructions, to fill the body with gross, crude, and phlegmatic humours: and therefore altogether unfit for weak stomaches, 
For whom unfit.  and such as are subject to any kind of obstructions, either in the breast or neither belly: and are worst for old age, cold and phlegmatic constitutions, and all such as lead a sedentary life, although I shall hardly persuade women that they receive any harm by the use of them. Of all other white meats, there is here with us one sort of white meat made of milk and wheat, 
Of frumenty.  called frumenty, in greatest and most frequent request, which is a strong nourisher, and therefore requireth a strong stomach, it being hard of concoction, and a great enemy to any oppilations, especially if it be thickened with flower, as most do ordinarily use it; howbeit corrected with cinnamon or other spices, it is so much the better, and some add also sugar and currants, wherewith I can find no fault. Rice pottage made after the same manner, of Rice and milk, 
〈…〉, or 〈…〉.  is much of the same operation, howbeit the later, I think, is more binding, and therefore may both be very well used in laskes and fluxes of the belly. And of the same nature is that which the French use much, 
Dum 〈◊〉, or pottage, o● wh●te meat made 〈◊〉.  made of millet. And beside, of milk there are no small variety of dishes made for ordinary food, and for feasts and great banquets, the which were here too long to relate. But all white meats, especially the more liquid they be, would be eaten before any other meat, or betwixt meals: 
When to be eaten.  and all suppings, or liquid meats, broths, or the like, must be used at the beginning of our meals; and so ought crustards, 
Crustards.  although custom hath much prevailed to the contrary. But all these white meats must be left of our sick, especially of acute diseases, as being hard of concoction, apt to engender obstructions, and by consequence like to prolong the disease. In some chronical diseases, as in fluxes, some of them may with discretion, to good purpose be used. And this shall suffice to have said of milk, as also concerning the whole drink and Diet of the Diseased; now come we to certain other things belonging also to this subject.   

CHAP. XVIII.  
Of exercise, which terminateth in rest: the necessity and utility thereof; together with the diverse and various sorts of exercise, as well general as particular, with several circumstances to be observed.  
HAving handled somewhat at large both the elements, the air especially, and the relation they have unto the body of man in sickness and in health: as also aliments of all sorts, containing the whole matter of the diet of whole and sick persons: there remain yet, notwithstanding, diverse other things concerning this subject, of Diet to be handled. In the next place, therefore, we are now to say something concerning motion or exercise, and rest from the same. To prove the utility and necessity of exercise, and agitation or motion of the body, it being so undeniable a truth (yea, even among vulgar judgements, with whom, nevertheless, other truth in this profession, find oftentimes but hard entertainment) I hope I shall need to spend the less time in proving the same. 
Necessity and ut●it, of exercise.  But that in the mouth of two or three witnesses, the truth may the better be established; Besides some reasons, I will produce some authorities of ancient Physicians and Philosophers, that so it may appear this is not mine own bare assertion only. Now, the utility of exercise duly and orderly used as it ought, is threefold: the increase of natural heat, a more speedy motion and distribution of the spirits thorough the body, and addition of strength to all the members thereof: and besides the cherishing of natural heat, fuliginous excrements are expelled, concoction furthered, and strength added to the nerves, and all the parts of the body. And of these, 
a Exercitatione tria commoda ●r●mum adveniunt. ●. ea membrorum namque alli tu illorum dar●tic●: tum vero spiritus fit con●●tatiore, calo●que innatus u●etur. Galen 2 de ●anit. tuenda.  Galen discourseth at great length; and not only he but 
b 
Qui comodit nisi etiam la●oribus utatus, sanus esse non potest de vict. rat. 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Hippoc. 6 Epid sect. ●   Hypocrates himself. Whosoever eateth, saith he, unless he use bodily labour and exercise, cannot long continue in health. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibis'. sect. 4.  And again, in another place, It ought to be the care of such as will be careful of their health, not to satiate themselves with food, and not to be averse from exercise. And the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  same author averreth, That Nature herself, without the counsel or advice of any other, hath sound out certain motions for the better performance of her actions. 
d Sanitatis tutula a labour est incipenda, Gal. 2 de sanit. tuenda.  And labour and exercise. saith he, are very useful for the joints and musculous parts, but food and fleepe for the inward parts of the body. And Galen in many places of his works, doth not a little extol and magnify exercise, as in these words following. 
e ad sanitatis tutelam mirum in modum praestat moderata corporis exercitatio at contra quies & diuturnum otinmu● aximo est nocumento Gal lib. de Eucb. & Cacoch.  To maintain our bodies in good health, we must begin with labour and exercise. And elsewhere. To maintain the body in good health, the moderate exercise of the body is marvellous useful and necessary: but on the contrary, rest, ease and idleness are very hurtful. And in the same book he affirmeth, That both himself, and a companion of his, for the space of many years, lived in very good health, he attributed to the moderate and seasonable use of their exercise: by means whereof crudities were avoided. And of the same mind is the learned 
g Ignavia corpus habetat, stimat labour: illa naturam senectutem, hic longam adoloscentiam reddit, Cells. l. 1 c. 1 & 2.  Celsus, Sluggishness, saith he, dulleth the body, exercise and labour maketh it firm and strong: the one hasteneth on old age, the other prolongeth the time of youth. And the opinion of 
h In Timeo.  Plato, is, that exercise strengtheneth, but ease and idleness corrupteth the body. But fearing to trespass too much upon the reader's patience in the enumeration of more Authorities, I come next to the time, and then to the several sorts of exercises, of us seriously to be considered. The fittest and most opportune time for exercise is agreed upon among all our Physicians, in the general, to be best before meals, when concoction is accomplished, to be seen in the urines. And as for the particular time of the day, the morning is both by Hypocrates, and of others preferred before any other time of the day. Howsoever, let this always carefully be observed, that thy exercise be not undertaken before thy food be well concocted, and that now the time of thy next repast approach. And this a late Writer proveth both by reasons, and the example of Alexander the great. And Hypocrates mentioning the moderate use of diverse things, which concern the life of man, ranketh labour and exercise in the first place. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc. ●. epid. sect. 6.  Let labour or exercise, and meat and drink, carnal copulation and sleep, all be used with moderation. And 
k Quem interdiu vel d●mestica, ve● civilia officia tenuerunt, huic tempus aliquod servandum curationi lu● corporis est: prima autem e●us cura est exercitatio, quae semper antecedere cilium debet, etc. Cells. lib. 1. cap. 2.  Celsus wisheth those who in the day time have been busied, either with their own private, or else with the public affairs of the Commonwealth, to set apart sometime wherein they may take care of their own body. Now, the principal care thereof consisteth in the use of exercise, and aught always to be used before meals: and he that hath taken less pains, and his food be well concocted, may use it more freely: but he that hath been toiled out with labour, and hath not well concocted his food, let him use exercise more sparingly. And this was the sauce the noble Cyrus used in all his warlike expeditions: for saith 
l Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Xenophon, he never supped before he had sweat, or had performed some warlike exploit, or some rustical and country employment, and by this means, enjoyed his health perpetually. And beside, being not only solicitous of himself, but also of all his soldiers & servants health, he had an especial care that they were never admitted either to dinner or supper before they had laboured hard. And the 
m Hetodor.  Egyptian youth by the command of Amasis, did not eat before they had run about 
* 180 stadia.  20 miles: and Tully relateth, that Denis the Tyrant, having supped with the Lacedæmonians, said, he cared not much for their blacke-broth, which was, notwithstanding, the principal dish of the feast: whereunto the Cook replied, that it was no marvel: for, saith he, the sauce was wanting. What sauce, saith the Tyrant? 
n Labour in venatu, sudor, cursus ab Eurota, sam●s, sitis: hisce enim epulis ●acedaemoniorum condiuntur epul●, Cice●o ●. juscul  Labour and exercise, saith he, in hunting, sweeting, running, hunger and thirst: for these be the sauces we Lacedæmonians use. And 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 6 Epid. sect. 4.  Hippocrat●● hath one particular precept to this purpose, to use exercise before our meals. Labour and exercise, saith he, must go before our meals. But to use exercise, especially if it be violent, immediately after meals, is altogether unfit for the health of man. And that by reason it filleth the body full of crudities; from whence proceed strong and often invincible, and incurable obstructions, the original, and as I may say, the mother of most Fevers, and a multitude of other diseases: for the food being before concoction violently expelled out of the stomach, must needs much annoy the body. 
Violent exercise immediately after meals hurtful.  Let such therefore look to themselves, and be warned, who, immediately after meals give themselves to any violent exercise; as jumping, dancing, and the like violent motions, and agitations of the body. Having now sufficiently discoursed of the time, we come next to the place. 
Of the place where exercise is to be used.  Now the place where exercise is used, is not of small consequence: as whether it be in a town, or in the country: and in particular, whether within doors or without; in a warm air, or in a cold; whether in a blustering windy, or in a calm and quiet air. We are again to consider the place we tread on, or whether it be hard or soft; grassy, dusty, sandy, wet with water or snow; or whether hard or dry. And again, we are to consider the 
p Mer●atus tam. 〈◊〉 lib. 〈…〉. 166  time of the year, whether in Summer or Winter, &c. which do intend or remit the manner of exercise. Violent exercise in Summer in the heat of the Sun, heateth much, dissolveth and melteth the humours, and procureth distillations: and where the brain aboundeth with humours, the head weak, and the stomach stuffed with crudities, it occasioneth sometimes death, or at least very dangerous diseases. And in Winter exercises in the Sun, being violent, cause weariness, inward impostumes, as pleuresies; in hot countries, I think especially, such as is Spain, where this author lived. In the shade it is safer, yet ought it to be shorter in Summer, and less violent: but in Winter it may be more violent. In the use of exercise, again we are to consider the persons to be exercised: as whether men or women, young or old, weak or strong: for according to these and other the like circumstances, the manner of exercise must be ordered and altered. The strong may use stronger exercise than the weak; and the man other exercise than the woman: and again, the same patient is to alter his exercise according to the seasons of the year and other circumstances. Children again are not to use such exercise as able young men; and old age must use such exercise as becometh that age. Choleric persons also are not so much to exercise their bodies as the phlegmatic and other constitutions, 
The persons to be exercise●  and withal their exercise must be gentler: and the like is to be said of thin, extenuate, dry bodies, who by strong and violent exercise are much in damaged. And exercise in the quality must also be accommodated according to several circumstances, as hath been touched already, and shall more particularly hereafter appear. 
The quality of exercise.  And in it we consider first the manner of exercise; whether violent or no? whether by lifting any great weight, a lighter, or of a middle size: and whether it be continued or interrupted; whether the motion be swift or slow. We are again in it to consider the site and posture of the body moved: as whether it stand upright, be crooked, or turn and wind about in a circular motion. Exercise of the body standing upright, is more beneficial, and easier; bending and stooping is more laborious and painful: but circular motion or turning round is of all others the worst, procuring giddiness and casting, especially where the body is thereunto most prone. As for the time of duration or continuance of the exercise, which we comprehend under the name of quantity, it is likewise various according to the nature of the party exercised: 
The quantity or time of duration.  and is either great, small or a mean betwixt both. That Physicians call great, which soon causeth lassitude or weariness; that small which neither increaseth the heat of the body, nor causeth a more frequent respiration: a mean betwixt both, which both increaseth the heat, and maketh a more frequent respiration. It is notwithstanding a very hard matter to determine to any the quantity of exercise he is to use, 
q Hippoc. 3 de diaeta.  there being such a variety and difference in the individual constitutions of particular persons; and withal, so many several circumstances to be considered; the exercise being to be accommodated to the nature, strength, age, and necessity of the party to be exercised. And as there ought to be a due proportion betwixt the quantity of food, and the duration of exercise, so is this not so easy to find out. But in the use of exercise we must observe this rule, that the respiration grow more frequent, or else it deserveth not the name of exercise: and in some exercises we sometimes cease not until 
r Hippoc. 1.6. Epid. sect. 3.  we sweat; which is also variable according to the constitution of the body, time of the year, etc. Howsoever, whensoever thou seelest any lassitude or weariness, and the alacrity and vigour of thy body any white abated, 
Order of exercise.  know for a certain, it is then high time to give over. Now besides the premises, the ancients observed an order in their exercise, using in the first place frictions and inunctions, as a preparative for other exercises, as may at length in 
s 2 de sanit. tuenda  Galen appear. Now these frictions were in very great use among the ancients, and now among us in little or no use, 

Differences of exercise.  
1 Difference, some exercise the body, some the mind, some both.  
2 Difference, some exercise the whole body, and some a part.  
3 According to the end.   howbeit in some particular cases they might be yet of good use among us; but here I will not insist upon them, but proceed to the division of exercises. Of exercises, therefore some exercise the body alone: as jumping, dancing, digging, etc. Others again exercise the mind alone: as all manner of serious cogitations and study. Some exercise both the body and the mind: as playing at hand-ball, at tennis, etc. Again, some exercise the whole body; as playing at tennis, and many others: some but one part; as singing, speaking, and reading aloud, exerciseth the lungs; ringing, the arms especially, and pectoral parts; digging the reins and loins, etc. 
4 According to the quality.  Another difference of exercise there is also according to the end some being only exercises; as wrestling, running, walking, and the like, our end in them being only our pleasure, recreation, or exercise of the body: but in others there is more labour and toil, and in the which we propound to ourselves some profit, at which we principally aim; as in digging, ploughing, harrowing, and diverse other sorts of husbandry; and the like may be said of diverse manual trades and handicrafts. 
Strong and violent exercises sparingly to be used.  And according to the quality, some exercises are valid and strong, and some more mild and easy. Strong and violent exercises are wrestling, foot ball play, and the like, which are sparingly to be used; howbeit tennis play used with moderation, I think hath scarce its fellow, as exercising the whole body, and that without any hurt. Hunting and hawking howbeit they exceed many other exercises, yet are they more obnoxious to hazard and danger than many others; and being exercises and recreations chiefly appropriated to the gentry, they do not so well besit tradesmen and people of inferior condition. And in these same recreations I wish the gentry would use a moderation, 
Hunting a●d 〈◊〉 moderacy to be 〈◊〉.  and not make of a recreation a trade and vocation, and misspend so much precious time, which was allotted them for a better end, and whereof they must one day give an account. And I wish them seriously to consider, that the end why they were placed in this world, and adorned with so great dignities and preeminences above the inferior rank of people, was not to 
t Exod 3●. 6.  eat and drink and play, as was reproached to the people of the Jews: but the more God hath graced great ones, the more honour and service he requireth at their hands. But to our purpose again. 
5 Difference, from the principal agent.  There are again some exercises, wherein sometimes the party exercised is the principal agent and mover himself; as in walking, running, and the like: and sometimes the motion dependeth on an other; as in sailing, riding, travailing by coach or waggon, by ship, etc. 
One and the selfsame exercise differreth sometimes from itself by reason of circumstances.  And the kinds of exercise differ both one from another, and sometimes even one and the same kind of exercise from itself: as namely, the motion of a coach or waggon is far more unequal than that of a horse, and the more uneven and rugged the way is, the more unequal is the motion: as riding on a hard trotting horse is far more violent and laborious than riding on an easy ambler. And therefore it is not without good reason, that such as ride post use to sweath themselves about the middle, 
Hard trotting horse for whom hurtful.  and eat little: for by this means they become subject to the less danger. And it is to be observed, that hard riding is hurtful for a weak back, and sometimes is the means of breaking some small vein, whereupon often ensue incurable ulcers in the kidneys or bladder, being also an enemy to weak legs; and beside▪ hard riding often overturneth the stomach, especially if it be weak and full, and yet more if the party be not accustomed to ride. 
Sailing, and the difference thereof.  Sailing differeth likewise according to the water whereon one saileth. On the Ocean where are great waves, and good gales of wind the motion is more unequal, and sooner maketh a weak and full stomach to vomit, and so proveth a good help for our health. But to sail on a freshwater river on a calm day, is far easier, and troubleth the body far less. 
Carrying on 〈◊〉 shoulders.  Next to this is the carrying of one in a chair on men's shoulders; and carrying in a litter is a mean betwixt the two former. Now besides the premises, there are yet a multitude of exercises; both universal, which exercise the whole body; and also particular, which exercise some part thereof. The whole body was exercised in that play with a little ball, which 
u De ensue parvae pilae.  Galen so highly commendeth in a book made in the commendation thereof, which, as appeareth, differed much from our tennis play, in that there was in it mutual embrace and grapplings. But in my opinion, as I have said already, tenice-play moderately used yieldeth to no other exercise whatsoever. 
Tennice-play a good exercise.  We may here take in walking, which used with moderation, is hurtful to no age, sex, & may (contrary to other exercises) be even used after meals. Besides these, football play, wrestling and cudgel play exercise the whole body, (howbeit the taste lighteth many times on some one part) and many more which I willingly here pass by. There are also some particular exercises, 
Exercises of some particular parts,  which exercise some one part of the body or more: and some of those again, besides the part moved, move the whole body also. And again, of these some are appropriate and peculiar to some particular part only; as namely, the voice to the breast and lungs, mastication to the jaws, seeing to the eye. And therefore all such members as have a free motion, and for some proper utility and use, aught to be exercised; as the lungs, breast, arms, legs, etc. But the head, because it obtained not motion from any proper utility or profit, but only to avoid dangers, therefore needeth it no exercise. Crying therefore or reading with a loud and audible voice is very beneficial for the lungs, 
Crying, reading loud speaking in what diseases helpful or hurtful.  if they be not too weak, and no ulcer either present or imminent, either there or in the breast; and therefore very good for preaches that have strong lungs. If it continue long, it heateth the whole body, helpeth the shortness of breath, wasteth the superfluous moisture in the muscles of the pectoral parts, concocteth crudities in those parts, and furthereth expectoration: but withal, if violent and of long duration, it hurteth the head, if weak already, cacochymical, 
Crying aloud, singing and playing upon instruments.  replete and bursten bodies. Great, loud, long, crying and singing, sounding the trumpet, playing on pipes, and the like instruments, are hurtful to scholars especially, in that it attracteth the heat upwards. To row with oars exerciseth the arms and upper parts strongly. Ringing of bells, swinging with a rope, playing at shuttlecock, 
Mixed particular exercise.  and the like, exercise the arms and upper parts especially, and consequently the whole body also. And so do shooting with bow and arrows, gouf-playing, and the like. But cleaving of wood, sawing, drawing of water, howbeit they exercise the arms and pectoral parts, yet communicate they not so much motion to the rest of the body as the former. Cleaving of wood shaketh the head more than the rest. 
Commendation of walking  Digging exerciseth the kidneys and the back. Walking exerciseth the feet and neither parts principally, but consequently the rest of the body also. This exercise as hath been said already may be used of any age or sex, and may at pleasure be intended or remitted according to pleasure. After meals, if moderate, it may safely be used, especially after supper. It helpeth too concoct crudities, is good against the wind colic, helpeth infirmities of the stomach, is good to prevent the stone in the kidneys and the bladder, besides many other benefits it procureth to the body of man; and is very useful for such as lead a studious and sedentary life. 
Observation of exercises according to the trade of life.  Some professions there are, who ordinarily use some parts of the body more than others; as Tailors and Shoemakers, their hands and arms; Weavers, their feet; Smiths, and such professions as handle the hammer, their hands and arms. Such persons therefore, when they are to exercise their bodies, let them exercise those parts which are most deprived of motion. Such persons as exercise little, must detract somewhat from their ordinary diet, and feed more sparingly.   

CHAP. XIX.  
Of the exercises of the mind: whether at our meals we may discourse and deliberate of serious affairs, and what was the custom and practice among the ancients. Accommodation of exercises to the sick, and how safe it is for them to use exercise.  
AS there are exercises of the body, 
What are the exercises of the mind.  so are there likewise exercises wherewith the mind is busied and employed: and such are all manner of thoughts, serious cogitations, cares, and all manner of employments, wherewith the mind of man is employed. This must also be moderate and seasonable, 
Caution for scholars  otherwise it overthroweth the whole man. And this of all others concerneth most such as lead a contemplative and sedentary life; as Scholars, and such as are employed about weighty affairs in Church or commonwealth: and therefore it is with an unanimous consent of all our Physicians agreed upon, that we are at meals to banish far from us all sad and serious thoughts and cogitations, as hindering and distracting the work of natural heat, which is to concoct the aliment in the stomach. And for this cause was it that Physicians did inhibit study for the space of certain hours after the repast, according to this trivial verse.  
Nec propere à mensâ studijs vacaveris unquam,  
Sed tribus aut horis quatuor inde vaca.  
Haste not from study to thy book, from study still refrain.  
Three or four hours, than thereunto thou mayest repair again.  
But this is not of any ordinary, but of very serious and weighty study to be understood, which is not a good while after meals to be undertaken. Now it would be well considered, what bodies are most hurt by much serious study and intent cogitations of the mind. Dry bodies, especially such brains are most indammaged and endangered thereby. And therefore hot and dry bodies, or yet cold and dry melancholic bodies must use a moderation in this particular, or else they will repent when it is too late. I cannot here enter upon particulars concerning this point, but advise every man narrowly to have an insight into the temperature of his own body, and to order it accordingly. Phlegmatic and sanguine constitutions are freed from this fear, this exiccation which we so feared in the former, being for them beneficial rather than any ways prejudicial. 
Whether at meals we may discourse of of any serious martyr or discuss any serious affairs.   
But here ariseth a question from that which hath been said concerning serious and intent cogitations at meals, whether we may not during meal's discourse or deliberate about serious and weighty affairs, or discourse of any serious Philosophical or other grave question? Now that this was an ancient custom both to deliberate of serious affairs in their feasts, as also to discourse of diverse philosophical questions, 
Answer.  is by diverse ancient authors apparent. And therefore Nestor in 
a Iliad. 1. & Athen in dip●●soph.  Homer is brought in at a great feast, all the Peers of Greece there assembled, persuading Agamemnon to take some speedy course to help the then distressed Grecians against the Trojans. And the Persians in their great feasts being full of wine; were wont to consult of war, and every man thus full of wine was suffered to give his voice for the war. But the next day after they were wont to meet again, and not till then being sober, to make a full conclusion of all affairs. This same problem is of set purpose handled by some ancient authors, and the affirmative by them maintained, that during feasts and great meetings we may freely talk and discourse of serious affairs. And this is the opinion of two famous ancient Writers, 
b 〈◊〉. probl. 1.  Plutarch and Maecrobius, the one a Greek, the other a Roman Writer, who have both of set purpose, 
● Saturnal. lib. 7.  handled this same question. If Philosophy be banished from banquets (saith the aforenamed C. Macrobius) then let her nurse also, to wit, honesty and modesty, pack them hence: and then let both piety and sobriety also be gone: 
limitation of conviv●a●l speeches.  for which of these discern greatest commendation, I can hardly discern. But the same Author in that place setteth down at great length many directions concerning this same point: Amongst others, that we are to not enter upon the depth of any philosophical point, but such as may be both easy and profitable. And of the very same opinion is Plutarch also. And indeed in a public meeting such things are to be discussed, as the whole company may understand, 
Fall of the Fox and the Crane.  and may, if need be, reply to the purpose; lest it fall out, as it did with the Fox and the Crane. 
d Idem Plutarch. ib.  The Fox at a certain time invited the Crane to dinner, and set upon the table a mess of thin pottage, which the Crane with his long bill could not take up to satiat his hungry appetite: the Crane therefore in requital inviteth the Fox to a feast, where was set upon the table a vessel full of food, having a long narrow mouth, into the which the Cranes long bill could easily entex, and eat up his food, when as master Fox went home almost famished. And beside, it is by 
e Lib. 6. cap 13.  Aulus Gellius also apparent, that these philosophical discourses were at such meetings in very great request, and by Plato himself. This limitation then being carefully observed there is no doubt, it seemeth, but we may often discourse of honest serious matters, and such as may be profitable to the hearers. And therefore a 
f Po●ra si retores illi Philosophi ve●ae philosophiae sapientieque ignari ie imperiti, non in Cholis tantum, sed etiam in 〈…〉 de ●ebus ●ravibas atque se●●s ad in ac beateque vivendum lissere●e fuerunt 〈◊〉 ti, quant magis nos Christianos vere solidaque sapientin cognition imbutos decet in nostris symposijs sermones inter nos confer ●rave● honestos, ●uios, re●ig●osos, 〈◊〉 ad aedificationem, ut Apostolus Paulus loquitur, hoc est, partim ad Dei gloriam, partim ad mu●●● si 〈…〉 confirmationem spectent. Et ●amen sunt nonnulli qui omnem sermonem de Deo, de religione, de rebus divinis atque 〈◊〉, de Christiani hominis officio in convivio valde indecorum, eique minime convenientem esse existiment Itaque ut 〈◊〉 nonnutti Philosophy illi huminae: sic hodie plurimi Christianorum divinae illi nostra atque coelesti Philosophiae, hoc est, Theolo●●● i● convivus nullum volunt locum esse relinquendum. Sales tantum, jocos atque dicteria non modolevia, n●getoria atque ridicula, ● erumelu●m blasphema in Deum, atque contumeliosa in proximum in convivijs voluni locum habere. Verum longe alia fuit summi illius 〈◊〉 sapient●●●●sque magistri atque Domini nostri Jesu Christi meus, sententia ac consuetudo: Is namque teste Evangelica historia, non modo: ●●●mplo, in scholis sive sinagogis, alusque in locis; verumetiam in tri●linijs, in ipsa mensa non dubitavit, tum hujusce vitae pi●●●visi 〈◊〉 transigendae, tum aeternae illius adipiscendae optima saluberrimaque tradero, ut Luc. 11.14. & alibi passim 〈◊〉 ●est. Idem. 〈…〉.  late writer discoursing of this subject, hath these words. Who (saith he) at such a solemn meeting could endure a Physician prescribing strict rules of meat and drink? A divine to enter upon that profound point of predestination? A lawyer upon some intricate case of law? or a philosopher to enter upon a discourse of the first matter, or any other intricate point of metaphysicke? an Astronomer to discourse of his circles, epicycles, and the like? But that there was a custom of handling and discussing of some serious matter, which might even exercise the wit, among many nations, by the practice of the Philistines may plainly appear, to whom Samson (no doubt according to their ordinary custom at such meetings) propounds his riddle. Now (saith the same author) if these ancient wise philosophers, altogether ignorant of the true heavenly philosophy, did notwithstanding, not only in their schools, but even in their parlours; think it not unseemly to discourse of serious matters, conducing to the leading of a comfortable, quiet and happy life, and of letters and the liberal arts: how much more doth it then become us Christians, instructed in the true knowledge of heavenly wisdom, in our public meetings to accommodate all our discourse to honest, pious, profitable and religious matters, and such as might tend to edification, according to the Apostles rule; that is partly for the Glory of God, and partly for the strengthening and confirming of our mutual faith, hope and charity. And yet, saith he, some there are, who think it a thing very absurd and unseemly at such public meetings, to admit of any speech of God, of divine matters, or a Christian man's duty: howbeit, on the contrary they admit and allow of the free use of scoffing, flouting, of unseemly jesting, quips and satirical tants, not only vain, idle and ridiculous; but even oftentimes blasphemous against God, and contumelious to our neighbours. But far different from this was the custom of our most wise Lord and Master JESUS CHRIST, who, as in the whole Evangelicall history may appear, not only in the Temple, in the Synagogues and other places; but even at table took all occasions of giving good and wholesome precepts, not only for leading an honest and civil life here among men, but even to attain to eternal life also. And this same custom was also in the primitive Church imitated, as witnesseth Tertullian. 
g Ita fabulantur ut qui sciunt Dominum audire, hoc e●, sermons inter se conferunt, ●astos, pudicos, pro●, religio●o●, quorum noverunt se a●ritum havere testem ipsum Oeum ●●ncta videntem atque audientem. Facit ibidem mentionem centionum atque pr●cationum, quae Agapas illas antecedere atque consequi solebant. Idem e● Tertul Apolog cap. 39 utinam in Tabernis vinariis, in comessationibus & balneis; imo & ubique de Gehénna disputaretur: non enim sinet in Gehennam incidere Gehennae meminisse. Propter hoc ipsum quispe illam & paravit & minatus est ne in ipsam incidamus, timore ipsius meliores sacti, Idem ex Chrysost. Homil. 13. in Epist ad Roman. Ab hujusmodi eùm Christi tum Christianorum primogeniae ecclesie sermonibus convivialibus quantum discrepent nostri sermons conviviales quotidiana experientia satis testatur. Erant illi graves, modesti, casti, pudici, pii, religiosi, nostri contrasunt leves, nugatorij, mendaces, scurriles, ●urpes, obscani, blasphemi, contumeliosi, quibus Dem patiter atque homines gravissime offenduntur. Sancte profecto veteres Hebraeorum sapientes dixerunt, eos qui in conviviis sermonem de rebus divinis non habent perinde se habere, ac si de sacrificiis mortuorum comederent. Contra vero, qui Dei verbum, legem & divinae sapientiae opera celebrant, super hos quiescere divinitetem, & non secus eos habere, atque si de mensa ipsius Dei comederent. Contra hodie plerique Christianorum sacrum sermonem plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviviu maxim existimant, quem siquis inferat, illum seu hominem incivilem, rusticum & agrestem exp●odunt atque●ubsannant. Tamei si proh dotor! tanta est hodie nostrorum convivierum luxuria atque intemperantia, ut fiquis sacrúm aliquem & a●vi●um sermonem tis inferat, ille tanquam margaritas canibus atque porcit objiciens reprehensione digum esse videatur. Idem ibidem, ubietia● plura de hac materia fusuis scripta videre est, ex antiqui● scriptoribus & patribus, ut ex Plinia juniore, Cicerone, julio Capitolino, Seneca, Clement Alexandr. August, Chrysost, etc. excerpta.  So they talk (saith he) as knowing that the Lord heareth them; that is, their discourse is chaste, pious and religious, of the which they know they have an earwitness, even the alseeing, and all-hearing God himself. In the same place he maintaineth certain hymns and prayers, which did both proceed and follow these love-feasts. And S. Chrysostome hath to this same purpose a worthy speech, not to be passed over in silence: Would to God (saith he) that both in the wine Tavern, at their merry meeting in their feasts, in their hothouses, yea, and every where men would discourse of hellfire: for the often remembering of hell, would prove a means to keep men out of hell. And for this same cause was hell made and threatened, that by the sear thereof being battered, we might not fall therein. Besides these ordinary grave Philosophical and religious discourese during their meals, they had oftentimes also others, who, during their meals, read to them some ancient history, or some other memorable matters, as the same Author out of many ancient Writers, maketh it evidently appear. And it is recorded of Alexander Severus the Emperor, that during dinner or supper, or else, after, either he himself read something, or else gave diligent attention to others while they read. And of the same Emperor it is also recorded, that whensoever he dined or supped in private, than he admitted into his company Ulpian, and other learned men, by whose learned discourses, he confessed he was both refreshed and fed. The like is also recorded of Charles the great, that during dinner and supper, he had some histories or exploits of ancient Kings read unto him. And not only the Christians of the primitive Church, did in laudable imitation of antiquity accommodate this custom unto themselves, in causing read some portions of holy Scriptures during meals; but is now become customary in some Colleges of our Universities. I will add yet but a few words out of this same Author, they being so pertinent, before I finish this point. Now, from these conviviall conferences, as well of our Saviour Christ, as of the Christians of the primitive Church; how far doth our table talk differ, daily experience sufficiently doth testify unto us. Their speeches and conferences were grave, modest, chaste, pious and religious: ours again, are light, vain and idle, filthy and obscene, blasphemous, contumelious and opprobrious both to God and man. And it was a holy saying of the ancient Hebrews, that such as in their festival meetings had no talk of divine matters, were as if they had eaten of the sacrifice of the dead. But on the contrary, such as do magnify the Word of God, his Law, his works of divine wisdom, upon those resteth the divine benediction, and are as if they had eaten at Gods own Table. But now with us the custom is far contrary, many Christians being of opinion, that all religious speeches are then altogether out of season, and if any one shall speak any thing tending this way, he shall be esteemed an unciull and unmannerly person. And now (alas, the greater is the pity) our feasts are so full of intemperance and gluttony, that if a man should insert any holy and pious speech, it will be but as pearls cast to Dogs and Swine. I need no comment to explain these words; the text is plain enough, and I leave the explication.  

Accommodation of that which hath been said of exercises to the sick.  It resteth now, that I should say something of the exercise befiting the sick, it being the thing I here principally aim at; howbeit it was necessary I should make an enumeration of them all; and as the matter of the diet both of the whole and sick, is one and the same; so are their exercises also, 
In the exercise of the sick two things to be observed.  not differing so much as their diets do. In the exercise then of the sick, two things are to be observed: first, in what diseases exercise may be used, not being useful in all; and the moderation thereof in such diseases where it may safely be used. Some diseases than are acute, and others again, chronical. Of the former, some are called simply acute, some peracute, and some perperacute; which are certain degrees of sharp diseases. Of these two later sorts, the accidents are commonly so violent and fierce, and the diseases so dangerous, that in a very short time they are terminated either to life or death; and by reason thereof, they are not to use any exercise at all. Of the first sort again, to wit, of acute diseases, some are of longer continuance; 
What kind 〈…〉 diseases 〈◊〉 it 〈◊〉  and some of shorter; some give some intermission, some scarce any remission. Such as give intermission, admit of exercise also, and in that time when they find most ease, and such as they were in health accustomed unto, and if it may with convenience, about the same time, especially when the intermission is of any long duration: provided always, that the exercise be answerable to their strength and other circumstances. Where there is no intermission, and the accidents not very violent, with some remission, some gentle exercise may in the remission be allowed. Now, where any exercise may be either in acute or chronical diseases admitted, walking may safely for the most part be used: provided still there be not a great debility in the neither parts, which yet by the help of a staff, or leading by the arms may be helped, and the defect supplied. As for chronical diseases, 
Some chronical ●●●eases admit not 〈◊〉 ●●ercise●.  although they are commonly of longer continuance than acute, yet unto some of them is denied the use of exercise which consisteth in motion, their nature requiring rest and quietness: such as are ulcers in the lungs and breast. As for other chronical diseases, most of them may admit of walking, unless in great debility of the legs; as in violent paroxysmes and pains of the gout, or some such other infirmities. And in many diseases where the sick is not so well able to move himself, 
Hanging 〈◊〉 useful for the sick.  yet may he be moved by another, as in a chair: and if hanging beds were here in use for the sick, they would prove of very good use, and with more facility procure sleep to the sick, as I have touched heretofore. And frictions, 
Frictions in frequent use among the ●●●●ents.  although they be now almost out of use with us, yet were they among the ancients of very good use in many diseases by way of diversion; as also ligatures of the extremities are for the same purpose of very good use: as in swooning, in immoderate fluxes, of blood and other humours. In violent fluxes tending downwards therefore, 
Ligatures of extremities.  we are to use frictions and ligatures of the arms, wrists and fingers: and in the suppression of any wont evacuation, we use these means, near and tending to the part affected, to further this evacuation. But to enter upon particular exercises befitting several particular diseases, this is neither the proper place, nor yet my purpose, where I can only insist upon general directions. And as for exercise of the mind, the anxiety and trouble of mind by reason of the sickness, and the manifold, painful and troublesome accidents, as individual companions attending the same, together with many future (howbeit sometimes needless and frivolous) fear do often so wholly possess the mind of the sick, that he needeth no other employment: beside, that many times there is somewhat to do about the disposing of a man's temporal estate. I wish therefore that the sick (especially in acute diseases, fevers, and the like) be troubled, as little as may be with any serious or weighty affairs, either studies or others. I except always the care of the soul, which is never unseasonable, which nevertheless, I wish, it be not put off to the last, as is too common with the most part. It is now, I confess, thought sufficient, if the sick (death especially being apprehended; or else be sure of silence) send to the Parson of the Parish, and sometimes to some other, whom perhaps he fancieth best, to say some good prayers by his bedside, although all his life time he never cared for prayer or any other good exercise; and then after opus operatum, this formality being now performed, with a Lord have mercy upon us, whatsoever the former life hath been, without any more ado, thinketh to go strait to heaven in a featherbed. And here is the greatest misery, that many times they meet with some Empiricke divine (for there are many Empiricke divines as well as Physicians; the more is the pity!) who after a formal confession of their sins in the general, apply presently their plaster of mercy to all indifferently, without any further searching into the wound, and like a skilful spiritual Physician laying first before them the terrors of the law, searching into the sore, humbling them for their sins, and then pouring in the oil of mercy. 
In time of health every one ought to prepare for death.  Therefore as in bodily health, I advise every man to look narrowly to his Diet, to refrain from such things as may prejudice the health of his body, and prevent diseases, or at least make them far more easy to be endured when they come: so I wish every one to be warned to have a special care of the spiritual estate of the soul, in feeding it with the wholesome food of God's Ordinances, the Word and Sacraments and other good means; and in any case not to surfeit thy soul with sin (that so thou mayest prevent many dangerous diseases) which will never with a formal Lord have mercy on us, and some prayer book of thine own, thy minster or others (for with many to pray without book smelleth rank of puritanical preciseness) without a true and serious Repentance from the bottom of thy heart, ever be expiated. If this were carefully observed and practised, and people would make their reckonings ready in their life time, and not post off all to the last, but often too late repentance, the sick would not often be so much dismayed at the pronouncing of his final sentence; nor the Physician oftentimes so much troubled, how and in what manner to deliver this unwelcome message. But I know some will say now: Suitor ultra crepidam, and therefore since the pens and pulpits of our learned Divines give daily warning of this danger, I will cease from digressing any further; but among many other worthy works published concerning such subjects, I wish the reader to be acquainted with two, published by a 
h Robert Polton preacher of God's Word at Brougton in Northampton shire  reverend Divine of Northamptonshire: the one a Comfortable walking with God, and the other, Instructions for comforting afflicted consciences.  

Cessation and rest from exercise.  Now after all exercises and motion and agitation of the body, there must be in due and convenient time a cessation and rest, and into this must all motion and exercise terminate and end, and alternatively succeed each other. Now as motion and exercise is accounted useful for all men, and after to succeed; so would it seem that no person, in health I mean, and able for exercise, is to be freed therefrom, and so to live in ease and idleness. And yet 
i ●. Epid. sect. 4.  Hypocrates seemeth to command the contrary, wishing hot and choleric constitutions to rest, and not to use exercise. And 
k 5 de 〈◊〉 ●●venda.  Galen hath likewise something tending to the same purpose. This is not a little to be admired, saith he, that whereas Hypocrates is of opinion, that it is farrebetter for hot constitutions to live at rest than to use exercise, yet many Physicians there are who scarce are able to discern such constitutions, and therefore indifferently appoint every one exercise alike. But we are not here simply and literally to understand Hypocrates of a mere idle sluggishness, which was never of any wise Physician yet allowed; 
Hot and dry constitutions are not to use ●o viol●nt exercise as others.  but whereas he denieth such constitutions exercise, he is of strong and violent exercises to be understood, and such as may safely be allowed to other constitutions. And indeed, hot and choleric constitutions, by means of violent labour and exercise, especially in Summer and hot seasons, fall often into hot and choleric diseases, which by avoiding this violent motion might be avoided.    

The Diet of the Diseased. THE THIRD BOOK.  
THE ARGUMENT.  
THe residue of the six things called not natural, and such things as thereunto belong, are here in this last book handled, the first whereof is repletion and inanition; and in the first place of repletion in general, and the division thereof, as likewise of inanition or evacuation, and the diverse kinds thereof: afterwards is phlebotomy handled in particular, and the diversity thereof, where is set down the utility thereof, the persons fit to be phlebotomised, the veins to be opened, the quantity, quality, convenient time, together with the preparation before, and the ordering after phlebotomy are plainly and largely set down, where something concerning the sign, whether in phlebotomy to be observed, with a confutation of that and some other points of judicial astrology: after follow purgations, whether or no we ought to purge? what persons are to be purged, of the nature of the humours to be purged, and concerning their preparation. Of purging medicines, reiteration of them, their quantity, quality, time of exhibition both general and particular. Of vomits, glisters, and suppositories. Several forms in which medicines are exhibited, together with the manner of governing the sick, in and after physic. Of sweeting, and means to further the same. Of bathing and baths, both natural and artificial: of the nature and properties of diverse mineral waters, both in this Island, and other parts of Europe, and in what infirmities most effectual. Also concerning urines, the fecall excrements or ordure: of spittle, spitting, or salivation, and of Tobacco, and the use thereof, as also of snot or snevell, and of rheums & distillations descending upon the neither parts, the lungs especially, and how remedies are for this to be used. Of carnal copulation, the right use and abuse thereof: of watching and sleeping, and dreams in sickness & in health: of the soul and the chief passions thereof: of love, and love potions, and whether they can procure love or no? of effascination, and something concerning Mandrakes, and the erroneous opinion of some concerning this simple: of anger, joy, sadness or grief, and the effects that follow thereupon. The conclusion of this whole discourse.  

CHAP. I.  
Of Repletion and inanition in general, what they are, and the variety of particular circumstances therein to be considered.  
HItherto have we discoursed of the nature of the air and other elements, and other things pertinent to that purpose, as well in sickness as in health; as also of several sorts of aliments; and lastly, of several sorts of exercise: there remain yet some things to be discussed, which concern not a little both the sick and the whole: and among these we are now to speak in the first place of those things which our Physicians commonly call excreta & retenta; 
Excreta & retenta.  or such things as are to be retained within the body of man, and such as ought to be expelled out of the same. The 
a Hypocrates libr. de flitibus.  old Father of Physicians according to his Laconicke manner of speech, includeth the whole body of physic within these two words, adiectio, & substractio: that is, in adding or supplying that which is wanting, and detracting that which is superfluous, or superabounding. Now, as in all living creatures there must be a daily addition of aliment, so must there be something also retained for the nutrition & preservation of the body nourished. Again, by the continual addition of aliment, it is not possible but there must be some excretion of superfluous excrements, 
Repletion, and 〈◊〉 engendered.  or of such humours as abound in quantity only. That which doth thus so superfluously abound in the body of man, we commonly call repletion, the which is remedied by evacuation. If there be accumulated within the body of man a greater quantity of humours, good or bad, of one kind, or more than is useful for the maintaining of health, and performing of such functions as become the state & condition of such a creature, they become a burden to the body, and by consequent to be expelled. Now, in the body of the daily addition of aliment for the reparation of that radical moisture (which nevertheless by degrees, doth still insensibly decay and waste away) there are continually some superfluities or excrements engendered, which must be expelled: and for this purpose the great and wise Creator and Governor of all things, 
Emunctories and passages in the body of man whereby superfluities are evacuated.  hath appointed certain emunctories, or passages whereby the body might of them be unburthened. It cometh, notwithstanding, often to pass, that these humours, whether abounding in quantity, or quality, are by some means still retained within the body, and so either threaten some disease, or else have already produced it; and then we are by such physical helps as are fitting, to further the excretion of such humours. This oppression, or overburdening of nature, 
Plethora, or repletion in general.  if general through the whole body, commonly called repletion, is either of all the humours jointly, and called by the name of plethora, and is to be remedied by phlebotomy; or else of some corrupted humours; as phlegm, melancholy, 
Cacochymia, and of what humours.  choler, jointly or severally, and called by the name of cacochymia, the which is to be expelled by purging medicines. There is yet besides the premises, 
Profitable excrements  a retention of certain profitable humours abounding only in quantity, and aught at certain time, for the benefit and better being of the body, to be expelled: as the seed of generation in both sexes, and the menstruous flux in women: and sometimes more excrements; as sweat, urine, ordure, etc. are detained within the body. All these in their due seasons are by fit and convenient means, by the counsel of a judicious Artist prescribed, by their emunctories and proper passages to be expelled. 
Evacuations do sometimes too much abound.  And sometimes these evacuations either natural, or procured by art, by their too great abundance, threaten danger; and then we are to use our best art and skill for the speedy and safe suppressing of any such evacuation. Of all these in order, by the help of the Almighty, I purpose to say something, after some general rules permitted, which concern all sorts of evacuation; for the which purpose it shall not be amiss to begin with the definition of evacuation. 
What evacuation is.  Evacuation is an expulsion either natural, or procured by arts industry, of such humours as abound in the body of man, and that by fit and convenient passages, whether it be universal, whereby the whole body is evacuated; or particular, whereby some part is purged. Now that this may be, safely and profitable undestaken, diverse things are first to be considered: 
What things before evacuation to be considered.  as namely the fullness of the body, the strength, temperature, the plight or state of body, occurring accidents, the age, the time of the year, the former custom, and the part itself to be evacuated, and the place by which we are to evacuate, together with the quantity. Among all these, the fullness of the body, together with the strength of the party, have the pre-eminence. Now, this fullness exceeding measure and mediocrity, always indicateth evacuation, whether it come by the abundance of blood, or other humours, and that both in sickness and in health: howbeit some particular individual bodies there be, for whom either abstinence, a slender diet, or frictions may suffice. 
The strength diligently to be considered, especially of the vital parts.  The strength is here likewise diligently to be considered: to wit, the animal faculties in the brain, the vital in the heart, the natural in the liver: and among all these, the strength of the vital faculties do chiefly indicate evacuation: as on the contrary, the imbecility of the same inhibiteth evacuation. 
The plight and temperature of the body. Habitus & constitutio corporis  Again, we are to consider the temperature and plight of the body to be purged, for thin choleric bodies endure more easily evacuation by vomit and sweat; but melancholic and phlegmatic constitutions, having hard and thick bodies, are more easily evacuated downward. 
Custom.  Custom doth also often indicate the manner of evacuation, nature itself often inclining that way, to which it was wont and accustomed in former times. 
The quantity▪  Again, the quantity of evacuation is not to be neglected, which may by a skilful and wise Physician easily be atteined unto. In great repletion of what sort soever, great evacuation must be answerable, and in the lesser small evacuation; and a mean repletion requireth an evacuation in the same proportion; 

The time.  
Cum indicans turget vel urget.   of all the which more hereafter, when we shall come to discourse of each evacuation apart. The time fit for evacuation, is when that which doth indicate is swollen up, and increased, forceth us to evacuation. The time of the year, day, and other things thereunto belonging shall in their proper places hereafter be discussed. Besides the premises, we are yet diligently to consider the ways and passages most convenient for our evacuation: 
Conv●nient 〈◊〉 passag●●.  and that is performed if we have one eye intent upon the proneness and forwardness of nature, and the other upon the part by the which the evacuation is to be conveied. Now, since all and every one of the humours may be conveied by several passages and ways; as choler by vomit, sweat or urine; we are therefore to look into the inclination and propenseness of nature, and so if we perceive it incline upward, manifested by a nauseous inclination to cast, it is then to be purged by vomit upwards: but if it take the course downwards, and we perceive any propenseness that way, than we are likewise to follow nature's direction, according to the golden precept of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apo. 21 〈◊〉 1.  Hypocrates. And hence it cometh to pass, that we often cure excessive casting by the same means, and fluxes of the belly by glisters, or some gentle abstersive purges, howbeit the vulgar often wonder at such proceeding, and out of their stupid ignorance often traduce this so laudable and warranted way. 
Convenient wor●● of eva●ua●●●●.  The convenient places or passages by which humours are evacuated, are such as receive these noisome humours without any hurt to themselves; in the which, nevertheless, we are to consider as well the nature of the part whereunto we expel the humour, as the consent and affinity it hath with the other parts. To this end we must consider, 
The nature of 〈◊〉 part to be considered  that it be no principal part (by which we can never purge without prejudice to the party purged) and beside, that it be a place for this same end and purpose of nature for apart, as the guts, bladder, womb, the pores of the skin, etc. Now, although nature sometimes attempt some such evacuation; as in critical excretion of blood by the nose, the blood passing by the brain; an imposthume of the lungs by the urinary passages, the guts, and the hollow passages of the heart; yet the Physician is not to take this course, unless when of two evils, we are to choose the lesser. By the consent and sympathy of the parts, the way of evacuation is also found out, 
The sympathy o● consent o● the par●s 〈◊〉 considered.  and hence is it, that the hollow part of the liver by reason of the sympathy it hath with the stomach and guts, is purged by those ways: but the back, and bossed part of the liver, for the connexion it hath with the kidneys and bladder, is by them for the most part evacuated. And sometimes when great store of gross humours conveied thither from the mesentary and hollow parts of the liver are there seated, than the skilful Physician is careful (lest by their abundance and thickness they stop up the narrow passages of the kidneys and bladder) with fa●re greater conveniency to convey them to the large passages of the guts. 
The sense and 〈◊〉 of the pa●●s to 〈◊〉 considered.  The passages by which the humours are to be purged, must not likewise be of too exquisite feeling, lest by this means ensue swooning, fainting, gnawing of the stomach, and a sudden overthrow of strength. We must likewise beware, lest the matter to be purged be conveied by the part already surprised with the disease. 
Evacuatio● must not be by the part affected.  But if nature of itself should attempt any evacuation a wrong way, than this were suddenly to be suppressed, and the matter to be drawn back again another way, except some other rub come in the way, And 
c Loco nuper citat 12. epid. sect. 2.  Hypocrates testifieth, that many thick gross and tough glutonous humours are easilier evacuated downwards by the guts: but thin, sharp serous humours more easily by urine and sweat. 
d Aph. 9 lib. 4.  And again, elsewhere he testifieth that choleric humours are easilier purged upwards, and melancholic downwards. And 
e Aph. 4. lib. 4.  again, that in Summer, it is best to purge upwards▪ and in Winter downwards: as concerning acute diseases, they are most ordinarily purged by vomit, by sweat, by the guts, and by bleeding at the nose: except in contagious, malign, and pestilent diseases where antidotes and cordials, expelling by sweat, are of most use; and where humours abound, or ill accidents occur, some of the aforenamed evacuations may be of good use. And this shall suffice for evacuations in general, now come we to particular evacuation, and first, of phlebotomy, so famous a remedy both in ancient times and in this our age also.   

CHAP. II.  
Of Phlebotomy, what it is, the several sorts, and sundry things therein to be considered.  
IN the body of man, of the aliment he receiveth is engendered blood in the liver, and contained in the veins and arteries, and by nutrition communicated to the whole body. This blood, as it conferreth no small benefit to the whole body; so from thence are many mischiefs thereunto procured; 
Many diseases proceed from the abundance of blood.  and that not only by the excess thereof in quantity, in quality, or both, but also by the multitude of superfluous excrements from thence proceeding; which often prove the fountain and wellspring of a multitude of diseases in the body of this miserable microcosm. Now, according to the repletion of this or that humour, so is the evacuation of the same answerable. All evacuations than are either natural or artificial. 
Evacuations are natural or art●ficiall.  If natural and withal beneficial, we are so far from suppressing any such evacuation, 
Artificial evacuations two told  that we are rather to further it. Artificial evacuations, of which at this time I intent to speak, are either general or particular. 
General evacuation, what it is.  General or universal evacuations I call, such as do in general evacuat all the humours indifferently both good and bad; or such as do evacuat the bad humours of all sorts, and that jointly or severally: and thirdly, which doth evacuat indifferently from all the parts of the body. The first is effected by phlebotomy, the second by purgation, and the third by sweeting. The first of these then is phlebotomy, the which as it is an instrument used by the Physician, we thus define. 
Definition of phlebotomy.  Phlebotomy is an aritficiall evacuation of humours abounding in quantity, and that by the opening of a vein or artery, to this end, that the vessels distended and oppressed with the multitude of humours may be relieved, or else that noxious humours may be averted from the part affected. Phlebotomy and purgation do both in this agree, that both are universal evacutions, are great and generous remedies, and appropriated to great diseases. They differ again not only in the instrument, 
Difference betwixt phlebotomy and purgation.  but also in the manner and form: and again, that purgation draweth forth by election, humours distinguished by their qualities: but phlebotomy neglecting the quality, respecteth the quantity only. The nature therefore of phlebotomy is to draw indifferently any humour whatsoever is contained in the veins, not making any election of this or that particular; and although it draweth from the whole body, yet doth it draw immediately from the next veins, and the part next adjoining to it; and secundarily it doth evacuat the whole body. Now for our orderly proceeding in this particular, it being a matter of that moment, we are to consider these five heads. 1. In what infirmities of the body, this generous remedy is to be used, 
In phlebotomic five things to be considered.  and the several kinds thereof. 2. What veins or arteries are to be opened. 3. What bodies may best bear this remedy, or are not able. 4. How much we may evacuate, how long, or how often this remedy may be reiterated. 5. The time, when it is to be used. As for the first, we have already mentioned a double repletion in the body of man; one called Plethora, wherein we make use of phlebotomy; an other cacochymia, wherein we use purging medicines. This Plethora again is double, 

Plethora or repletion twofold.  
Plethora quo ad vase; what it is.   or of two sorts, quo ad vasa, & quo ad vires. That which we call quo ad vasa, or according to the capacity of the veins, is that fullness, wherein by reason of the abundance of blood, the veins are so distended, and stretched out, that the party himself may feel as it were this distension, with no small danger of disruption of some vein, or sudden suffocation. Plethora, or repletion quo ad vires, according to the strength, when as there is such abundance of blood contained within the veins, 
Quo ad vi●es, what▪  that nature is not well able to govern the same, but oppresseth the strength, by that means inducing as it were, a heaviness and certain weight. Both these repletions are incident, as well to the whole as to the sick; but in health cannot long continue: for in a short space the humours are either putrified, some vein burst, or some defluxion procured, the cause of infinite infirmities in the body of man. Again, all repletion or fullness in regard of the humours contained, is twofold, either exquisite and single, 
Repletion in regard of the humours twofold.  proceeding of the abundance of good humours only; or else declining from this purity, when as with the good some bad are also intermingled, called therefore plethora cacochymica: as again, when as with abundance of bad humours some good are intermingled, we call it then cacochymia plethorica. 
Single plethory twofold.  This single Plethory or repletion again is twofold, one properly so called, when all the four humours do equally abound; another called sanguinea, or of blood, when as pure blood is increased in too great a quantity. Again, plethora, 
Plethora or repletion in regard of the body affected twofold, 〈◊〉  or repletion in regard of the body affected, is either universal, or diffused through the whole body; or particular, when as this fullness is settled and impacted upon some part of the body. Again, there is one fullness in the vessels or veins, another in the whole bulk of the body. There is also a repletion or fullness present actu, 
Plethorie, actual or potential.  actually in the whole body, or some part thereof; another potestate, only in power, which is likely shortly to seize upon the same: as when by the suppression of any wont evacuation of blood, we fear a fullness in the whole body; or when as by the afflux of some humour to some determinate part, we fear some inflammation, putrefaction or pain, etc. Now phlebotomy doth evacuat this fullness in the whole body, or any part thereof, either in any great disease already present, or yet imminent. A great disease I here understand, not only that which by reason of the greatness; as some great inflammation or would is esteemed to be such; but even in regard of the excellency of the part, and some malignity of the disease: for a small inflammation in some ignoble part of the body, although arising from the abundance of blood, doth not require phlebotomy or any other great remedy. In great plethorical diseases we are to use this remedy, especially, if the strength be answerable, which is the chief indication to be regarded. And here we are to observe, 
Indication of phlebotomy.  that the indication of this evacuation is sometimes desumed from the disease itself: as in an exquisite Tertian, we open a vein for eventilation, not for any great evacuation. Again, in regard of the cause we are often undoubtedly to use this remedy: as in the suppression of the piles in men, and menstruous flux in women; and sometimes in dysentericall and lientericall fluxes proceeding from excessive heat of the liver. 
The use and end of phlebotomy twofold.  The use and end of phlebotomy is not always one and the same: for the most part indeed, we use it as a remedy against repletion, and then we use it for itself. Sometimes we use it for an other end, when as we would bring some thing to pass, which without this cannot well be effected: as, when in the beginning of any disease we use this remedy for ventilation, or breathing of the blood, and not for any copious evacuation, that thereby concoction may the better be procured, putrefaction of the humours may be inhibited, and all other remedies may more commodiously be exhibited. Of itself, and for its own work we use this remedy in a double respect. First, that this double repletion, of the which before, consisting either in the whole body, or in some part of the same, may be evacuated, and that the humour may be diverted or turned back from the part affected, or for preventing of a particular repletion. The humour is recalled or turned back two ways: first, when as it hath a sudden influx upon any part, it being from thence again pulled back to the contrary part: and again, if the influx of the humour be without any force, 
Phlebotomy threefold.  or this fullness be partim in facto, partim in sieri, or partly in being, and partly already bred, if it be then derived to the next place. Hence have we three sorts of Phlebotomy, 
Phlebotomia evacuant, revellem, & derivans.  evacuans, or evacuating, revellens, or pulling back, derivans, deriving or diverting, as it were turning aside. That which evacuateth, doth either simply evacuat from the whole body, or else from some one determinate part only; if the humour be inherent without any new afflux. But if withal there be any afflux of humour, then requireth it some derivation to be joined with evacuation. 
Evacuating phlobo●●●y whom and when to be used.  Evacuation, or evacuating phlebotomy we use both in sickness and in health also, if we perceive any plethorical disposition, or disease imminent; as in the 
a Hippoc. aph. 2. lib. 2  athletical disposition, especially, if the strength doth not hinder. Single plethory or repletion of all others is safeliest cured by this remedy; the false and bastard not so safely; and the more admixtion there be of all other humours, the more sparing aught we to be in the use thereof. Plethory or repletion proceeding from choler may safelier thus be evacuated, than of melancholy; and again, of that safelier than of phlegm; by reason that phlebotomy not only evacuateth the abundance of humours, but cooleth the body also. The second sort of phlebotomy is, that we call revulsio, or revulsion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Revulsio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken two ways.  and is taken either in a large or strict sense: in a large and general sense it is taken for any aversion, or turning away of the humour, whether to the contrary part, or that which is nearest; but 
b Gal. 6. epid. sect. 2. comm 31.5 & 13 meth  properly it is a retraction of the humour flowing unto any part, to the contrary place. Now all such may be called contrary parts, as have a sufficient distance from the part affected. 
Contrariety and wh●● is thereby meant.  And by contrary we understand not only the contrary part to that which is affected, but also to the contrary motion, or the term from whence the humours flow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Artists speak, observing as much as may be, the rectitude and communion of the veins. This is apparent in a Pleurisy, where we open the Basilica of the same side, which is a branch of vena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or without a fellow. Contrariety in motion we call up and down, behind and before, inward and outward the right side and left. But on this I will not insist; as not being useful for us to insist upon all these particulars, 
The use of revulsion and in what cases to be used.  whereof Galen and our other Physician's discourse at great length. This kind of phlebotomy is chiefly used in diseases, where the afflux of is humours is great and violent, and the humours in great abundance; as especially in the beginning of inflammations: and is therefore to be used in the Squinancy, pleurisy, frenzy, Ophthalmy, inflammation of the liver, lungs, and the like infirmities, engendered of blood, or the eruption of hot and sharp humours. Neither is it only of use in humours already flowing with impetuosity, but by way of preservation also, when they have been accustomed to fall u●on any part, or yet when as we fear any such influx; as also in wounds, luxations▪ fractures, &c: having especially, respect to that which we fear will follow; to wit, some inflammation of the part affected.  

c Gal 6. epid, comm 2. sect. 7.  Derivation is an aversion, diversion, 
Derivation what.  or turning away of humours falling without force or violence upon the part affected, or of such as have already fal●e upon it, but are not yet impacted, or settled upon the same; to the place next adjoining to it, to the end that the part affected may be freed from the noxious humour. Derivation then principally regardeth the part affected, and differeth from evacuation and revulsion, in that we derive or divert humours yet in the flux, and not yet impacted into the part; 
Difference of this from other evacuations.  not by the parts remote, as in revulsion; neither by the the part affected, as in single evacuation, but by the parts adjacent, and such veins must of necessity have a communion with the part affected. 
In what cases to be used.  This kind of phlebotomy we commonly use in infirmities, having their original from long continuing defluxions, and after universal evacuation from the whole body by revulsions; as in great inflammations after the great afflux of humours is stayed: we use it also in some infirmities, where other evacuations have not prevailed, and that two manner of ways: one, that by them that which is contained in the veins of the parts affected, may be evacuated; and that that which is collected in the part transmitting, by the veins next adjoining to it, may be expelled. Again, in some healthful persons it is useful, although the humours now be still and quiet, yet being accustomed in times past to seize upon any weak part, although without any violence. Now because mention hath been made of a plethory or fullness, we will briefly set down some signs or marks of both the sorts. 
Signs of repletion quo ad visa.  Of that which we call ad vasa, or according to the vessels or veins, these be the chief signs: a fresh ruddy colour, arising either from external causes; as the heat of the Sun, bathing in a hot house, great labour and pains taking: or from internal causes, as a conspicuous tumour or swelling up of the veins, together with a notable tension and largeness of the same; a pulse also very full, firm, quick and very great. Signs again of fullness quo ad vires, 
Of repletion quo ad vires.  or according to strength, be these: there is a natural or voluntary weariness and a laziness; so that notwithstanding, there may easily be seen such causes as increase blood, together with some conspicuous tumour or arising in the veins, there following in the body, as it were some acrimony and sharpness to the sense. 
Phlebotomy in what infirmities is fit est to be used.  To draw therefore this Chapter to a conclusion, phlebotomy is a most sovereign and excellent remedy, not only in the aforenamed infirmities, but also in many other: as in all Fevers, proceeding of blood, as well without as with putrefaction, and of any other humour putrified, and that both in continual and intermitting; even of quartans and headaches proceeding of blood; in the Dropsy, proceeding of suppression of blood, in Strangury, retention or difficulty of urine proceeding of a hot cause, and in the Palpitation of heart in health coming without any manifest cause, and in diverse sorts of obstructions; as the Jaundize, etc. Where these are wanting, the strength weak, and in the presence of any great evacuation; as flux of the belly, vomits, much sweeting in young children, women with child, (unless in great extremity) we are not to use this noble and generous remedy. And withal let this rule always be observed, that it is always better to use this remedy by way of prevention, in the approaching rather than in the presence of the disease. Let every one therefore beware how they trust ignorant Empirics, and desperate, bold Barber-surgeons, to rely, I mean, upon their judgements in so weighty a matter, when there is question of losing this noble elixir of life.   

CHAP. IIJ  
Whether in contagious, malign and pestilential Fevers, and in the small Pox and Measles, as likewise in the jaundize, phlebotomy may safely be administered?  
BY that which hath been said already concerning Phlebotomy it is apparent that Phlebotomy in Fevers is a sovereign and approved good remedy, which is confirmed by the common consent of all our judicious and learned Physicians. And 
a Saluberrimum aut 〈◊〉 ut praed ● mus ●st in febri●u● venam ●ne●●ere, non continu● 〈◊〉 see, verum ●am omn●●us qua● pu●●● cens ●um●a 〈…〉 nec a●a●, 〈…〉 ●ohinent levata 〈◊〉 qua orpus nost●● 〈◊〉 ●git naturá e●o● 〈…〉 eo quo 〈…〉 pr●mitu●, 〈…〉 quod reliquum e●, vincet. Gal. 11. meth..  Galen himself is of the same opinion, where he alloweth of this remedy, as well in continual as in intermitting Fevers; provided always the strength hold out, and the age be answerable. But then here ariseth no small doubt, whether in contagious, malign and pestilential diseases so noble and generous a remedy may be used? And it would seem that the negative is to be holden, in that in such diseases commonly the heart, the fountàine of life is assaulted, the spirits also infirm; and for this cause it would seem we should rather use alexipharmaks and cordial remedies in this case most proper, to strengthen and corroborate the vital spirits▪ and to expel, if it be possible, this poison from the heart: whereas any great evacuation, especially of this so useful for maintaining of life, may by the evacuation of spirits, rather hinder then help forward the cure of such diseases. The answer to this question must be by distinction: 
Answer.  for we must consider, that the Pestilence itself (for I will begin with the most dangerous) setteth upon the body of man after diverse manners▪ as sometimes striking suddenly without any show, or at least it is scarce discernible, in which case it were a desperate course to attempt any such evacuation; but then the only cure is, with antidotes to oppugn the disease, and by all means possible to underprop and uphold the decaying spirits of the patient. Again, often and many times, and more frequently, especially in these our Northern and cold countries, this infection is accompanied with a Fever, and often meeteth with plethorical bodies as living in ease and idleness, 

This hath always bi● the opinion and practice of the learned physicians  
●rac● ib ca●sil medic. tractatu duplessy 〈◊〉 H●ller. li●e ●d p●ste Horest obser medic. lib. 6 ob●er. 17 ex Aetio, cass etc.   and then I see no reason, why phlebotomy should or ought be denied unto such bodies; if especially administered in the beginning, strength, age, and other circumstances then concurring. And that this hath always been the ᵇ practice of the learned both ancient and latter Physicians, I could make it easily appear, if I were not afraid to spend too much time, which by reason of diverse matters, yet to handle, I must husband. Now if this hath place in the pestilential Fever, of all others most dangerous; then much more hath it place in other Fevers, participating indeed of a certain malignity, howbeit not pestilential. Of this nature is that Fever, which hath now diverse times, especially of late years, swept away many lusty people out of this Island. This Fever is of the nature of putrid continual Fevers, and yet not tied to any one particular kind. It is called, by reason of the evil quality, Febris maligna, 
Malign Fever and the nature of it.  approaching near the confines of the pestilential Fever, howbeit cometh far short of it in malignity, this disease being indeed contagious per contactum only, 
How it is contagious  when as such as are yet free, are infected by touching the body that is sick, especially in their sweat, and sometimes also by being too near their breath: and therefore we see it often come to pass, that a whole family is one after another infected with the same, when as others who come to the sick by way of visitation go free, provided they be not too busy about them. But the pestilential fveer infecteth often by inspiration of the ambient air, although they have no commerce with the sick of the same disease. This fever is also called febris petechialis, 
Names.  from the little black or blue spots like unto flea bits, which notwithstanding differ from those of the pestilential fever. It is also called morbus hungaricus, or the hungarian disease, by reason it hath been, and is very frequent among the people of that nation. It is now become a free denizen in these our countries, 
Whether phlebotomy be here of u●e.  the smart whereof hath been of late years experimentally felt here among us. Now it may here be demanded, whether Phlebotomy may be of any use in this malign fever? The reason why I take upon me to discuss this question, is, because of the ignorance and error of many people, who have conceived so hard an opinion of this so noble and generous remedy in this disease, that if the patient die after the use thereof, 
Vulgar fearful of phlebotomy, especially in this Fever.  they impute this success to the use of this remedy, and the vulgar often are affrighted at the very mentioning of it, and as they are commonly jealous of the best actions of the Physicians, and apt to interpret every thing in the worst sense, so cometh it to pass in this particular. 
Answer.  It is true indeed, that many after the use of the best means do many times miscarry, the Almighty who first made man having set down a period of time for every one, which no man can pass: and because the skilful Physician not being able to dive into the secret counsel of his Maker (as being a man and no God) useth the likeliest means, which by reason, and his own and other men's experiences he thinketh fittest to grapple with this strong champion; in the which combat, the violence of the disease being so great that it will not yield to any means, 
〈◊〉 o● the patient, the 〈◊〉, or the 〈◊〉 Physician, 〈◊〉 many times the 〈◊〉 of the miscarrying of the patient.  is it reason that the Physician for all his care and diligence should be so sharply censured? I do not deny, but that they had need to have their eyes in their heads who deal with this disease: but again many stand in their own light either protracting time and irrecoverable occasion, which as in all, so especially in this disease, is speedily to be laid hold on; or else using the counsel of such ignorant and unskilful persons, who although they assume unto themselves the name of Physicians, and are so by most reputed, are notwithstanding altogether unfit for so weighty an employment. By these means an error may be committed in the carriage of the business, and yet will this be but vitium personae, non rei, a fault in this ignorant person, but not in the profession itself. And it is by an unanimous consent of all our best practitioners agreed upon, 
Phlebotomy by an unanimous consent allowed of 〈◊〉 this d●sease.  that in this same fever phlebotomy is a most sovereign remedy, and may safely be used, if in time, and with due circumspection of circumstances it be administered. The famous 
c Co●sil●or med'cin. lib. consi●●●4.  Crato, Physician to four Emperors, is of this opinion, and did so practise it, as likewise a famous 
d ●iercat tom 2. cap. 2. 〈◊〉 de ●ebrib. incurat. f●br. maligna Rutand de morbe ungar & alij 〈◊〉  Spanish Physician, and diverse others do all subscribe to this practice. And therefore let women content themselves with their own affairs, and contain themselves within the precincts of their own callings, and not take upon them to pass sentence in matters of so high a nature, whereof they are altogether ignorant, and let every man (as is most reasonable) be believed in his own profession. I do not here aver, that the fever of itself in regard of the malignity doth indicate phlebotomy, but only in regard of repletion. Neither yet am I so ignorant, but that I know there are diverse such constitutions which admit not of Phlebotomy, which may several ways come to pass: 
Phlebotomy not always 〈◊〉 absolute necessity in this Fever.  either in the absence of any such repletion, or else in regard of the sex, age, some ordinary evacuation supplying the place thereof, a thin or rare structure of the body, the individual and particular constitution of some bodies, and the like circumstances. And indeed the various manner of the invasion of this disease, and the diversity of bodies it assaulteth (few being surprised after one and the same manner, as 
e Raro aut nunquaem eisdem ac● 〈◊〉 & co●●i●onibus in 〈◊〉 appare, hu●u mea● febris sed pro varietate ●orpore● apparatus, & a●●raum r●rum quibble corpus umanum muta●ri habent, variant 〈◊〉 inde ipsum 〈…〉 ●dem Mer●at● loco nuper citat Crato etiam loco nuper 〈◊〉.  writers do witness, and I may self have, as very often, so especially this last year, and 1617. observed: in both which years the constitution of the air, humid and austrine, was much alike, doth require a diverse, and not always the same manner of cure. And therefore as in all diseases, so in this more particularly, people had need to consider with whom they deal, and not, as it the too common and ordinary custom, to be trust their lives with such as are unfurnished often either of skill or honesty. It is true the patient often dieth after the use of this remedy, and so doth he also often recover after it; and so if the case be to be judged by issue and event, why take they not this with them then, and set the hare's foot against the goose gibblets? 
Objections against phlebotomy in this disease.  And whereas it may be objected, that phlebotomy in this disease occasioneth a sudden evacuation of the spirits, so carefully here to be preserved. I answer, that the former cautions carefully being observed, there is no such fear: nay it is more agreeable to reason, that a breathing of the blood by eventilation, should rather refresh the spirits, and by that means the better enable nature to subdue the residue behind. And as some have died after the use of this remedy, and others recover, so have I likewise observed diverse, who without either this or any other means, died. And many again, especially of the poorer sort, who after a long endurance of much misery by reason of this disease, have at length without means recovered. This ministers sometime occasion to some of the ignorant sort, especially of our too busy women, to say it is in vain to use the advice of any Physician; which opinion is so absurd in itself, that I think it needeth no confutation. 
Answer.  But I reply to these pragmatical busy bodies, that many poor women are in their lying in hard pinched with poverty, lying upon a little straw, scarce able to come by a morsel of good meat to refresh their hungry appetites, and by this necessitating poverty, are often constrained within two or three days after their delivery to go about their domestical affairs; and yet these people (the blessing of the Almighty supplying the want of that he hath otherwise denied them) all this notwithstanding do well live, and recover their former strength again. I would willingly ask any of these so wise women, if they would in imitation of those poor people betake them to their straw-bed in a raw earthen floor, forsake their warm eawdells, plum-broths, almond-milkes, and many other dainties, their downe-beds well warmed, and couches well accommodated, and betake them in so short a time to bustle about their household business. 
Histori●●  There was a near kinswoman of mine once delivered of twins in the fields, a great way from any town (she not thinking her time of delivery then so near) accompanied only with her two men, the one performing the office of a midwife, while the other posted to the next town for this same intent; but ere her coming, the Gentlewoman was delivered, and lived till she was above eighty years old. Of these swinnes also, the one was afterwards a captain in the Low-countries, and died afterwards at home in his bed: and the daughter was married to a gentleman of good means, and lived to be a mother of many children. By these and the like these foolish and idle objections are easily answered, and yet, sure I am, many of those poor people would be glad to enjoy such comforts as those of the better sort do; Howbeit, I think, they would scarce exchange their condition with that of those poor people, nor yet imitate this last or the like example, howsoever the party sped well. Many of these poor people, I am sure, would be glad to have the counsel and directions of a good Physician, and would be willing to follow his directions, at least in diet, if they were able. And howsoever many in this extreme poverty through the blessing of the Almighty, who is able both with small means, 
Many poor people although they recover of their disease, yet often endure much misery, and are long a recovering.  and without any means at all to bring his own purpose to pass, yet do many of those poor people also miscarry and die; and many of those who recover, for want many times of a small help, as of a glister, &c. often undergo a great deal of misery, and especially for want of good, comfortable and wholesome Diet, lie often languishing a long time. Now the judicious well know and understand, that the Physician many times neither useth phlebotomy nor purging medicines, where he sees no use of the same, but when he sees nature able of itself to do the work, lets it alone, doing nothing but as he sees need: and many times there is need only of some directions for diet: and yet is this a thing of no small moment, as hath been proved already. Besides, that the presence of the skilful and expert Physician watcheth and espieth the fit time and opportunity of doing, that which in his discretion he shall think fitting. The vulgar indeed think the Physician's skill consisteth all in purging and bleeding, and where either that is not to be done, or they conceive it ought not so to be, they think there is no use of the Physician's counsel.  

Whether Phlebotomy may be used in small Pox.  But now I proceed to the small pox, wherein we are to discuss this question, whether phlebotomy in this case may be admitted or no? the which may be also understood of the measells. Of this remedy in the diseases, not only the vulgar sort, but some of better breeding are also very shy, whether there be any just cause, let us inquire. To discuss this question, we are to distinguish the times of this disease, whether before the eruption of the Pox or after. It hath been held hitherto by most people, a great absurdity to let blood, or administer any manner of physic in the least fear, or suspicion of any such disease, and many, especially of the more ignorant sort, are still of this old erroneous opinion: but others have of late years, by the judicious proceeding of learned Physicians, atteined to some better understanding and are better satisfied in this point. It is then the opinion of all our best 
e Tempestive igtur detrahemius langui● est ex intern●● achii. Verum u●i iam maium invests inhabitum corporis periculo●a est ph●●botomia. ●olle● de ●orb, intern libr. ●. tract de exanthern.  Physicians, that before the eruption of the pox, consideratis considera●dis, all circumstances duly considered, it may be safely administered, if we see need: and this I could both out of mine own, and other Physician's experience plainly make appear. The late practice of the Physicians of the City of London 1628., where this remedy was used, both in this disease before eruption, and in many young people for prevention, I think, hath rectified the erring judgement of many people. This last year, 1630. a Lady then living in this I own, had a chambermaid, 
History.  who falling sick, within three or four days after, I was sent for to her; but perceiving some beginning of either pox or measells, and for this cause abstained from phlebotomy, at first, by reason of the fever by me intended: but inconclusion, the disease getting the upper hand, the fever increasing, the Maid died. The same day, a little after, having hired another chambermaid, within a little space she also fell sick of a fever, for whom also my presence and counsel being craved, at my first coming, finding a plethorical body, with a intense Fever, yet without any eruption of pox or measells, although a feared some such matter, I caused open a vein in the arm, and the next morning after the pox came for thin great abundance; and so through God's blessing upon the means, she in a short time recovered her former health. And yet after the use of this remedy, she confessed, that before her bleeding, she was not sensible of any thing that was either said or done to her: and yet immediately after, she confessed she found great ease and allevation of former accidents. If this party had died then, many of the vulgar would undoubtedly have said, phlebotomy had been her bane, and yet the former died without it. 
f Citerum perpet●●● non 〈…〉 ●o●omia cum iam ●●pulae in ●uperfi ie 〈…〉 extite●●nt Etenim fit ●liquando prae●op●● viti, ●t & 〈◊〉 rel●quum fit 〈…〉, ut ●eat v●●●ementer diffic●ltas s●●●andi, gra●is fi●●e ris ● quo tem●o●●● si ni●●l repugnat vena s●cunda est ●lioqui san●u● sagis utendum erit Idem ibid.  Some Physicians proceed yet further, to the use of phlebotomy, even after the eruption, in some cases, as in a great plethory, or abundance of blood, accompanied with a Fever, difficulty of respiration, etc. especially, if there be no other impediment or contra-indication. And in case this could not conveniently be effected, then do they advise leeches, or else scarification with application of cupping-glasses. But herein it will concern that Physician that shall follow this course, to be very wary and circumspect, for fear of hindering the laudable course of nature, as also for preventing the clamour and calumny of such as are always ready to censure the Physician's best actions, and to interpret all in the worst sense, especially if so it come to pass, that the patient die of the disease. But because my purpose is not, in this place to dwell upon particular diseases, I will speak but a word or two of phlebotomy in the jaundice, and so conclude this chapter.  

Whether in the jaundice we may use phlebotomy.  As in many other points, so in this particular concerning phlebotomy in the jaundice, the vulgar are much mistaken. They are always of opinion, that some ordinary woman's medicine will do the turn, how unfit soever, and without any consideration of the cause. Now, whether the use of phlebotomy be here sometimes necessary, let us inquire a little. We are then first to consider of the cause, and then shall we be better able to proceed to the right cure. This disease than cometh either of itself alone, without any other disease, and that of diverse causes; or else as a symptom, an accident, or reteiner to some other disease, a Fever, especially. 
g Vide hac de re Mercatum Tom. 3. libr 4. cap. 5. de intern. morb. curate. Holler. de morb. intern. lib. 2. cap. 37. de litter.  If then it be conjoined with a Fever, the Fever of itself, if no impediment, doth indicate phlebotomy, and the jaundice doth not at all hinder our course. And if it come primarily, and of itself, blood abounding, or being the chief cause of the disease, it is in no wise to be neglected, as the authorities of our learned Physicians do evidently witness, as I could prove by a cloud of witnesses, if I had undertaken of set purpose to handle this subject, and withal had not said some thing of this subject in 
h Anatomy of urines, libr. 2. cap. 9  another place, this being here spoken only occasionally, and by the way, this being often an accident accompanying Fevers, as we have said already. Hence is evinced the mad temereity of many, indifferently exhibiting their ordinary jaundice medicines in every sort of jaundice, without any respect, either to age, sex, cause, or any other circumstance whatsoever, of the which to judge they are altogether unable; thus often trifling away irrecoverable occasion, until the party be ready to be embarked into Charon's boat. And thus it befell a young Gentleman of Northamptonshire, some few years ago, 
History.  and little above thirty years of age, in whom, about the later end of the Spring, the Jaundice was apparently to be seen, of the which a woman (as it commonly the custom) took upon her to cure, and thus was the time trifled away, until at length, in the Harvest, the Gentleman came over to Northampton, to find some better counsel than this woman's skill could afford him, and did continue here for a certain space. At my first coming to this Gentleman, I perceived beside his Jaundice, a double Dropsy of the worst kind, together with a very hot obstructed liver, whom, a learned Physician then living in this place also, and myself, doing our best endeavours to cure, yet had this enemy taken so strong possession, that all our writs of remove could not serve the turn, nor would any means serve to bribe this grim sergeant, death. Let people therefore be warned by other men's harms, and learn to be wise in that which concerneth them so near.   

CHAP. IIIJ  
Of the veins to be opened in the body of man, together with the manner.  
IT followeth now in order, that we say something concerning the veins to be opened in the body of man. Under this name, vein, we understand, besides the ordinary veins, the arteries also, which by ancient Physicians were often opened for diverse infirmities; the arteries have their original from the great artery planted in the heart, and sending branches thorough the whole body, filled with a pure, thin, subtle, and more refined blood than that of the veins, and full of the vital spirits. These arteries are not with us usually opened, as they were in ancient times, and that both in regard they are not so easily found, also for the difficulty in the solidation, there being danger of gangrene, or at least of a dangerous tumour, called ancurysma, which are hard to be cured: of these therefore I will say no more.  
The liver is the fountain and wellspring of blood, from whence by the veins, as it were so many pipes, it is conveied thorough the whole body. The two principal, or master-veins, taking both their being and beginning, are the great hollow vein, called by our Anatomists vena cava, 
Two great ans●●● vern●s in 〈◊〉.  and the other vena porta, or the porter-veine. From these two especially vena cava, are many great branches full of blood, distributed thorough the whole body. Of these branches, a● need requireth, either by way of prevention, 
Veins opened for d●vers ends.  or curation, we open sometimes one, sometimes another, as well for general evacuation; as in great repletions, and prevention of diseases; as also sometimes to evacuate blood abounding either in quantity, in quality, or both, in some great and dangerous diseases. It is again sometimes used for revulsion, and sometimes for derivation, as hath been said already. Sometimes also we use more particular evacuation of the veins: as by leeches, scarification, with cupping, as afterwards shall appear. The veins usually opened in the arm, are six: 
Veins usually opened in the arm.  Cephalica, Basilica, Mediana, Axillaris: and besides these, yet two other; the one running down the arm like a cord, passing betwixt the thumb and the foremost finger, and another runneth out betwixt the ring-finger and the little finger. Among all these veins of the arm, none more safe to be opened than the Cephalica, or humeraria, 
Cephalica, or humeraria may be opened with least danger.  as having neither nerve nor artery under it, as the others have. These three first mentioned are most usually opened in the arm: and sometimes the smaller veins upon some occasions: to wit, either when the great veins are not conspicuous, or perhaps when we fear the strength of the party; in which case the salvatella, 
Small veins sometimes opened.  running betwixt the ring finger and the little finger is opened. For these great master-veines send down small branches, which are distributed among the fingers. All these veins are branches of the great ascendent trunk of the great hollow vein. 

Cephalica upon what occasion to be opened.  
Basilica, orliver-veine Mediana. Salvatella.   The Cephalica, we open to evacuat and pull back from the head and parts above the neck. The Basilica, or liver vein, to evacuat and pull back from the liver, and all parts beneath the neck. The mediana or middle vein draws as well from the parts above as beneath the neck. The Salvatella, as well right as left are used to be opened in infirmities of the liver and spleen. 

The vein betwixt the formest finger and the thumb.  
Divers veins in the head opened upon several occasions.   That which runneth out betwixt the formest finger and the thumb is not so often opened. In the head there be diverse veins which upon occasion may be opened, howbeit not all in use, there being few Surgeons so skilful as to open them well. There is one in the forehead usually opened for a pain in the hinder part of the head; as also for the numbness and heaviness of the head, and for the inflammation of the eyes, called Ophthalmia. The veins of the temples and in the corners of the eyes help the megrim, old inflammations of the eyes, scabs and inflammations of the eye lids. But we proceed now to veins usually opened in the foot, howbeit there be diverse more veins in and about the head, which might upon occasion by a skilful Artist be opened; 

Veins opened in the foot.  
Ischiadica seu vena poplitis.  
Saphena.  
De his fusius Galenus lib, de ven● sect.   howbeit there is in frequent request phlebotomy of the veins called ravinae in a Squinancy, and internal inflammations of the almonds, Tensills and Tongue. In the foot then there are two veins usually opened; the one called Ischiadica or vena poplitis in the outside of the foot, usually opened in inflammations beneath the kidneys, especially after the Basilica of the arm hath been once opened. Saphena in the inside of the foot we open especially in infirmities of the womb: as in retention of the menstruous flux, etc. And these veins are branches of the great trunk descendent of the great hollow vein. Many ignorant Surgeons do indifferently oftentimes open the wrong vein in the foot in women, that in the outside for the other in the inside, 
In phlebotomy a rectitude to be observed.  and so do them wrong. In phlebotomy we are likewise to observe a rectitude, or answering of the place affected, to the place by which we evacuat, and this in revulsion is the best way, and giveth speediest ease: as in a Pleurisy, to open a vein in the arm of the same side; as if in the right side, the right arm; if in the left, the left arm. And Galen himself witnesseth, that the parts of the body which have this relative situation, have likewise a great communion or sympathy one with another: as likewise eruptions of blood proceeding from any part of the side affected, bring no small profit; whereas that which proceedeth from the contrary side bringeth but small benefit, or if otherwise, it is after a long time. But upon many other particulars concerning this point, and many other alterations concerning the veins to be opened, I think it not pertinent now to insist. The manner of opening of the vein, and the orifice are not to be passed over. 
The manner of the section.  Now as for the manner of the section, it is of three sorts: oblique or slopwise, when as we reiterate this operation the same day, transverse or overthwart, when as we purpose no reiteration: downright, when we intent reiteration the next day. Sometimes also we make a larger orifice, and sometimes again a narrower. A large orifice we use when the blood is cold, thick, clammy and melancholic, in Harvest and Winter, and in strong and able constitutions. And therefore in all diseases proceeding from melancholic or phlegmatic blood, as in the Fever, quartane, quotidian, madness proceeding from melancholy in the brain, Apoplexy, suppression of menstruous fluxes in women, we are to use a large and ample orifice, 
A smaller orifice.  as likewise, when we are to make use of a plentiful evacuation. Sometimes again, we are to make a smaller orifice, and that both to prevent weakness, to evacuat the thinnest blood, and to avoid the dangers which might ensue upon immoderate evacuation. If the party likewise prove unruly, as in Delirations or Phrenesies; or yet fall out in the night time, the same course is to be taken, and the sick to be watched, lest the opening again of the orifice should procure a dangerous, if not deadly evacuation.   

CHAP. V.  
To what persons this remedy may safely be administered? And whether a woman with child may safely be let blood, where some thing also concerning the age fit to be phlebotomised.  
NOw in the next place we are to consider what persons may safely use or not use this so noble and necessary a remedy. 
In diseases 〈◊〉 are not always to use the remedy by them indicated.  And we are not always when we deal with the sick to set upon that remedy, which the disease doth indicate; but must always in the first place carefully consider, whether their strength will endure it or no? A great disease present or imminent doth indicate phlebotomy, if strength, age, the time of the year, &c, do permit. But every weakness and debility doth not inhibit the use of this remedy. The strength than is weakened two ways: first, when it is oppressed, and again when it is quite dissolved and overthrown. 

Strength weakened two ways.  
Oppression of the strength.   Strength oppressed doth not always inhibit evacuation, but only that which is dissipated and prostrated or overthrown, either by the abundance of humours or by their stuffing up, ab infarctu: as in that plethorical disposition whereunto the Wrestlers of old were obnoxious, and by interception of the veins, in fierce fevers, 
Strength prostrated or overthrown.  etc. the strength is dissipated or prostrated by the dissolution of the substance of the spirits of the musculous or fleshy parts of the body, of the spermaticall parts, or by the overthrow of their temperature: as cometh to pass in Consumptions, Hectic and malign fevers, in great crudities and the like. 
Strength is to be considered according to the triple faculty, animal, vital and natural.  The strength is to be considered according to the triple faculty, animal, vital and natural, and are discerned by their several functions: the animal by the functions of sense and motion, the vital by the pulse; and the natural by the signs of concoction and crudity: although Galen mentioneth only the vital, as that on which all the others do depend. Strength is altered by means of things natural; not natural, 
What constitutions of body admit of a large and plentiful evacuation; and what constitutions admit no● of it.  and such as are besides nature. So then in the first place the temperature of the body hot, of a solid and firm substance, with large and ample veins, may sustain a large and ample evacuation: the contrary constitution either admitteth of a very small, or no evacuation at all. Again, a hot and moist constitution of body, of a soft and thin substance, and often enduring great dissipation, doth in no wise sustain any great evacuation. A temperature of body, hot and reasonable dry, with large veins, will endure a more liberal evacuation, than a body either cold and moist, or cold and dry; by reason that both these constitutions have but small veins. And let this always carefully be observed, that such bodies as have small veins and little blood, can spare but little, if any at all, of this so noble and necessary a humour. And for the most part in fat folks the veins are small: but if they be larger, they endure phlebotomy better than the former. 
What age fittest for Phlebotomy, and what not.  Again, several ages have their strength and natural vigour for the most part answerable. Middle and flourishing age is ordinarily and most commonly lusty and strong, abounding both in blood and spirits, and by consequent is more able to endure a more copious evacuation of blood. But old age, decrepit I mean, by reason of the defect thereof, is to be exempted from this evacuation. And children before 14. years of age, although their strength in the substance do abound, yet by reason of their soft and tender bodies, and by means of much evacuation, endure a daily dissipation, do therefore either admit of little or no evacuation at all by phlebotomy; howbeit we take not always our indication from the age, as hereafter shall appear. Again, 
The sex.  we are to consider the sex, for men generally and most commonly are for the most part better able to beat this evacuation than women, such especially as are of a thin and foggy constitution, with small narrow veins. And during the time of their menstruous flux we are to abstain from this evacuation, unless sometimes in case of necessity, 
Custom to be considered.  when as it exceedeth in quantity. Women with child are likewise, unless in case of necessity, exempted from this generous remedy. And here custom cometh also to be considered: for such as are altogether unaccustomed to this evacuation, using a spare Diet, turmoiled with cares and troubles of mind, are less able to endure this evacuation. The contrary is to be understood of such as are thereunto accustomed, 
Things contrary to nature do inhibit evacuation.  and feed more liberally: Again, things contrary to nature, in regard they overthrow the strength, do inhibit this evacuation: as diseases proceeding from crude and ill humours without repletion; as a Dropsy, or the like. As also great distempers of the principal parts, great wounds, etc. And so do likewise distension of the nerves, pain or gnawing in the orifice of the stomach, swooning, long-watching, immoderate fluxes of the belly, spontaneous evacuation of blood, so far as it overthroweth strength, or doth suffiently diminish the matter of the disease. Neither yet doth it suffice to consider the present estate of the sick, but to foresee also what is likely after to ensue. By these things we may then judge; not only who may safely bleed, but in some sort aim at the quantity, and how often and when we may let blood, concerning which, notwithstanding, we shall say some thing more at large in the next Chapter. But first I will discuss two questions; one concerning women with child, the other concerning the age, and whether age doth indicate Phlebotomy.  
Concerning that therefore which hath been said concerning the sex, 
Whether a woman 〈…〉 blood or no●  especially of bleeding women with child, ariseth here no small doubt, whether a woman with child may safely be let blood or no? And great reason there is for this doubt: first, for that the ancient 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aph 30. ●ib ●.  Hypocrates, and father of Physicians hath left upon record, that there is no less danger than of aborsion to let a woman with child blood. There is also good reason to succour this assertion: for blood being the aliment and proper nourishment wherewith the child is sustained in the mother's womb, if this sustenance be by phlebotomy withdrawn, the infant frustrated of its food, fadeth and is expelled before the accustomed time of deliverance. Now if this question were to be decided by a jury of women, I doubt not, but we should have a verdict for the negative, unless it were composed of some of the wiser sort, who, perhaps, ha●e sometimes seen this with good success practised. To answer this question, true it is, that Hypocrates doth totally inhibit this remedy, 
Answer.  and that, as is most probable, by reason neither this phlebotomy in women with child, nor yet any other was so frequent in his age, as it is now adays. As for that which some allege, that the evacuations in his time were so copious, and so far exceeding ours, that with good reason he forbiddeth the same, I think it to be no reason at all: 
Phlebotomy not so frequent in the time of Hip●ocrates as in this our age.  for it is not to be supposed, that a man of that eminent understanding & experience was ignorant of the limitation of so generous a remedy, according to the several circumstances. But with us this controversy is long ago decided, we finding by daily experience, that this in many women proveth a most sovereign and singular good remedy both for themselves and their children, as both myself, and many other Physicians have by daily experience found to be true. And beside, it is by an unanimous consent of our 
b Si sit in trimis mersibus, si adhu● ie dicoti●nes mutendi ● ag●●n h●c, poorest ●uto mini eo tempore per sect●onem v●narum orachio●●m, &c Mercur●d● 〈◊〉 orb. muliebr lib 22 ca● 1 Nec adeo uti vet●res fecerunt, i● grev●dis ple●bo●cis ●hlebo mia metuenda, cum exod us usu aliquas abortivisse mi●i non constet etiamsi● ambis terve repetier●nt ● vi●ean usque mustas, etsi vulu●ratae aliterve laesae, plurimum sanguinis profuderint, tamen foetus minime nocuisse. ● lat. Praxeos sua tract. tertio cap. 1.  late Writers of whatsoever nation fully agreed upon and determined. But let us now see whether there be any reason for this practice? We see many times some women so abound in blood, that all the time they are with child, they have their periodical and monthly flux as constantly as at any other time, and often also in reasonable great abundance, which argueth that besides the infant's ordinary allowance, there is yet a great deal to spare. Besides, it is not unknown that some women cannot go out their full time, unless they make use of this remedy. Again, do we not see, that even towards the later end, when they are now nearest their time of deliverance, notwithstanding the infant now growing greater, demandeth a greater allowance of food than in former times, yet are the breasts now filled fuller with this whitened blood than before. As also, 
Reason's proving this assertion.  do we not often see some women to void a great quantity of pure, refined blood at the nose, sometimes in the beginning, Reason. 1 sometimes in the middle, and sometimes towards the later end of Reason. 2 their time? What prejudice then, I pray you, can this bring to a woman Reason. 3 Reason. 4 man in this case, 
It may safely be used if discretion be not wanting.  if surprised with some dangerous acute disease by the advice of a judicious and understanding Physician; to prevent a further mischief, she make use of this remedy? It is true indeed, the issue and event is not in the power of mortal man; and perhaps; sometimes some have observed some sinistrous accident to have in sued the use of this remedy, which may deter others from the use of it. But by the same reason we may reject the most laudable and useful evacuation in time of greatest need, it not always answering our expectation: I can, notwithstanding, upon mine own experience testify, that some, to whom upon necessity, 
In the Authors own experience safe.  I administered this remedy, did afterwards confess, they never found more easy and speedy labour, than after they had used both this and some other evacuating remedies, being likewise freed from diverse accidents wherewith they had been in former times after their delivery molested. Others, I make no doubt, can speak as much Reason. 5 upon their own experience. Besides, the same Hypocrates alloweth women with child, the use of strong purging medicines in certain months, which is yet, in my opinion, more dangerous, and not so in our power to stop when we please: as for phlebotomy, it is always in our own power, according to our discretion, as we shall see need require, to take more or less, and to use reiteration, if we shall not see it safe to take our full allowance at the first. But let no man here mistake my meaning, as though I would persuade women, 
This remedy not rashly to be attempted.  desperately and unadvisedly to rush upon this noble remedy: nay, my meaning is so far from this, that I wish them to be very wary and circumspect in the use hereof, but when the case without it is dangerous, if not desperate, than my counsel is, that they rather admit of a lawful warranted remedy, which, by the blessing of God, is in all likelihood and probability like to do them good, then to lie still in the ditch and cry God help me, and yet suffer none to put to their helping hand. But it may be the issue will not answer expectation. I answer, it is better to admit of a 
c Praestat ancep● adhihere anxilium quam nullum Cells. lib. 2. cap. 10.  doubtful remedy, than to continue in a desperate case, admitting none at all. Moreover, I wish women to be circumspect and wary whom they set a-work, not be trusting so precious a jewel as thine own, 
A careful consideration must be had what Physician one useth.  and it may be, thy child's life also, with some idle, prating, counterfeit Physician, assuming, though undeservedly, unto himself, the name of a Physician: but such a one as thou knowest an Artist, experienced in his profession, and able to consider of all the several circumstances here to be taken notice of. It is also to be observed, that it is not here sufficient to take notice of the strength and greatness of the disease in the woman herself, but to consider the strength of the infant also, and how much time is passed since her first conception. And let this rule always carefully be observed, that this remedy be freelier, and in a greater quantity used in the three or four first months than after. Again, although the woman seem to be strong and lusty, yet I wish the quantity to be but small, and rather to be sparing, so committing the rest to nature, than standing too punctually upon thy set quantity, adventure to overthrow both the mother and the child: and if there shall seem an urging necessity of a larger evacuation, then will it be far better, and less prejudicial to either party, to divide thy quantity, and take it at two several times. 
Whether phlebotomy may be used to accelerate and further the birth.  Besides phlebotomy upon this occasion, there occurs yet another in the which phlebotomy is used in women with child; and that is, when now their reckoning is at an end, and they upon the point of their labour, than some Physicians do advise phlebotomy in the foot, to facilitate and further the birth. The which course, as it hath been practised by Hypocrates, so can I not altogether disallow of it; 
Answer.  yet I wish him that shall undertake such a task, to beware, lest he precipitate and eject this guest out of his ancient habitation before his lease be out; and so according to the old proverb, Haste might make waste.  
Now, 
Whether the age doth indicate phlebotomy  before we conclude this point concerning the persons who are to use this remedy, I have yet something to sa● concerning the age. We have already said, that 
d Lice● Grae●● i● puer●usque ad 14 annum a venae sect, abstinerent a rabes (ut a●●●s ix●mus lib 1. schel ad observat. ●●) e●iam in pueris eam a●iqua do non reliquerant, it nos in puerts c●annorum pteur ●ide laborantibus v●●am ●e●uimas et●am ● quo●am 13 ann●●ageate, Quida 〈◊〉 us 〈…〉 ensis fael●ci success qu●●●o anno venom ●●cuit A●naeius ven●m ●●cuit 〈◊〉 puero 〈◊〉 sangu n●o. ● a●no 〈…〉 i● pueris tomen 〈◊〉 ●culis (〈◊〉 c●ae angustiores sunt) angu●●●● utuntu●, 〈…〉 ●●rum ●aud● For●e● 〈◊〉 served 〈◊〉. libr. 16. sc●ol ad observe ●●  children under 14 years of age, were not to use this remedy. Upon this than ariseth a question, whether the age doth indicate this evacuation or no? This is the vulgar opinion, that the age simply doth indicate this remedy: and therefore they stand punctually upon the number of years, without any consideration had to the strength of the party here principally to be considered. I answer therefore negatively, that the age doth not simply and in itself indicate the strength, and by consequent the use of this remedy, but we are rather to consider the state and constitution of body: for we see some bodies to be far stronger at a certain age, than others at the same age. Some children are stronger and abler at eight, than others at fourteen: and if we may upon urgent occasion let the one blood at fourteen, why not the other at eight, upon the like occasion? Again, as 
e Ergo si ●uvenis i●b●cillus e●t, aut si●m 〈◊〉 quae grav●da non est parum val●t, mali san●●is mi●t●●ur. At firmus puer & robustus sene●, & gravida mulier valens, tuto curantur, libr. 2. cap. 10.  Celsus saith, if a young man be weak and feeble, or yet a woman that is not with child, we ought to refrain from this remedy. But a child that is strong, as likewise a woman with child may safely use this remedy. Put the case therefore, that a child having overpast his sucking time, of a thick & strong constitution of body, and full of blood, fall into some acute dangerous disease, and without the use of this remedy, in all appearance, irrecoverable; it will be the best course without any further delay to let him blood, yet not without a due consideration of the time, age, etc. And thus Avenzoar let his son blood at the age of three years. The like may be said of lusty able men or women, sick of some dangerous disease proceeding of repletion, as long experience hath taught us. Besides, it cannot be denied, that some men are abler and lustier at 60 or 70, than diverse others at 40 years. Why then may not such persons, upon urgent occasion, enjoy the benefit of phlebotomy. Some dozen years ago, m● presence was solicited for an ancient Gentlewoman in Bedford-shire, about 65 years of a●e, 
History.  at that time much distempered with heat, not without a Fever, and fear of further danger. After the use of some small means fit for the purpose, fearing she would hardly admit of phelebotomie, although in my opinion then useful for her, yet I asked her whether she had ever used this remedy, and whether she durst adventure upon this remedy, if need should so require? she replied, that for many ●eeres together, she had used this remedy at least three or four times a year for diverse years together, and therefore very willingly gave way to the same, which was not without good success, and was very lately alive. Moreover, do we not by experience, often see many both children, women with child, and old men and women lose a great quantity of their purest and most refined blood, at the nose, and often in a far greater quantity than any Physician would ordinarily let out of the arm? and therefore to conclude this point, let not people so much stand upon niceties of age, which as appeareth, is of no such validity, as to withstand and oppose in time of need so noble and so necessary a remedy.   

CHAP. VI  
Of the quantity, how long the patient is to bleed, and concerning reiteration of this remedy in time of need, with a confutation of some erroneous opinions concerning this point.  
IN bodily infirmities we are not only to consider what is fitting for them, but likewise what nature is able to bear: and therefore we are here to use no small discretion, lest we give nature more than it either demandeth, or the cure requireth. When nature therefore is strong, then dare we boldly go about that which the disease doth indicate: for nature itself being once set a-work by some auxiliary means, doth afterwards of itself perfect the rest. The quantity then of evacuation of blood must answer in quantity to that which aboundeth in the body, provided the strength can bear it. 
No certain rule concerning the quantity can be set down.  But because there is no certain rule and measure of the strength, neither do we assuredly know or foresee diverse circumstances and accidents to ensue after; as of the constitution of the ambient air, etc. this quantity therefore must needs remain uncertain. It being, notwithstanding, in our power when we open a vein, to take less or more, according to our liking; therefore comparing the strength with the greatness of the disease and the repletion of the body, by the proper signs of them both, it will not be very hard by an artificial conjecture, to come very near to the just quantity. 
How to find it out.  But if yet we cannot so well bring our purpose to pass, it shall be the safer course to keep within compass, and reiterate the remedy another time, than standing too much upon our precise quantity, endanger the sick by diminution of strength. Now, we must always measure the quantity of evacuation, by the quantity or greatness of the causes requiring, and strength tolerating the same. And from the mutual comparison of the diseases requiring, and the strength tolerating, 
A triple quantity observed.  this phlebotomy admitteth a threefold difference: for there is one sort of phlebotomy called great or perfect, evacuating all or the greatest part of the matter of the disease; another profitable but imperfect, which detracting some part of it, leaveth a lesser quantity behind, which therefore nature may easily overcome: there is yet a third, so small and little in quantity, that not only may it be called imperfect, but being so small, is also unprofitable, and no whit beneficial. The like we may say concerning the strength, which is either absolute, and in the height, in a mean declining from the former, 
The strength threefold.  or weak and overthrown: the first requireth perfect evacuation; the next, though imperfect, yet may prove profitable: the last admitteth either of a very small, or no evacuation at all. The like division may we likewise make of the diseases. And if we would safely proceed in our cure, this rule must always be observed, that we lay in even scales the greatness of the disease with the measure of strength. If the disease be very great and dangerous, 
When to use a liberal and plentiful evacuation, and when a lesser.  accompanied with strength answerable, we are not to defer a full and copious evacuation: if the disease be less, yet with full strength, a lesser evacuation may prove profitable, that the cure may be safe, although not so sudden: for to use a plentiful evacuation at the first, is not always so safe. Again, if the strength be but small, yet not altogether prostrate, meeting with a great violent disease, it will be best to divide this evacuation, and in the time interceding these two evacuations, before we come to reiteration, to refresh and cherish languishing nature. In acute diseases, 
Reiteration when to be used.  by reason of greater danger, we may use a more plentiful evacuation, if strength be not quite prostrated: but if only oppressed and languishing, we are not to omit, but divide it, as hath been said, which we commonly call phlebotomy, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In diseases called chronical, 
In chronical disease● how to determine of the quantity.  or of longer continuance, the longer we think they are like to last, the lesser evacuation may serve, for fear lest nature sink in the way: for in chronical diseases, we are not only to have an eye to the present, but also carefully to foresee the future forces. Again, in phlebotomy, 
In prevention the quantity.  by way of prevention in approaching of any disease from repletion, we need not evacuate so much as this plenitude requireth; as we see in diseases which require a present and speedy cure. The ancients, I find, were very lavish in this kind of evacuation, and let them blood often, till they swooned; and yet is this no certain rule how long they should bleed, neither yet is it safe, 
Swooning no certain sign of the quantity.  although both by Hypocrates and Galen in some cases prescribed; for neither are such as fall into those fainting fits, always sufficiently evacuated, neither yet will some swound, although they lose a far greater quantity of blood than the former. No more is the changing of the colour of the blood, especially in inflammations, and many more cases beside, any certain sign of the true quantity. Now, this change of colour is either to be observed in the flux, or after: in the flux it is hardly discerned, 
The changing of the colour of the blood is no certain rule to discern the true quantity.  and after, it is to small purpose: and we see oftentimes, that after a double or triple reiteration, the blood is still bad, and yet were it not safe to go on still, until the blood appear better: for so sometimes we might exhaust all the blood of the body. And this is diligently to be observed of covetous or ignorant surgeons, either in the City or the country, many being often too ready to exceed the limits of reason; as little certainty is there to be found in the changing of the face & eyes. 
As little certainty by the change of the face and eyes.  And in the stream or impetuosity of the flux of blood, there is yet as little certainty as in the former: the which many ways fail before a full evacuation, 
The best rule of finding out the true quantity.  howbeit none of these are to be slighted & neglected. We are then to judge of the competent quantity principally by the ease ensuing, and the patients easy enduring of the same. Now although sudden alieniation do not always ensue, yet were it better again and again to reiterate the same, than proceed too far at first, as we have said already; 
The ancients very lavish in this kind of evacuation.  although the 
a Gal. de venae sect  ancients proceeded to an excessive quantity, as 6. or 7. pounds at a time; and a 
b Bo●all. de venae sect.  late Writer relateth strange stories of prodigious and stupendious evacuations in this kind, which I had rather believe than make trial of the like. Our Britain bodies, I am sure, would never endure such vast evacuations. But I hold the rule of the learned Celsus far better, that it is good to be sparing in the use of those remedies which evacuat strength, the preserver and guardian of our lives, and in stead of credit purchase often disgrace to the Physician. Now when as we cannot at once evacuat a due quantity, 
Reiteration very useful.  then, as said is, we come to reiteration. And this, both in evacuation, revulsion and derivation, is a very effectual remedy: and the oftener this reiteration be used, the more effectual is the revulsion, saith 
c Lib de 〈◊〉 per ●ang m●ffi●n.  Galen. Now in reiteration, if necessity urge us not much, and we not so well as yet acquainted with the patient's strength, it is better to begin with the lesser quantity: but if necessity constrain us, and we assured of the patient's strength, it is better at first to begin with a greater quantity, and more the second time than the third. If we are to let blood in any inflammation, we are to reiterate it the same or the next day, and out of the arm. Reiteration by way of preservation may be deferred until the third or fourth day.  

Erroneous opinion o●●he Vulgar.  Now before we proceed, we must say something of a point, whereof some ignorants make a scruple: for oftentimes it cometh to pass, when the physician, not without great need, prescribeth this so lawful and use full a remedy, that some are afraid to venture on it, not out of any present fear or faintheartedness, but for fear, say they, lest our bodies look for it again every year. 
Confutation of this folly.  To this the answer is easy, that if there be the like occasion, the year after, I see not, why thou mayest not with as good reason, as before, yield to the use thereof. If there be no need, I warrant thee from incurring any danger for this omission. Some again use to bleed twice a year, and fear some great danger if this be neglected; 
Whether fit to bleed constantly once of 〈…〉  and it may be demanded, whether this be well done or no, blood being the treasure of life, and the fountain and original of all the spirits? 
Answer.  I answer, I would wish thee to be well advised, how thou partest from such a Jewel: yet because some may have more need than others; as namely, sanguine complexions with large and ample veins, living in ease and idleness, may with good counsel be bolder than others. Some do this merely out of custom, 

Many country people much 〈…〉  
Covetous Surgeons much 〈◊〉 the people   as many of our country people will, without any occasion, or good counsel, bleed in the Spring: many covetous country-surgeons (and I wish there were none in the City) also will soothe them up in this erroneous opinion, and bleed them without any necessity at all, yea, although it prove oftentimes the cause of many after-ensuing dangerous diseases. But such as have, without any need for a long time enured themselves to so base acustome, I advise them by degrees to change this custom into a better: and if they be such, as have been accustomed to live in ease and idleness, and to feed liberally, I wish them to be more frequent in their exercises, and more sparing in their Diet; so shall they both live longer, and enjoy better health. No certain perpetual rule can here be prescribed to all bodies; yet will it prove always the safest, especially in a business of so great a weight and moment, to establish thy thoughts by good counsel, for fear of a too late repentance. 
Another gross and erroneous 〈◊〉 of the ●ulgar.  There is yet another erroneous opinion, for want of the knowledge of natural philosophy, and ignorance of anatomy, hatched in the brains of some ignorant people: to wit, that when as they perceive any palpitation, by reason of some enclosed air, either in the muscles of the temples, jaws, or any other place, they are of opinion that the life is then in that place, and by consequent, if the blood should at that same instant be let out of that place, that the party would instantly be deprived of life. And a 
d Langius epist. medic lib. 7. ep●st 8.  learned German Physician relateth, that some ignorant Surgeons, after the falling of the blood out of the vein into the vessel, perceiving it sometimes, by reason of some flatuous matter mingled therewith, a little to move or tremble, made the party presently to drink up this warm blood, affirming that this was the very life, whose sottish, ignorant and erroneous opinion the same author doth there learnedly confute, on the which I cannot now insist, having now yet many other things to handle, both concerning Phlebotomy and other matters. But I hope our people will be wiser, and leave many of their foolish, idle, ignorant and superstitious opinions, both concerning Phlebotomy and other points of Physic. As for this flatulent, windy matter, the letting of it out, if there be not therewith too great an abundance of blood, will rather do thee good than hurt: and as for the life, it is not confined to any particular part, but diffused thorough the whole parts of the body, although it be more principally, or as we may say, radicatiuè, in the more noble and principal parts, the Brain, Heart and Liver, according to the seats of the three principal powers or faculties, animal, vital and natural.   

CHAP. VIJ  
Of the fittest time for evacuation by Phlebotomy, both general and particular, both of election and coaction: as also whether we may safely let blood during the dog days.  

a Eccles. 3.1.  AS there is a fit and convenient time for every action under heaven, saith the wise man: so is not time to be neglected in this so weighty a business of evacuation by Phlebotomy, where especially the life of man lieth at the stake. 
Time general and particular.  The time is either general or particular. By the general time we understand the four seasons of the year: by the particular, the day and hour befitting such a business. Among all our Physicians it is agreed upon; that the Spring is the best and most seasonable time, 
Best time of the year.  and next to that the Autumn: but the Summer by reason of excessive heat, and the Winter by reason of cold, 
The particular time.  are not esteemed so seasonable. Again, in the particular times the morning is answerable to the Spring, the noon tie to Summer, the afternoon to Autumn, and the night to Winter. 
Best time of the day. Time of election and coaction or necessity.  Now in the use of Phlebotomy, we consider the time after a double manner, one of election, another of necessity. In election when it is in our power, we are to make choice of the fittest time, as well general as particular: in necessity and cases of extremity and coaction, we must take hold of that which offereth himself, when we stand in most need. Now Phlebotomy is used for a double end, either to prevent sickness in the whole, or to cure diseases in the sick. In prevention, 
In prevention.  where we may have a free election, we are to make choice of the Spring, as the most temperate time, and a day temperate, neither too hot nor too cold: and in particular, the morning is the best and fittest, an hour or two after rising, the party to be bled being fasting, and having unburdened his body of the fecall excrements, and concoction being fully finished. Next to the Spring is Autumn, in the which, if any be to bleed, the same cautions are to be observed. In sickness is the case not a like, where we are not always allowed this freedom of election. 
In sickness.  Now all diseases are either acute or chronical, as we have said already. 
In chronical diseases  In chronical diseases we are, as near as we can without the patient's prejudice, to pitch upon the best and most convenient time: 
In acute diseases.  but in acute diseases the case standeth far otherwise, where we are often cast upon a coacted necessity. Wherefore, in burnning Fevers, in Pleurisies, in Squinancies, and other like diseases, if strength permit, we are not to defer this remedy, delay here breeding danger; but with all speed, either day or night, at what soever hour, not regarding any preparation of the body, to go about it. By protracting of time, strength is often overthrown, and therefore it will be best at the beginning, and if in the first or second day, we find this be wanting, we are not to adventure; nor yet after diverse days overpast, if it be not wanting, to incite it. But according to the 
b 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Aphor. 29 lib 2.   hippocratical oracle, it is best in the beginning of the disease to undertake such a work, and when the humours are now settled, it is best to rest. And this is chiefly to be understood of such diseases as are without intermission. In acute diseases with exacerbation, whether they admit of remission or intermission, we are to make choice of this time of greatest tranquillity. 
In acute diseases admitting of intermission or remission the fittest time.  And therefore in Fevers with remission we are to take that time; as in those that intermit, we are then to use this remedy, whatsoever hour it be, whether day or night: for then nature is most at quiet, and in regard of strength they then are best able to bear it. But when in any inflammation, 
Inflammation and great pains without a Fever.  or any extraordinary great pain without any Fever we are to use this remedy, we are not to wait for any remission, but having respect to the greatness of the cause, presently to set upon it, and in time of greatest extremity to use this remedy, to the end there may be procured a retraction of the humour (the other parts transmitting thither both blood and spirits) from the part affected. Phlebotomy used only for a general evacuation from the whole body, aught to be administered in the beginning of the disease: and therefore in putrid Fevers it is best to be used at the first, according to 
c 
Method. med. lib. 9 Revulsion when to be used.  
Derivation.   Galens' testimony. Revulsion is used in diseases proceeding from distillation, and is best in the beginning in the impetuous flux of humours: but derivation after revulsion or general evacuation, the afflux of humours now ceasing.  
By that which hath been said already, 
Whether Phlebotomy may be used during the dog-days.  the fittest and most convenient time for phlebotomy appeareth to be that which is most seasonable, and by consequent, both the heat of Summer, and the cold Winter-season is here excluded. But here ariseth a great scruple in the minds of the vulgar and ignorant people, who are so fearful of phlebotomy in some seasons, especially during the Dog-days; howbeit, 
The Vulgar shy of bleeding during the dog-days.  if they well weigh the premisies it will evidently appear, that in all seasons we are to yield to necessity. But the vulgar seem to have some reason on their side, at least the authority of 
d Aphor. 5. lib. 4.  Hypocrates, who hath left this upon record, and the ancients did carefully observe this rule, and that, as seemeth, not without reason. I answer, 
Answer.  it is true indeed, we have it recorded by antiquity, that during that time, it is not so safe to adventure upon phlebotomy or purging, and that by reason of the excessive heat of the Sun in that season. And indeed in hot countries, this season is often very tedious to the body of man, 
In hot countries this season often very hot  by reason of the dissolution of the spirits, and by consequence debilitating the whole body: yea, during that season, the sea itself suffering some alteration is more troubled, and wines in the cellars during that season do often show themselves therewith affected by a new ebullition, as it were boiling a fresh. And therefore, good reason had these ancient fathers of Physic, to wish men, during these excessive heats, to refrain from the use of any great evacuation. But let us see, whether there be any specifical, malign influence descending upon the body phlebotomised during that season. The vulgar, yea and some of a more refined understanding are carried away with, I know not what, superstitious fear of this season, be it hot or cold; that be they or their friends in greatest extremity of danger by reason of sickness in the same, yet shall one hardly many times persuade them to the use of any remedy. And in this, women (as they are commonly most pragmatical, and readiest to control the Physician's prescriptions) show themselves most cross and opposite. In the first place then, true it is, that this season proveth often the hottest time of the year, the Sun then entering into the sign of Leo, as they call it, and the dogstar then arising upon our horizon, the heat is most commonly then increased. 
No particular nor 〈◊〉 call influence proceeding from the dogstar doth any ●hit at this time at● 〈◊〉 bodies.  But that any specifical malignity, more than is procured by heat, (which is a general cause, and an active quality) is conveied from this or any other star or constellation into the body of man more than at any other season. I utterly deny: although the vulgar are of opinion, that the very season of itself, howsoever the ambient air be affected, portendeth always danger: even as the Papists have a strong conceit of their opus operatum, in mumbling over a set number of their Prayers in an unknown tongue, the receiving of the Sacraments, 
Phlebotomy not absolutely 〈◊〉 ●●dden by the ancient Physicians, but comparatively.  etc. to be of great force and efficacy. And beside, these ancient Physicians do not absolutely inhibit the use of Phlebotomy or physic during this season, but hold comparatively, that then they do not so well suit with the body of man as at other times, and in this do our opinions also concur. And what judicious Physician of our time maketh choice of these canicular days for any elective evacuation by way of prevention? do we not always advise people, when it is in their power to make choice of the most temperate time, as may plainly by our precedent discourse and difference of election and coaction or necessity, appear? But the question is not here of election, but of coaction; whether the body being assaulted with some furious Fever or Inflammation; as Pleurisy, Squinancy, or the like, may not in this case safely admit of Phlebotomy? If we should deny this truth, we should be injurious to our Maker, 
In time of necessity we may freely use this of any other remedy during the dog-days.  as though he were not always the same, and would in some seasons leave men destitute of any help or succour, than the which, what can be more impious? I deny not indeed, but that if the sick can adjourn his disease (as Lawyers do their courts) till the Spring or Autumn, I shall be of their opinion. But we know, and many wilful and peevish patients, though to their great smart, do often find this old saying true: Ante capillata, post est occasio calva. He that will not when he should, 
As no time of the year is free from sickness; so in no time 〈…〉 a miss to use t●e means.  often cannot when he would. Now as there is no time nor season of the year, wherein there is any immunity or exemption from sickness, so is there no time nor season of the same, wherein we are deprived of means and comfort against this calamity. And this is the generally received opinion of all learned and judicious Physicians, as I could prove by a multitude of witnesses. Among many others, there is a famous 
d Laurence joubert a ●●●r●urs p●pu●artes 〈◊〉 ●econd● chap 6.  French Physician, who lived in the South parts of France, the King's Physician, and chancellor of the famous University of Mountpeliers, and Doctor of the chair in the same University; who of set purpose confuteth this sottish and erroneous opinion of the vulgar in this particular concerning evacuations. And yet this place Montpeliers, I mean, is betwixt 
* About ●00 miles to the South 〈…〉 England.  8 or 9 degrees further to the South, than we here in this cold and moist climate, that known to be very hot, and of the same height of elevation of the pole, with many parts of Spain, and Italy, yea, of Rome itself: which may be yet further proved by the strong wines of that country, exceeding many places of Italy; as likewise by the abundance of Oranges, Lemons, Olives, Figs and Pomegranates, together with the abundance of Scorpions, Vipers, and other venomous vermin (to counterpoise this former felicity) no where but in hot climates and countries to be found. This 
e En este on doit mavulir le bec et anon le member sec. Ibid.  same Physician, among many other passages, inserts a metric advertisement for women, wishing them, during this hot time, to counsel their husbands, for their health's sake, to abstain from their amorous embrace, rather than trouble themselves with controlling the Physician in his own profession, who can tell well enough what to do without their directions: although as he affirms, some would have this abstinence in all the months that have not an (R) in them, 
Tous les mois qui n●ort pont de R●●aiffe la femme et prennos le verre. Ibid.  yet disclaimeth he this rigidity. All this notwithstanding, many people are so pertinacious and obdurate in this their foolish opinion, without either ground or reason, that they will often adventure their own, or dearest friends life, rather than admit of any means for the recovery of their health during this season, and if, perhaps, sometimes pinched with extremity, by means of some dangerous disease affrighting them, they use the lawful means not to be neglected in any season, necessity so requiring, and through the violence of the disease, the patients, or assistants error, there follow not that answerable success as was expected, the Physician is presently laid in fault, and condemned of temereity and boldness, in adventuring the use of any means in such a season, when as the ambient air, perhaps, was as temperate as in April (as in this our country and climate often cometh to pass) yet all is one, the very name of a dog-day, doth as much affright them as if some furious mastiff dog had bitten them by the breech. 
History  About some ten years ago, a Knight living in Northamptonshire of any acquaintance, about Bartholomew-tide, fall sick of a viol●●t Fever, with extreme drought and headache, and although at his first falling sick, he would willingly have sent for me, yet some Ladies and Gentlewomen his friends, at that season lying at his house, for the space of two or three days, caused him defer the execution of his intended purpose, and withal, kept him so short of drink, that scarce would they allow him a good draught of drink in a day. At length finding no amendment, and fearing some further inconvenience, neglecting now his women's counsel, he sent for me. At my first coming, I found him in great extremity of heat and headache, and for this cause I presently caused administer to him a cooling glister, with diet accustomed with such a case, giving way also to a more liberal allowance of drink, which of all other things gave him most content. The next night after, his rest was better, and after followed great allevation of his former accidents: and therefore, although my purpose was to open a vein, yet perceiving some allevation, and hoping still for more, by reason of signs of concoction in the urine, which accordingly came to pass (withal knowing the hard conceit these Gentlewomen, as is usual also with others, had conceived of that remedy, especially in that season, which nevertheless was not them very unseasonable in regard of the temperature of the air) with cooling glisters, abstinence, and some other small means, within the space of two or three days, this Gentleman recovered again his former health, although by some otherwise indicious, this sudden good success was not expected. And as for phlebotomy during the dog-days, and purging, I have both known others use them with very good success, and have been myself both an agent and patient in time of need. Many years ago, about the midst of the canicular days, a man of this same Town, about 64 or 65 years of age, 
Another of an old man.  fell sick of a dangerous pleurisy, who sending for me, entreated my best advice and counsel. Acquainting him then with the danger of the disease, notwithstanding the heat of the weather and his years, I wished with all speed to open a vein, a remedy of all other most likely to help him in this extremity. This was by him as speedily put in execution as apprehended, (notwithstanding many women's opposition, and their peremptory sentence of temerity and unadvisedness, passed upon me, as it pleased them to speak) and with as great speed was he rewarded for a voluntary submission to the means, by a speedy and happy recovery: who after that lived a many years, and with a thankful remembrance to his dying day acknowledged me under God the means of saving his life. But lest I may seem too rigid and strict in imposing heavy burdens upon others, which I would not touch with mine own little finger, I will add yet one experiment practised upon mine own person. Some 15 years ago, 
Another concerning the Author himself.  during the heat of these canicular days, being newly returned from a noble Lady of Northamptonshire, and being great with child, and then in some extremity had desired my presence and counsel; after my return I was surprised with the headache, a drought, with other accidents, arguing the inchoation of a Fever, and therefore well remembering that golden rule, principijs obsta, I did first use a gentle purge, keeping a diet fit in such a case, and the next day after sent for my Surgeon, and out of the median of the right arm, caused him take at least twelve ounces of blood already begun to putrefy; with a full purpose within a day or two after, in case of continuance of the former accidents, to have proceeded to a reiteration of the same remedy, evacuating as much out of the other arm. But the former quantity sufficed, and followed immediately alleviation, and so with the use of a gentle purging infusion, by the help of Almighty God, recovered my perfect health: All this notwithstanding, I kept not at home two days together, but every other day road abroad to visit a Gentlewoman, a patient of mine, lying within some few miles of Northampton, and newly before that come out of Stafford-shire; and this is moreover yet observable, that although the weather was then as hot as any time I have known it, yet found I no more faintness then in my body after this evacuation, than at any other time of my perfectest health; but on the contrary, a speedy alleviation of all my former accidents. It were easy for me to produce yet a multitude of mine own, and other men's experiments of this nature, but these few shall suffice to confirm the truth of this assertion. I will yet add this, that there is no small difference betwixt this our cold climate, and the country of France, the South part especially; 
Great difference betwixt this our cold climate and other hot countries, lying further to the South.  in the which, notwithstanding, their Physicians, as appeareth, allow both of phebotomie, and purging in time of need, be the season as it will, as hath been already proved. And Greece, in the which Hypocrates and Galen lived, is yet a far hotter country than any of the aforenamed, as extending itself to diverse degrees near the South. Besides, this our Island being so environed round about with Neptune's watery walls, by means of many moist exhalations by the Sunbeams attracted into the middle region of the air, is often so watered with showers, and our air often so overcast with thick cold clouds, by this means keeping from us the force of Phoebus' burning beams; that by this means we need not be so much afraid of the biting of this mad dog. To which purpose, I will relate a story told me by a friend. The cruel Cardinal Beton, 
History  Archbishop of St Andrew's in Scotland, sent for that famous Cardan out of Italy (for no me●er, nor ordinary Physician would serve the proud prelate's turn) to consult with him concerning some infirmity then troubling him: in his return homewards, passing thorough England, he stayed some days in London. During his abode in the City, many hearing a great fame of an outlandish famous Physician (as the Proverb saith, A new broom sweepeth clean) resorted to his lodging to crave his counsel: but when he saw them so shy of physic, and that few would then in that season adventure on any, he asked what was the reason? to whom it was replied, it was by reason of the dog-days, in the which to take any physic, they were much afraid. He wittily and wisely replied again, 
Canis non mordet 10 Anglia.  Canis non mordet in Anglia: alluding to this I have already said, that the Dogstar is not much to be feared here in England. And this did yet more evidently appear, this late year past, 1630. in the which, during all this canicular season, or Dog days, we had not three hot days, 
Dogge-days in the year 1630 cooler than any other pa●● of Summer preceding.  and proved colder than any of the former part of the Summer. If the season then before or after be hotter than these canicular days, why should not we be as wary and circumspect, as when the heat falleth out in that season? And when that time falleth out seasonably, why are we as fearful of it, as when extremity of heat scorcheth our feeble bodies? It is the ambient air, hot or cold, etc. as I said, 
The ambient air chiefly to be taken notice of.  which doth most affect our bodies and not any specifical malign influence from this or any other star that threateneth us with any mischief. Let people therefore from hence forward be warned, that they be not so superstitiously fearful at the very naming of a dog-day, that during that season they neglect good and wholesome means for the recovery of their health in time of need. But if it be in thy option, no necessity compelling thee, make choice of the most temperate time. But if thou be'st surprised with any acute or dangerous disease, whatsoever the season be, take heed of dallying with thy disease: take counsel of a judicious and able Artist, and thou shalt find, he can accommodate his physic to any season. The judicious and understanding Physician goeth not hand over head and at random; but knoweth how to accommodate his physic both for quantity and quality, not only to the several seasons of the year, but to the particular and individual constitutions and diseases also. But if thou cast thyself upon Empirics, woman physicians, and unlearned Physicians, I cannot blame thee to be afraid, not only of dog-days but of any other season also. But if thou wilt be ruled by no reason, upon thine own peril be it, it is sufficient thou hast been warned.   

CHAP. VIII.  
Whether in Phlebotomy we are to observe the signs, and several other things pointed out unto us by our Ephemerides-masters.  
BY that which hath been already said, it hath plainly appeared, that in diseases we are in no hand to procrastinate and spin out time, but lay hold on opportunity without respect of time or season whatsoever; yea, even during the scorching heat of the canicular days. This hath been acknowledged, as an uncontrolled truth, and generally entertained by the most learned and judicious physicians of all ages of all countries; Greek, Arabian, Roman, and others of all Europe. But as errorum plena sunt omnia, error and imposture carrieth a great stroke in this whole universe; so neither the noble celestial creatures themselves (the heavens I mean, with their glorious orbs, 
The heavens and celestial bodies not freed from imposture.  and resplendent ornaments) have been freed from imposture. And all this by means of wicked and malicious men, prostituting themselves to imposture, and making bawds of these celestial bodies, the more cunningly to circumvent the vulgar, and cover their their own covetousness and ignorance in the principles of this profession. Hence have we so many erroneous and pernicious opinions now so ruvetted in men's minds, that they cannot without great difficulty again be extirpate. And this opinion concerning phlebotomy, the Moon being in certain signs, among others is not one of smallest consequence. 
Of phlebotomy, the Moo●e being in the sign, erroneously supposed to have predominance over that part.  To maintain then this erroneous opinion they have taken for granted, that there are certain signs, having dominion over certain parts of the body, and therefore if any shall happen to be let blood in that member, where, say they, the sign for the time is predominant, portendeth no small danger to the patient. And therefore when at any time there is occasion offered of using this remedy, especially to the vulgar sort, or country people above others, they ask presently how is the sign? And if it shall then happen to be in that place to be phlebotomised, 
Superstitious and erroneous ignorance of the vulgar in this particular.  a man had need to use all his eloquence, and yet should scarce, perhaps, persuade them to it at that time, until such time as the sign be past that part. And why, I pray thee, ought we to be so curious in the observation of the sign, so many thousand miles off us, and in the mean time neglect the ambient air, which, as sense itself teacheth us, environeth us always on every side. Now, they cannot deny that all diseases are engendered in all times of the year, in every month, week, day and hour; and hot acute diseases are as well engendered when old frosty father Saturn is in conjunction with the Moon, as when fiery Mars is joined with the same affinity: and cold diseases again engendered as well under the one as the other. Now, then, Master ginger yield me a sound reason, why I may not as well use phlebotomy and any other evacuation during these conjunctions? And yet 
a I● centi oq ●io.  Ptolomee was in this particular so superstitious, that he affirmeth that if physic be exhibited while the Moon is in conjunction with jupiter, it doth blunt the edge of the operation thereof. For, saith he, our life consisteth in heat and moisture, over which qualities jupiter presideth: wherefore, saith he, if the Moon be also joined to jupiter, then is vigour and strength so much increased, that they far surpass the vigour and strength of the medicine, so making it of no effect or operation, insomuch, that it worketh not at all. But by Ptolomees good leave, 
Confutation of the former opinion  all our Physicians do very well know, that by the vigour of natural strength and heat, all physical operations are furthered and perfected. And therefore the Moon being accounted the mother of humidity, if jupiter add yet more moisture, there will be great use of all the heat he can communicate unto us: and by this means, 
Humidity doth not inhibit, but rather indicate phlebotomy, and so doth the heat concurring.  in all probability of reason, it would seem, this active quality of heat should the more facilitate the operation in the body now replenished with this double humidity. And therefore, not without good reason is it that all our Physicians do prohibit the use either of phlebotomy or physic to old and decrepit persons, by reason of the want of this natural vigour and strength, and then only use them when as the body aboundeth therewith. But now concerning the sign, saith the 
* Languis epist med●● lib. 1 epist 35. & 36 d● his agit cop easily  same Author, we are nor to open a vein when the Moon passeth by that sign which governeth that part of the body: for, saith he, and with him Almansor, that since the Moon filleth the body with moisture, that then that part is replenished with humidity: and yet it would seem there should be then most use of phlebotomy. But this doctrine is again contradicted, by Messahala, who would have us to begin the cure of all diseases, when as the Moon is entered into that sign which is appropriated to the part affected: as if one were surprised with a Frenzy or Squinancy, although the Moon were in Aries, Taurus, or Gemini, yet should we begin our cure by incision of the Cephalica vein, otherwise called humeraria; which, nevertheless, is quite contrary to the tenant of Ptolomee. This contrariety caused some to confess, that these precepts were to be understood only of such diseases as might well without danger be deferred. It will then follow, that in dangerous and acute diseases, they are of no force and validity. Of this then the people in their prognostications ought to be advertised: for, we see many times, that many, ensnared with this perverse opinion, rather than they will transgress these irregular rules, often endanger that which ought to be to them most dear. And have we not too many that soothe them up in this their sottish superstitious and erroneous opinion? I speak not only of our ordinary Ephemerides-Masters, and ordinary almanac-makers, but I wish some of the sons of Levi were not too much addicted to such idle vanities, with calculating nativities, and such other foolish frothy and forbidden stuff. I will not deny, but since the Moon is accounted the mother of all moisture, 
We reject the observation of the Moon in some cases.  there may be some use in the observation of her increasing and decreasing, according to her quarters, and when it is in our free election, by way of prevention, if there be no impediment, we may use evacuation in the increase of the Moon. And we deny not that this same Planet manifesteth her power in many sublunary creatures; as we see in the Sea, and creatures therein contained; in the fruits of the earth, etc. It is true indeed, that 
m Lib. 2. & 3. de dieh. ●iti●.  Galen, both in the birth of mankind, and other creatures, and in the critical days ascribeth something to the motion of the Moon, according to the 16 angles of her monthly peragration; and we do not deny the same. But withal, it as certain, that the observations and effects of these critical, judiciary and provocatory days depend upon the disposition of the material cause of the disease, 
critical days depend more upon the material cause of the ●isease, than by the stars.  and concoction of the same, and better known by the ordinary and set periods and paroxysmes of the disease, than by all the stars in the Heavens, witnessed that worthy 
c Passim in aphor. prog. nost. & epidem.  Hypocrates, in many places of his works. And in 
c 4 De Morb.  one place he maketh it yet more plain, where, searching into the cause why the crisis cometh commonly upon the odd day, maketh no mention of any star at all. 
The Moon of a swift motion, and abideth not long in a sign.  Now, besides all this, the Moon is of so swift a motion, that in two or three days she passeth by any of these signs, and that with such a celerity, that she hath quite passed by the sign, before the force of the same can be perceived, or taken notice of. And yet these wise Masters will have us in no hand to exhibit any purging medicine, the Moon being in any sign which doth ruminate or chew the cud: to wit, Aries, Taurus, Capricorn, 
●●m●nantit signa.  for fear forsooth, say they, lest it be again rejected by the mouth. But I could tell their wisdoms, that both myself and others have found this most idle and false; beside, that it is builded upon no reason at all, I have found by manifold experience, that a nice, 
A weak stomach especially clogged with corrupt humours will scarce retain any physic whatsoever.  dainty and weak stomach, but especially oppressed with corrupt humours, will scarce retain any purgation, unless it be first evacuated by vomit upwards, the which I have proved to work as well in myself as others, when the Moon was most remote from those ruminant signs: and again, purgations to work as effectually in these ruminant signs as in others. And beside, I have already made it appear out of Hypocrates, that he appointeth some times and seasons fitter by far for evacuation of some humours, than others, 
Sottish and idle opinion of ruminant signs, being but a mere fancy.  without any relation at all of the sign. Moreover, this rumination is but a mere Chimaera, or fancy, and nothing indeed: for these stars fixed in the firmament for men's better conception and capacity, were by some, at first, ranked into certain troops, and as it were, certain companies; and unto each several troop or company, men imposed, certain names of such creatures as in their conceit they most resembled: as of a Ram, Bull, Bear, Dog, Dolphin, and the like; although most, if not all of them might as well be resembled unto some other shape or figure, and so carry another name. Now, then, it is apparent, that there is neither Bull nor Bear, Dog nor Cat in these celestial bodies; and therefore what relation can there be betwixt this their supposed rumination and our medicines here exhibited? I could yet instance in a multitude of such idle fopperies: as in what signs with the Moon to administer pills, when potions, and such like; and when to wain children. And what better is it than mere heathenish, to point us out some days of the month good, some bad, some critical, some not? 
Heathenish & superstitious to account some good and some bad days.  Is there one day of itself better than another? and what makes one day better than another but divine ordination? If they say this dependeth upon some influence of celestial bodies, I answer, that according to their own doctrine, they are so various and diverse, and do so suddenly change, that their operations and influences cannot be certain, and fixed upon set certain days always the same. And therefore, as for their good and bad, critical and not critical days, we care not at all. But what is the reason that these wise men do so much neglect that great and glorious triumphant King Phobus, who sitting in his chair of state, by his access towards, 
The Sun and his conjunction, with other planet's 〈◊〉 neglects  and recess from us, produceth such an alteration in the seasons, and the ambient air, that not one of all the rest of that great host of Heaven is able to parallel his power? Who doth not sensibly see and feel the various effects and changes of seasons he produceth in this inferior world, is deprived of his senses. His effects are more forcible than any of his fellows: the Moon's moisture is but a passive, his vivifying heat an active quality, and therefore of far greater force and validity. See in his highest exaltation above our Horizon what a sweet refreshing heat he darteth down upon these sublunary creatures. Again, in his recess and lowest declination, 
Efficacy and p●●net of this King of planet▪  notwithstanding jupiters' hot and moist influence, and all his auxiliary helps, yet for the most part do we find such frosty effects of old frosty father Saturn, that nill we will we, forced we are to confess and acknowledge the noble effects of this King of Planets above all the rest: for the which cause, not without reason, among all remote causes, in the generation of mankind, and by consequence of other creatures, 
Sol et homo ge●e●an● hominem.  the Philosopher ascribed the pre eminence to this noble Planet. The efficacy and power of this powerful King doth yet more plainly appear, by comparison of those places where he doth most manifest his Majesty and power; namely, under the Equinoctial line, and within the Tropics, 
Intolerable cold of these Northern climates.  and many degrees on either side: with such places as are a great part of the year deprived of his princely presence; or else by reason of the far distance from them, are so little thereby refreshed, that in some of those places, there is no habitarion for mankind, and in some others a life indeed some lead, but such, as, in regard of the outward estate, a death may rather be desired. The Hollanders in their navigations, to find out an North-East passage to the East Indies can testify what entertainment they found at Nova Zembla in about 70 degrees elevation of the Northern pole: Forbisher, Davis and Hudson of this Nation, attempting the same by the Northwest, could testify the same truth. If we will pass but into Poland, and other dominions of that great Prince; as Lifeland, Lap-land, Courland, etc. We may, during all Winter, make our habitation upon that vast and watery element, where Neptune hath his dominion, as safely as upon any part of the terrestrial globe. 
The Sun abideth a complete month in one sign, & yet there is no mention made of the Sun in the sign.  Besides all this, the Sun hath his abode and continuance in each of these twelve signs, for the space of a whole month; and yet for all this, there is no mention made of the Sun in the sign, which, in regard of these former reasons would seem fairy more reasonable. 
e Claudius' Deodatus panth. hygiast. libr. 3. cap 10.  A late Germane Writer maketh mention of one of those Prognosticators, who had lately published an Almanac, wherein were set down certain days in each month of the year, on the which, if any were let blood, it portended extreme danger, if not death to the party: and beside, prognosticated death to all that should be let blood on the feast of the Annunciation of our Lady (I hope the Roman Catholics will have this villain by the ear, for so far vilifying the power of the virgin Mary that she, that commanded her Son, cannot divert any dismal event from her holy day) on the day of Simon and jude, and S. Andrew the Apostle, with many more other idle fooleries. In the same place, again, he inveigheth against the foolish custom of some, who postposing sign, or any other thing whatsoever, in the midst of Winter, be the weather as it will, frost, snow, or hail, especially upon S. Stephen's day, do usually (as is the custom here with horses) to have a vein opened. 
f Pertinax ista mu●torum Chir●rgorum consuetudo, nullis rationibus firmata, nulla expe●●entia stabilita, nullis veterum, nec recentiorum medicorum authoritatibus munita, eo usque pedem extuli● ut non solum conjunctiones, oppositiones, aspectu● insaustos, & pestilentissimos in omni vene sectione, aut purgatione pertimescendos proclament, quasi venae sectio aliquo illorum diorum adhibita certa pernicie hominem sit emedio sublatura. Interim huius perniciosae opinionis, alios, vel authores, vel fautores non h●bent, quam Ani●ulas, Veneficos, Zingalos, ineptos Empiricos, Astrologos, & Ephemeridum calcularo●es, etc. Et paulo post unde Gal. 11. method. Has Lunae ●bservationes adeo nihili fecit, ut etiam magnopere saudet medicum, qui quinquagenarius in cephalalgia noctu sibi venam inciderit, Jdem Deodatus ibidem.  This pernicious and pertinacious custom of some Surgeons (speaking still of the sign) and by them stiffly maintained, is a cause of no small mischief in a well ordered Commonwealth; and yet hath no solid nor sound foundation, either from ancient or modern Physicians of greatest fame, who never have any regard unto the same. 
g Vide Duncani Liddelii Aberdinensis Scoti art. medic. libr. 5. de febrib. curate. libros. 3.  And some of our late Writers, of no small note, and as well skilled in all the Mathematical Sciences as any Ephemerides-master of them all, yet neither in their cures nor indications once make mention of the Moon in the sign, of all these idle planetary conjunctions, evil or good aspects, and the like needless curiosities. Among others, there was of late years a famous Physician, and native of Aberden in Scotland, and no less skilful in Mathematical speculations, and therefore by Henry, late Duke of Brawnswicke (called Henry with the long nose, and married a sister to our late gracious Queen Anne) chosen for Mathematical profession in his University of Helmstadt: and yet in his learned works published to posterity in the Latin tongue, in his tractat of indications, evacuations and curations of all sorts of Fevers, hath not one word of the observation of the sign and the rest of that rabble of foolish vanity. And this is also the general opinion of all our most famous and skifull Physicians. 
h Cum igitur illae planetarum conjunctiones, oppositiones, quadraturae, & catera signa illis mendaciorum tabulis affixa, non sint vera & legitima vel venae sectionis, vel purgationis, aut scerificationis indicatoria, non ita scrupulose observanda veniunt, sed multis nominibus irridenda, expungendaque. Primum enim illorum varietas, diversitas, & descrepantia, argumento est, nihil omnino, vel ad venae sectionem, vel ad catera● vacuationes confer, cum in uno diario bona, in alio mala; in his multa, in illis vel nul●a, vel exigna depingatur: Idem ex pernicissimo Lunae per signa Zodiaci rotatu colligiur: licet enim in calendarii tabula Luna duabus, vel tribus in Scorpionis signo viis excurrere doceatur, tanta tamen id pernicitate fit, ut citi●● Lo●o signum illud percurrat quam signi vires exeri, & animadverti possint. Idem Deodatus loco priu● citate.  Since then these signs, conjunctions, and the rest of these more than foolish and superstitious observations set down in these lying Ephemerideses tables (saith our former author) are no certain true judicatory signs, either of Phlebotomy, purgation or scarification, they are rather to be derided, and blotted out of all books. And 
i At bone Deus a●●antum praestaret ut 〈◊〉 cipes & urb●um ●●●ore●, has st●ol● 〈◊〉 ●n Ephe●ne● 〈…〉, versum 〈◊〉 & ●ore ve●e●●m, 〈◊〉 d●●rum 〈…〉 ●r●nt qu●r●m 〈◊〉 & sacrorum 〈…〉 ●bus diebus 〈…〉 ratione sa●ra deorum m●●eria 〈◊〉 de●e re●t, & 〈…〉 ●●dicabat &c Et pau●e post, Hu●usmodi ●ane Ephen●er●●es, quae s●derum ortus & o●●asus, ac te● pestates, d●●que mysteriorum fastos ei ne ●●stos nobis ind●carent nobu satis forent: quas nugigerulum Astrologorum vulgus su●● ex imaginarily Lunae & pla●etarum aliorumque a pectuum i●sortu●●is, exaltationibus atque triplicationibu●, dierum ●lectionibus defoedavit●▪ qui ut imperitus S●ytotomus ex uno calopodio omnibus solularia conficit: sic illi Astrologi ex eadem anni constitutione hominibus etiam sub diversissimo coeli themate natis, qua di●● s●●are venam, c●rpus pha●maco purgare, cucurbitulis aut hirudinibus sanguinem emungere, pueros ablactare, mercari, peregre proficisci, novat induere vestes, caput & barbam radere, resecare ungue● faustum sit, indiscriminatim omnibus praescribunt. Taceo quod bella, principum mortes, annona caritatem, ●erfricta fr●nte praedicere non erubeseant. Querum●nugis moderatores urbium confifis, nec eorum prudentia & ratione habenas reipublicae moder●ri, nec Medici aegros recte curare possunt. At id reipublicae parum interesse censes? Nequaquam: digniores certe essent in quos omnes anu● scommata jacerent, quam Thales fuerit Milesius, qui primus Solis praedixit ectipsim, & stellas ursae minoris monstravit; hic enim egressus domum ut astra contemplaretur, inque sub●ectam decidens foveam, irrisus ab anu fertur, quod ea quae in coelis essent scrutari vellet, quum quae pedibus essent subjecta non videat. Si●aec anu● nostri seculi deliramenta vidiss●t quid eam dicturam arbitraris? Anon exclamaret: O vanitas vanitatum, & super omnia Astrologorum vanitas, etc. Picus Mirandulae ●omes & Angelus Politianus contra Astrologiam iudiciariam scripserunt. Item August. lib. 2. supra Genesim, lib. 2. de Doctr Christi & lib. de civet Dei copiose contra Astrologos genethl. Porphyrius etiam teste Iamblicho candem resutavit Testatur etiam Langius Mars●l. Ficinum qui in libro de vita caelitus comparanda conscripto hanc Astrologorum curanai morbos methodum docuit & approbavit: eundem tamen tandem, palinodiam Angelo Politiano & Pico Mirand●lano canentem, ingenue sateri ha● Astrologorum observationes ut quomodo libet ad vita conservationem profuturas se congessisse, non ut eas probaret, sed potiu● cum Plotino gravissimo Platonis interprete derideret, & ambobus congratulatur, quod Astrologica vanitatum & superstitionum Portenta tam argute quam sancte confutaverint, & quod contra Astrologos qui jovi coelum frustra ●eripere more Gigantum moliuntur, hic ut Palladis alumnus, ille ut alter Hercules egregie decertaverint. Haec ex Ma●sil. Ficin. lib. 12. epistol Porphyrius, teste jamblico totius eorum artificij fundamentum his verbis evertit & abnegavit, dum ait: Si quu cognosceret figuram nativitatis, Dominumque figurae, inveniret quoque damonem suum, & solveretur per ipsum a fato nativitatis Sed subdit, illam scire, & hunc invenire esse impossibile: & regu●as Astrologorum esse incertas & incomprehensibiles, auctore Chaeremone. Nam certe quis in ta●● praecipiti fiderum nocturna & diurna vertigine, quum minima momenta ingentes parturiant mutationes, quae vix quisquam cognitione assequi possit, qui●inquam exacte nativitatis thema assequi possit, non video. Add, quod observationiis astrorum motus organa, raro fint ad amussim facta, sed plurimum manca. Haec & alia multa hanc materiam concernentia congessit johannes Langius medicus doctissimus & celeberrimus lib. 1. epist. medic. epist. 35. & 36, ex Macrob. Saturn, lib. 1. Suida, Heschio, Ovid. 1. Fast. Gell lib. 4. cap. 9 Diog. Laert. lib. 1. Euseb. de praepar. Evangel. lib. 12, etc.  another famous Physician and his countryman before him, wisheth that the magistrate would take order that in these public prognostications, nothing might be divulged, save only the Festival times, together with the times and returns of legal proceedings. The like could I wish might be looked into here in his Majesty's dominions, that we might have nothing but the movable feasts, the motion of the Moon, and the times and returns of the Terms: and if any memorable accidents or historical relations were set down, I think no man would be against it. As for Physicians they could make a good shift without their help and directions, to phlebotomise both the sick and the whole; to purge by pills, potions and electuaries, as the case and occasion should require: women could wean their children, the barbers shave beards and cut hair; and every man pair his own nails without the Almanacs prescription and direction. And Princes could undertake, and wage war, and others go about the business of their particular places and callings, without such busy-bodies intruding upon that which concerneth them not. By these particulars it may then appear, that this judicial Astrology is not so well rooted, but may easily fall to the ground, being so loosened and weakened by so many famous and worthy personages of several ages and times: yea, and some who have in former times favoured the same, after they were thoroughly acquainted with the vanity and uncertainty thereof, at length forsook it, and have left their recanaition for a perpetual memorial behind them. Many others things concerning this subject be said, and many arguments to evince the vanity and superstitious use of Judicial Astrology, with all the dependants on the same: but this were beside my text, and withal would prove a task too tedious, especially for me, having at this time so many other things yet to handle; and therefore I will now draw this point to a period: protesting nevertheless, that what I have said, is neither of any hatred or prejudicated opinion conceived against the persons of any, who have either practised this Art, or published any thing concerning the same: but only to vindicate the truth from error and imposture, and to give the world notice, how far they have hitherto been deluded. And beside, it never came into my mind to harbour in my heart the least evil thought against that noble and thrice renowned true Astronomy, with the subaltern Power it hath, from the great Lord, Maker of Heaven and Earth, received over all these sublunary creatures: Only I would not have the servant to have dominion over his master, and place a creature in the place of the Creator, and to abuse the simpler sort of people, as is most frequent with those which attribute so much to this art.   

CHAP. IX.  
Preparation before phlebotomy, during bleeding what to be done, and how to be ordered after. Of particular phlebotomy by leeches: of sacrification and cupping. Of searing, setum, vesicatories, etc.  
IN the first place then before phlebotomy we are to prepare the body, 
Preparation to be used before phlebotomy.  by cleansing it from the excrements of the first concoction contained in the guts, & withal we must have a care to correct the crudities of the stomach and small veins. 

Crudities.  
Expulsion of the fecall ordure.   Crudities before must be corrected by a spare and wholesome Diet. As for expulsion of the fecall excrements, it is safest to use a gentle, emollient glister, of some gentle, lenitive, Manna, sirup of roses, or the like. A broth made of loosening herbs; as mercury, mallows, betcs, spinach, groundsel, and the like, will sometimes serve the turn. But if necessity constrains us, or any other acute disease urge us: as a Pleurisy, a Squinancy, or the like, we are then to make no delay, but take hold of the present opportunity, delay in this case threatening no less danger than death. 
Imbecility of the orifice of the stomach.  If the orifice or mouth of the stomach be very sensible, if some choler proceeding from the liver or veins have ceized upon it, or it hath contracted any imbecility or weakness, then before we set upon this work, we are first to corroborate the stomach, and b●unt the edge of these humours, with the juice of lemons, pomegranates, barberies, or rather their sirups: and the imbecility of the heart is to be remedied with a toast in a little Canary-sacke, hippocras or the like; as also with some cordial loosings, or the like solid or liquid substance. If fasting be offensive, an hour or two before, they may take a little of some liquid substance, broth cawdell or the like. The party to be phlebotomised, if in health, is to bleed sitting, unless upon a small occasion subject to swoon in which case he may bleed upon his bed. In sick persons, especially when they are weak, 
Situation of the patient to be let blood.  this same rule is to be observed, and withal we are to be observe and diligently to mark, whether in the bleeding strength continue; 
What to be observed in the bleeding.  the decay of which may be discerned by the changing of the colour, by gaping and yawning, by stretching and reaching, dazzling of the eyes, singing of the ears, the hicket, loathing of the stomach, and especially by the changing of the pulse: in which case it is good either to give over, or else to pause a little until the party be a little refreshed, and then to bleed again, or defer it a while as occasion shall require. 

Swooning.  
After how to be ordered.   If he swoon set him backward sprinkle his face with rose-water, or other ordinary, and present to his nose refreshing smell. After bleeding, especially in sickness or weakness, the patient is to be laid upon a bed on his back, not sleeping for two or three hours after; and within an hour or two may take some food in a small quantity, and easy of digestion: as some cawdell, broth or the like. And in case of sudden fainting it may be sooner used▪ or at least some other comfortable cordial. After this, the patient must keep a good and spare Diet.  
But many times is cometh so to pass, 
Particular phlebotomy by leeches.  that this noble and generous remedy by opening of a vein cannot so well be effected, or at least is not so fit, in regard blood is oftentimes impacted into some particular part, so that it cannot by ordinary phlebotomy be evacuated, and then do we betake ourselves to a particular kind of phlebotomy by leeches, scarification and cupping glasses. 
Election of leeches.  The leeches must be chosen, such as live not in stinking puddle-water, not very green, nor having great black heads: and being caught, they are to be kept in fair water, which is often to be shifted. 
Preparation of leeches.  Some counsel to put a little sugar in the water, and some a little blood. They are best that live in waters where moss and frogs abound: not rough on the back, of the colour of antimony, or having blue lines; but round little tails like unto mice, and small heads. In defect of phlebotomy, when for some good consideration it cannot conveniently be administered, we may apply them to the great veins: but most properly they are to be applied to the small veins. 
In what cases most useful.  They are much used in the hemorrhoidal veins, and do best of all draw unto them melancholic blood: & for this cause, they are of singular good use in Itches, Scabs, and the like. They are to be put through a quill, 
Application.  and so applied to the place we please; howbeit some use a sponge, fomenting the place first with warm water, and then anointing it with a little blood to make them suck the sooner. Some, when they are a sucking, cut off their tails that they may draw more freely. If they fall not off in due time, sprinkle some salt on them: and if they fall off too soon, 
To make them fall off  bathe the place with warm water, and if it may be with conveniency, bleed over warm water; and after they are fall'n off, this will still further the bleeding. If the vein bleed too long, use the same means we use in stopping the bleeding of a vein in ordinary phlebotomy, adding, 
To stop the bleeding  if thou wilt, a little powder of bowl armenic, some powder of galls, etc.  

O● scarification.  Besides these, there is yet another particular evacuation of blood performed by means of scarification or racing of the skin, and differreth according to the manner it is used. If deeper, it draweth more copiously and from the remote parts, and withal evacuateth the thicker blood. It may often supply the place of Phlebotomy. And thus in the arms deep scarifications evacuat from the whole, as likewise sometimes in the legs, especially cupping glasses being therewith applied. And thus Oribasius in that great and memorable Asiaticke plague scarified both himself and many others, and drew out very near two pounds of blood, and by this means escaped the present danger. 
In what cases to be used.  Scarification in this same place is also good in a plethory, proceeding from the suppression of the piles or menstruous flux. It may sometimes be used, by way of revulsion, to the remote parts, observing still the rectitude or communion of the parts, as in the inflammation of the right leg, scarification of the right hand or left leg. As likewise scarification of the leg attracteth from the inward to the outward parts, and draweth downwards, etc. And in the menstruous flux scarification of the thighs or hands serveth in stead of derivation in furthering this flux. But scarification hath always a most forcible effect in attracting from the remote parts when it is deep, and a cupping glass presently applied. But the most proper use of scarification is to evacuat from the part affected, other remedies not prevailing. And for this cause is effectual in all Scabs, and other break forth upon the skin, as also for an inveterate Scirrhus, Inflammations, Gangrenes, Pestilential tumours, bittings of venomous beasts, etc. But with scarification for the most part we use also cupping with or without fire; 
C●pp●r● commonly used with scarification  and these cups are made of diverse matters, of horn, glass and copper; and of several forms, long, round, some of a wider and some of a narrower orifice. They are for the most part used of glass called therefore cupping glasses. 
The matter & form of these cups.  And of these the round with a narrow mouth or orifice are the best, and draw most effectually; and of these some are bigger, some lesser, according as the evacuation is to be more or less In regard of the bodies they are to be applied to, 
In what bodies most useful.  they have a far more successful operation in thin bodies, than in thicker constitutions. Again, we are to consider the nobility, consent, and the vicinity of the parts in the application and use of this remedy; and therefore not to be applied to any principal part, lest there follow an attraction of bad humours thereunto. But in the mutual consent of two parts, they may to good purpose be applied to the one; as in the immoderate menstruous flux, to the breast. They are not to be used of sound and healthful bodies, to young and growing people, 
Manner of application.  nor to old decrepit persons: nor yet of custom, but with good advice of the learned Physician, as need shall require, especially in the Spring and in Winter; not in a hot house, but near a good fire, only some frictions going before. We use them either with or without fire, 
The time.  also with or without scarification. The time elective is after perfect concoction, the stomach now being empty, and the guts clean from common excrements. The time of coaction or necessity is that which requireth this remedy, although the time be not so seasonable, and that to prevent a further danger. They are not ordinarily to be used before general or universal evacuations have been used, but in some cases; as in the wind-colicke: or when as by reason of the thin structure of the body it is not so safe to open a vein; or when we would attract any tumour from the internal to the external and superficial parts of the body. We are then to apply this remedy either to the part affected, or the next to it, when there is now no more afflux of matter. Dry cups without scarification draw and evacuat the body insensibly, especially of wind. 
Dry cups without scarification in that ●●ses to be used.  They are sometimes for staying of vomits and yexing applied to the stomach. They are in diverse cases applied to several parts of the body: as the hinder part of the head, and the crown for diverse infirmities of the eyes and head: to the forepart for the Frenzy, Lethargy, &c: as also to the shoulders, chin, thighs, legs, &c. for diverse infirmities, whereon I must not now insist, but proceed.  
Besides the premises, there are yet some other particular evacuations performed by the hand of the Surgeon, the which for affinity with the former, although no bloody evacuations, 
Burning or searing of some parts.  we will handle in this place. Of these, the chief is burning or searing of some particular place of the skin both for preservation and recovering of health; whereunto we refer also the two other, setum and vesicatory. 
What it is.  This searing, in Latin called cauterium, is nothing else but a little ulcer made in the superficial part of the body of man, with some actually or potentially hot thing, by this means to make a free passage for a leisurely ensuing out of peccant, noxious matter causing diseases: and that both for inhibiting corruption, corroboration of the members of the body, and the restriction of the influx of humours. 
Utility and profit of this remedy.  This remedy is of greater utility and profit than many are aware of; and may indifferently be used in all ages, not excepting infancy itself, where it is most sovereign, even when they are yet in the cradle, and that for curing and preventing many diseases: as Convulsions, Epilepsies and rheums; and beside, is not denied to any sex. The several sorts or kinds of it are distinguished by three several & distinct names: 
Fonticulu●. Setaceum. V●ficatorium.  the one sonticulus, the next setaceum or setum; from a thread of silk or hair drawn thorough; and the last vesicans or vesicatorium, and of the vulgar, a blister, from the effect: and as for others dropax, sinapismus, psilothrum, as not being so frequent and useful in sickness and health, as the former, I pass by. Now as concerning the part or place of the body where this issue is to be made, we must be very circumspect, 
The place where we are to make this issue  and well consider where this noxious matter to be evacuated is engendered. If the matter be by the issue to be derived, diverted or drawn aside, then is the issue to be made near to the part affected. If it be for revulsion or pulling back, than we are to beware of molesting any noble part, and therefore the place of the issue must be made a little further off; with that caveat notwithstanding, that the rectitude and consent with the part affected be observed. Neither are we ever to make any issue in the part affected, unless the matter be already there impacted, 
With what cautions.  and universal evacuations have already proceeded. This issue is made most commonly with an instrument made of iron actually hot, and of diverse forms according to the nature of the part affected: and some are also made of gold. 
With what instrument it is made.  Some again use no material instrument of iron or other metal; but some hot burning medicine, composed of some ingredients of a hot, burning operation, although no heat to the outward senses of seeing or touching be therein discerneable; called therefore potential cauteries: 
Potential cauteries.  and these being applied to the part, do in a short time make an issue. Some again use to open the part by incision, and so make the issue; but is far inferior to the former. The best way is that which is seared with gold or iron; and next to that, such as are made of caustic matter; especially, if care be had that is perform its operation with speed, and with as little pain as is possible. 
The particular place.  The particular place where this is to be made, is indicated by the place affected, where the matter hath its residence; which if engendered in the liver ascendeth up into the head, then is it to be made in the leg; and if it descend into the leg, then is the arm of the same side to have an issue opened. Again, if noxious humours abound in the neither belly, it must be opened in the leg; if in the middle region, in the arm, if there be no impediment: but if there be any such matter in the head, it must be made in the the hinder part of the head: if it take the way down towards the breast and the lungs, then both in the coronal future in the forehead, and in the hinder part. If it be engendered in the head, and descend upon the backebone, the loins and neither parts, then must it be made in the beginning of the backebone to intercept the matter. In many other particular places of the body we use this remedy, which would be here too long to relate.  

Vesicatories or blistering remedies.  As for vesicatories, or blistering remedies, they use to be made of such things as blister the flesh; such as be crowfoot, euphorbium, pellitory of Spain, mustard, cantharides; being any one or more of these mingled, with sour leaven and vinegar wrought together; the blister so made is to be opened, the place to be kept open with a little fresh butter, or cere-cloth.  

Setum what.  That which we call Setum or Sataceum, is an issue most commonly made in the neck with a hot needle drawn thorough the neck with a thread of white or crimson silk, the place kept open by drawing the silk to or fro out of its place, and dressing it afterwards as is fitting. Some used heretofore a hair in stead of silk, from whence this operation taketh its denomination.  
There is yet mention made of another manner of making of this issue with this hot needle, recorded by a 
a Guilielm. F●bricius Hild. observat, chirug. observat. 40. & 41.  famous Surgeon, on which now I will not insist. Now all these issues are to be kept open until such time as this noxious and evil matter be quite spent and wasted away, at which time it may safely again be closed up. But if they be appointed by way of revulsion, or pulling back any humour, accustomed to fall down upon any place, and have been of a long time continued, then may they not so safely be dried up, unless another be made to supply the place of the former. This Setum is a singular good means to help all infirmities of the eyesight, and many inveterate infirmities of the brain: as Epilepticke fits, bad memory proceeding of moisture, and many more. And thus have I somewhat at large handled phlebotomy, and all circumstances concerning the same; and so much the rather, for that I see the world so much herein abused, and so many by the indiscreet use thereof miscarry: now I proceed to the other and second general evacuation called purgation.   

CHAP. X.  
Of purgation, or evacuation of corrupted humours in general.  
HItherto have we handled Phlebotomy both general and particular, it now resteth, we proceed to other general evacuations. In the body there is a triple repletion, two with, 
Triple evacuation in the body of man.  in the vessels or veins, and one without: One abounding in quantity, to be evacuated by phlebotomy; another abounding in quality, to be purged by appropriate purging medicines: the third being without the veins, is to be purged by sweat. And all these are called universal evacuations, by reason they do not evacuat from any one particular part, as from the head, errhina; 
Purgation what it is.  from the breast, bechica, &c: are properly called particular purges. Here we purpose in the first place to speak of purgations in general, as they purge evil humours from the whole body. 
a Purgatio est evacuatio humoris qualitate peccan●is, facta à natura, open & efficaciae pharmaci catharctici, administratia me●io in eum finem, ut sanitas praesens conservetur▪ aut amissa restituatur. Comment. in aph. 2. Dunc. Liddel. art. med lib 5. cap. 12. Purging medicines of two sort●  Purgation therefore we define to be an evacuation of humours abounding in quality, procured by the help of nature, together with the efficacy of the purging medicines administered by the Physician, for the preservation of health present, or recovering of health already lost. In purgations properly so called two things are to be considered: first, that which is to be purged, and do principally indicate purgation: to wit, the humour abounding in quality, which we call cacochymia, and is of many sorts. Again, in purgation we are to consider that which purgeth. Nature itself, or the expelling faculty purgeth, yet not simply in itself, but seconded and set forward by the power and efficacy of the purging medicine, and exciting the expulsive faculty to purge away the superfluous humour, either upwards by vomit, or downwards by dejection. Such purging medicines are of two sorts, either such as by a manifest quality evacuat any obvious humour: and such are ordinary loosening herbs; as betes, mallows, spinach, coleworts, and infinite others. Again, there is another sort of purging medicines, properly so called, and by a proper name cathartica, and make peculiar choice of one or more certain peculiar humours, 
In purgation three things considerable.  called therefore electiva purgantia. Now in purgations we are to consider three things: the first doth concern the medicaments wherewith we purge. The second, the manner or method how to use them. The third, the accidents following upon purgation, or such things as are to be done after the taking of a purgation. Purging medicines, as we have said already, are of two sorts, either purging by manifest qualities, heat and cold, &c. without any distinction, any or all humours: or else one or more particular humours, 
A specifical quality in purging medicines  or from some particular part. Now although purging medicines by reason of heat, attract unto them peccant and noxious humours, yet that the attraction is of this or that particular humour▪ proceedeth from a specifical quality, or from the whole substance. And yet such medicines as together with this specifical property partake of a greater heat, do more forcibly and effectually attract the appropriated humour. Each purging medicine most commonly evacuateth one particular humour, sometimes two, seldom three, and never all, unless, either the medicine be so violent, or nature so weak, that it is not able to master them: and then it oftentimes worketh so violently, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu superpurgatio.  that at length it bringeth blood; and this the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or over purging; very familiar to Empirics, women-physitians, 
In purging medicines 4 things to be considered.  and such as have not been initiated in the schools, and so trained up in the practice of this profession. In these purging medicines then four things are to be considered. First, what humour they are properly to purge, whether choler, phlegm, water or melancholy. Secondly, by what ways they evacuate: for some purge upwards by vomit, and some downwards by dejection. Thirdly, from what parts principally: for some purge from the neither belly, 
Purging medicines differ both in strength and by reason of the part to purge.  some from the liver, some from the head, etc. Fourthly, after what manner: for some purge gently and mildly, some again more forcibly and violently, and some keep a mean betwixt both. Manna, Cassia, sirup of Roses purge gently: Rhubarb, Seine, and the like, keep a mean: Scammony, Colocynthis, strongly. It were easy for me here to make an enumeration of variety of purging medicines appropriated to several humours. And although these medicines both weak and stronger draw some from the more remote parts, some from the nearer; yet have some of them a nearer relation to one, and some to another part: as Colocynthis and Agaricke most effectually from the head, Rhubarb from the liver, Aloc from the stomach, etc. These mild and gentle medicines, by reason of their mild and easy evacuation, are rather referred to preparations than purges; these other being of a far more forcible power to attract and draw humours from the remote regions of the body. Notwithstanding, the judicious Physician can easily quicken them according to occasions, with an addition of a small quantity of the stronger; 
Compound medicines  as likewise, with some of the milder medicines, blunt the edge of these stronger and more violent purgations. Of these simple purging medicines, 
Their diverse and various forms.  diverse compounded are made, and that in several forms; which are either taken inwardly by the mouth, or injected, and put up into the fundament: or else outwardly applied, by way of cataplasm, ointment, etc. Such as are assumed at the mouth, are taken either to work upwards by vomit, or downwards by stool; and are, according to their forms, divided into three several sorts: some liquid, as potions made after diverse manners; some, again, solid, as pills, solid electuaries, or confections: some of a soster, and as it were, of a middle substance, betwixt both; as our ordinary electuaries. In the fundament we use to make injections by glisters, and put up suppositories, in constipation of the belly, and diverse other cases. But in some cases, when the patient is uncapable of any of these, or at least refuseth them, then are we sometimes forced to supply this defect by outward ointments, 
external forms of purgations  cataplasms, epithemes, etc. and sometimes by masses & lumps made of strong purges holden in the hand, until they grow warm, and smelled to at the nose. Of these purgations again which purge by election, or by choice, 
Perfect & imperfect purgations.  some are called perfect and full, which purge away the whole cause of the disease at once: another again, imperfect, which doth not all at once evacuate the whole matter of the disease. Under this last is comprehended, first, that which we commonly call a minorat purgation, 
Minor a●● purgation.  whereby we lessen a little the matter and humour causing the disease, which most commonly is used in the beginning of diseases: and again, 
Purgatio per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that evacuation performed by degrees, which we call pe● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby we gently, and by degrees purge away the vicious humour, and in stead thereof supply the sick with good and laudable humours, which by means of good and wholesome diet is effected. Now, 
The manner or method of purgation.  the next thing we propounded to consider in purgation, was the manner how to use these purging medicines, or the method of purgation, 
Five things therein to be considered.  which we may reduce to these five heads: 1 whether, and to what persons we may safely administer purging medicines: 2 what manner of humours we are to purge: 3 how much, how often we are to purge, and how far to proceed: 4 the convenient and fit time for purging: 5 by what ways or parts, or passages we are to purge. And this is the sum of that we have to say concerning purgation and purging medicines, and therefore of these in order.   

CHAP. XI.  
Whether we ought to purge or no, what persons are to be purged, and able to endure purgations, whether women with child may safely be purged.  
THat evacuation by purging medicine is to be used in cacochymical bodies, abounding in bad humours, hath been said already. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippoc. aph. ●6 lib, 2 Gal, in comment.  But whether bodies living in health may be purged or no, may not without cause be questioned: for purgations not finding bad humours in the body, trouble the good, make a colliquation of good flesh, and withal induce diverse evil accidents. I answer, this holdeth true of such strong purgations as were used in the time of Hypocrates and Galen: but in our mild and gentle purging medicines, there is no such cause of fear, they being rather in stead of a preparation than of any strong purgation: for the which cause, being myself administered, they may safely be used of all sorts of people, to loosen the belly, to expel the common excrements of the guts, and withal, to prepare the humour causing the disease. And we may safely purge any body, although living now in health, and that by way of preventing the accumulation of humours, which in time might produce some disease. Hence appeareth the frivolous fear of many people, 
Needless and frivolous fear of the ignorant people.  who being altogether ignorant of the true knowledge of this sublime profession, yet, with open mouth cry out there is poison in all our purgations: but the judicious are not ignorant with what caution and circumspection the honest and able Artist, even in cases of greatest necessity, and with what correction and preparation, and in how small a quantity they make use of these strong medicines, which, notwithstanding, were in only use among the ancients, and yet many of these plantives themselves will often in their need, sooner have recourse to some ignorant Empiric, some unskilful Barber-Surgeon, yea, to a beard-shaver, or a woman, who will adventure upon any the most desperate medicine, without any preparation, or knowledge of the constitution of the body: than to the learnedst and ablest Physician, who is able, if it were a poison, so to prepare and accommodate it, that it may safely be taken without any danger: and indeed, who deal with such chapmen, may often cry out with these Prophets, mors est in olla, death or poisoniis in the body, howsoever the effects are not always upon the sudden so sensibly perceived. Besides, some of these severe censurers are often as busy with a pipe of Tobacco, as with their appointed food? and yet no bill of indictment preferred against it. Now, I will be judged by the learned, if this simple be not endued with as poisonable and malign a quality as any of these strong and violent purgations the ancients used: I will except neither Hellebore, 
Tobacco as strong a poison as the strongest purging medicine that is used.  of them, nor Antimony of us used, nor any other; beside, the narcotick quality, as we prove by daily experience, of the which more hereafter. It is then apparent that we may purge, and that no bodies are excluded from the use of gentle and mild purgations. And yet do we not so indifferently admit of purgation, that we think they may be of all, and at all times indifferently used, but with diverse cautions, diorismes and limitations, especially when we are to purge cacochymical bodies with strong purgations, when as they will not yield to gentler remedies. 
Threefold constitution of bodies.  Before we proceed, we are to take notice of a threefold constitution of the body: One injoining perfect health, which we commonly call a sound and healthful constituion: another we call a neuter, or neutral constitution, declining from the former perfection of health, 
●or●us veutrum, seu valetudinarium.  and yet not fall'n into any sickness which may be taken notice of: and such we commonly call crazy, or valetudinary bodies, and partake of both the extremes, and so is apt, ready, and inclined to fall, and yet not fall'n into sickness. The third is such a body as is now already fall'n sick. Now, as the first may safely be purged for prevention, so this second sort hath yet greater need, as living still in fear of some infirmity. The sick especially are not to be abbridged of this benefit, but with these limitations: first, of the strength, constitution, and other circumstances do not inhibit; we may safely use it. Again, if nature of itself suffice, 
When to purge and when not.  and by other gentle means it may be effected, and where nature leadeth us not the way; as likewise if the humour be unfit for purgation, we are not to attempt it. In every purgation then, the first indication is desumed from the morbisicke cause, or humour peccant, 
Triple indication of purging.  which doth indicate purgation; to the which we are to join also the disease itself, and the most urging accidents of the same. The second indication is desumed from the stomach of the patient. The third is desumed from the condition and nature of the part affected; as likewise the ambient air and region, which we will refer to the time. As for the first then, in the sick we are to consider the quality of the Disease, whether acute or chronical; whether sole, 

The quality of the disease to be considered.  
The matter.  
Continuance of the disease.  
Idiosynarasia, or individual propriety.   and of itself alone, or joined with some other, as with a sever, etc. Again, wear to consider of what manner of matter, whether calm or quiet, or furious and raging; and whether crude or concocted. The Physician is again to consider how long the patient hath been sick; and finally his individual propriety, called Idiosyncrasia, and whether formerly accustomed to strong evacuations or otherwise. It cometh also sometimes so to pass, that the sick is unfit for any Physic at all: wherefore it is good physic sometimes to administer no physic at all: and yet this must be always at the Physician's pleasure, and not according to the humour and pleasure of the ignorant assistants, no competent judges in a matter of this weight and worth. In the next place, 
Urging accidents.  urging accidents do often inhibit strong evacuation. Strong Purgations, saith Hypocrates, are not fitting for ill-coloured persons, very dry or drouthy, that have a dry cough, and distension under the short ribs; as also such as use evil diet. Such symptoms again and urging accidents as debilitate and overthrow strength: as violent pain, watching, gnawing about the mouth of the stomach do inhibit evacuations. The strength is indicated by the age, sex, 
Strength how indicated.  temperature of the body, natural individual propriety, disposition of the body, custom, and urging accidents. First then for age, 
Aptest age.  the middle age is aptest to endure purgations: old age and infancy of all others, by reason of weakness most unfit; and therefore unless in time of great need, to them they are not to be administered. And yet old age is far abler to endure them than infants. Besides, children have a certain natural evacuation thorough the pores of the skin, by which means, 
Children how 〈◊〉 purge.  without any other evacuation, they often breathe out abundance of bad humours. And yet, if there be need, and nature be wanting, we are not to deny even a sucking child such an evacuation: yet with the counsel of Hypocrates, we are then to exhibit some gentle purgation to the nurse, which communicateth a purging faculty to her milk: to children of fuller years we may safely administer some gentle medicine. In the second place, 
The sex to be considered.  the sex is to be considered in this indication of strength: men then, for the most part, endure strong purging medicines better than women. Virgins and widows, and such as are much subject to hysterical infirmities, or fits of the mother, are not to be purged with strong purgations. Besides, women with child do not easily endure purgations. And from hence then ariseth a question, 
Whether women with child may be purged,  whether we may at all purge a woman with child? I answer that even Hypocrates himself, 
Answer.  who forbade phlebotomy to women in that case (which notwithstanding both by reason & experience I have proved to be lawful) giveth yet allowance to this remedy. And yet, as hath heretofore been proved, the purgations used in his time were far more violent, and of more malign quality than most of our medicines now in ordinary use with us. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aphor. 1. lib. 4.  Purge women with child (saith Hypocrates) when we conjecture the child to be attained to the age of four months or seven, but the last least, for fear left by the violence of the medicine the ligaments tying the child to the womb be burst: but if the child be either younger or elder, we must not use these means. Now in these our days, if a woman with child be ceized with any acute disease, or the body abounding with bad humours, and without purging there be apparent danger, may we not administer some of our gentle medicines, in ancient times altogether unknown? If Hypocrates permitted the use of his helleborate medicines of so malign qualities, 
Women with child may safely be purged with our gentle medic●●●  and so dangerous for the Diseased, why should any be afraid of our gentle and mild medicines? There is no such danger of bursting those ligaments by the use of so gentle means. Is it not far better to administer some gentle medicine, which may prove profitable both to the mother and her fruit? Again if there be any reason in those women that oppose so useful means (for this sex is, as in other, so in this action, often most opposite to Physician's prescriptions) let them answer me, how many women they see, not only for some days and weeks, but even for months together, molested and tormented with excessive vomiting, that one would wonder, that ever they should be able to hold out to their appointed period? And yet through the help of the Almighty both mother and child do very well, whereof I need to instance in no examples, they being obvious every where. Now it cannot be unknown, that the succussion and straining of the body one day in so extreme a manner, offereth more violence both to the mother and the child, than three or four days would do with some gentle purges downwards. It will be replied, this violence is natural, and therefore not so dangerous. I answer, violence is always violence, howsoever procured; and the action is always the same, whatsoever the instrument be: a man may break his neck as well by a natural fall from the top of a tower without any violence offered; as when he is pushed down by the hand or otherwise. Again, the mother many times, for want of appetite, and by reason she rejecteth that the taketh, indangereth that she goeth with. In widows and unmarried women, 
women's bodies are many times more strained upon many outward occasions than by gentle purgations.  we are willing to use means to free them from such evil and unpleasing accidents, and why shall we let languish a woman in this case. All the answer will be, that in them we use to provoke their menstruous flux, which here is no ways to be tolerated, far less attempted. I answer, we may freely with gentle medicines purge away these corrupt and evil humours, so offensive both to the mother and the infant, without fear of any danger whatsoever. Now this is not my private opinion only, but generally of all our best and most famous Physicians, wherewith I could stuff up this my book, and make it swell to a too great voluminous bigness. I will instance but in one of whom I have now and then already in this book upon occasion made mention, to wit, the learned joubert. 
c joubert des erreu●. populair●●, lib. 3 cap. 5.  This famous French Physician of late years, hath writ a whole Chapter of this same point only, where he proveth: that many women's bodies are far harder strained many times by blows, falls, scolding and chafing, than by any gentle medicine; and yet never for any such violence miscarry. Nay, yet further the same Author affirmeth, that many gallants dance the gaillards, the vault, and the like, ride on trotting horses, are carried in coaches, being full to the throat, plemees a lagorge (these be the Authors own words) and yet for all this never are thereby endamaged. Now, besides the case they may from hence receive of all those evil accidents wherewith they are molested; as casting, feebleness and fainting, shortness of breath, and the like, are all by this means quickly cured; and why, saith the same Author, should we thus suffer a woman to undergo so much trouble, when it is in our power to help her? And upon this ensueth yet another great inconvenience, that the child thus soaked, as it were, in such corrupt and filthy humours, seldom proveth afterwards so sound and healthful, as when the body of the mother is kept clean from such corruption; and for want of this seasonable evacuation, in stead of one medicine seasonably administered, 
The child often after smarteth for this defect.  during the abode in the mother's Womb, the child is after forced, it may be, to take a hundreth. To confirm this truth, I could produce a multitude of particular examples out of several Authors, where this course hath with prosperous success been used: but to avoid prolixity, I will pass them over, and instance but in one or two of mine own experiments. 
History of a woman with child, using both phlebotomy and purgation with good success.  A woman of this same town, some 8 or 9 years ago, and great with child, was surprised with a Fever, loathing in her stomach, and a number of tedious and troublesome accidents, her body both plethorical and cacochymical, and withal much oppressed with melancholy, who, after she had for diverse days endured these noisome and troublesome accidents, at length craved my counsel. Her neighbours (of the female sex I mean, they being especially in such physical affairs, more pragmatical than men) utterly dissuaded her from any physic whatsoever. I confess, I was unwilling, if it had been possible, to have meddled in so dangerous and intricate a business, and where the event was so doubtful, and where, if all things succeeded not according to expected desire, I exposed myself to the censure and slander of so many venomous and virulent tongues: yet being thereunto lawfully called, I first acquainted both herself and husband with the danger both the mother and the child were in without the means, and that by the use of phlebotomy and purgation, we might through the blessing of God hope for some good success, howsoever the issue or event was not certain. Both herself and husband freely giving way to use such means as I in discretion thought fitting in this case to be used, by God's blessing, upon the means of bleeding, and purging both by vomit, and direction downwards, with cordials and coolers, she went forth her full period of time, and brought forth a sound and living child; having in this, by her own confession, both easier labour, and more freedom from after accidents, than in any other before or after. Some two years before that, another woman of the same Town, being big with child also, 
Another.  for a fortnight and upwards was so tormented with excessive vomiting, that she was able to retain neither meat nor drink in her stomach, whereupon ensued great weakness and feebleness, insomuch, that she was much afraid, lest this young guest should have forsaken his lodging for want of fresh supply; I being sent for, and finding her stomach pestered and oppressed with corrupt humours, I gave her a vomit, which wrought to so good purpose, that after the administering of some other small means for the corroborating of her stomach, within two or three days not only her appetite returned, her casting ceased; but she in a short time also recovered her accustomed strength, and at the time appointed was delivered of a lusty man-child, and although a mother of many children before that time, yet, by her own confession, 
Another of a woman with ch●ld enduring much by natural vom●●. coughing and purging, and yet recovering.  never better in and after her labour, than at that time. And that it may yet still more plainly appear, that a woman with child may sometime endure without aborsion, hear yet of a third, who, notwithstanding, used none of these generous remedies. About some fifteen years ago, a woman of this same town, about the third month of her conception, was surprised with a double tertian, with a continual casting, coughing, and spitting of blood; the which for certain days, as women in those cases think themselves exempted from all physical helps, she did neglect, hoping it would not long so continue; but at length, fearing aborsion at the least, sent to me, but then absent, and therefore sent to another physician of good account, then living within this same town, who, after he had administered one glister, this set nature so a-work, that for the space of two months at least and upwards, to all the other accidents this was also added. At length the Physician forsook her, as then irrecoverable, especially by reason of her spitting of blood, which was supposed to proceed from the lungs. In this case she continued some three weeks, or near by, and after my coming home she sent for me: but hearing of all that was past, I refused, although twice or thrice entreated, hearing of so desperate a business, yet being entreated, to give her satisfaction, at least by seeing her, although I administered nothing. At length, after I had seen her, and well considered of this blood thus rejected, I found it proceeded not from her lungs, whereof I gave her notice, and withal proceeded with cordials, and other things fitting for her cough, especially excretion of blood, which were by this means qualified, and the excretion of blood within a few days was quite stayed; and although I know both phlebotomy and purgation to be of very good used for these diseases, yet durst I not then adventure on any of them, but continued this course with diet such as was fitting. At my first visiting of her, she was now above a month quick with child, and very feeble, and for the most part kept her bed: her looseness left her about a month after, and her caught and casting, together with her Fever, forsook her about a month before she was brought to bed, and was delivered of a son, who lived a month, and was assaulted with fits of a Fever of the the same manner as the mother, and died about the end of the month. The mother, notwithstanding all the premises, a few days after her delivery was assaulted with the measles, and afterward, recovered her perfect health, and lived after that many years. It may then plainly appear, that it is not a matter so dangerous as it is deemed, sometimes in time of need to give a woman with child some gentle physic, as shall by a judicious and understanding Physician be thought fitting: 
Great caution to be used in administering physic to women with child.  and since this hath been the opinion of all our famous Physicians since the days of Hypocrates, let women be silent, and not too saucy in controlling such a cloud of witnesses of learned and able Artists. But let no man nor woman here mistake my meaning, as though I would encourage any women to be too bold in this case; my meaning is only this, that in case of extremity, women should not be so wilful, as to let their neighbours perish without means, upon needless fear, or at least endanger their lives in apparent necessity, Hypocrates himself giving way to this course, as hath been said already, yea, even during any time of their nine months, although freelier in some than in others, their physic, notwithstanding, being far harsher, and of far more violent operation than our ordinary medecines, as hath been proved already. But withal, I wish them still to be very wary whom they trust in so weighty a business, or else it may cause repentance when it is too late. Especially beware of such ignorant and erroneous practitioners as I have already mentioned. But this by the way, although I hope, not out of purpose, now I proceed.  
In the third place then, 
The temperature and constitution of the body to be purged.  in the body to be purged we are to consider the temperature and constitution, which doth either indicate or inhibit purgation. The middle, or mean temperature and constitution, betwixt extremes, is fittest for purgation: but bodies of dry complexion, 
What bodies fittest, and what unfittest to be purged.  dry, lean, loose, of foggy, thin, soft, or very fat bodies are not so fit for purgation: nor such as abound in blood, are much subject to swooning, and are hardly recovered, and such as are apt to cast upon any occasion: children also, and women plentifully purged by their menstruous flux: and such as have clean bodies, and observe a strict and good diet, and such as naturally are constipat in their bodies, and are easily overtaken with fluxes of the belly: all such are not so fit to be purged as others, although upon occasion, necessity so requiring, they are not totally excluded, yet must it then be done with great discretion and circumspection, and more sparingly then to others. But on the other side, strong able fleshy bodies, accustomed to labour and pains, having strong stomaches, who collect great store of superfluous and excrementitious matter in their bodies, may better undergo this evacuation. 
Idiosyneras●●.  Next to the temperature or constitution, we add the specifical and individual propriety of the body: and this is the reason why some bodies will bear a strong purgation, and others again, it may be of a stronger constitution, yet are not able to bear half so much. Besides, 
Custom.  we must not neglect custom, which doth in some bodies facilitate the use of purgations; which they may therefore better bear, which in others unaccustomed, we must not attempt, unless to us known to be of a strong constitution. Besides, the ambient air, the region and place of abode are not to be neglected, of the which, 
Other circumstances.  when we speak of the time of purgation. Now, besides the strength, 
Situation of the part affected.  we must also consider the situation of the part affected, which is discerned by the temperature, the use, figure, or form, and sense or feeling of the same. And therefore the head requireth stronger purgations than the stomach and the liver; and the stomach of a quick and exquisite sense, subject to gnawing, is gently to be dealt withal. And now we proceed to the humours.   

CHAP. XIJ  
Of the humours to be purged, of their preparation; as also of the body to be purged. Of the quantity and reiteration, or often exhibition in time of need.  
THat corrupt humours, commonly called by the name of cacochimia, are to be purged and expelled out of the body, hath been already. These humours are in all four in number; choler, melancholy, phlegm, and serosity, or thin waterish humours. 
Divisions of the humours to be purged.  These humours do diversely in the body abound, and so produce diverse diseases. Sometimes one humour alone aboundeth, sometimes one or more, in an even or uneven proportion; and this noxious peccant humour is always to be purged with appropriate remedies. Again, in regard of the quality, it is either crude or raw, or else concocted: and again, either thin or subtle; or thick, or else participating of a mean betwixt both. It is again, either still and quiet impacted into some part of the body; or raging, swelling and movable. Now in all purgations, aswell spontaneous and natural, as artificial, this is to be observed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈…〉 4  that that purgation is profitable, whereby such humours, as nature would of its own accord expel, be purged out. And again, 
b 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aph 23. lib. 1.  
What humours are fittest to be purged, and what not.  
Concoction what.   we are not to judge of a profitable purgagation by the quantity (as is the custom among many vulgar, especially of our countrypeople, who therefore many times more magnify ignorant Empirics, who purge away plenty of humours, be they good or bad, than better skilled Physicians, who purge away but the worst, although in a smaller quantity, but if the right peccant humour be expelled. Humours already concocted are easiliest purged, and then next such as swell and are of a furious nature, and are of thin or a mean substance. Crude humours, still and quiet, impacted into any part, thick, tough and clammy, are not so expelled out of the body, and are therefore first by concoction to be prepared. Now concoction is nothing else but a reduction of the peccant humour in the body to a right temper and frame, whereby it is fitted for expulsion. Now of these peccant and noxious humours some are capable of concoction, some not. 

Humours capable of concoction.  
Uncapable of concoction.   Capable of concoction we call, such as grow tame and tractable; as the humours in putrid Fevers, which ought first to be concocted, and then expelled. Not capable of concoction are first, such as are sequestered from the blood; as in the defluxion of rheums, yellow choler, in suffusion and some sort of the bloody flux; of phlegm in the wind-colicke, and water in the Dropsy, which without expecting any preparation are to be expelled. Some humours again, are in fault by reason of the corruption of their proper substance, which destroy and overthrow the substance of that part whereon they: fall as cometh to pass in the Plague, in Cankers, and in raging and furious humours, 
Difficulty of concoction proceedeth 〈◊〉 three causes.  called turgentes, or swelling. The faculty of concoction proceedeth from three causes, the imbecility and feebleness of nature, the narrowness of passages, and the contumacy or repugnancy of the matter. In these crude and corrupt humours natural heat hath no predominancy nor power, but external and adventitious, with a debility of the natural, confounding good and bad humours, dividing humidity from its natural siccity. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apho●. 22. lib, ●.  In diseases therefore of that nature and kind, wherein the humours are putrified and corrupted in the veins, and nature hath not the pre-eminence, we are not to purge in the beginning, but to expect the concoction of the humour, which maketh a separation of the good from the bad. After concoction whatsoever noxious humour yet remaineth within the veins, and by a laudable crise not expelled, is to good purpose purged away with Physic. Concoction is, by nature itself, by means of natural heat, performed: now if nature be feeble and weak, and his heat not in a due proportion answerable, 
When the Physician is to use means to further concoction,  it is then the Physician's part, with fitting and appropriate means to supply this defect. This supply consisteth in removing the lets and rubs lying in the way, preparing the humours to concoction, and repairing the breaches made in the strength and natural heat. Concoction then is performed when nature overcommeth, and affimilateth the matter making resistance. Now, since the humour many ways repugneth or resisteth; as sometimes by reason of the quality, or the manner of substance beyond the natural course: to wit, by distemper, thickness and clamminess; and sometimes by reason of too great a quantity impacted into the part: hence cometh it to pass, that there is not one only kind of remedy fit to prepare and concoct these crude rebellious humours. And therefore 
d Lib. de hu●n●ri●  Hypocrates affirmeth, that concoction is performed by contraries, and that sometimes it is furthered by hot, and sometimes by cold, and sometimes by dry means: and again, sometimes by extenuation, sometimes by incrassation, sometime by abstinence, sometimes by rest, etc. 
A double preparation.  And thus thick and tough humours are ratified, and made thinner; thin hamours again thickened, obstructions opened, and each humour with proper and appropriate medicinces prepared, as the judicious and discreet Physician, according to circumstances, shall think fitting. There is then a preparation of the humours, and yet another of the body, which was the meaning of Hypocrates in these words: 
e 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aphor. 72. lib. 7.   If any have a purpose to purge the body, it must first be made fluid, thin, and passable. And thus the passages are first to be made slippery, large, and passable, without any impediment: which may be effected by means of loosening and opening set broths, by emollient glisters, and such others means as easily open the belly and the small capillary veins and other parts obstructed. Now, since of purgations some work upwards, 
Different preparation according to the different manner of evacuation upwards or downwards  and some downwards, there must not be in all a like preparation: for, in purgations that work downwards, it is required, that the guts and the small veins be open, and free, as hath been said already: but in a vomit, especially if it be to work strongly, 
f Lib. de salubr, victu● ratione.  Hypocrates willeth us, sometime to bathe and anoint the body, to use a liberal diet, and to rest: but when the time of administering the vomit is come, then are we to use such means as irritate and loosen the humours, and make them more easily to ascend upwards. But when to prepare the humours, how, by what means, and in what bodies, this double preparation is to be performed, is the work of a learned and understanding Physician: but not of any ordinary Empiricke, Barber-surgeon, ignorant Apothecary, Woman-physitian, and the like, who most commonly exhibit their strong unprepared medicines, without regard of any of these preparations. But I proceed now to the quantity, wherein they err as much as in any of the premises.  
The various and diverse constitutions of several individual bodies breed no small difficulty in the due dose or quantity of the purging medicine. 
Indication of the quantity of the medicine.  But to define the particular dose of these particular medicines is not my purpose, but only to set down some general rules of direction concerning this particular. ●he indication then of the quantity is desumed from the greatness of the disease, and the refractariness of the same, the peculiar and individual propriety of the body, and the strength: as likewise from the nature of the part to be purged, in the sense, substance, office, form, situation and society. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aph. 6. lib. 1.  Thus great diseases require great remedies, as witnesseth Hypocrates: and some bodies are moved with gentle remedies, and others again although of a weaker constitution, yet endure stronger purgations. Again, some bodies are strong and well able to endure strong purgations; as in the middle age: some again, as young children, and decrepit old men, are either not to be purged, or very gently, and so are we also to consider the several parts to be purged: as the head, liver, stomach, kidneys, &c: and to observe the several circumstances in them and other parts to be observed. Now to every purging medicine Physicians do commonly assign three doses, comparing the strength of the patient with the medicine: to wit, to strong people, the greatest; to weak the smallest, and the middle or mean to the middle or mean strength. 
The quantity of the medicine to be intended or remitted according to several circumstances.  The quantity of the medicine is also intended or remitted according to the ambient air, region, &c. as also according to the nature of the noxious humour: for thin movable humours will give way to a mild medicine; but taught, thick and clammy humours, and impacted in the part, will not so easily be removed. Besides, we must neither exceed in giving too small a quantity: for that often stirreth and moveth the humour, gripeth the belly, and putteth the patient to great pain, 
Safer to err in the defect than in the excess.  howbeit to small purpose. Neither yet must it exceed in too great a quantity, which is yet far worse; and a more dangerous error than in the defect which is easilier remedied than the other in the excess. Now sometimes we evacuate all the noxious humour at one time, and sometimes we return again once or oftener. This first is called a full evacuation, and then only hath place where the body is strong, and nature itself leadeth the way: and this cometh to pass, when as in diseases the humours are already concocted, and withal do so abound, that they, as it were, swell and rage. But by reason this seldom cometh to pass, therefore we do most commonly purge by degrees, 
Purgatio per epi●r●●●, or ●en●●e 〈◊〉 purgation.  in reiterating our remedies. And in unknown bodies, rather than to adventure a full dose, it will be better to begin with a lesser quantity, although it be not the true dose the patient may endure, by this means trying the strength at first, and afterwards supplying what is wanting. Now in these leisurely reiterated purgations, the indication is desumed from the nature of the humour peccant, from the situation, from the condition and nature of the part affected, and the strength of the patient. Thus we often find, that all this morbificke matter, 
The m●●b●●●cke matte● contented in diverse parts, o● the bod●, and there●●●● t● be pu●ged by several sorts of physic.  is neither altogether, nor yet after the same manner in the whole body, and the vessels of the same, but distributed into diverse parts; one part being contained in the stomach, to be evacuated by vomit; another in the guts, by qlisters; another in the veins, by potions; another in the head, to be purged by pills. It cometh often again to pass, that some portion of the matter is concocted, another part yet remaining crude, some part thin, another thick and rough; some part of it quiet and still; and some again unquiet, swelling or raging: all which ought neither to be purged at the same time, nor at once; and therefore both Galen and Hypocrates counsel us in some diseases; as Quotidianes, quartans, and diseases of the spleen, and proceeding from melancholy to purge little and often, which notwithstanding in time will make up a great evacuation. But 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aph. 25, lib, 2.  in acute diseases the same Hypocrates would have us to purge seldomer, and that not without great care and circumspection. Again, the condition of the part affected doth variat the manner of evacuation: for a part that is common and of acute sense cannot endure a plentiful, large and sudden evacuation. In like manner any part that is far distant from the neither belly, or by reason of small and narrow passages hath any communion with the same, must not be largely at once evacuated: as infirmities of the breasts and joints. 
Condition of the part affected varieth the manner of evacuation.  And any part that daily receiveth a new supply of superfluous humours must not at once and suddenly, but by little and leisurely be evacuated. But above all the rest, as in all other, so in this the strength principally must be regarded. And therefore although both the nature and quantity of the humour, and the situation of the part do require a strong purgation; yet, if the strength be not answerable, we are forced to administer more mild medicines, and reiterate them the oftener. And this is that we commonly call to purge per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when as by degrees we purge any noisome and noxious humours, and, instead thereof, make a new supply of good and wholesome.   

CHAP. XIII.  
Of Vomits, Glisters, Suppositories, and with which evacuation we are to begin, when diverse are required.  
IT hath been sufficiently already proved, and experience itself doth daily evince unto us, that there are diverse sorts of purgations, some taken at the mouth, and some injected at the fundament. And of these again taken at the mouth, some work the same way they went in, which is by vomit; and some again work downwards by stool. Now, although we have at large spoken of all manner of purgations in general, yet this being an evacuation not befitting every one, and which some of the ancients, as Asclepiades, did utterly reject, it will not be amiss to say something of it. Of this kind of evacuation, 
a 
Vomitio cum facilie & moderata obtigerit sa●uberrima & vacuationum omnium praestantissima, noxios quippe humores ex ipsis f●ncibus sinceros elicit, & vacuat omnem quae in ventriculo continetur, ejusve tuni is eluviem. Im●rimu autem expurgat e praecordiori● membra●is, & cavis jecoris ac Li●nis et ex Pancrea ommis generis supervacuos humores ●nc●ros elicit, quos plerumque nec hiera, nec aliva vehementissimum in alvum de●urba●e potest Opitulatur item affectibus qui a praecord●orum impuritati or●um habent, lang●enti apperen●iae, nauscae, cibi fastid●o▪ vomitioni crebrae, ventriculo pr●cordijsve distentu, ictero, cachexiae, febrib intermittent, Hemicraniae, Vertigini, Epilepsiae, suffusions, omnibusque capitis affectibus qui sympathia praecordi●rū contracti sunt, & quos a praecordiit in reliquum corpus effusa impuritas protulit. Gal. de usu partium.  
Preparation before vomits.  
Outward preparation   Galen givieth no small commendation, and in some cases the most sovereign of all others: to wit, in repletion of the stomach, and tunicles thereof, and in the hollow parts of the liver, in infirmities of the spleen, the laundise, many infirmities of the head: as Epilepsy, Vertigo or giddiness, megrim, suffusion; and all infirmities of the head proceeding from a sympathy with the neither parts. Now, it cometh often to pass, that humours which descend not so easily into the guts, yet by vomit are easily expelled. Some of the ancients again, quite contrary to the mind of Asclepiades, were so far in love with this evacuation, that they prescribed it even in time of health, every month for two or three days together, which I confess was too much, and tending to another extremity. But all are not fit for the use of so noble and generous a remedy, such especially as are not accustomed to it, are not, unless in case of great extremity to be urged to the use of it. And again, we are to look unto the inclination of the humour, whether it incline that way or no, and then are we to second this natural inclination of the humour by exhibiting help for the bettet furtherance of this work. But great care and caution must be used in the administering of this remedy in regard of the party to use the same: for such as are narrow breasted, have a long neck, and disposed to a consumption, are not to use this remedy: and such, whose stomaches are unfit for it, a weak brain, women subject to hysterical infirmities, endure not vomits easily. And to induce this evacuation, there is a good strength required in the stomach, especially if the vomit be strong. Now, as in other evacuations, so in this also, we use in time of need some preparation to facilitate the operation thereof. Relaxation of the stomach by outward inunctions and fomentations I hold suspect, for fear of too much debilitating the stomach after, especially in this so nice and effeminate age. For an inward preparation to facilitate the operation, we use sometimes to suffer the patient fill his stomach before, with diverse sorts of food, 
Inward preparation.  especially such as may cleanse and cut, or attenuate: as salt meats, onions, and the like; and this is when the matter is tough, congealed and stuffed in the stomach, where the use of hot herbs, Time, Savory, of Oxymel and the like may safely sometimes be permitted. But when the humour is thin, fluid, and easy to be purged, than posset drink blood warm, now and then taken after the assuming of thy vomit, will serve the turn. Some add butter, which to some bodies will prove too fulsome. 
What parts by vomit are to be purged.  Vomit evacuateth & cleanseth first the stomach, and the adjoining meseraick-veins; and next if it be strong, the liver, spleen, and great veins; and lastly, the whole body: It serveth for revulsion, or pulling back of humours from the stomach, and other inferior parts; and therefore 
b Aph. 16. lib. 16.  Hypocrates affirmeth, that after great fluxes of the belly, a vomit succeeding, doth presage good to the patient. And by the same reason it is good in the sciatica, and all other gouts, infirmities of the kidneys, bladder, fundament, etc. It deriveth or diverteth the humours from the next adjacent parts into the stomach. It helpeth therefore hypochondriacke, melancholy, dropsies and other diseases of the mesentery, liver and spleen: but especially if the matter tend upwards toward the stomach; which by bitter belching, spain and heaviness or gnawing under the short ribs may be discerned. Now as of other purgations, so of vomits, some are mild and gentle, some stronger, and others again stronger than any of the former, such as the ancients used. Our Empirics, and ignorant practitioners err in nothing more, than in the rash administration of this remedy, 
Empirics err much in the rash administration of vomits.  to any indifferently, present or absent, without any consideration, either of the body or disease. And yet if there be any vein burst in the breast or lungs, or the party subject to any hemorrhagie, 
In what cases dangerous.  or effusion of blood at nose, etc. What danger may ensue to the patient, a vulgar understanding, I think, may easily judge. I will not now protract time with instances of such errors, but proceed to that which yet remaineth.  
Besides Vomits, there are yet some purgations, which may be called particular, and are injected at the fundament into the guts: and such are our gilsters, which are appropriated to diverse inrfimities, and used for diverse ends, and are composed of several ingredients, and sometimes of one only, as occasion and necessity require. 
c Herod. in Enterp.  The use of these glisters, among the ancient Egyptians, was so frequent & common, that as they used their vomits, so did they those glisters three days in a month successively, one after another. They are used by way of evacuation, and sometimes for astriction and healing; as in the bloody flux. Sometimes we use them only to mollify and supple the guts, that nature may have the freer passage. Sometimes we use this medicine as a preparative for other ensuing physic. 
Glisters used for diverse ends.  They are administered for a number of infirmites' of the body, but differ accordingly in the composition, and that both in the quantity and quality. 〈◊〉 ●he quality, some being appointed to purge, some to mollify; 〈◊〉 against the wind-cholicke, 
And used in many infirmities.  some against the stone, strangury, suppress 〈◊〉 urine, of menstruous flux, or in the excessive flux of the same; 〈◊〉, again, being administered in great weaknesses to nourish, 〈◊〉 of many others, the matter whereof must of necessity accordingly differ, as the learned Physicians well know. 
The quantity various according to circumstances.  Again, the quantity must needs differ according to the nature of the disease, and party diseased. According to the disease: as in the Wind-colicke, in the suppression and induration of fecall excrements, the quantity must needs be small; as also in children, women with child, etc. And nourishing glisters must be administered in a smaller quantity than others, or else they will purge rather than nourish. Such as are injected for the infirmities of the small, must be in a far greater quantity than in the great guts. Besides, glisters must be retained a pretty while, some more, some less, according to the cause for the which they are administered: 
Retention of glisters.  for glisters given only to wash and cleanse the guts, would be retained about an hour or more; anodine and mitigating of pain, somewhat longer; and such are given to heal and conglutinate the guts, as in the bloody flux, a longer time than of the former. Purging glisters commonly give warning when time serveth; and yet, if they be too quick, it is not good to give way to the first warning. 
In great weakness.  In great weakness they may be kept by application of hot cloth to the fundament for a certain time. If it stay too long, it may be helped by a suppository put up. This medicine not only cleanseth the guts, but by consequent often helpeth the head, stomach, and other parts adjacent. And therefore I wish people not to be so shy in the use of so sovereign and so excellent a medicine, wherein there is so small offence, and in the use whereof there is no injury offered either to the taste or stomach. But when as many times either for haste, or else we cannot prevail with the patient to admit of a glister, 
Suppositories.  we make use of suppositories put up into the same place, but yet with greater facility and ease; they are not only made of honey hard boiled, but also of alum and other matter: and sometimes the end of a candle performeth such an exploit; and sometimes a violet comfit, especially in children, and many other things will make an irritation, to provoke to stool. But let this caution, aswell in glisters as suppositories always carefully be observed, that in infirmities of the fundament, 
Caution in infirmities of the fundament.  the Piles especially, fistulas and the like, there be none of those strong powders or electuaries, hiera simple or compound, or the like used, unless when we have a purpose to open the piles, or provoke the menstruous flux. But let this always be done with great caution and circumspection.  

〈◊〉 diverse reme●●e● are to be used, 〈◊〉 first and what ●ext is to be done.  Now in all our physical actions, especially in evacuations, when diverse are to be performed, we are to consider the order, what is to be undertaken in the first, and what in the next place. So that when as we have need both to purge and bleed, it is doubtful with which we must begin. And again, if purgation be necessary, whether to begin with a purge upward or downward, by glister or otherwise: If these things be not carefully looked into, they may prove not a little prejudicial, if not pernicious to the patient. Now in this case, our rule of direction must be desumed from the order of the causes, and that especially we are to begin with that which urgeth us most. It it may be, conveniently, we are to begin with that operation, which conduceth to, and helpeth to further the operation of the other, removing that which is the cause of others ensuing afters: but in any case beginning always with that which presseth us most: 
We are always to begin with that which presseth and urgeth most.  as in some diseases, where with a cacochymical body is conjoined a great debility of strength; postposing all evacuations, we begin to repair the breaches thereof, without this all other remedies conducing but little. In like manner, if in the veins we perceive a great redundancy of humours, we hold it the 〈◊〉 to begin with phlebotomy, and afterwards to purge, and what is remaining to bring to a right temper and frame: and in such cases after phlebotomy purgation hath the better success. But if there be any impurity in the first region of the body, it will be best to begin with a gentle purge, left being conveied into the veins it infect the blood. But if there be any urgent occasion for phlebotomy: as a fall from some height, Squinancy, pleurisy, Frenzy, Burning-fever, &c. we are not to defer this generous and noble remedy. If the stomach be oppressed with choler, or inclined to casting, and nothing let us, we are to begin with that remedy. If constipation of body, Wind-colicke, nephritical pain pinch, then is it best to begin with a glister. What further concerneth this business, may from that which hath been said already easily be collected, and therefore now we proceed to the time.   

CHAP. FOURTEEN.  
Of the opportune time of purgation, both general and particular, with diverse things concerning this subject.  
NOw if all other things be duly as they ought performed, in purgation, yet we if err but in the right and opportune time, all our labour is lost. By the fit and opportune time I here understand aswell the time of the disease, 
Time twofold.  as the time and season of the year and day. As for the time of the disease I understand both the general and particular, as hath been said already: and in both we consider the beginning, the increase, height and declinning. By the general, the whole course and period of the disease; by the particular, the paroxysmes or exacerbations thereof: as in fevers with paroxysmes which we commonly call fits. Now concerning this opportune time, although that which hath been lately spoken may give us some light, yet will we make the point yet more clear. It may then be demanded, whether it be fit and safe to purge the patient in the beginning of the disease or no? And that 
a Aegyptios' noluisse quicquam in aegrotis non nisi quarta p●ractae die: alioqui medici suo periculo id ag●bant. Arist. 3. polit. cap. 13.  among the Egyptians it was strictly forbidden, may by Aristotle appear, affirming, that the Egyptians would not suffer the Physicians to innovate or attempt any thing about the sick until the fourth day were passed; which if they did, they were at their own peril to do it. From them it seemeth Hypocrates brought this custom into Greece, not determining the day, but deferring purgation until concoction of the disease, whensoever it cometh to pass. And therefore with 
b De diae●a acut. come. ment. 76.  Hypocrates following therein also Galen, we expect the signs of concoction in the urine and the like, unless the humours be furious and swelling, than we purge in the beginning, as hath been said already. Otherwise we neither purge in the beginning, nor in the increase of the disease, but defer it until the end or vigour or height thereof, when as most commonly diseases are concocted, and by the benefit of nature is made sequestration of the matter, and is often thereby critically expelled. 
c 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ap●o● 20. lib. 1.   If nature of itself be strong enough for this work, let it alone: but if deficient and unable, the Physician is then to further the operation. And this is the wise counsel of Hypocrates, who again adviseth us, 
d 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Aph. 12. lib. 2.   that if any relics of the matter be left behind, it may procure a relapse; and therefore it is good wisdom to sweep the house clean, and so may we be freed from future fears. All this notwithstanding, when as by reason of the abundance of putrid humours, we fear lest nature faint before perfect concoction, we may sometimes use a gentle minorative, which may lessen this quantity, by which means nature is made stronger for the subduing of the residue behind. 
In malign and venomous Fevers we are not to defer purgation.  Besides, in malign and venomous humours, threatening to the party sudden destruction, we are not then to defer evacuation, nor yet fear the danger the want of concoction might produce; being better always to yield to an incoveniencie than to a mischief. And 
e 〈◊〉 ●ctu acut.  Hypocrates himself adviseth us sometimes to purge even in the beginning of diseases, before the humours be settled or impacted upon some parts, or else after they are brought to perfect maturation. 
In what other cases we are to purge in the beginning.  For in diseases proceeding from an influx of humours (such as are Pleurisies, Squinancies and the like) we are even in the very beginning to use all manner of evacuations fitting, either by purging or phlebotomy: the like in luxations, or members out of joint, in wounds, &c. is to be observed, for fear lest the humour settle upon the part affected. But what is already settled in any part, cannot, before concoction, be evacuated. The like course is to be taken when the humour overwhelmeth any noble part, and by that means oppresseth the strength (which often in Apoplexies, and sudden suffocations by reason of rheums cometh to pass) when delay is not without danger. In other acute diseases, where we fear not the like danger, we are to be more sparing, and use it only in case of necessity: but in chronical diseases, and of longer continuance we may be bolder in our evacuations, especially signs of concoction appearing. In them also, by reason of the toughness of the humour, being especially settled on some part, we may by a minorative lessen some of the matter, and withal open some of the ways and passages. And therefore if here we see but the beginning of concoction, we are contented, 
f In Febribus continuis, qui paribus se●e non criticis pharmaco usi ●unt nunquam nimium purgati fuerunt: qui vero aiebus imp●ribus forti medicamento usi sunt nimium purgati fuerunt, multique ex his perierunt Hipp. 4. de morbis.  Now concerning acute diseases, having no set paroxysmes or exacerbations, it is best to abstain from all manner of physic. And this seemeth to be the precept of Hypocrates, bidding us to beware of odd and critical days, on the which the humours are most moved; as in continual Fevers, etc. The like may we 〈◊〉 of the paroxysmes, or fits of intermittenr Fevers, in the which it is safer to purge on the day of intermisson, especially where the strength is not vigorous, than on the day of exacerbation, which is, according to Hypocrates, odd and critical. And yet if the party be strong, in Quartans, and the like intermittent Fevers, 
When we may safely purge the humour on the day of the sit.  in the which the humours are not easily moved, it is not amiss, sometimes on the same day, when the humours are in motion, to expel them. For whensoever the matter is in motion, and the disease exasperated, it is then easiest to expel it by purgation: but if the party be weak and feeble, it is far better to attend the time of intermission. Again, 
The best time of the year.  as concerning the time of the year, the Spring is the best, and next to that, the Autumn: but Winter and Summer, especially if extreme hot or cold, are not so convenient; howbeit if temperate, as they often prove here with us, I see no reason why we should so much fear them: howbeit in elective purgation, and in chronical diseases that will stay our leisure, without fear of any danger, I think it fit to make choice of thy fittest time. On a temperate fair day, 
The fittest day.  the purgation is most commodious; howbeit on a warm moist day it is more copious and plentiful. In diseases therefore free from paroxysmes, in Summer, and hot times it is best very early in the morning to purge: if in cold weather, it will be better later in the day, drawing nearer noon, I mean, 
The fittest time of the day.  that the medicine may begin to work about that time: and as we see the ambient, so are we to fit our physic, so as it may work in a temperate time of the day. 
Pills, when to be exhibited.  Sometimes we exhibit pills an hour before supper to purge the belly; but three or rout hours after a light supper to purge the head. 
Strong purgations when to be taken.  Strong purgations are not to be taken but on an empty stomach: but easy and gentle medicines are given before and sometimes with meat, especially to cleanse the guts only.  
As in plebotomie, so here may be asked, 

Whether physic may be administered during the dog-days,  
Answer.   whether we may safely administer physic during the dogge-days, or hot seasons? I answer, as I did before concerning phlebotomy, that there is neither time nor age doth hinder any from this so useful and necessary a remedy; provided all the circumstances in such cases considerable, especially the strength of the patient, be well weighed, as I myself have with good success often found true, both in myself and others. And if any shall yet ask me concerning the signs, and several conjunctions and aspects of planets, and their manifold conjunctions, whether in them we may safely purge? my answer shall be the same, that it is a frivolous fear, to be afraid where there is no cause, and what we have already pleaded for phlebotomy, will here suit as well with these evacuations. 

Whether the sign, several aspects & conjunction of the planets are to be observed.  
Answer.   It is true indeed, Hypocrates gives us warning to mark certain stars, especially the Dogstar, during the reign whereof it is not commonly so good and seasonable a time to bleed and purge. But this is not meant of such a star as a star; but by reason that about that season of the year, heat hath commonly a great pre-eminence, especially in those hot countries where Hypocrates lived; but with us, neither is this Dogstar so dangerous, nor our ambient so hot, that we need to fear, in time of necessity, either to purge or bleed, as I have already made it appear. The same 
e Lib de acre aquis & locis.  Hypocrates giveth us yet warning to observe certain other stars as Arcturus, and the Pleyades; and this only because that about the rising and setting of these stars, there is commonly a great alteration in the weather: and not as they are such stars, and do always undoubtedly send down in all places alike, some particular inevitable influence. The like may be said of the two Aequinoxes, and Solstices, whereof the same Author also maketh mention. But because I have somewhat largely already explained my meaning concerning the stars and signs, I will not repeat any thing, but wish people to be warned, and now to grow wiser, and not to be afraid of Wizards and Prognosticators, whatsoever they prate concerning signs, conjunctions, aspects good or bad, and the like: but in time of need inquire of good counsel, and accommodate thyself so as to follow such directions as are prescribed thee for thy health, howsoever the season be.   

CHAP. XV.  
Of the ways and passages by which we are to purge: of the forms in which we exhibit physic; together with the manner how to govern the sick during purgation, and means how to keep physic in the stomach, that it cast it not up again.  
IT hath been already declared, that the ways by which we are to purge, are two, either upwards by vomit, or downwards by dejection. 
The way and passage by which we are to purge, how indicated.  The way or passage is partly indicated by the place which the humour peccant, either already occupieth, or is like shortly to assault: and partly the inclination of the humour, 
In the ways and passages four things considerable.  and motion of nature itself. In the ways and passages by which the humour is to be purged▪ we are to consider four things: to wit, whether they be near the place where the noxious humour is seated, whether it hath any communion with it, and whether they be naturally disposed or no. Now, a noxious humour either taketh hold of the whole body, and all the regions thereof, or else some one region, or one part of it: as the head, stomach, etc. And we are always to fit and prepare the place by which the humour may most easily be evacuated; 
We are to purge by most convenient ways and passages.  it being always easiliest purged by the passages freest, wide, accustomed▪ and most naturally disposed. And therefore what is contained in the stomach, is easiliest by vomit expelled; that in the guts by dejection, and what is contained in the whole body, both ways. The like we are also to observe in particular evacuations: as the excrements of the forehead, by the palate and the nose: of the bladder and kidneys, by the urine, etc. But when as the matter is yet in flux, it is the Physician's part by all means, possible to turn it away by some other passage. Wherefore, if the eyes and brain be affected, 
When the matter is in flux.  we are not to purge upwards, except it come by sympathy from the stomach, but downwards. chose, if any defluxion fall down upon the legs or neither parts, we are not to purge downwards but upwards; especially, if nature and custom can well bear it, and the passages be thereunto disposed. Again, as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aphor. 21. lib. 1.  Hypocrates teacheth us, we are to follow nature's inclination. Now choler inclineth most upwards; phlegmatic and melancholic humours decline more downwards. And therefore in Summer and beginning of paroxysmes, where choler is most abounding, it is best to purge upwards: in Winter best to purge downwards; to wit, when the whole body is to be purged. But if it shall so come to pass that phlegm and melancholy be lodged in the stomach; as in the paroxysmes of Quotidians and quartans, and it affect the way upward, then may we safely follow nature's direction, notwithstanding the Winter season, as both Hypocrates and Galen direct us.  
The form of the medicine is not here also to be neglected. 
The form of the medicine.  A liquid form penetrateth more powerfully, openeth obstructions better: but a solid form, as of pills, stayeth longer in the stomach, and draweth more effectually from the remote parts. But in hot and dry constitutions and diseases they are not so convenient. Besides, hot medicines in a liquid form are not so fit for a weak stomach, except the distance of some part require it; and in that case they are to be mingled with well-smelling correctives, or else they much debilitate the stomach. But if the stomach be strong and unclean, then may they be exhibited with less correction, and long after meals. Electuaries participate of a mean betwixt both, and are of diverse sorts; some lenitives and preparatives, and some again strong purgers.  
Followeth now the ordering of the party that hath taken physic, 

Ordering of the pat●ent, in and after the taking of physic.  
To prevent casting of it up.   both before and after the same. The patient after the taking of physic for fear of casting up again may wash his mouth with some liquid substance, whereof he may let down a guple or two to wash and cleanse away the loathsome-taste of the medicine; and this may be either a little clear posset-drinke, thin broth, or a little ordinary beer or ale: or yet it will not be amiss, especially, for our sweet toothed female sex, to eat a preserved damson, cherry, or some such thing, which may take away the evil taste of the medicine. Some wish before the taking of the medicine to chew a little pellitory of Spain. As for the smell, few are ignorant how to hold a tossed of bread dipped in rose-vinegar to the nose, that the smell offend nor. And as for the manner of taking physic, 
Pills how to be taken  I hold it not amiss to take Pill● in the pap of a roasted apple, as many do, and better in my opinion then in the yolk of an egg. Some gilled them over, and so swallow them, which is not amiss. The German Physicians make them far smaller than we use; as for our seven they make commonly the double, if not more, and so give their patients 4. or 5. in a spoon at a time with some sirup to sup up, and so proceed till they have taken all. Electuaries are most usually rolled in sugar, 

Electuaries.  
Potions how to be taken, and how to keep them down.   and so eaten by gobbets, or on the point of a knife without sugar. Potions are drunk down, and therefore in most danger to be cast up again; and therefore greater care must be had in keeping them down, for fear of frustrating our intention: and therefore, besides that which hath been said, when that is feared, it will be good to make the party hold his hand in cold water, to besprinkle his face with a little fair water, rose-water, or rose-vinegar mingled therewith, or to lap the hands in a linen cloth wet with vinegar; and which is a most sovereign remedy, let tie a warm linen cloth close about their neck. And some hold a raw egg, shell and all close to the throat. Besides the premises, let them be silent, and refrain as much as is possible from spitting, coughing, sit still a while without motion or agitation of the body. It is to be wished, 
How long at least we are to keep the medicine.  that the medicine at the least stay an hour: and if there be no means to retain it longer, yet will it not cease to have its operation, the virtue and efficacy thereof having in that space diffused itself abroad, and sometimes in a shorter space, as I have often observed: and beside, it will hardly come up alone, but bring up with it such corrupt humours as have been collected in the stomach, which is no small benefit, if it went no further. I have often observed, that even after half an hour's retention, and sometimes less, although rejected again by vomit, yet hath it wrought effectually downwards. Now here it may be demanded, whether after physic the patient may sleep or no? 
Whether we may sleep after physic Answer.  It is agreed upon by all our Physicians, that after Pills the patient may sleep, and are therefore often after supper exhibited: but as for other physic, most are against it until the physic have finished its operation. And yet 
b joubert des erreurs populaires partic. 2. chap. 17.  a late learned French Physician sometimes heretofore by us mentioned, alloweth of sleep after any physic, which he professeth to have practised to his patients without any prejudice; howbeit after the operation is once begun, then permitteth he it not until all be finished. As for vomits, 
In vomits what to be done.  we give now and then a draught of thin posset-drink to facilitate the operation, and some dissolve in it a little butter: and some to facilitate the operation thrust their finger into their throat, and sometimes dip a feather in oil and so thrust it down the throat, 
erative what time ● be given.  the better to facilitate the same. Now as for the lavative, ordinarily given, after purgations (being nothing else but a draught of thin broth or posset-drinke) it is hard to determine the particular hour: but it is then to be given, when as we think the medicine all or the most part to be descended out of the stomach into the guts, which is most commonly three or four hours after the taking of the purgation: so that if it be taken about six in the morning, this broth may be given about nine or ten; in some sooner, in some later: and then there would again interceded two hours to let this lavative descend into the guts before dinner; which is to be given, when as we guess that the medicine hath wholly, or almost finished it operation, and the patient findeth his stomach empty of it, which is not at one and the same hour in all alike. 
〈…〉 of 〈◊〉  The dinner must be sparing, and of boiled meat; and as for supper, if the dinner be late, the supper need to be little or none, unless some cawdell, a potched egg or two, of some such easy thing. If the medicine be taken early in the morning, then is the operation of the physic so much furthered, that dinnertime cometh on so early, that supper may be had in due season, which may likewise be sparing, and roast meat rather than boiled. If pills be taken over night, the lavative may be taken in the morning betimes, 
When pills are taken over night.  and dinner and supper at their accustomed seasons. During this time of purging, 
Keeping of the chamber cum custodia and the reason.  it is commonly enjoined by the Physician to keep the chamber, which is called cum custodia: and that for a double reason; both for fear lest the ambient air abroad, if exceeding in cold, might offend, as likewise for fear of troubling the operation of the medicine by any objects, which, then occurring, might hinder the operation thereof. And therefore the room ought not to be too light, but rather somewhat dark: and the patient to be purged, is that day to free his thoughts from any weighty cares, not to study, nor admit of company, which might hinder and divert the operation of the medicine. 
The ambient air how to be ordered.  And it is to be observed, that if the ambient air be warm, we need not to warm the room with any fire; but if the ambient be cold, then are we to warm it moderately. If the diseased be weak, than the discretion of the Physician must appear in accommodating diet and other things according to the strength, and other circumstances concerning his patient. And when solid food cannot be received, suppings and liquid meats must then of them be used. And this is the sum of that I think needful to be said concerning the governing of such as take physic. In some, I confess, 
Sine custodia what, and when it may be used.  we observe not always so strict and precise a proceeding: as in some persons, who, either by way of prevention, or otherwise, for some inveterate chronical infirmity (being, notwithstanding, well able to walk up and down, and dispatch their ordinary and useful affairs) do use some diet drink, or other gentle medicines for diverse days, yet without keeping close within their chamber; called therefore sine custodia. Now, we proceed to the signs of a laudable purgation. That the purge hath played its part, 
Signs of complete purgation.  we discern by these signs: when the excrements show some alteration in colour, if the party find alleviation, the appetite return, and the accidents be eased: and sometimes if there be a propenseness to sleep, and if drought appear: provided, it proceed not from some hot rheum, from the heat of the purging medicine, or of the stomach itself, or some choleric humour, or that there were no complaint of it before the medicine taken: for oftentime a great drought is well qualified and quieted by purgation, the hot cause being then removed. In other cases, faith 
c Aph. 10. lib. 4.  Hypocrates, such as being purged, have no feeling of drought, let them purge until they be sensible of it. Neither yet is sleep simply to be understood, but when as by sleep and hot humours, great watching preceding, the cause now removed, sleep ensueth: provided always it proceed not from debility of the body. But that purgation we account not laudable, which moveth and stirreth the humours, but expelleth them not: 
Defective purgation.  or that expelleth them, yet not as it ought, nor the fit humour to be expelled; but with great pain, with evil accidents, and the good and bad both together. 
Causes of defective purgation.  The cause of these proceedeth either from the party purged, in regard of some fault in the debility of the faculty, or want of preparation in the humours, or by reason of obstructions: it may also come to pass by means of the medicine; as being either too strong of a malign quality, weak, or not well corrected. It proceedeth also sometimes by reason of some error in diet: 
History.  As I remember a young Gentlewoman, my patient, some years ago, having taken a purge by my prescription, within an hour or two after filled her belly with baked pears, which hindered the operation of the physic, although strong enough, and not without danger to herself. If it should happen, as sometimes it may, that physic should not work, 
If physic work not.  a gentle Glister, or perhaps a quick Suppository will draw it down. 
If too violently.  If too violently, a temperate air, warm clothes applied to the belly, astringent diet, and rest without motion will help it. If not, a little burnt claret wine, or some good Venice treacle, 
Gripe in the belly.  will help it. If gripings proceeding from some tough phlegm, which cannot pass thorough the orifices of the small veins, do gnaw thy belly, some warm clothes applied to the belly will dissolve the humour, and discuss any flatuous matter. And this ●hen shall suffice to have spoken concerning this general evacuation, we proceed now to the last general evacuation, which is sweat.   

CHAP. XVI.  
Of sweeting, and means to provoke the same; diverse sorts of Hydrotickes or medicines provoking sweat, both external and internal: Something concerning tears, their causes and prognosticke.  
OF two general evacuations, phlebotomy and purgation we have said sufficiently already, resteth yet a third, which by reason it evacuateth in the like manner from the whole body, is therefore also ranked among general and universal evacuations. 
Three concoctions in the body.  It hath been said already, there are three concoctions performed in the body of man: the first, in the stomach and guts, having for excrement the ordure, which is expelled by the fundament: the second in the liver and veins, having for excrement the urine: the third in the capillary veins, in the habit of the body, having for excrements the sweat and fuliginous evaporations, 
Sweat an excrement of the third concoction.  expelled by the pores of the body. This last is the subtlest part of this matter, by a mild and gentle heat resolved into vapours, so and insensibly expelled: the other of a grosser substance, expelled in the form of moisture; and this we commonly call sweat. 
What sweat is.  And it is defined, an excretion of thin, serous, or watery humours by the whole habit, or outward parts of the body. But 
a Sudoris materiam ab internis visceribus succo naturali madenti●us emanare contendis, Fernel. lib. de feb 〈◊〉. cap. desudere.  Fernel would have all sweat to proceed from the inward parts super abounding in moisture, whom, notwithstanding, all our best Physicians do contradict. Sweat is useful both in sickness and in health, and is both natural and artificial. Artificial sweat is often procured by exercises in healthful persons, and sometimes by baths and other means. My purpose and intention is here chiefly to speak of sweat in the sick, together with the utility thereof, and many means to procure the same; as also diverse general directions and rules concerning the use of these means both in sickness and in health. Sweat is used either in acute or chronical diseases. In chronical diseases, exercise may sometimes further them, which in acute diseases most commonly cannot be effected. In acute diseases, sweat is either natural or artificial: 
Sweeting in acute diseases.  and again, natural, besides the ordinary course, is sometimes critical, and sometimes again symptomatical. Critical, as when on a critical day, accompanied with other good and laudable signs, 
Sweat natural, or artificial.  the strength especially holding out, and alleviation after ensuing. 

Natural again critical or symptomatical.  
Symptomatical what.   Symptomatical, is, when failing either in quantity, in quality, or in the timely and orderly excretion it is deficient, accompanied with some other ill accidents, and without alleviation of the patient, often also accompanied with the overthrow of the vigour or strength; and thus we often by experience find, when the sick sweateth but in some one or other part of the body; as about the head, and upper parts only: or when the sweat is of an evil smell, and often also cold and clammy; and sometimes also coming in too great abundance, nature now being so much overthrown, that it is not any more able to contain this humidity within the body, which we then call sudorem diaphoreticum. Now, 
diaphoretical sweat.  all these kinds of sweats do many times prove dangerous, if not deadly, especially accompanied with other dangerous presaging signs, as Hypocrates in many places of his prognostickes, and other places of his works; and after him, Galen do fully testify. But it cometh often also to pass, that nature is defective in expelling this humidity, which may proceed from diverse causes; and is then by the Phsiytian to be helped forward, by administering such means as may answer the patient's expectation. Now, this is by diverse means effected: sometimes, as was said, by exercise, 
Sweat how to be provoked.  in cases where it may safely be admitted, and sometimes by other means, as by covering with many clothes, hydroticke, or sweeting medicines, diet drinks, and the like inward medicines: and sometime by outward means also; as by perfumes, ointments, baths dry and moist, application of bottles to the soles of the feet, hot bricks and the like. Of simples provoking sweat, called therefore sudorisickes, there be diverse sorts, as well vegetables as minerals, as also some compositions there are which further this work effectually. The simples are of an opening quality, somewhat hot and dry, yet with moderation, 
Hydrotick simples, or provokers of sweat.  rarefying and opening the passages and pores by which sweat is to pass: as among vegetables we have diverse woods, both foreign and domestic: to wit, lignum sanctum, assafras, Zarzaparilla, China root, Vine root, Box, Ling, Heath or Hadder, of the which diverse sudorificke drinks are made, in several cases and manners, according as the nature of the disease, the strength of the patient, with other circumstances concurring shall permit, with the which decoctions are often mingled some other vegetables, herbs, flowers, or roots; and beside, we have yet many other simples of a forcible operation, which may safely be given in a small quantity: as Bezoar stone, 
Strong hydrotickes.  Heart's horn calcinated or burnt, Vnicornes-horne (in the esteem of some) which I value not a rush; a gum found in the eye of an old Hart. divers plants there be also of good use and efficacy for this same purpose: as holy Thistle, the decoction, water and salt of it and of many other simples. Some there are also made of minerals and metals, which ought carefully to be prepared, and with great circumspection administered; any Empiric or Barber-surgeon can tell how to make any sweat apace in the pox, with some mercurial medicines, suffumigation of cinabaris, etc. better than to fit and prepare proper medicines for the strength and constitution of each individual patient. There are yet a multitude of medicines made of Antimony, Sulphur, and other minerals and metals, yea, of gold itself: as flores sulphuris, 
Hydroticke minerals.  antimo●●i, aurum diaphoreticum, etc. concerning which, our late Writers, especially our Paracelsists, have written at great length, and undertaken thereby to work wonders. Compounded sudorificke medicines are Venice treacle, Mithridat, Dioscordium, etc. But in the use of these sudorificke medicines, 
Compounded sudorifickes.  some cautions and rules are to be observed: first, that the body be first evacuated by purgation, phlebotomy, or both, 
Cautions in the use of hydrotickes.  if need be. Again, the body is to be prepared, especially where there is need, and that by some of the gentlest of some of these same sudorificke medicines: such as are mulsa, or honey water, the decoction of tormentil roots, 
Preparation.  squinant, of our ordinary canes with calamus aromaticus, the decoction of camomile, sage, betony, and the like; whereunto may be added cordial flowers of borage, bugloss and marigolds, the which, together with the water of the decoction, will correct both their hot and dry qualities. After the exhibiting of these preparatives, they are in no case to be forced to sweat. Now, the preparations may be diverse, according to several and diverse diseases: as French pox, Fevers, and diverse chronical diseases. But when then the poison in the plague▪ 
When to be neglected.  and some pestilent fevers hath already taken possession, I wish thee then, neither to stay for purgation nor preparation, but according to strength, presently by all means possible to expel the enemy out of the house. Some prescribe frictions as a fit preparation, 
Frictions.  which I think to be very good, if they be used as they ought. Some, again, prescribe fomentations; howbeit this better becometh a particular sudorificke, 
Fomentations.  I mean, of some one particular part. 
Sudorifickes in chronical diseases.  Besides acute diseases, they are very useful in many chronical diseases: as in all manner of defluxions, Sciatica, and all other gouts proceeding of a cold cause; as also in long continuing Fevers, French pox, all long▪ continuing fluxes of the belly: as also in Epilepsies. Palsies, and pains of the head, proceeding of cold humours. We are also to observe, that we urge not the sick to sweat, 
How to use these sudorificke medicines.  at least half an hour after the reception of his sudorificke medicine: and then if it come not freely, we are to force it with covering with more clothes, or hot bricks quenched in vinegar, and lapped up in linen clothes dipped in vinegar, applied to the armholes, soles of the feet and thighs, rubbing still off the sweat with warm clothes to make it come the freclier. Some bodies thou shalt hardly by any means make to sweat, and there the physician is to beware lest he offer too much violece nature. The sick is to sweat as strength and other circumstances shall require. 
The continuance o● time of endurance. In what cases hurtful.  This remedy must not be used in extreme weakness, in extenuat persons, wasted with long linger diseases, in Consumptions, Fever hectic, in very young children, and old decrepit persons, etc. Now because our authors do much commend sweeting procured by bathing, either natural or artificial, we will therefore say something of the use of both these before we proceed any further, having first said something of tears for the affinity with sweat.  
To this place of sweat we may also refer tears, 
Of tears.  a moist excrement of the brain, participating of the nature of sweat. I pass by a punctual description of many particulars concerning this point, which may at great length be seen in a 
b 
Mercur. de excrem. lib. 3. cap. 2. de lachrymis.  
Differences of teare●   learned late Physician, and come to that which most maketh for our purpose in hand. As for the differences of tears, they are these. Some are called cold, by reason they seem in trickling down to be cold; some again seem to be hotter; and others are called dry: and these be such, as falling down are quickly dry again. Some again are called thick, and stick closer to the cheeks, and some again thinner, which are quicklier dissolved, and are of a very thin and watery substance. Tears again sometimes come in great abundance, and sometimes in a smaller quantity. Some again salt, some sweet, some bitter. Some again are without any sickness, and some with sickness. Some come easily and of themselves, and some again are forced. Upon the several causes of all these particulars, I will not insist. 
Use of this moisture.  The use of this moisture is to irrigate and moisten the hard horny tunicle of the eye, which otherwise with its hardness might easily have hurt the other tender tunicles, and adjacent parts of the eye. But let us see what tears signify and prognosticat. Now that a physician ought to contemplate and consider the nature and signification of tears, there is a warrant in 
c Lib. 1. de cris. cap. 7▪  Galen himself. Abundance of tears argue abundance of moisture in the brain, as we see commonly in women and children: few tears again argue the contrary disposition; howbeit sometimes that piece of flesh lying within the corner of the eyes (called caruncula lachrymalis) may be grown to such a bigness, that it stoppeth all the passages of this teary moisture, as I may call it: 
Why some can so easily weep, and some not at all.  and this may be well assigned for a reason, why some cannot by any means whatsoever be forced to shed one tear: others again upon any small occasion shed abundance of tears. Tears of several tastes argue the dominion of such a humour in the brain: as bitter, choler, etc. Tears again are observed either in health or sickness, 
Natural involuntary tears, what they signify.  and either natural and involuntary, or else voluntary. Natural involuntary tears proceed either from the want of this caruncle, or abundance of moisture in the brain, which they signify. If they be accidental, 
Accidental tears.  than they may proceed by means of cold compressing and condensating: as also by means of sharp things from without, or taken inwardly; as onions, mustard, 

Involuntary tears in acute diseases.  
Voluntary tears.   smoke, and defluxions and weakness of the brains. Involuntary tears in the sick of acute diseases are esteemed bad, as signifying a great imbecility of the retentive faculty. Voluntary tears both in sickness and in health may proceed aswell from a voluntary compression or a dilatation: and hence is it, that tears proceed aswell from joy and mirth, 
Cold and hot tears.  as from sorrow and anger. Cold tears are not esteemed good, and so are very hot and salt; and that not only because they signify too great a heat of the brain, but also, because, as witnesseth Hypocrates, they threaten exulceration of the eyes. 
Thick and thin tears.  Thick tears argue concoction. The thinness argueth sometimes the crudity of the humour, and sometimes again the narrowness of the passages, which are also causes thereof. But this shall suffice to have said concerning this subject.   

CHAP. XVIJ  
Of bathing among the ancients; as also certain ablutions, of head, hands and feet. Of artificial baths general and particular: their right use, the time, preparation, and diverse other considerable circumstances, and how far we observe these customs.  

Divers sorts of ablutions or washings in use among the ancients.  THe ancients had in great request diverse sorts of ablutions, or washings both of the whole, and also of some parts of the body, some whereof we yet observe, and some we have forsaken. They were used either before or after meals, and that for several uses and ends. 
Bathing and anointing the body before meals.  Before meals they had a custom to bathe their whole body, and to anoint it, as may appear by many places of ancient writers both Poets and Orators, and many other ancient authors, aswell Physicians as others. Of these some were public, to receive all comers: others private, which private men of means with great cost and charges builded for their own and friends use: the like whereof is at this day to be seen in all the German countries. My purpose is not to spend time in entering upon a particular description of those sumptuous baths of ancient times, whereof ancient authors are so full. But what excess was used in this particular, see in that wise 
a Epist. 87. lib. 13. Bathing in Germany very frequent.  Seneca. At this day the Germans have in very frequent use this bathing once a week, or at least in a fortnight, those of any fashion having for this same purpose their hot house in their back court, as we here have other office houses; and in every town are some of these public hothouses for the use of any; where they pay a certain rate for their attendance. 
Used there promiscuously without any previous preparation  In these baths they use most commonly to sweat, without any other previous preparation or purgation, both man, woman and child; and many use immediately after, 
With cupping and scatification.  scarification with cupping-glasses applied to some parts of the body, where they bleed at the discretion of their dog-leech, who yields his attendance during this time; or yet according to their own foolish fancy, seldom consulting with a Physician about this business. With us these bathe are not so much in request; although I deny not, they might now and then discreetly used prove profitable for the body; howbeit in some places of London there are some hothouses, whereof one may make use. It is more frequent here with us to wash the body in cold water in the Sommer-time, which being but seldom, as twice or thrice a year used, might well be allowed. But there is a very perverse and preposterous custom, 
Preposterous custom of washing the body in rivers with a full stomach.  used of the younger sort, apprentices especially, to wash their bodies in rivers or other waters immediately after meals, especially after supper, being very prejudicial to their health, and disposing the body to diverse diseases. The hands may be as often washed as one will, both morning, evening and midday, both before and after meals, in sickness and in health. But whether often washing of the hands help the eyesight, may not without cause be questioned. The 
b Mundificat palmas & lumina reddit acuta. Schola Salern. & Arnald. villa nov. in come. Whether the head ought to be washed or no●  Salernitane school affirmeth it, howbeit his interpreter thinketh it is only by accident, by reason the hands being clean, they handling the eyes, they are like to far the better. Again, whether we may ever wash head and feet may likewise be demanded? Or whether that old proverbial speech be true; Saepemanus, raro pedes, nunquam caput. Now as for the head, in regard it is for the most part so well supplied with internal moisture, and that aswell in regard of its moist constitution, as also by the continual exhalations from the neither parts of the body, and there by sublimation metamorphosed into moisture, it would seem to be against reason, by any new addition to increase the same. I do indeed confess, we are to be wary in meddling with this sublime and noble part, the seat of the senses, of reason and understanding itself. It is notwithstanding, in some cases and certain diseases, 
Answer.  not only tolerable, but even also necessary to use this lotion of the head; provided it be but seldom used: 
How and when it it to be washed.  as namely in heads much subject to defluxions of rheum, in which case we may wash the head in a lee appropriated for this purpose; as of betony or the like, and afterwards wash it in fair water not fully cold, then dry it with a dry linen cloth without warming it; afterwards besprinkling the head with some powder made of frankincense, mastic, red-rose leaves, rosemary and sage, it will much comfort both head and senses. And we see the ancients used much Embrocations, which was a wetting of the head: 
Embrocations▪  and those who go to the hot bath in Sommersetshire, sitting in the bath use these Embrocations, or bucketting, which some do often endure to a very great number. I wish notwithstanding, that these ablutions of the head be but seldom used in health: as twice or thrice, or at most four times a year. And as for the use of it in the sick, as in defluxions and rheums, I advise them, if they desire to speed well, to be advised by good counsel what and when to do. As for this ablution or washing of the feet, 
Washing of the feet.  it hath been of very ancient use, especially among the Eastern people, where the heat was great, where this was an ordinary courtesy used towards strangers, which was no small refreshing in these hot scorching countries. We use it often also both in sickness and in health, but in warme-water commonly, with addition of some well-smelling herbs: as fennel, camomile, hyssop, and the like, which cannot be misliked, especially to bedward, as it is most commonly by us used. In sickness it is also often of very good use, especially in hot acute diseases, in burning Fevers, Phrensied, where often pertinacious watching is joined with deliration. And in this case we are to boil good store of lettuce, white nymphaea or water-lilly leaves, violet leaves and flowers, and some poppy-heads, being very forcible to provoke sleep, by reason of the great sympathy betwixt those two, howbeit far distant and remote parts. But in this, as in all the rest, if it be possible, be advised by thy learned counsel.  
But now we come to speak of the division and diversity of baths; and being of so great use in the body of man, it shall not be out of purpose to insist a little the longer upon this subject. All baths than are either natural or artificial.  

Of artificial baths.  Of the artificial first, as being most obvious and easy to come by, we will speak in the first place. 
The matter.  In the first place then, for the matter of these baths it is various and diverse: as water, wine, milk and oil; and sometimes sand, but the most common and frequent matter is water, sometimes warm, sometimes cold, and sometimes of a mean temper betwixt both. In the body of man these baths have a triple use or benefit: 
Their use threefold.  some evacuat and cleanse, some qualify and temper the humours of the body, and some supply and fill up that which is decayed. Now that they do evacuat by sweat if one should deny, daily experience will evince, and 
c 14. method.  Galen himself witnesseth unto us: but to fill up and supply any thing that is wanting, will perhaps find less credit with ordinary understandings; which notwithstanding the 
d 
Qui ex tennibus crassiores volunt evadere, lavabunt bis, etc. Id. lib. 3. de sympto. cap. 1. & lib. de salub. diaeta comment. 14.  
Virtues of a temperate bathe.   same author yet in another place witnesseth. In the sick we commonly use them of warme-water, intending or remitting this quality of heat as occasion requireth, adding thereunto diverse simples, according to the nature of the disease, and constitutions of the body to be bathed. Now a temperate warm bath helpeth forward nature's work in such as have need of moderate humectation and heat, and by reseration of the pores of the body refresheth and cooleth, and by extraction of fuligionous excrements freeth from internal heat. A hot bath helpeth contractions proceeding from cold, 
Of a hot bath.  provoketh sweat, exhausteth and draineth the body dry of superfluous moisture. This bathing in warme-water according to a 
e 
Andernacus de veteri & nov. medic. comment. 2. dial. 8. circa finem.  
The use in diverse diseases.   late Writer is good to be used in diverse infirmities: as in a Diary or own day's Fever, and in a hectic fever also sole and of itself, before it turn to a marasme, and not as yet joined to any putrid fever: as also for such as have their moisture exhausted with watchings, cares, dry Diet, or medicines of that nature. And not in these only, but also in dry distempers, and in decrepit old age. In Fevers proceeding from putrefaction, it is not to be used but after signs of concoction, unless in a perfect Tertian, the dryness of the humours urge the use of it. It is also in use in Quartans proceeding from choler adust. In Rheumatic distillations, inflammation of the lungs, pleurisy, after signs of concoction, and in headache, proceeding from humours or vapours arising from the neither parts, it is of good use: as also for the falling off of the hair, for Lethargies, Frenzies, Epilepsy not proceeding from the stomach or head, but from some other part of the body. It is also good against melancholy proceeding from sharp humours, pains of the eyes, bleere-eyes, fluxes of the belly, helpeth defects of the voice, inveterate infirmities of the spleen, and indurations thereof, the colic proceeding of choler, especially in the younger sort. But proceeding of a cold cause and gross humours it qualifieth indeed, but cureth it not. And it is good against the gout, proceeding of choler, as also against all extenuation of the body. But on the contrary is hurtful to plethorical and cachochymicall bodies, to Hectics proceeding from an Erisipelas, 
In what cases hurtful.  commonly called S. Anthony's fire, and Headaches proceeding from a flatuous matter: and it is hurtful for the inward parts overtaken with inflammation, in all diseases of the joints, excepting the above mentioned; and for all manner of effusion of blood, whether at the nose, or any other part of the body. And it is yet hurtful for all such as are inclined to casting, loathing of the stomach, weakness of body, such as are subject to bitter belchings, and such as abound with humours, howbeit otherwise good; especially if any fear of a flux of blood. That bath which is hotter than the former, in provoking sweat is more effectual, but withal doth not communicate that humectation to the body as the former. Now there was also an use of bathing in cold water succeeding the former, 
Bathing in cold water  which was not immediately to be used after the temperate; but from this into a tepid or a little warmish, and then into cold water. 
For whom hurtful in sickness & in health.  But to some bodies this kind of bathing bringeth some prejudice: as among healthful people, to such as are yet growing, and to children especially, as also to women, and ancient people, to small and weak persons. It is also hurtful for the breast, procureth hoarseness and the cough, offendeth the heart, the stomach; especially if already weak and feeble. And as for the diseased, it is principally hurtful to weak kidneys, procureth pain in the guts; especially that called Tenesmus, and stayeth women's fluxes: and it is hurtful also for humid and cold diseases, as likewise for the Fevers Hectic, that especially already turned into a marasme. The ancients used often to enter into another room, where they sweat by means of the air warmed, the which they called Laconicum, 
Latonicum, and what it is.  answerable unto which, in nearest resemblance, are our hot houses, or stoves, as they are in frequent use in all Germany, although the particular manner of heating this air differeth much; these dry stoves being warmed by the heat of the fire only; but this Laconicum was a moister vapour. This vapour then, or hot air the ancients used, was twofold: either dry, in respect of the other, procured by heat of flints, 
Of two sorts.  or the like, water being cast upon them, and the sick set in the tub, and covered with clothes made to sweat: or else this was a moister air, procured by a vapour derived from a vessel full of liquor, with answerable ingredients, and conveied betwixt the two bottoms of a bathing tub, the uppermost full of holes, where the sick being set, and covered with clothes, was to sweat, as need required; and this with us is also in frequent use. We use often also particular moist baths, called insessus, and semicapium, 
●●micapium cinsessus.  being a bathing tub filled with warm water, or other matter with appropriate herbs, wherein the patient sits up to the middle or more, being prepared for diverse uses and ends. And these are chiefly useful for hot and dry bodies. The other dry sweating are fit only for moist & cold constitutions, abounding with gross humours, and for fat and corpulent people, having always a watchful eye, to the strength of the patient. But such are altogether contrary to cold and dry, and yet more to hot and dry constitutions. Now, as concerning the time of these bathe and sweating, both general and particular, 
The time, both general and particular.  we are to consider, whether they are used for any necessity in sickness, or otherwise, as physic for prevention of future infirmities. If it be left to election, than the most temperate time of the year is to be made choice of, as hath been said of other evacuations: and the time of the day likewise most temperate, as in a morning before dinner, and after concoction is perfected. In sick folks, if there be a necessity, the ambient air, if not answerable to our desire, must be corrected, as occasion shall require. As for the time of the day, as hath been said already, 
The time of the day.  the former day's food must first be perfectly concocted, as well in the stomach as in the liver. As concerning the time of the disease, it being with us unusual in Fevers, and such acute diseases, we need not so curiously insist upon it: yet if there were any such necessity, the same time already set down for the diet, and evacuations, both general and particular, 
Preparation of the 〈◊〉.  were to be observed. Before entering into any of these baths of any kind whatsoever, we are to see that the body be before cleansed, and that the common excrements of urine and ordure first be evacuated, for fear of some defluxion upon the feeble parts, by dissolving & liquifying the humours of the body. Neither yet are we to use exercise before it, for fear of filling the head with fumes & vapours: and food must also be refrained from, for fear of crudities, from whence obstructions, and diverse dangerous diseases might after ensue. If the party be not able to abstain, let him take some little sustenance in a morning, a little biscuit, 
In bathing how to be ordered.  or some cordial electuary, or the like. In bathing, the party is to abstain from all manner of food, as also from drink and sleep, for fear of crudities, the mother of a many diseases. But if strength should so far fail, that we should fear fainting, then are comfortable smells to be presented to the nose: or else the crumbs of a manchet soaked in good sack, or the like, a little marchpane, manus Christi, or some such comfortable refresher of the spirits, speedily to be given the patient. As for the continuance in the bath, 
The continuance in the bath.  there cannot be one certain rule prescribed to every individual person. Cold constitutions, unless very weak, may continue a longer time: but temperate persons, when they begin to grow red may go forth of it: and lean and slender people, by long continuance therein are much indammaged. But the strength is that which must always be our best director. In hectic fevers, they are first to go into the warm bath, 
How to be used in hectic fevers.  and next into a cold, that by this means a constipation of the skin may be procured and dissipation prevented. Such as in health were much accustomed to bathing, in sickness more freely may use this means: and yet if they use oftener than once a day, they are to interpose 4 or 5 hours betwixt the two several times. After bathing, 
After bathing.  the party is diligently to be dried with dry clothes in a warm room, and well rubbed, the head especially, and then sent to bed to sweat a while; and is afterwards again to be rubbed and dried with soft linen clothes. After all this is performed, and the body settled, then are we to offer the sick some liquid food at first: as namely some broth, or the like, and afterwards in a more solid substance, sometimes in a greater, & sometimes in a lesser quantity, according to the nature of the disease, strength of the patient, custom, the ambient air, the season of the year, etc. 
Dangers arising from the inordinate use of bathing.  But as in all other things, so are we here to observe the golden mediocrity: for all manner of hot baths immoderately used, whether moist or dry, do too much mollify the body, evacuating & overthrowing the natural vigour thereof: and if too hot, they cause continual burning fevers, debilitate the body; from whence proceedeth great faintness, and finally death itself. Again, too much bathing in cold water, procureth shivering and shaking, convulsions, and at length an extinction of natural heat, wherein life consisteth.   

CHAP. XVIII.  
Of natural baths, or mineral waters; whether leap-yeere called also the bissextil, causeth any alteration in these mineral waters, or infringeth the force thereof: and of the original and first beginning of this time.  
ALmighty God, out of his singular goodness, and infinite bounty, taking pity upon miserable mankind, now by reason of sin made subject to so many sicknesses, a due reward of the fame, as be hath afforded this microcosm man, a multitude of sovereign medicines for his solace in such diseases; so among many others he hath made many waters, that spring out of the earth to afford him comfort in his great calamity of sickness. Now, besides the common waters of several sorts, whereof we have daily use, both in food and physic, as hath been proved already; there are yet many waters that spring out of the bowels of the earth, participating of the nature of diverse minerals and metals, 

Mineral waters useful for the health of man.  
Thermae, seu aqua ther●ales.   the virtues whereof these waters do retain, and are therefore with no small success often used of the sick for many and diverse infirmities. And these by a general word, are by us commonly called Thermae or aquae Thermales, from that heat whereof most of them do less or more participate. Now, that these waters were not at first among ancient Physicians in that request they have been since, may by 
a Homerum C●lidorum fen●i●m mentionem non fecisse miror, cum aelioqui lavari cali sa frequenter indicarit: videlicet, quia medicina tanc haec non erat quae a ●uarum perfugio utatur, Plin. lib. 31. cap 6.  Pliny appear: who wondering that Homer made no mention of them, doth afterwards answer himself, that in those days there was no Physician that made use of them; although Homer maketh often mention of washing in warm water. After Homer, 
b Lib. de aere aqu●● & locis.  Hypocrates, although he seem not utterly to to reject such waters, yet by reason of their running thorough mineral and metallicke veins, holdeth them therefore for suspected: for the which cause he never admitteth of them for the use of the sick. And of the same mind was Galen also, who never that we read of, made any trial of such waters. 
The later Physicians made 〈◊〉 these mineral waters.  But the late Physicians, as well Greek as Arabians, have introduced the use of them; as finding by long experience, that in chronical and long continuing diseases, there is not a more sovereign remedy: as in old inveterate obstructions of the inward parts, and the like. Now, it is confirmed by the Authorities of a multitude of our best Physicians, that some of these waters are hot, and some again cold in their first qualities; and some mixed: and so in their second qualities depending upon the first, they differ likewise, according to those minerals or metals from whence they borrow their virtues, howbeit in general, 
How their virtues are to be discerned.  all these waters participate of exsication. Now, from what metal or mineral the water taketh its virtue or operation, may partly by the colour, taste, smell, the day in the bottom; and partly by distillation, long boiling, evaporation, and the dregges left in the bottom be discerned, as also the nature of such diseases as are thereby cured. And howsover, many trust much to distillation, yet is it not so sure a way, that we may always trust to it, these waters being often of so subtle a nature, that they draw nothing, but, as it were, the spirituous quality from these solid substances. In general, it is to be observed, that those which abound in brimstone and bitume, 
Sulphu●o●us and bituminous waters.  are all of a loosening and mollifying nature, and do therewith affect both the stomach and the liver. 
Waters participating o● diverse metals and m●neralls.  But such as partake more of the nature of iron, alum, copper, or plaster, do too much condensat and shut up the pores of the skin, by which means it cometh to pass, that no excrement can thereby be excluded. But such as participate of both these extremes, are accounted the best, and their use always safest: for they digest & discuss, yet always reserving entirely the strength and natural vigour of all the parts of the body. But before I proceed to handle diverse particulars concerning these mineral waters, I must here discuss a question, whether all these mineral waters be at all times of a like and equal force? And that this question is not out of purpose, nor needlessely propounded, 
Whether leap-yeere doth alter or annihiled the virtues of mineral waters.  may from this appear, in that some have been, and some yet are of opinion, that these waters every Bissextile or leap-yeere, as we call it, lose a great deal of their efficacy and power, and therefore not so efficacious and powerful against ordinary infirmities. In the first place then, that the virtue and efficacy of these mineral waters, is according to the several seasons of the year, and often according to abundance of drought or moisture, is often intended and remitted, as we cannot deny, so is not the point in controversy: but whether in any one certain determinate time, quatenus such a time, howsoever the ambient air in all the qualities be affected, doth produce such an infallible alteration in all mineral waters, that during that time, they are of little or no efficacy against diseases: and this is this leap-yeere now in question. And although I am not ignorant, that many of the wiser and more judicious have their judgements well enough settled herein; yet because not only some of the vulgar, but some of more eminent parts, and more sublimate understandings, have been involved in this vulgar error, I shall crave pardon to digress a little upon this point, which in my opinion may not seem impertinent.  
In the first place then, let us take notice of the original of this leap-yeere, and what it is. Before the time of julius Caesar, 
Original of leap-yeere.  it is thought that most nations used the computation of the year according to the course of the Moon, the which, because it was uncertain, the Moon in her motion being so unstable and uncertain; therefore julius Caesar 54 years before the nativity of our Lord and Saviour, after he had finished his wars, taking into his consideration this irregularity of the year, resolved to rectify the same. And for this same purpose he sent into Egypt for the most expert Mathematicians of that Kingdom, and among the rest one Sosigenes (from whence, as from this julius it is called the julian, 
julian, or Sosigenian year.  so from this same Sosigenes it is called the Sosigenian year) and therefore whereas before the year was ordinarily measured by the motion of the Moon, it was then reduced to the motion of the Sun, which finisheth his course in 365 days, and 6 hours. These days he divided into twelve equal parts, called by the name of Mensis, or measure. And because there rested yet 6 odd hours, for avoiding confusion, which in process of time might thereby be occasioned, every fourth year, there being just 24 hours remaining, these making up a just natural day, were inserted into the month of February, which before had but 28 days. And yet this computation is not so perfect, but that it admitteth of some defects, here being added unto this year more by the fifth part of an hour than aught: and by consequence more added every leap-yeere unto February than aught, by 48 minutes: the which hath made an alteration in the Aequinoxes, and Solstices since this Emperor's time, about 11 or 12 days. Besides, that I say nothing of the motion of the Moon, wherein was likewise some defect, notwithstanding the course was taken to rectify the same, which made a great confusion in the time of the observation of Easter betwixt the Eastern and Western Churches, until the council of Nice. The emendation of this error, 
Alteration of the yee● by Pope Gregory 13.  howsoever for the space of 200 years by diverse Popes attempted; yet until the time of Gregory the 13 in the year of our Lord 1●82, was never brought to any pass. This Pope, by the help especially of one Lilius, a Doctor of physic, took such a course to reform the Calendar, that the vernal Aequinoxe was from the 10 of March reduced to the 21, to the same day that it was at the Nicene council. Now, this could not be, unless in the Calendar and computation of the days of the year there were 10 days quite cut off. And for this cause, this same Lilius chose the month of October, wherein this Pope was borne, and took quite away from it ten days: so that when the 5 of October was to be numbered, 
Amputation of ten days from the former years.  in stead thereof was substituted the 15. and October that year had but 21 days. And this is that we call the Gregorian, 
Gregorian year and account beyond the seas.  or beyond the seas account or year; by reason it is received in those countries beyond the seas where the Pope is acknowledged. The which account, yet notwithstanding, 
* There wants yet about 2 days, in all we want 3 of that we should have.  is not perfect, nor without exception, as I could make appear, if I were purposed to insist upon this point. But to come now to our purpose, and to answer this point: I say it is a thing very ridiculous, and an opinion very erroneous, 
Answer.  that this orderly alteration in the computation of time, should infuse any new influence into these celestial bodies, which should again produce so strange and stupendious effects upon these sublunary creatures. Now, these celestial bodies keep constantly the same course they ever did since the first creation, these humane constitutions neither adding to, nor detracting from these celestial bodies any new energy, virtue or power. And if there were any such matter, why then did not some such effects follow upon the 
c Ovid, faster lib.  alteration of Num 1 Pompilius, who added two months, to wit, january and February to the former year, consisting only of ten months; and why followed not there some strange new effects, upon the altering of the names of two months, Quintilis & Sextilis, to july & August, the names of two famous Emperors: and finally, why followed not there some strange effects upon the alteration of the old Roman julian calendar, where there is no less than the difference of ten whole days betwixt us and the Romanists, which it would seem, should produce new and stranger effects; and this would seem a thing not unbeseeming a papal power, who, as God's Vicar general here upon earth, yea, and an earthly God too, as they would make him, possessing not only the ways of Heaven and Purgatory, but even of Hell itself; and he that can alter the decree of the Almighty, that from Hell is no redemption, and bring an heathen 
¶ Trojan.  Emperor out of those fiery flames, why might he not as well work some new wonder in the alteration of the influences of these celestial bodies? This would have purchased far greater credit and reputation to his shavelings, than all the juggling Jesuits, in japan or China, with their counterfeit miracles, yea, or their whole legend of lies, put in to weigh down the scales, our Lady of Loretto, and all the wonders of the West Indies, could ever yet do. This, I confess, would, perhaps, make our Heretics and Huguenots think better of S. Peter's success. This would be obvious to the simplest understandings; whereas when we see a dead man's scull thorough a glass, we may as well think it the head of some Barrabas, as of a holy john Baptist; and when we see some milk, which they tell us was the Virgin Maries, in regard of the great store, and more than miraculous multiplication of this milk, it makes many Heretic Huguenot of their Master 
c See Calvins' treatise of relics, where he proves many bodies of their Saints to be monsters.  Calvins' mind, that if all the milk they say was the Virgin Maries, and which for such they keep up, and make the people believe it is such, the best cow in Holland never gave so much: that I say nothing of the monstrous bodies of the Saints, some of them having two or three heads, some store of legs, etc. yea, some double or triple bodied. But if his holiness could but stay a little the course of the Sun or Moon, there might yet be some witnesses of it. But yet, to give the devil his right, I do much commend the attempts of some Popes, for attempting, but this Gregory, especially for effecting some reformation of the old calendar; but withal wish this famous Doctor, that was the chief doer had been as well kept in remembrance for associating him into this communion and fellowship of calling the year, as Gregorian, so Lilian, as was done to that famous Sosigenes. But since those days, the case is quite altered, and Gregory must go far beyond julius, our Pope's assuming the pre-eminence alone, and precedency before Emperors. Let this then remain firm and stable, like the laws of the Medes and Persians, that in these Leap or Bissextile years, as such, 
No alteration in the leap-yeere more than any other.  there is no alteration nor difference from other years. As such, I add, because sometimes this year may much differ from the precedent, or subsequent year (and so may any other year differ from others) but never as such a year, neither yet is such a difference ever in every such Bissextile year observable. Now at the ignorance of country people, and such others as may easily in such points prove ignorant, I marvel not so much, as that some better learned in the Arts and liberal sciences, should be so far mistaken. And this hath made me a little the longer insist upon this point, finding a 
e Claudius' Deodatus panth. hygiast. libr. 2, cap. 7.  learned Physician, in his treatise now and then mentioned, to be of the same mind: Sed Bernardus non videt omnia. But I think that some such year, perhaps falling out to be very wet, in which seasons, such waters often are not so forcible, and this falling out it may be twice or thrice in these years, and so by some observed, was afterwards taken for an uncontrolled truth, that always in every leap year, the mineral waters lost much of their virtues. But now I proceed to that which followeth.  
These mineral waters are in a double manner used, 
Mineral waters used after a double manner.  being either drunk, or the body bathed in them. They are used for diverse infirmities: for the cleansing of the stomach, guts, and meseraicke veins; as also to correct the distemper of the body, to help infirmities of the lungs, shortness of breath, purging of sanious matter without, an ulcer out of the breast, and to heal the infirmities of the liver, spleen, guts, and kidneys, etc. In hot baths the body is commonly bathed; the others are ordinary drunk for diverse diseases. 
The time.  The time and season most proper for the use of these baths, especially these hot watets, when election may have place, as in other evacuations, so in this must be the most temperate time of the year; as the later end of March, all April and May: and again, in September, and beginning of October. But with us it is better to go rather in August, that so the business may be dispatched before the cold come in, our Sommer-heats here being seldom with us so excessive. If any necessity require, they may be used also at other times, correcting the air, as occasion shall require, and thy learned counsel shall advise, without which, if thou go rashly to work, thou mayest, perhaps, all thy life long repent it.   

CHAP. XIX.  
Of the preparation before the use of mineral waters, the right use and virtues of them; their various kinds both in this Island and other Countries.  

Preparation of the body before the use of mineral waters.  NOw, as in all other noble and generous remedies which concern the health of mankind, we are not rashly to rush upon them without some previous preparation and fitting of the body before: no more are we in the use of these means to neglect the like prudence in the preparation of the body. And the same are here to be observed, which before in the use of artificial baths were mentioned: to wit, obstructions to be opened, the body to be well purged according to the nature of the disease, strength of the party, and other answerable circumstances, and withal, there must be a care had, that the concoction be well accomplished, there be an abstinence from the venereal act, and a freedom from passions and perturbations of the mind. 
The time of the day for use.  The fit and convenient time to enter into these baths, is two hours after Sun rising in a morning: and if the neither parts be affected, the party is to sit in the water, covered therewith to the navel: if the upper parts be affected, as far as the neck. And this must all be done in due order, the first day beginning with the space of an hour, 
The manner.  so increasing both the time of continuance, and intending the hot quality of the water. In the meantime, the same caution both concerning the nature and constitution of the parties to be bathed, and the rules concerning diet, before, in and after the bathing, is to be observed, as we have heretofore set down. In the morning they may be suffered to continue longer, in the evening a shorter time, the space of five or six hours interceding betwixt these two times. 
No cetaaine nor precise time for the continuance of the use of these waters can be determined.  But neither can there be a certain or precise time for the number of hour's continuance in the bath, nor yet a certain and set number of days determined, not other new particular circumstances limited, but must still depend upon the judgement of the learned and judicious Physician, without whose counsel this business may prove more pernicious than profitable. 
Hot baths, and where they most abound.  Of these mineral waters there be diverse sorts, as said is; every country being furnished with some one kind or other. France and Italy abound most in hot baths, desuming their force and efficacy most from Sulphur or Brimston, wherewith is sometimes conjoined some salt, 
English baths.  or salt peter. Our English baths in Somerset shire, take their virtue and efficacy from this sulphureous substance. In Germany, 
Divers mineral waters in Germany.  baths of all sorts are in great abundance; and as the country abounds in diverse minerals and metals, so do these waters participate of several and diverse qualities and virtues: as those of Baden in Switzerland, participate of Brimstone principally, and some little quantity of Alum: those of Baden the Marquisat, besides the premises, participate also somewhat of salt and salt-peter. Again, in the confines of Lorreine, there are hot baths called Plumbarenses, participating of the nature of Lead, Brimstone and Salt-peter. In the Duchy of Wirtenberg, there is the wild bath, called Silvestres, or Ferinae, participating of the nature of brimstone, salt and alum: and as some say, of copper and salt-peter also. And besides these, a great number of many others also, not differing from the former in operation: some of them, as they say, participating also of the nature of gold, which I hardly believe, 
Gold and silver communicate no virtue to such waters.  it being of so solid and well compacted a substance, that hardly doth it communicate any virtue to waters that run thorough such mines, no more than silver also, being likest unto it for solidity of substance. As concerning our own baths with us here in great use for a multitude of infirmities, and which do most concern us, because a learned 
a Doctor Venner in his treatise of baths of bath: and since the collecting of this tractat, I saw a learned tractat of baths, published by Dr. Iorden, residing there.  Physician hath lately explained their virtues and use, as being best with them acquainted, I shall not need to say any thing; the virtues of others of the same nature and kind in other countries, being much also of the same virtue and efficacy. But because peregrination and travel, partly for profit, and partly for pleasure and other ends, is now much in this our age improved, and by reason it concerneth not a little the health of such as are to live or travel in remote and foreign countries, to know the nature and virtues of such mineral waters as are found in these countries, I will therefore say a little concerning some of them. Among all those, 
Acid or sour waters. They abound in high Germany.  such as are of an acid or sour taste, and much abounding in many places of high Germany, bear away the bell. And these waters do commonly participate of the nature of vitriol or copperess, of alum and iron, with the admixture often of other minerals or metals: as sulphur, salt, etc. There sour waters sometimes somewhat differ in taste one from another; and sometimes little or no difference at all in their taste can be observed. Their chief virtues in the body of man are these following; In the first place, they are very sovereign good against all manner of obstructions of the liver, spleen, kidneys, and meseraicall veins, 
Their virtues.  and for this cause conduce not a little for the infirmities of those parts, being very good against exorbitant casting, 
In what infirmities helpful.  which by their astringent faculty they cure: and they help also the jaundice, the Dropsy, in the beginning; cleanse the kidneys, bladder, and other urinary passages, purging away gravel, or any other matter lying in these passages. They are also good against the itch, scab, and any other defedations of the skin, all foul ulcers and gangrenes. But Nihil est ex omni parte beatum. 
In what hurtful.  So are not these acid and sour waters able to help all infirmities: and in particular, they are great enemies to infirmities of the lungs, especially where there is any ulcer, wasting or inflammation. They are hurtful also for the bloody flux, with exulceration of the guts, and any other internal ulcer, or excoriation, and that in regard of their acidity or sharpness. And for the dimness of the eyes, they have been tried to be sovereign good; and that they have a singular and forcible faculty in provoking urine, I had the trial in mine own body, this sour water being ordinarily brought from a place distant from Mentzes, in stone bottles to Franckfort mart. 
The time for use.  These waters are cold, and therefore are commonly drunk in hot months, 
§ And yet they are ordinarily brought to Francksort mart in March and September.  May, june, july, August, September, in a morning fasting, an hour or two after Sun rising, as is the use in others; and then again at night, after dinner is digested. The continuance or time of duration of drinking this water, 
Continuance or duration in drinking them  is according as necessity shall require, and cannot certainly be determined: as in some 10 or 12 days, a fortnight, or three weeks. No more can the measure or certain quantity be gauged, some contenting themselves with half a pint, and some again will drink double, some 4 or 5. And the more freely they pass thorough the body by urine or otherwise, the bolder in the use of them may we be. How the body before the use of these waters is to be prepared, the Physician shall in time of need give notice, and according to all several circumstancess give particular directions. 
They lose much virtue by carriage.  It is to be observed, that these mineral waters, by carrying from one place to another, lose always something of their former force and efficacy, how close soever they be stopped up, and so become less powerful. 
Observation in the use of these waters.  It is further diligently to be observed, in the use of all mineral waters that are to be drunk, that when as they are drunk twice a day, the party using them must be careful that dinner be well digested before they be drunk in the afternoon: and for this purpose dinner must either be very sparing, or else a long distance betwixt dinner and the drinking of them; or else it were better to drink it but once in a morning, and so double the time of continuing this drink, as for a fortnight, a whole month. Moreover, if the case should so require, that the party should need both to drink of this water, and bathe in it, it would be most expedient to do them several: as first for certain days to drink them, and afterwards for as long to bathe in them. But because we in this Island are so far remote from these acid and other fountains, that ordinarily we cannot have recourse unto them, therefore I shall not need to particularise many of them; of one only, being so much freequented by many of the gentry, as being nearer unto us than the rest, I will say a little; the so much renowned Well of Spa I mean. 
Of the Well of Spa.  This Spa then is in the Bishopric of Liege, a part of the 17 Provinces, and is much resorted unto year by many Knights and Gentlemen, and sometimes by Ladies and Gentlewomen also; and that for recovering of their health in diverse chronical infirmities: howbeit it is well known, that under this colour, some have other projects in their pates. This water particapateth principally of the nature of iron, which in the taste it doth somewhat represent: and it participateth also somewhat of a sulphureous faculty, and a little of vitriol. 
For what infirmities most beneficial.  It correcteth hot distempers, quencheth thirst, and is good against all inveterate obstructions: and therefore useful in all inveterate Quartane Fevers, or others, and in all sorts of jaundice, in the Dropsy, and to open the spleen; provoketh also urine, and the menstruous flux, and helpeth melancholy Hypochondriacke. These waters are exceeding dry in operation, and therefore exceeding good against all diseases proceeding of moisture. But yet it is to be observed, that they fume up into the head, and therefore not so fit for such as are obnoxious to the Epilepsy, Apoplexy, Vertigo, or giddiness of the head.  
Now, to come to our own Island, besides our ordinary baths in Somerset shire, so famous, and so much frequented; whereof I have promised silence; therere are yet many more in this our Island of no small virtue and efficacy against many infirmities of the body of man. And first I cannot but mention that water of S. Vincents' rock, 
Water of S. Vincent● rock by Bristol.  near that famous and ancient City of Bristol, which cometh now in request against the stone; and this I need but only mention, the which is to me altogether unknown, howbeit the 
b D. Venner in the aforenamed treatise.  former Author hath likewise past his censure concerning this Spring, and the right use thereof; and therefore unto his discourse I refer the reader: howsoever, it seemeth by his relation, that it participateth chiefly of the nature of Sulphur and Nitre, and is taken now orderly, being potable, and used for all manner of internal heats and inflammations.  
There is a Well in Yorkshire, 
A near and ancient town in Yorkshire, called by the name of Knare●brough.  thought to participate somewhat of the nature of the Well of Spa, taking its virtue and operation from iron; and therefore is good against obstructions of the liver, spleen and mesaraicke veins, and to cleanse and corroborate the urinary passages, etc. whereon I will not now dwell, there being a little tractat of late years published concerning the virtues and use of this water.  
There is within 7 miles of this town of Northampton, 
Wellenborow Well in Northampton shire.  and hard by the market town of Wellenborogh, a Well much of the same nature and efficacy, participating of the nature of iron, as by proofs may easily appear: and all the ground through which it runneth, coloureth red. This water, although it can scarce be discerned from others in taste & colour, yet is it powerful in opening obstructions of the liver, spleen and mesaraick veins, to cleanse the the kidneys, bladder, and urinary passages, and so good against the stone, etc. It was but within these few years brought in request by that famous Physician, Sr Theoder Mayrne, Dr in physic, and Phsitian to the King & Queen's Majesties; and first renowned by some good success, the right honourable Lord of Pembroke, than Lord Chamberlain, found thereby: and since, by our gracious Queen's Majesty now living, and diverse others, approved to be of good use and efficacy. But when I shall be myself better satisfied & certified concerning this business, I shall be ready, if God prolong my life, to give more particular satisfaction to the public. But in the use of this, 
Observation in the use of such waters to be careful of the stomach.  and other such mineral waters, especially such as are deprived of any acidity, in the taste, there is an especial regard to be had to the strength of the stomach, and accordingly to the strength of it to accommodat the quantity of water, and always to have a diligent care to correct the acidities of the same; and either before, or together with the use of this water, to be careful in the corroboration of the stomach. I heard a story of a worthy Lady, who, 
History.  by advice of some Physicians, for some infirmities did drink for certain days of Tunbridge water in Kent: after the use whereof, 
Tunbridge water,  by means of an irrecoverable debility, her stomach had by the use of this water contracted, it cost her at last no less than her life; as for the nature and virtues of this water, because I am not acquainted with it, I will not meddle.  
Some other waters in this Kingdom have for a while been in great credit and estimation for many infirmities, and their fame again as quickly fall'n to the ground. Some few years ago, 
Water in Mauborn● hills in Worcestershire.  there was in great esteem and credit a Well in Mauborn hills in Worcestershire, which the vulgar (ut est natura hominis novitatis avida, a new broom sweeps clean) for a while esteemed as some noble Panacaea, or aurum potabile, supposed good against all infirmities: but in short space, there was again, altum silentium, and proved, according to the proverb, but a nine day's wonder. I do not for this condemn this water, the nature and virtues whereof are to me unknown, but I advise people to be wise, and to be circumspect, and with good and mature deliberation to admit of these mineral waters, and then should we not have often times such sudden flashes of the fame of some waters, which as quickly again vanish into smoke, 
Newname Wells in Warwickshire.  and their credit is as soon cracked.  
There hath been likewise no small account made of New name Wells in Warwickshire, which of late years have come in request for the stone, and infirmities of the urinary passages, etc. The which, as many others, I believe, do most participate of this same iron, whereof mention hath been made already, and therefore are good to be used against the same infirmities. 
The Spa by Aberdene in Scotland.   
I have heard likewise, by relation, of a famous Well, near Aberdene in the North parts of Scotland, called by the name of Spa; and as they say, effectual against the same infirmities, which the Well of Spa is said to cure. Of this water a learned Physician of that same Kingdom, 
Saint Catherins' Well, called now the o●ly Well near Edinburgh in Scotland.  composed a learned tractat, as I am credibly informed, the which as yet I never saw.  
There is within two miles of the City of Edinburgh, in the same Kingdom, a bituminous Well or Spring, called the oily Well, yielding great store of this bituminous stuff, being very good against all manner of itches, scabs, and many other outward defaedations of the skin, etc. This well was in time of Popery called Saint Catherines' Well, and so this Saint carried away the credit of any cure that was thereby performed: as the like use they made of mineral waters, not only here, but in many other places, as is the use even at this day. I make no question, but in that same country, 
This Island abounds in mineral waters.  especially in the most mountainous parts thereof, where there is such store of iron, and all manner of other ore, there might be found as efficacious waters against any infirmities, as any in remote regions. The like may be said of diverse places of this Kingdom; especially in Wales, Cornwall, Devonshire, and many places of the North country; as in Yorkshire, and other shires lying further to the North. But concerning mineral waters, and all manner of baths, as well natural as artificial, together with their uses, for the present this shall suffice.   

CHAP. XX.  
Of the excretion by urine, the retention of urine, together with the nature of diuretic remedies, the right use and abuse thereof.  
HAving already at length discoursed of general evacuations, being three in number, 
De urinarum praesagiis i● aegretis agit Hippocrat. in locis praen●t. in prorihet. & libr. de indication.  we come now to some particular, the consideration whereof is of no small use, as well in sickness as in health. Now, for the affinity it hath with sweat, being much of one nature, although both at diverse passages, and in a different manner voided, it shall succeed in the next place. Of the nature of this excrementitious humour, the manner of generation, deceit and cozenage of ignorant and erroneous practitioners, in the judgement by the same, and many things which concern this subject, hath been 
* See our arraignment and anatomy of urines.  elsewhere handled at great length; where hath been sufficiently proved the uncertainty of judging the issue of diseases by this bare sign only; being a sign whereby some diseases only, and sometimes, may be discerned: and yet but a general one, 
Uncertain and general judgement for the most part afforded us by urine.  which can neither acquaint us with the strength of the patient (a thing of all others in diseases of great moment) nor many other particular circumstances, wherewith the Physician ought, in so weighty a business, to be acquainted. And there we likewise proved, that from thence we could neither gather any certainty of conception, nor yet of the sex. I say, nevertheless, that urine is not to be neglected either in sickness or in health: but withal, let other signs not be neglected, but have their due desert. That urine therefore, both in sickness and in health, which is of a laudable colour, and contents answerable, 
Best urine.  doth commonly argue that body to be in best case, especially if all other signs concur; as if it be otherwise, we are to conceive the contrary. That urine we commonly call best, that is of a light golden colour, 
Best colour.  with a mean white coloured even contents: and the farther it decline from this golden rule, the worse we deem it: as sometimes when it is of an intense red colour, it often argueth Fevers, or inflammations, 
Red coloured urines.  etc. unless sometimes by reseration of some small veins the urine be died with this colour. And yet the urine of a choleric man will look of a higher colour than any other, and so if he shall fall sick, it must needs be of an intenser colour than of a phlegmatic person: and this same phlegmatic person in health shall have a paler coloured urine, and falling into some fever, the urine may be also paler than the former, and yet the party as dangerously sick; and so I could instance in many other like cases. Again, 
Black urines,  it appeareth sometimes of a black colour, and portendeth often no good to the party; and yet this same colour may often prove critical, and accompanied with like contents. It may sometimes again appear unto us like pure transparent water, without any contents at all, 
Clear transparent urine without contents.  signifying sometimes crudity in the first concoction, sometimes obstructions, with a total overthrow of natural heat: howbeit sometimes it may be accompanied with extreme heat in a burning Fevet, with a Frenzy, of all others most dangerous, etc. In general, in sickness, these colours and contents are very various and changeable, 
In diseases various.  according to the nature of the disease, and constitution of the diseased, on which I will not now dwell, nor make any repetition of that which hath been formerly handled.  

Quantity of urine in excess.  Urinal again faileth sometimes in the excess, being in too great a quanty, and sometimes in the defect, where little or no urine is excerned. In excess, as in that disease called diabete, Hydrops ad matulam, or pot-dropsie; 
Critical excretion of urine.  whersas by weakness of the retentive faculty, and want of concoction, drink passeth thorough the body with little and small alteration: answerable to that disease in the stomach, commonly called Lienteria, 
In the defect.  being a defect of concoction in the stomach and guts; but with us is but rare. As for critical excretion of urine, it is very profitable, and helpeth often to terminate the disease. Now, on the other side, there is a frequent defect in the expelling of urine, and proceedeth from suppression total or in part; 
Difficulyy of diverse causes.  or else by difficulty, whereas without great difficulty and pain it is expelled. Painful pissing cometh diverse manner of ways to pass: as either by the acrimony and sharpness of the humour, or by the imbecility or weakness of the retentive faculty, proceeding often from cold: and is sometime occasioned by inflammation, ulcer, clotted or congealed blood, and by the stone, 
Suppression of urine from diverse causes  etc. Suppression of urine proceedeth likewise from diverse causes: sometimes by means of the obstruction, or stoppage of the guts; and sometimes of the emulgent or sucking veins, when as by means of imbecility they are frustrate of their attractive faculty, or yet by obstruction. 
a De his omibus fusius Mercatus de intern. morb. curate. tom. 3. lib. 4. cap. 12.  It is procured likewise by obstruction or passage of the kidneys, or urinary passages, and by means, of the imbecility of the same. By reason of the obstruction of the foresaid passages, it is diverse ways procured: as either by inflammation, knob or bunch of either of the these parts, or some tough phlegm impacted in, and cleaving fast to the place: as also sometimes, howbeit seldom, by reason of some holes and cavities left in the kidneys after the voiding of some stones. It is sometimes also caused by means of the bladder, or parts thereto adjoining, coming diverse ways to pass: as first, by reason of the want of sense of feeling, by reason of the resolution of the nerve descending from the loins and hucklebone. Secondly, by reason of the failing of the expelling power of the bladder, etc. Thirdly, by the too great quantity of urine longer than is fit, detained. Fourthly, by a resolution of the muscles of the neither belly. Fifthly, by the total overthrow of the expulsive faculty: as in burning Foevers, and then proveth for the most part mortal, as witnesseth 
b Incoacis aph. 25. & prorrbet. 155.  Hypocrates, and yet diverse other ways cometh this also to pass: as by the resolution of the muscle sphincter, a stone, bunch, clotted blood, etc. And this cometh sometimes to pass by consent of the places adjoining, the bladder and urinary passages being also sometimes so shut up, that they cannot freely deliver the urine; and many times also cannot keep it long: as cometh to pass in women with child. 
All these infirmities to be cu●ed according to their several causes.  All these several cases are to be cured accordingly, and that with a due regard had to their several causes. The total obstruction of urine proceeding from any cause, if long continuing, may prove mortal. Such remedies as provoke urine, we commonly call diuretics, or provokers of urine. But neither are these in all cases of suppression to be administered, nor yet indifferently, when there is need, are they always without a previous preparation to be used. Now in all such obstructions of the urine, 
Diuretic remedies, and their right use.  before we go about the right cure, we are first to procure the expulsion of the urine out of the bladder, lest o● by the use Diuretic medicines a greater attraction of humours increase the obstruction. 
Preparation.  And therefore in such cases we often use the help of a catheter, insessions, fomentations, inunctions, glisters, violent motions, 
Diuretics properly so called.  as riding on a trotting horse, etc. Such medicines as are properly called diuretic or expellers of urine, are of a hot and dry faculty, rarefying, attenuating and making thin the humours. Now such as are properly of this nature, do not only extenuat and rarefie the blood, but dissolve also, rarefy, and as it were, melt it, and make a sequestration of the thinnest serositie, coagulating and thickening the residue, as we see in curdled milk come to pass: and that serosity so separated, the kidneys, by their attractive faculty, draw unto the themselves, and from thence transmit it into the bladder; and such not only provoke urine, but even engender it also. And such be especially hot and dry simples, seeds especially: as of carrots, cumin, and the like. 
Another kind of diuretics.  There is another sort of Diuretics, milder than the former, which doth indeed attenuat, howbeit not so forcibly as the former; which send it only towards the passages of the urine: and of these there are yet two sorts, some being of greater force to extenuate and cleanse: 
Of two sorts.  as the four hot seeds, namely parsley seed, etc. Some again perform this action more mildly and moderately, and with a temperate heat; as the four cooling seeds, of melons, &c: so called in comparison with the other four hot seeds. 
Diuretics improperly so called.  Among these diuretic medicines are also reckoned some which supple and make smooth the passages: as marsh-mallow and licorice root, and prove often more beneficial than the former more violent medicines, so ordinarily used by Empirics and ignorant persons. Now it is a common received opinion among most people, 
Erroneous opinion concerning the breaking of the stone by Diuretics.  that those violent hot and dry medicines are of all others most forcible and effectual, to break and expel the stone out of the kidneys or bladder: wherein notwithstanding they so far are deceived, that for the most part, such medicines, not only by reason of their great heat they communicate to the body, but also in regard they send down too fast uncleanne and corrupt humours, do rather much increase the matter of the stone. 
Safest diuretic simples, and best for use.  Such simples therefore as are endued with a temperate heat, attenuating tough and clammy humours; such as are Asparagus root, and the like, 
Medicines accidentally good.  are for this purpose the fittest. 
By occult quality.  Some medicines are thought to have a diuretic property accidentally, by scraping and tearing by their roughness the superficies or outmost part of the stone: as powder of burnt glass. And some are thought by means of excessive heat to dissolve the viscosity of the stone, and break it to powder. But I think thou mayest sooner by such medicines bake it harder, as we see bricks baked in a brick kilne. Some medicines by reason of some occult quality are esteemed good against the stone. And of this kind is the Jews stone, goat's blood, and many other medicines. Acid juices, as juice of Lemon, spirit of vitriol, if they could in their full force come at the stone, and not offend the passages betwixt, in my opinion were of all others the fittest. But to draw this point to an end, there is no disease for the which there are more remedies boasted of, 

Many medicines used against the stone, but few answer expectation.  
Dangers in the use of hot diuretic medicines.   with the attestation of a probatum est at least, as much worth as the oath of one of the knights of the post: and yet no disease wherein we see fewer good effects follow. As for these hot violent diuretic medicines besides the former inconveniences, they prove often causes of excoriations in those tender nervous parts, and at length incurable and tormenting ulcers. And sometimes when as thou thinkest to have made a great purchase, to have procured of some Empiricke or other ignorant person a rare remedy for the stone, thou art now fall'n, as we say, out of the frying-pan into the fire: and thou who before didst so magnify thy Empiricke, and too much trust to his smoky promises, art often then forced to implore the help of the learned Physician, when many times his best skill can scarce allay the extremity of thy painful disease, whereas by wise counsel at first thou mightest both have prevented thy pain, and saved thy purse. And thus the Proverb proveth often true, 
Advertisement.  Covetousness bringeth nothing home. To conclude then this point of urines, I wish, that in time of need people make not such an idol of their urines, that in time of sickness they think it sufficient to send their urine to the Physician, it may be in an ink or oil bottle, and without any further to demand of the physician, as of some Oracle, not only the disease; but even often, all the circumstances thereof: 
The presence of the Physician is able to discover more in the disease than a many water.  but if you would speed well, if you will need your old mumpsimus in sending your urine to the Physician, acquaint your physician with all the several circumstances of the disease. But an honest learned Physician will be better able to advise by one view of the patient, than twenty sights of the urine. It may be others, whose worth and sufficiency is confined to such an excrement, may like an empty barrel prate apace, and make thee believe wonders by thy water. And be careful in any case in trusting such cheaters with their rare recits against the stone, and if thou be wise, be warned by other men's harms.   

CHAP. XXI.  
Of ordure or fecall excrements, and diverse things in them considerable, this excretion being sometimes too lavish, and sometimes deficient.  
NExt unto the urine for affinity we will say something of the fecall ordure, an excrement of the first concoction performed in the stomach. And howsoever some may perhaps think the consideration thereof to be of small use, yet hath it always been of great utility both in sickness and in health, and hath been by our ancient Physicians diligently observed: and 
a 
Mercur. de facibut alvi.  
The fecall excrements diligently to be considered.   some have written whole Tractats of this excrement, aswell as of urine. The utility thereof is by 
b Vide Hippoc. in prognost. prochet. & coac. motionib. Aphoc. etiaem 12. lib. 1.  Hypocrates aswell mentioned as of the urine and sweat, and by him as much commended. Moreover, if we shall compare the urine with the fecall excrements, we shall find that of the urine far inferior, which may seem a strange paradox to our urine-mongers, who will have no sign but the urine of any signification. Now the urine giveth only notice of the state of the liver and the veins, and sometimes of the bladder: but this excrement besides the liver and the veins, giveth also notice of the nature of the mesaraicke veins, the stomach, and the guts, and finally of the state of the whole belly, for the which we take so much pains, and for whose sake most men live, saith 
c Lib. 26. cap. ●. What this fecall ordure is.  Pliny. This excrement is then thus defined: the most terrestrious part and purgation of the unprofitable part of aliment, in the consummation of concoction separated, and many times mingled with many waters. It is said to have other matters mingled therewith, by reason of choler which doth colour and dye these excrements; which if not thus died, then were they not so good and laudable in quality as is required; and some other substances have been some times observed, mingled therewith. We will then begin with those excrements which in every respect are accounted best; 
Best excrements.  and from thence we may the better observe and know the deviation of others from that rule. The best then are neither too hard nor too soft, or liquid and thin, but consisting of a mean betwixt both; compact and firmly united, without the admixture of any uncouth matter, of a pale yellow colour, and in quantity answerable to the food received; in smell, neither too stinking, not yet altogether free from all manner of smell, nor of too sharp a quality; and which are at the time accustomed, without any great pain, labour, straining, or great noise, easily expelled. Such as decline further from these laudable marks, are always accounted worse either in sickness or in health. And therefore thin and very liquid excrements, 
Excrements declining from the former laudable conditions.  unless procured by the like diet, by physic, or by way of crise, are esteemed bad and unconcocted: as likewise such as are white in colour, and retaining still the quality of the food from whence they proceed: and such also as are of a high golden, or intense yellow colour, by reason of the afflux of choler into the guts: 
Divers some of bad excrements.  and in like manner we approve not of too pale and frothy, and yet worst of all purulent and materie excrements. Greene, black, linid or leaden coloured, unless by reason of such diet, or by way of crises, are dangerous and to be condemned; and so are viscous and fat ordure, by reason they signify colliguation and wasting. Besides, whensoever a very bad stinking smell is joined with a bad colour, it is very bad: for than it argueth a very great putrefaction. Variety of bad colours in these excrements is also very bad; as arguing in the body many ill infirmities. 
Worms in the excrements, and what they presage.  Worms on a critical day with the ordure expelled signify good: but if in the beginning of the disease they appear, it is bad: and if they come forth by themselves without any excrements dead or alive in acute diseases it is dangerous. There be diverse causes of these several substances of excrements. Thick, compact and well united excrements proceed from a good concoction of the stomach, 
Divers causes of thin and liquid excrements  and a temperate heat of the guts. Thin and liquid excrements proceed either from obstruction of the mesaraicke veins, or by reason the food is not digested and concocted, as in crudities: or else is not altered or changed; as in the disease lienteria: or is corrupted; as in belches from such matter may be discerned. Such excrements again from the imbecility of attractive faculty. Fourthly from defluxion of humidity upon the guts. Fiftly, from the quality and nature of the food, and such other things as loosen the belly; as prunes, caffe, and the like. Sixtly, drink descending towards the guts, when as it is not carried thorough the mesaraicke veins to the liver, 
Divers causes of soft excrements.  and attracted by the reins and ureters. Soft excrements proceed also from diverse causes. 1. From the moderate moisture of the guts. 2. From the mollifying Diet: as mallows, lettuce and the like. 3. They proceed sometimes from the admixture of diverse humours, proceeding from the liver or other parts; as likewise from the admixture of some fat with the ordure: as in Pthisickes, Hectic fevers turned to Marasmes, etc. 
d 
Mercu. ibid. ex Gal. 3 epid. comment. 3. & 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hard egestions and their causes.   And it is the opinion of Galen, that in pestilential Fevers the egestions are almost always liquid, by reason of this fat substance. Hard egestions again proceed likewise of diverse causes. 1. By reason of immoderate heat proceeding of great labour, from bathing, or some other external cause. 2. By use of diuretic medicines, by which means these excrements may be dried up. 3. By reason of astringent diet: as medlars, quinces, sloes, and the like. 4. The long continuance of the excrements in the guts may likewise occasion the same, the small veins implanted in the guts attracting all the moisture from the excrements, and the guts by this long continuance acquiring a greater heat. 5. By means of the dry constitution of the guts, and the like distemper of the whole body. I could here likewise insist on many other particulars concerning the mixture of several sorts of excrements, and causes, which, to avoid prolixity, I willingly pass by. But the question may here be asked, how often, 
Question concerning the 〈…〉 egestion, and how ●●ten.  and when is the best time for this evacuation in health? I answer, that as we can hardly certainly determine men's particular occasions, constitutions, and individual proprieties and natures; 
Answ.  no more can we absolutely set down any verdict concerning this business: yet is it best in time of health to enjoy this benefit at lest once, if not twice aday: howbeit I am not ignorant, that some, both in sickness and in health, have continued diverse days, yea, sometimes weeks, 
In time of health.  without the use of this evacuation. I confess indeed, such as were able to abstain from all manner of sustenance for diverse years together, needed not either this, or any other evacuation; 
And in sickness.  examples whereof I have produced some already. But in ordinary healthful bodies this is always the best, and so answerable also in sickness; and who so decline from this rule, it commonly fareth not so well with them. I deny not but there are some individual constitutions, who better endure the want of this benefit than others. Neither yet is there any set quantity to be determined: for good and laudable nourishment; as eggs, and the like, 
The quantity cannot be determined.  engender fewer excrements than herbs, brown bread, and the like. The best time is the morning, and if it may be conveniently, in the evening also before going to bed, will prove beneficial. But it cometh many times to pass, than in Fevers especially, and hot acute diseases, the body being bound, and, as it were, locked up, there arise and ascend up into the brain diverse hot vapours, the cause of no small annoyance, 
In sickness care must be had of loosening the belly.  not to that noble part only, but to the whole body: there must be therefore a special regard and care had to expel these excrements, especially by opening and loosening diet: and if that will not prevail, by lenitive and mild gentle evacuations, suppositories and glisters. Again, it cometh so sometimes to pass, 
Divers sorts of fluxes  that nature is too forward in this kind of evacuation; as commonly in fluxes of all kinds, proving often very pernicious to the patient. Now, these fluxes are of diverse sorts; as first, that we call diarrhaea, the mildest and safest of all the rest; and next, dysenteria, proceeding of diverse humours, but ordinarily, with the admixtion of blood, and therefore called commonly the bloody floxe, or flux rather; which, if not carefully in time looked unto, proveth often dangerous, if not deadly. Besides, there are yet other dangerous fluxes, called Lienteria, and Caeliaca, where the parts appropriated for concoction, being interessed by these fluxes, the body is frustrated its of proper nourishment. All these fluxes in due and convenient time, are by the advice and counsel of the wise and judicious Physician, by proper and convenient remedies to be cured: but now always by the use of astringent medicines, by most people, 
Be not too busy with astringents.  ignorantly and unadvisedly used in those fluxes; lest it befall thee, as it did that woman, of whom 
e Fernel.  Fernel maketh mention, who, having been for a long time troubled with a tedious flux in her belly, at length, by the advice and counsel of some she neighbour, are a whole roasted Quince, which indeed, 
History:  presently stopped the flux, but withal burst a new passage thorough her belly. But having here no purpose in this place to insist either upon the cure, or diet of these particular diseases, and not willing any longer to detain the reader with the entertainment of so unsavoury a subject, I proceed.   

CHAP. XXII.  
Of spital Spiting, or Salivation: of Tobacco and the great abuse thereof in this Kingdom, to the great prejudice of the health of the body.  
THe brain, not only by reason of situation, as a limbeck attracting many vapours from the inferior region of the body: but also in regard of the moist temper and constitution, is apt to engender much excrementitious moisture. But all this excrementitious matter or moisture is not altogether unprofitable: 
Use of spittle.  for some of this moisture is engendered of certain glands or kernels, by our great Architect and Creator placed in the jaws or uppermost part of the throat, to the end that those parts might thereby be moistened, lest by exsiccation of internal heat they should prove less useful for the body. So then neither are these glands, nor that excrement they produce, without a profitable use in the body. Of these glands, or kernels, and their utility, 
a Mercur. de excrem. ex variis Gal locis 14. meth. 1. de sem, etc.  Galen maketh frequent mention, and affirmeth, that by the same, even the tongue is nourished. This excrement is called in the Greek, , or . and in the Latin saliva, and with us spittle, spitting, and salivation: and when this too much aboundeth, it argueth great moisture of the brain. This spittle than is such a moisture, as in itself, in health, and a sound person, is a profitable, and laudable, and useful excrement. This spittle then, which of all others is the best, in a sound and healthful person, should be such, 
Best spittle in condition.  as neither exceedeth in quantity, nor yet hath any ill taste; and this is spit up without any cough. Now, when it aboundeth in quantity, 
Exceeding in quality.  we use to spit it out; and for this purpose, we often use diverse means to further the same. And the body being ill affected, it sometimes exceedeth also in quality: and thus it appeareth sometimes of a yellow, 
In quantity. The colours.  pale, or black colour, howbeit the white be the best. Sometimes again, it is of an insipid, acid, bitter, salt or sweet taste: howbeit insipid or sweet be the best. Sometimes again, it is too tough or clammy, 
The taste.  or else too thin; and the mean betwixt both is the best. These several colours and tastes in the spittle do often indicate and demonstrat the nature of the humours contained in the stomach, and therefore, in sickness especially, are of good use, and to be observed. When excrement exceedeth in quantity, we use to purge it out, not only naturally by expuition, 
Exceeding in quantity how to be purged.  or spitting out, but diverse times by some appropriate medicines, used in diverse diseases of the head proceeding from phlegmatic or rheumatic matter: and such are commonly of a hot or sharp quality, and are used sometimes to be chewed in the mouth, and draw down abundance of rheumatic matter: and sometimes of these are made and composed certain compounded forms: as gargarisms, 
Several medicines useful for this purpose.  masticatories, and liniments or ointments. Of the simples whereof these are composed, some are of a more mild and gentle operation: as green bay leaves, dill, and anise seed, tops of hyssop, etc. Some again, are of a more forcible operation: as pepper, pellitory of Spain, mustard seed, etc. The effect produced by these and the like medicines, 
Salivation.  we call salivation, or purging by spitting. And this salivation is observed sometimes not only to purge the humours from the head, but from the whole body: but this is not by any of these ordinary medicines; as in mercurial inunctions for the french pox cometh to pass. But in stead of all other medicines used for the expurgation of this excrement, there hath been of late years, since Sir Walter Raleighs' first voyage into the West Indies, in use with us the smoke of an Indian herb, called by the Indians Tobacco. 
Tobacco.  To insist upon any large discourse or description of this simple, the use of it being now so frequent, and so much said, both pro and contra, for and against it, will be thought, it may be, to small purpose, and thought perhaps, but to sing the Cuckoo's song; yet coming now so handsomely in my way, and offering itself, as it were, into my arms, left I should leave any thing untouched, I will yet cast in my mite.  
As therefore every creature of God is good, so in this simple, 
Consideration of Tobacco, and the use thereof.  this is as easy to be seen and observed. That this simple then is hot and dry in the second degree, cannot be denied: as for the second qualities arising from the first, as attenuation, penetration, discussion, etc. they cannot likewise be denied. And besides the aforementioned qualities, it participateth yet of a narcoticke or stupifying nature; which, whether it proceed from heat, cold, or the whole substance, it is not my purpose here to dispute, leaving it rather to be discussed in the schools. And howsoever out ancient Physicians did attribute unto those narcoticke medicines a transcending cold, even to the fourth degree: yet am I sure, that in this simple, with this narcoticke quality, concurreth both calidity and siccity. By reason then of these first qualities, 
Narcoticke quality.  it heateth and drieth very much; and by consequent, conduceth in cold and moist diseases, and alike constitutions: and by reason of these second qualities, it openeth obstructions, cutteth tough and slimy humours, attenuateth and rarefieth them; and therefore helpeth defluxions of phlegmatic humours upon the windpipe and lungs, obstructions of the liver, etc. By its narcotick quality, it stupifieth & benumbeth the senses, and so allaieth pain. And the Indians often endure many day's hunger by the only use of the smoke of this herb, this stupifying quality bereaving the nerves of sense, and procuring often times an artificial and forced sleep. Besides all these, we have already proved, 
Violent purgation.  that it is endued with a violent purging quality, both upwards and downwards and that in as violent a manner, as either antimony, or that so much renowned hellebore, and the rest of those violent purging simples, used by Hypocrates or others. And this proceedeth from none of the aforementioned qualities, as all our Physicians confess. It is likewise by the learned in this profession confessed, that such violent purges participate all of some malign quality, contrary to man's nature: and therefore never sole and of themselves exhibited, without due preparation, and never in any great quantity, and that but seldom, and in cases of necessity, and for the most part to sharpen and quicken the dull and sluggish operation of other milder medicines. By that which hath been said then, 
Abuse of Tobacco, as it is ordinarily taken.  let the ingenuous and judicious Reader judge of the ordinary use, or rather abuse of this so noble a medicine. We see how nice and shy many people are of the use of good and wholesome Physic prescribed by the most industrious and skilful Artist, 
Indifferently used of all sorts of persons without respect of any circumstance whatsoever.  still pleading that in all physic there is some poison: and yet may we see, and observe the same persons all the hours of the day smoking this poison, sole and of itself, without any correction; morning, evening and midday, fasting and feasting, before meals and after, before and after sleep, at home and abroad, in Winter and Summer, and in all seasons whatsoever: and that for the most part without any respect either of age, sex, or any other circumstance whatsoever. The dry and melancholic person is often as forward in the use of it, as the moist and cold, the lean as well as the far. If it be good for cold, foggy, moist constitutions, then must it needs be hurtful for the contrary. If it be good to procure sleep in watchful bodies, then let the drowsy, 
Opiate medicines often condemned without just cause.  sleepy sluggard refrain the use of it. Opium prepared in the most artificial and exquisite manner, although there be scarce the proportion of one grain to twice or thrice as great a quantity of the best extracted cordials, yet is it had in detestation, and such a suspicion had of it, that it is often condemned before any good evidence given in against it. And yet dare I be bold to say, that some of those ordinary Tabacconists take in one day the very quintessence and strength of a many grains, that I say no further, of this benumbing, intoxicating Tobacco. And whereas the other is used but seldom, by good advice, well prepared and corrected, and that in case of necessity too: this on the contrary is of all indifferently used, and without any preparation (although many times, if they knew all the truth, there is some poison added to the former) of an unlimited quantity, as every one's unbridled affection, and unlimited lust leadeth him. But it will be objected, that people find hereby some benefit, 
Object.  abundance of rheum being thereby avoided at the mouth. 
Answer.  I answer, that there is thereby much moisture voided, but many times, yea for the most part, good natural and radical moisture is thereby extracted. But this is neither safe, nor yet agreeth with sound reason. 
It purgeth away the good with the bad.  It hath been already proved that there is a necessary use of this laudable humour, which ought not thus, without rhyme or reason as we say, be exhaust, when as again many times by a new supply with the pot we fill in twice as much as was exhausted. We complain often, and not without cause, of Empirics and ignorant practitioners, that they commonly err in this particular, that they purge away both good and bad humours indifferently: and shall we wrong ourselves in the same kind, wherein we find fault with others? But as concerning the seeming ease it giveth for the present, it is but momentary and of short continuance; but the hurt redounding by exsiccation of radical moisture and profitable humidity more permanent, and of longer endurance: so that of this it may well be said, that the remedy is worse than the disease. 
The remedy often worse than the disease.  What shall I say of the venomous and violent deleterious damps from thence imparted to the brain and animal parts, by reason whereof we often see such strange astonishment and amazement in the senses? If any shall reply that by reason of heat and drought it drieth up a moist brain: I answer, that as in such a brain I hold it best, so again I say, if a cow yield a good deal of milk, and kick it down when she hath done, what hast thou here to brag of? If it do thee good that way, and perhaps hurt thy memory, and by long continuance leave some ill impression upon thy body, brag of thy winning. And why may not sage as safely, and without any seeming show of danger be used? 
Sage sovereign good to corroborate the brain and animal parts.  It is by all our physicians accorded and agreed upon, that it doth apparently corroborate and strengthen the nerves, and by consequent, all the animal powers, besides the many excellent virtues thereof recorded, the like whereof were never ascribed to Tobacco. And in obstructions of the pipes of the lungs, why might we not with far greater reason use the harmless and innocent smoke of colts foot (since the world is now become so smoky) than the dampish smoke of this deletorious plant? But we see the world is now full of fancies and fantastic fashions, and this grown now of late years, a new fashion to smoke away our precious time with this smoky weed; beside, 
Colt's foot an efficacious simple in pectoral infirmities.  that this proveth often but a shooing-horn to make them draw down drink apace, the pip and the pot mutually entertaining one another: the dry alehouse, (so did a reverend judge on the bench lately style these smoky places) as said is, 
Tabacco-shope di● ale houses.  proving often a preparative to the other. Some again in defence of this whiffing plead, 
Another Objection; Answ.  that it proveth beneficial for the furtherance of digestion, without the which they are not able to eat any. I answer, that Tobacco in this case proveth as lime laid to the root of a tree, which howsoever hasteneth, it may be, the maturity of the fruit, yet by means of exsiccation, and precipitate maturation, the tree is far sooner overthrown and decayeth: even so cometh it here to pass, where Tobacco driveth the meat down out of the stomach before it receive that due alteration it ought, 
Not good to further digestion by Tobacco  and consequently, howbeit the stomach be sooner emptied, yet crudities the mother of a multitude of diseases are often thereby engendered, which in their appointed times bring forth oftentimes a bitter fruit of many incurable diseases. How much better than were it not to oppress thy stomach, and to impose no heavier burden on it than it is well able to bear? and if ceized with any debility, are there not many good wholesome and corroborant medicines far safer than this smoke? Besides, 
Moderate exercise and good Diet better than Tobacco.  that moderate exercise and abstinence till thy appetite return, would perhaps prove better medicines than thou art aware of: sure I am, far better than all the Tobacco of Trinidad. Now what hath been hitherto said concerning this simple, 
Most Tobacco sophisticate.  I understand even of the best not sophisticate: what shall we then say of that which is sophisticate and adulterate with diverse, yea it may be sometimes deleterious drugs, yea even sublimate itself? Now if notwithstanding all that hath been said, people will needs be dallying with a doubtful drug, 
Divers circumstances in the use of Tobacco to be considered.  yet I advise them, that as in other medicines they are wished to weigh diverse circumstances: as of time, place, age, constitution of body, the disease, the quantity, quality, and the manner of preparation: so think I here the like circumspection, and care not to be neglected. And this I speak to the more understanding & discreeter sort, who err it may be out of ignorance. As for our roaring bores, tossepots, pot-companions, and our ordinary swil-bolls, who, I think, will be readier to jeer and flout, than be reform and ruled by my counsel, therefore such I leave to be corrected with their own rod, and it may be a sharper, 
For whom most hurtful.  if they persist. I advise especially all thin, clear and choleric, constitutions, as likewise all melancholic persons, especially by means of choler adust, hot brained and young people, women with child, and all such as are sick of any acute diseases, to abstain from the use thereof. 
Time of the year  It is best to be used in Winter, in raw and moist weather, and in cold and moist brains, in dropsies, defluctions upon the joints and lungs, proceeding from cold humours, toothache, gout, pector all infirmities, etc. As also for the megrim, 
The age.  proceeding from the same cause, the mother, and diverse infirmities of the brain proceeding from wind & cold moisture. As for the age, 

What profession or ●inde of life it best b●fitteth  
What places.   it best befitteth old age, where the brain is cold and moist. And as for the kind of life, Mariners and Sailors, and such as live near waters, and there use their trade: as Tanners, Pelt-mongers, and the like; and such as live in moist, fenny, waterish and moorish places: as in Holland, in Lincolnshire, 
Correctives to be used with it.  and other like places. And such as make use of it thus physically (for to such here I direct my speech) I think it very fit they use with it some correctives, it having as great need as any most violent purge whatsoever, 
〈◊〉 the brain.  as hath been already proved. In diseases of the brain therefore, a drop or two of the oil of amber, cloves, mace; or in defect of them, some of their powder, or half sage, some dry rosemary, or the like: if in epileptical fits, some powder of paeoniae seeds, or roots will much correct the ill qualities of this intoxicating simple, 
In disease's of the lungs.  and corroborate the animal powers. In diseases of the lungs, joints, colic from wind, or phlegm and the like, a drop or two of the oil of anise seeds, of mints, cumin or caroway seeds, or in defect of them, some of the powder of the seeds will serve for a good corrective. But howsoever, let no man deceive himself so far, as to think this to be some famous Panacea, Nepenthe, or some golden Elixir, whereof there hath been much bragging, but small benefit as yet reaped. If thou wilt not be warned by that which I and others have advertised thee, thou mayest, perhaps, repent when it will be too late: 
Quod differtur non aufertur.  and howsoever thou findest not always suddenly such ill success as we foretell thee, yet remember, that oftentimes in younger years, there is such seed of diseases by disorder sown in the body, that in old age bringeth forth much bitter fruit. And of this I am verily persuaded, 
Tobacco the cause of diverse diseases, and many dismal accidents.  that the excessive and disorderly use of this simple, is no small cause, as of the more frequent reigning of diverse dangerous diseases among us, so of many strange and uncoth accidents, according to the several and individual bodies therewith assaulted. But yet before I finish this point concerning salivation, 
The dangerous use of salivation by mercurial medicines in some disea●e●  I must give notice of an ignorant and dangerous custom of some Barber-surgeons in the use thereof. Some of these many times undertake the cure of some in●●●●●t●●● 〈…〉 with an ordinary 〈…〉 with a 〈…〉 by 〈…〉 into this c●●rt, o● 〈…〉 by 〈…〉 mercurially 〈◊〉, which in this cas● 〈◊〉 commonly uses, wh● 〈…〉 no●th all there 〈…〉 and 〈…〉 into 〈…〉 with a 〈…〉. His reason, as s●●be of her 〈…〉 ●ted 〈…〉 all 〈…〉 or this cause was, to draw the humour upwards, and fr●● the 〈…〉. But here the whole frame of her body was out of order the live 〈…〉 body, especially the neither parts, by reason 〈…〉. Now, whether such a coarse was then sit 〈…〉 the ●●rned ●●dge, and beside, a reasonable in 〈…〉 by that which hath been said already 〈…〉 and their wai●s, how unfit and indirect a course this was, 〈…〉 mak● it in th●● appear, 
〈…〉  but that now i● cann●t, 〈…〉 thi● particular. Only by th● way, take a 〈…〉 sottish stupidity, and or 〈…〉 of the 〈…〉 This so●● 〈…〉 counsel, a 〈…〉 only 〈…〉 time, being 〈◊〉 Winter, to 〈…〉 such a 〈◊〉 as 〈…〉 the 〈…〉 of the 〈…〉 from an● kind of physic, to 〈…〉 by 〈…〉 and averseness, and partly for 〈…〉 ●presse upon her, sh●● seeming 〈…〉 to 〈…〉 the Spirits of the year: and yet, 〈…〉 it persuasion, she that before was unwilling to 〈…〉 ition, submitted herself to this trouble some mercurial 〈…〉 ovation, and such other directions he was pleased to ordain, 〈…〉 member▪ very near a matter of a year, I speak n●t this 〈…〉 will I bear this man's person: but pleading now f●r the publi●● 〈…〉 ●he which I have my warrant from my m●ther, the University. I thought not my duty to betray the truth, but he ●om● to my 〈…〉 to vindicate the same from error and impo●ture. And thereof for 〈…〉 assuredly known that the same party hath with others proceeded aft●● this same manner, in other cases also, and where, I dare swear ther● was not the ha●t ●●●●ition of the po●e, I thought good to give the country notice, that they be no more deluded. And that so much 〈◊〉 ●ther, in that ● suppose it be not his error ●●●ly, but 〈…〉 be culpable in th' same bind.   

CHAP. XXIII.  
Of Snot or Snevell: Rheum falling down upon the lungs and other pectoral parts: of Expuition, or Expectoration; and the great abuse in the use of expectorating medicines, and the right use thereof.  
AS in the whole body of man there are diverse emunctories or passages whereby superfluous and excrementitious matter is expelled; so hath the brain for the same purpose obtained the nose, which besides other uses, hath this in particular, thereby to expel such superfluous excrements as abound in the brain. This excrement most usually thus expelled, is by the Greek Physician Hypocrates especially, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in Latin mucus narium: in English snot of snewell. 
a Mercur. libr. de excrem. cap. 4. de mucit. ex Gal.  This is then an excrement of the brain, the which abounding in phlegmatic moisture, whatsoever is superfluous or unprofitable, it partly expelleth by the nose, and partly by other places. Of this excrementitious matter, some is sometimes very thin, and some tough and clammy, sometimes in a greater, sometimes in a smaller quantity: some again hot, some cold; some also sweet, unsavoury, and bitter: again, some without and smell, and some of an evil smell, as cometh to pass in ulcers called ozenae, and principally in the French pox, where the nose, to the view of the eye, may often be discerned to be eaten away with this venomous matter. This excrement is again often died with diverse colours; as reddish, yellowish, white. Sometimes this snot cometh away of its own accord, and sometimes otherwise expelled. Such excrements as are purged by the palate of the mouth and the nose, 
Idem Mercur. ex variis Hippocrat. & Gal. locis.  according to Galen, declare unto us how the brain and the members thereof are affected. When this matter is thin, it signifieth a colliquation, as it were, a melting of this matter, and the beginning of this distillation: but that again which is thicker, argueth concoction, and that it is either now at the height, or else declining. When this excrement stinketh, 
Divers significations of this excrement.  it is always taken for an evil sign, indicating an ulcer, and sometimes taken for a sign of headache proceeding from worms. Great abundance of this excrementitious humidity in the brain, is signified, where this excrement aboundeth, and by consequence, often stupidity, or debility of memory: descending copiously of its own accord, it is not so good as when it is blown out. When it is of a reddish colour, it is not so to be approved of, as arguing always some blood. Salt or bitter argue some heat; sweet and insipid, the contrary. When this excrement is stopped, and the head stuffed, the passages must by convenient and fit means be opened, by means of the juice of beets, marjoram, and many other such opening simples, either the juice or dry powder thereof being for this purpose used. Such are commonly called errhina, or caputpurgia. If it be too abundant, 
Medicines to expel this excrement.  than means must be used to dry the brain by powders, perfumes, etc. especially, a spare and drying diet, and forget not to keep warm the head and feet.  
But we find often, 
Of rheum descending down upon the pectoral parts.  that a liquid thin excrement taketh another way, and from the brain descendeth and falleth down upon diverse parts of the body; which, when it falleth down upon the pectoral parts, we commoly call the rheum, which, as also Catarrhus, is a Greek word, signifying a defluxe, or falling down. In Latin sputum is common to both that we call saliva, whereof before, and this same whereof we now speak. That spital or Rheum in 
b Comment. in aph. 12. lib. 1. citant. Me●cur. Jdem ibid.  Galens' esteem is the best, which is white in colour, smooth and equal, being neither too moist and liquid in substance, not yet too thick and tough: and Avicenne out of Hypocrates addeth, that they be easy, and of speedy expectoration. 
Rheum twofold. Without a Fever.  This theumaticke matter is either solitary without any other disease or symptom; or else therewith accompanied; to wit, a Fever. When it falled down upon the windpipe, or the pipes of the lungs, and be not very hot or sharp, it causeth hoarseness and shortness of breath, in intention or remission, according as the humour less or more aboundeth; and as it is tough and clammy, or thinner; as also according to the strength or weakness of the part recipient, etc. 
With a Fever.  When there is a Fever joined with such a matter, fall'n down upon the pectoral parts, it is commonly either a pleurisy, or inflammation of the lungs, called Peripneumonia: howbeit I deny not but that there are also diverse other rheumatic Fevers, whereof I purpose not here to speak. This excrement is found to be of diverse tastes: as sweet, insipid, bitter and salt, 

Rheum of divert sorts.  
And diverse colours.   proceeding from the nature of the humours they are engendered of. And it is likewise of diverse colours, partaking also of the nature of the humours: as some are white, some radish, some yellow, black or green, which variety of colours is oftenest in Pleuresies to be observed. 
Most observable in pleuresies.  Sometimes there is also some other matter mingled therewith: as sometimes a congealed mattery substance, sometime a cartisaginous substance from the windpipe, and sometimes also little stones. Now, this rheumatic matter falling down upon any of the aforesaid parts, 
Rheum commonly accompanied with a cough.  if it be not from thence expelled, is not a little prejudicial to the health, and is commonly accompanied with a cough. Upon the first annoyance of the cough therefore, it is a common custom to use some means to expel this humour; which is most commonly done without any order, 
Great error in the ordinary use of expectorant medicines.  or distinction, either of causes or constitutions, etc. and none so ignorant, but they are furnished with some one or other, if not more medicines for the cold, as they call it. And yet in the use of them there is no small caution to be observed, both of the state of the body, the time of the disease, the part ttansmitting, commonly the head; and the part recipient, or receiving, to wit, the parts within the breast. When as this excrement is hard to be expelled, we are by all means possible to further and facilitate the same: and this difficulty proceedeth from a double cause, the thinness and sharpness, or from the toughness and clamminess of the humour. The former we effect by incrassation of the humour, 
Preparation before expectoration.  by sparing and orderly Diet, and diverse other things which do incrassat and thicken this thin matter: as conserve of roses, sirup of violets, of Jujubes, &c: and diverse compound medicines tending to this same purpose. If it be tough and impacted into the pipes of the lungs, then are we to use such means as may both cut and expel it: as colts-foot, maiden's hair, 
Divers preparations.  hyssop, licorice, and the like; whereof are made diverse sirups and other compositions for the effecting of this business. And when these will not serve the turn, then make we use of some more forcible means, as of Oxymel simplex, and compounded with diverse forcible ingredients, as squills, &c: as shall by the counsel and directions of the learned be prescribed. And this is the proper way by which diseases of the pectoral parts are ordinarily purged: howbeit sometimes, although seldom, we use to purge by stool in these cases. It is here also to be observed, that such medicines as are for this purpose appointed, 
The form.  be prepared in a solid, or at least not a very liquid form, that they may be licked down, or else let melt under the tongue: for taken in a great quantity, and drunk or swallowed down, they go only into the stomach, and so into the guts and veins, and therefore produce not the expected effect. 
Error of the Vulgar.  Hence doth appear the error of such as think to drive away their cold, as they call it, by large draughts of buttered beer to bedwards; which is so far from answering their expectation, that by hindering and interrupting concoction, increasing crudities, opening the orifice of the stomach, and loosening the same, and by fuming up into the head, it rather furthereth and increaseth this cough or cold, 
Caveat concerning sweet things.  call it as thou wilt. It is in like manner to be observed, that as sweet things loosen tough phlegm, and so facilitate expectoration, so doth the too frequent use of them much debilitate the concocting faculty of the stomach, besides that in choleric persons they are apt to engender the like humour. And the too frequent use of too acid, 
Acid and tart things.  tart or sharp things, is here also to be shunned: but bitter things, howbeit better for both, yet scarce so welcome to the Apitian palates of our age. 
In pectoral diseases that which is spit up, is especially to be considered.  And it is here likewise to be observed, that in diseases contained within this second region, the spittings up, sputa are equivalent to the urines in many other diseases, whereby we judge of the concoction or crudity of the disease: as 
c 1 de crisib. etc.  Galen himself at great length witnesseth: yea, and he himself willeth us, in the first place, ere ever we view the water, in diseases of this naure to consider of that which is spit up, which may often reveal unto us the causes of the disease, and sometimes the indications thereof. For that which is spit up reasonable thick, except some other worse matter be joined therewith, doth most commonly argue concoction: as again on the contrary, that which is very thin and liquid argueth crudity, especially in the beginning of diseases. Very tough and clammy matter spit up in a Pleurisy, argueth the length and contumacy of the disease: yet if it be frothy, it is a sign it proceedeth from putrefied phlegm. 
Divers significations and presages of expultion or spitting up  That which is spit up of itself without any admixture of other matter, is good and laudable; and yet in a Pleurisy and Inflammation of the lungs argueth the crudity of the disease. If it be thin, salt, and in a small quantity, according to Galen, argueth always crudity; and Avicenne addeth, the long continuance of the disease: and if joined either with matter, caruncles, or small cartilages, or little stones, there is no good presaged. In Pthisickes or ulcerat lungs, if all spitting up fail, it is always a dangerous, if not a deadly sign. If this excrement should too much abound, we must look into the cause, and cure it accordingly, by good and sparing Diet, by light suppers, and sometimes none at all; 
We are not then to judge of all diseases by the bare inspection of the urine only.  corroboration of the brain, by perfumes, plasters, and other things in such cases requisite. By that which hath been said then, may evidently be understood, how erroneous is the opinion of the vulgar, esteeming that all diseases may by the bare inspection of the urine only be discerned; as also of such ignorant, erroneous, and covetous Empirical practitioners, who being void of all true sufficiency in the profession of Physic, would by this or other indirect means magnify themselves, amongst the more rude and ignorant sort of people.   

CHAP. XXIV.  
Of carnal copulation, the right use, and abuse thereof: what age and constitutions it best befitteth. Something concerning the menstruous flux in women.  
BEsides all these unprofitable excrements, and to be expelled out of the body, there is yet a profitable excrement engendered in the body of man, abounding not in quality but in quantity only, and that for a beneficial and profitable end, the propagation of mankind. And this is that we call the food of generation, which with man is common to unreasonable creatures. 
Seed of generation what it is.  This excrement than is nothing else save a remainder of some portion of blood after the whole body is served in the third concoction, and which being altered and changed into a white colour in the spe●maticall vessels, is in those places reserved until it be expelled in the act of generation. This is not found in the body until it have atteined to years of puberty, and these persons atteined to some reasonable stature, all the blood before being employed to the growth and increase of the body. 
The use.  The proper use of this so utile and profitable excrement, is the multiplication of mankind, and is found both in man and woman. And therefore as other excrements, so is this sometimes to be expelled out of the body, the which being too long detained, in some bodies especially, proveth often the occasion of diverse diseases and dangerous accidents. But as in all other things, so here especially, I mean, a moderation should be observed, and herein the Laws of God and man be not infringed. The moderate; timely and orderly use thereof is in many respects useful and profitable: for, beside that it serveth for the propagation of mankind, 
The moderately and orderly use many ways profitable.  it inhibiteth also the repletion of the body, reviveth the spirits, exciteth natural heat, helpeth the agility of the body, preventeth phlegmatic diseases, dilateth the pores of the body, quickeneth the mind, and qualifieth fury and melancholy. 
Inconvenience of the immoderate use.  The immoderate and unseasonable use thereof, resolves the spirits, cooleth the body, hurteth the head, eyes, nerves and joints, engendereth crudities, dulleth the mind and senses, procureth a stinking breath, pissing of blood, consumption of the back, etc. And this I say to such as will take warning, and will not wittingly and willingly overthrow both soul and body. I think it is to small purpose to speak to these sensual Sardanaples of this our licentious and luxurious age, our common haunters of whorehouses, to brothel birds, and the like, who will sell their souls, and part of Paradise for satisfying a short lasting lust. But because such sensual Epicures are seldom moved with divine threats, and scarce ever firmly believe there is a hell, until they fall headlong into it; therefore if the premises will not serve the turn, let such know, that, besides the loathsome pox, rottenness of bones, and a world of weaknesses do often accompany their later years, if divine punition permit them so long to live: beside, that as the 
a Proverbs 6.26. ●  Wiseman saith, that by means of a whorish woman, a man is brought to a morsel of bread, and if he should yet escape all this, yet is he but led like an ox to the slaughter, as witnesseth the same wise Solomon. And all that which is in the same golden book of Proverbes set down concerning this subject, I wish they would read, and seriously consider: I knew, 
History.  myself, within these few years, a Knight of ancient descent, having left him by his father of ancient inheritance, 1200 pounds sterling of yearly rent to spend, who having in a short space wasted all this estate on whores, and other excess, was at length brought to that pass, that he had not a morsel of bread to put in his belly, but what he begged, or else sharked for; and for his lodging, he had some shop door in the City to lie at, a penthiss to shelter him from the rain, and a hard bulk for his feather bed: many that read this, can, no doubt, out of their own knowledge, instance in a multitude of the like examples. The age fittest for this act, 
The fittest age.  is manly age, to the younger sort and old age it being rather hurtful. From hence may then evidently appear the preposterous course of many, who, for some sinister respect, either for covetousness to compass some great match, some great alliance or the like, often cause children to marry before ever they know what marriage means (although not always consummate, 
Inconveniences by marrying young children & young people.  yet in effect, and finished at parents or near friends pleasure) or how to make a free choice, which ought to be voluntary, and not forced: and hence cometh it to pass, that both their bodies are debilitated, their growth often hindered (that which should have turned to the nourishing and increasing of the body, being too soon, as we have already said, turned another way) diverse diseases engendered, and their issue (if they have any, they being ordinarily not so fruitful as others) proving often crazy and valetudinary, and by the just judgement of God, upon such unlawful matches, there is seldom seen that firm love and true affection, agreement and concord betwixt such parties as aught to be, in this sacred ordinance, as I have often observed, and by relation heard of a many more: beside, that many times they prove afterwards more incontinent: for considering that they were not of judgement sufficient when they were first married, disliking the party that before was, as it were, pinned upon them, break forth into unlawful lust. It is their sin, 
Duty of parents in this case.  I confess, but parents and friends minister occasions, which prove more dangerous, when these parties have not first been trained up in the fear of God, which, alas the pity, is too much neglected. Such, therefore, as have children marriageable, it is the parents duty to provide for their children matches in due time, observing the disposition of their children, lest the neglect of this duty done in due time, extort out of them aftewards a too late repentance. Such as cannot so suddenly, 
Diligent care ought to be had in the education of children.  as need requireth, be furnished to their liking, let parents be more watchful over them, and all have a care of their pious education in their younger years, preventing all occasions of evil; idleness especially, reading of lewd lascivious love books, frequenting lewd and lascivious company; stage-plays especially, the very bane and breakneck of all modesty, honesty and chastity: and all other things that may work prejudice in this kind. And such as are of years of discretion, and sui iuris; and now by death of parents freed from that trial of obedience, I wish them to marry, rather than burn and break out in sin, and so live to dishonour God, and scandalize their neighbour. And if they cannot accommodate themselves so suddenly, let them in the meantime avoid all provocations to lust, use spare and thin diet, avoiding the pampering of the flesh, using often for companion the Bible and other good books, and other good means. But in any case, never abandon thyself to idleness; but always be employed in some good and laudable vocation, whereby thou mayst prove profitable either to Church or Commonwealth. But this belonging more properly to the Divines pulpit than the Physician's pen, I leave to them. 
What persons are thereby most offended.  But now because it concerneth every one, both in sickness and in health, to be acquainted with that which concerneth them so near: I therefore advertise all weak, feeble and infirm persons, 
What constitutions.  that they be not too busy in this particular. Of constitutions the hot and dry choleric, and next dry melancholic persons are most thereby endamaged: but hot and moist, sanguine and phlegmatic bodies are hereby most benefited. And I advise sick persons, especially in acute diseases, 
Sick persons must abstain.  and in their recovery, until they have atteined their full strength, for fear of a relapse, to abstain from this act. As for chronical, 
In what diseases most hurtful.  or long continuing diseases, by reason it is an enemy to the nerves, and nervous parts, it is therefore in many infirmities of the brain, Epilepsy especially, and all manner of gouts most hurtful. As for the age, the particular years cannot so well be determined, some being more able at twenty, than others at thirty or upwards: and some old men of fourscore, abler than others at fifty: but yet, as I touched before, 
The certain number of years when to marry cannot be determined.  to marry children, or young people while they are yet a growing, it is both prejudicial to the public, and their own private persons. For feeble old age, it cannot but prove very pernicious, as any one may easily understand. As for the time of the year, the most temperate, 
The fittest time of the year.  keeping a mean and moderation betwixt heat and cold, as in other evacuations, so here likewise is always most seasonable. But in extreme hot or cold seasons be wary & circumspect, especially in time of great heat, which is more hurtful than the cold. As for the particular time, some have preferred the evening, 
The particular time.  by reason of sleep ensuing afters; but most are for the morning, as most seasonable. Howsoever, after a full stomach, any violent exercise or bodily labour that hath much debilitated the strength, is not to be used. And beside, among men, some are sometimes ignorant of that they ought to know, and some more sensual than becometh so noble a creature; therefore, in time of a woman's menstruous flux, as likewise that time which is set apart for this evacuation, after a woman's delivery they must abstain: the which 
b Levit. 1●.  as we see to have been by Gods own appointment practised among the people of the jews, so for diverse good respects, the same is to remain with us inviolable. Now, if this excrement be not in due time and order expelled, 

Abstinence from marriage what inconveniences it breedeth in some bodies.  
In women.   it proveth often the cause of diverse diseases both in man and woman: as that we call gonorrhaea, or involuntary effluxe of seed in either sex, proceeding also sometimes from the debility of the retentive faculty. In women it occasioneth often histericall Passions, or fits of the mother, green sickness, obstructions, palpitation of the heart, etc. But in both sexes I wish that moderation which becometh Christians to be observed, 
Let young gallants 〈◊〉 bead  and withal, to consider that a man may be drunk with his own drink, if he take too much, and beside, that 
* Cartwright in his C●●●ch 〈◊〉, in the expression of the commandments.  a man may (as our Divines hold) even commit adultery with his own wise. There is yet no small prejudice hereby procured to thine own health, and beside, hath cost many a man his life. 
c Lib 7. cap ●3.  Pliny maketh mention of two Roman Knights, Quintilius Horatius, and Cornelius Gallus, who both died in this act. 
Divine pu●●tion of unclean persons.  I think, few that read this treatise, but can relate the tragical stories of many, who have by this means both shortened their lives, wasted their means, and purchased to themselves many loathsome and dangerous diseases, the pox, especially (a punishment sent from God to punish this odious sin) and we may see in every corner of the country the woeful effects of this excess of luxury. In all that I have already said, my purpose is not to dissuade any from the use of that sacred ordinance of wedlock, which God in the depth of his sacred wisdom hath ordained as a fit remedy for preventing of sin, and for the great good and manifold comfort of mankind: but only to advise all people to a moderation, and withal, wishing every one to know themselves, and who have more or less need, and accordingly to accommodate themselves in the lawful use of this ordinance. And from hence may manifestly appear the malapert sauciness of that man of sin and his shavelings, who in direct opposition to God's command, and approbation of this sacred ordinance, will make it known to the whole world, that he is that man of sin foretold by the holy 
d 1 Tim. 4.3.  Apostle, forbidding marriage and meats. It hath, by that which hath been said, plainly appeared, that some persons, and some constitutions may better and longer forbear this ordinance than others: 
God never prohibited any sort or degree the use of marriage.  but never was it by God absolutely forbidden any estate, degree, sex, or any sort of people, to use this sacred ordinance, Priest nor people, in the old or new Testament: nay, is there not a punctual 
e 〈…〉  place to the contrary? Marriage is honourable among all men, and the bed undefiled. But the Pope replies, (lest it should not be taken notice he is Antichrist) that it is not so, Marriage is dishonourable to my shavelings. But what? to keep a Concubine, yea, to practise that unnatural sin of Sedomi●, by God himself punished by fire from heaven, belike is no sin: nay, what shall it be then for a Clergy man, nay, for a 
f 〈…〉. Apod● 〈…〉 & 〈…〉, A chrep●●e 〈◊〉 ●ene●●●●nus, 〈…〉, in Sodom●● 〈…〉 Di●ne, 〈…〉 vit, 〈…〉 divi●●m 〈…〉 ●●●mavit 〈…〉 julius 3. Innocent 〈◊〉 qu●nd●m 〈…〉 pr●tes ● 〈◊〉 h●bu●rat 〈…〉 ●ononi● legetur i● Cardina●ium 〈◊〉 ●rum quam 〈◊〉 riliqu●●l factum 〈…〉, es● in come●●●am con●uctud●nem rur●us ●am fit, Rom●●an ●an a erat & libellis que ● pe●●er●ptur● suit jove Garit●●edem foyers, licet desormem. 〈◊〉 vero ali●r●● scriptores 〈…〉 bla●phem●as e● 〈◊〉 renda sce●era stilo in 〈◊〉, ●●rnavit 〈◊〉 S●dim tan ●●o●on●mum uniel. ●et, qui haec editis libr. tum etur, atque defenderet, ad quod ip●e d●pl●matibus suis approb●t e●. Sixtus 4. Roma nobile a●modum lupanar extru●●t, atque Vent ●i assignavit, meretr●● eum cohertes aluit, amicisque & servis exhibuit, non nihil etiam em●lumenti ex meritric●o quaestu aerario suo atcumulavit: Romana enim scorta in singul●s hebdomadas nummum adhuc pendent pontifici, qui census annuits nonnunquam quadra, irta ducatorum mill●a ex●edit: idceque eccle●●● procerum id munus est, ut una cum ecclesiarum proventibus etiam lenociniorum num erent mercedem. Refert We●l●lius K●oningens●● in tractatu de indulgentiis papalibus: Quod ad Petri Rueri● quem pro Cinaedo habebat Sixtus, & Hieronymi fratris sui postulationes, domestice familiae toti Cardinalis de Lucia, in tribus anni mensibus calidioribus, Junio, julio & Augusto (horrendum dictu) masculino coitu uti permiserit, addens hanc clausulam: fiat quod petitur. johannes 24 accusatur in Constantrensi●uca ●uca fit ●o domita, Adulter, Scertator, etc. De Clement. 8. in quodam comment super●articulis magistrorum Parisiensium ligitur, quod suer●t ●●●thus, Venesicus. Homicida, Leno, Simoniacus, Sodomita, Periurus, Geomanticus, Stuptator, Rapto●, Sacrilegus, 〈◊〉 ●●elerum artifex. Tales fuere Benedictus 1, & 14. Paulus 3. Paulus 3. sororem suam luliam Farnesiam stuprandam tracked t●ut Cardinali● & Epi●copus Hostiensis fieret. Alteram deinde sororem suam cum quarem habuerat, vi●iens quod alios ar●●utius quam ipsum a●●aret, toxico interemit. Hunc Nicolaus Quercaeus congredientem cum Laura Farnesia uxore sua, sed ne●te●e u●, 〈◊〉, ac●t le e● uninupugione incussit, ut ejus eicatrix ad mortem usque cum eo maneret, sed & aliam neptem le●tissimam, no● 〈◊〉 usv●ginalipa●ore quam ●erma praestantem hircosus senex ad incestum & nefandum stuprum sollicitavit. Vt vero filia sua Constantia●um ●um qua sa pissime rem habuerat, potiri liberius posset, maritum ejus Bosinum S●ortiam veneno necavit. In tabellis habebat numerata 45. meretri●um mill●● ex quarum fernicatione singulis mensibus censum exegit. Hae a Papa in summo h●nore l●●i ●ntur ●ae ●a●a pedes osculantur, hae Papam samitrarissime alloquuntur, hae cum Papa die nocteque consuetudinem habent. Landonis. 1. Sergii 3. johannis 11. 〈◊〉 12. Ioh●●n● 13. Alexandri 6. Christophoci primi f●edas libidines lubens praeterco. Et de papissa Iohanne prius Gilbertad 〈◊〉, 〈…〉 elog●u●, lippis & tonsoribus ut aiunt notum, apud me altum erit silentium. Haec & plura Stephanus S●●gedinus Po●●●nius 〈◊〉 speculo ●o●tificio in titulo, Septimum membrum, ubi qualis quisque fuerit describing, situlus hic 〈◊〉 Lenone●●●ortatores, A●ulteri 〈◊〉 So ●mitae.  Popish Prelate, not by word of mouth only, but by a book in print proclaim his own shame to the open view of the world, and the Romish Clergies impious, abominable, and more than brutish luxurious and lascivious lives. And if one should make a narrow search, and take a survey of these holy fathers of the Church, we shall find them nothing inferior to, if not exceeding Sodom by many degrees in filthy lust; and than what we may expect from children of such parents, let the world judge. We may read of julius the 3d. who, to grace that graceless Innocentius, whom he had before abused in commiting with him that sin against nature, when he was himself installed into S. Peter's chair, preferred this base varlet into the number of the Cardinals. And when as some Writers had by public writings detested his blasphemies and other gross villainies, he suborned one of his favourites by public writing to defend the lawfulness of these abominable villainies; and lest he should be unlike himself, by his bull and broad seal allowed of all this varlets witing. Sixtus the 4. for another monument to perpetuat the memory, and continue the practice of these salacious Satyrs, erected in Rome a public stews for the daily practice of both kinds of uncleanness, for the which they pay even yet a weekly tribute to this unholy holiness, the which often amounteth to 40000 ducats in the year: and this is by his clergy collected, and by them together with his church revenues brought in to his coffers. This same holy father at the request and petition of one of his favourites, whom he abused in the same Sodemiticall sin, granted to his whole family, and to a certain company of Cardinals freely to use this sin (a horrible impiety to be mentioned, saith mine author) in the three hot months of the year, june, july & August. And john the 24. was accused in the council of Constans for a whoremaster, adulterer, and a Sodomite. Of Clement the 8. it is recorded that he was a Bastard, a Poisoner, a murderer, a Bawd, a Smoniacke, a Sorcerer, a ravisher, Sodomite, sacrilegious, and a contriver and inventor of all wickedness. Such were Benedict, 1. and the 14. and Paul the 3. And for the commendation of this Paul 3. it is written of him that he prostituted his own sister, that he might become Bishop and Cardinail o● Hostia. Another sister with whom he was as familiar as a man with his wife, by reason he saw her more affectioned to another than himself, he poisoned. And being taken in the very act of adultery with another man's wife, received of the husband such a blow, that he carried the mark of it to his grave. And that he might the more freely enjoy the company of his own daughter whom he had for a long time thus abused, he caused poison her husband. He had in his memorial the names of 45. thousand whores of whom he received a monthly tribute. And these might kiss his foot, have familiar access unto him, and converse with him both day and night. These few instances among a multitude more I have set down, that the world may see the hypocrisy of that filthy Roman strumpet, who would bear the world in hand, they and their clergy are very chaste and continent, and yet none can come near them in all manner of uncleanness. Nay, there lived a gentleman here in this town a few years ago, in the Priory of St. Andrew's, whose son told me he saw among some deeds concerning this Priory, his father had then in custody during his lease, one, wherein a priest, as I remember, living at Saywell within four miles of this same town, was for something he held of the Prior, tied to bring him every month a pretty, fair, young wench: and this was not said to be for lust (they know not what it meaneth, simple babes) but to cleanse his kidneys: pu●llam pulchram nitidam, &c, non libidinis gratia sed ad purgandos renes; were the words as I remember. Nay, if I should hold my peace the multitude of young children's skulls found in many ponds of these convents of many Monks, Friars and Nuns, when they were cleansed, would proclaim the Romish whores uncleanness. And this by the way for a touch shall suffice to have said concerning this point.  

The menstruous flux  Now besides this profitable excrement of seed of generation, there is yet another in women, appointed also for a profitable and necessary use. And this is the blood of the menstruous flux, which is good and laudable blood, of the same nature and property of the rest of the blood of the body, at first appointed for a profitable use, the nourishment of the infant in the mother's whomb: and after it is brought into the world, this alimentary liquor is by certain vessels, as so many pipes, for this end and purpose appointed, conveied into the breasts, and there by paps or dugs converted into a white liquor, which we call milk, the proper aliment of the infant, the which is still by the mother to be continued, and to be exhibited to this tender fruit of her womb, so long as shall be needful. In women that are with child, whether Virgins or married women where this flux is become habitual, 
〈◊〉 f●●xe s●opt cau●e of many disease●  that which superaboundeth, in sound and healthful bodies is ordinarily by a periodical course once a month expelled. But upon diverse occasions it cometh often to pass, that both in maids and married women this flux being stopped proveth a cause of many dangerous diseases, and therefore by good and wise counsel this flux is to be furthered, and if it be not regulat and keep not the due times and turns, we are by fit and appropriate remedies, according to the several causes and circumstances, to provoke and further the same, on the which here were too long to insist, my Book already being grown to that bigness that I dare not be too bold. Howsoever I advise young maids not to be too idle, and cocketing mothers not too much to maintain them in idleness. 
Menstruous flux exceeding in quantity to be stopped, yet not rashly not suddenly.  This flux is sometimes again faculty in the excess, which is then with great discretion, according to the several causes and circumstances to be suppressed. But I advise every woman afflicted with this infirmity to be wise, and not be too busy with Empirics, and women's receipts by strong astringent means suddenly to stop this course, which was never yet by the judicious and learned allowed for a legal cure of this disease. On the diet befitting both this and other fluxes proper to this sex, it requiring some more pains and time than I can now well spare, I will not insist, but reserve it to some fitter opportunity, when as if God spare my life and health I may give this sex some more particular satisfaction.   

CHAP. XXV.  
Of sleeping and waking, the benefit and use thereof in sickness and in health. The several sorts of sleep; and what persons may freeliest sleep, and who less.  
HAving hitherto at great length discoursed of four things commonly called not natural: to wit, of the air and other elements; of meat and drink, the uses and preparations in sickness and in health; of exercises of diverse sorts; and lastly of diverse sorts of evacuations; we come now to the fifth, watching and sleeping, not unworthy of our consideration both in sickness and in health. My meaning is not here to enter into a curious and philosophical discourse concerning the nature and essence thereof, but leave such speculations to our schools, and who so will be satisfied herein, let him have recourse to 
a Aristot. lib. de so●●●● & vigilia.  that Prince of philosophers who hath handled this subject learnedly and at great length. The same author and Galen also refer both sleeping and waking to the common sense. As for the seat of sleep, we with 
b Lib. 1 de symptoms causis cap 〈◊〉.  Galen and all our famous Physicians do undoubtedly place it in the brain, from whence the original of the nerves is by the senses to be observed, and from thence the nerves communicated to the whole body impart both motion and feeling to every part and particle of the same: although I confess Aristotle as he would have the original of the nerves in the heart, so following the same error, would likewise have the seat of sleep feated in the heart: which we utterly reject, whatsoever 
c 
Verum Scaligeri effugium Aristot. defendentis admitti non potest, quia non tantum secundum virtutem, verum etiam propter originem instrumentorum, quasi nervi & venae ex corde oriantur, cor facit principtum sentiendi: & quoniam haec instrumenta obstruuntur, cor suo munere fungi non posse opinetur Itaque si quis maxim 〈◊〉 Scaligero sentire, & cordi principium sentiendi ex causam efficiente tribuere velit, quateum ex corde spiritus oriuntur, qui nervis vim sentiendi suopeditant: ratione tamen instrumenterum & causae materialis, principium sentiendi in cord non erit, & ita nondum Aristotelis opinio qui hoc sentit, confirmata erit. Magirus comment. in Physiolog. suae lib. 6. cap. 13.  
Benefits of moderate sleep.   acute Scaliger seem to say to the contrary; who by the sharpness of his wit would seem to think that his ipse dixit should be sufficient to make us believe that the moon is made of green cheese. But my purpose is not here to enter upon any polemical matter, but proceed to that which concerneth the consideration of this subject in sickness and in health. Under watching we here comprehend both the functions of the common sense. The first is the distribution of the animal faculty proceeding from the head to the organs of the outward senses, to the end they may receive the species: and the next is, the perception itself, and the judging of such species received into these organs of the outward senses. Now sleep is not properly a function of any sense, but a certain affection following upon the natural function of the senses, to wit, waking, that thereby the strength which by waking was tired out, might the better be repaired and refreshed. The moderation of both these in sickness and in health are very necessary, and when either exceedeth, the body is much endamaged, and health much hindered. Immoderate watching drieth up, attenuateth, exhausteth and debilitateth the body, and spendeth the spirits; and therefore in hot acute diseases, if long continuing, prov▪ the very dangerous. Sleep, produceth the contrary effects; howbeit exceeding measure dulleth the body, moisteneth too much, oppresseth and suffocateth natural heat, engendereth abundance of excrements▪ and drowneth both the senses and the mind. But sleep moderately used benefitteth both the body and the mind: for by this means the concoction of the aliment in the stomach and all the parts of the body, are by the testimony of 
d 6. Epid. 5.  Hypocrates, best performed, the which is also by 
e 3 de sympt. causa. 2. de motu muscul.  Galen himself seconded. Sleep moisteneth also the body, whereunto it seemeth the 
f Virgil.  Poet alluded, fessos sopor irrigat artus. And beside, it nourisheth and maketh fat, and what is corrupted expelleth by sweat or urine, and what is not fully concocted it perfecteth and maketh profitable for the nourishment of the body: besides all this, it qualifieth and mitigateth choler, the cause of many dangerous diseases: and it stayeth and hindereth any evacuation except sweat, and withal cooleth the body. 
What sleep is.  Sleep then is a natural rest, and that almost perfect of all the external senses; or a natural impotency of the animal faculties to the actions, by reason of a mild and pleasant vapour arising from the aliment irrigating, and as it were, besprinkling the brain, that in the mean time, the vigour and strength of the body may be this means be repaired and refreshed. Now, 
In sleep there is not a total cessation of the influx of the animal spirits in the organs of senses.  although there be here a cessation of the influx of the animal spirits into the organs of the outward senses, yet is there not a total cessation of this influx: for then a man should not again waken at all, and this would prove a stupefaction of the senses, and not a sleep. Sleep is therefore, as it were, a binding or tying up of the common sense, and a hindering of the influence of the animal spirits into the organs of the outward senses in part only; as we see by experience in respiration and many motions the body useth in sleep: but the influx of so great a quantity and quality of spirits into these organs of the outward senses, as for the performance of their functions is requisite, then is denied. And in a profound, sound or deep sleep, as we may call it, there is a smaller or lesser influence; in a less profound sleep, when as the senses work but slenderly, there is a greater quantity of spirits. This humour or vapour thus moistening the brain, being spent, the body awaketh, and so becometh more fit and quick to go about all ordinary employments; and these two do thus alternatively succeed each other, according to the Poet.  
Quod caret alternarequie durabile non est.  
What thing wants rest, thou mayest be sure,  
Long time on earth cannot endure.  
And all this is to be understood of natural sleep, useful and usual both in sickness and in health, there being also some sleeps, or rather soporiferous affections which are not natural. And this unnatural or soporiferous sleep is often an accident of acute diseases, sometimes dangerous, and sometimes free there from. Sleep then being so necessary for all ages, sexes, and sorts of people, we will say something concerning the fit and convenient time for sleep, as also of the duration and continuance thereof, and with what site or posture of the body we are to sleep, and who may safely sleep longest, and who are not allowed so long a time. The wisdom and provident care of our Maker, is not a little in this to be admired, in that as he hath appointed the day time for man to labour in, so hath he likewise appointed the night time for a cessation from work and serious employment, and a time to repair that which hath been decayed or tired out the day before. The night time therefore is the fittest and most convenient time for sleep and rest, 
The fittest time for sleep.  when as both the Sun withdraws from us his bright beams, and the darkness and night-silence seem to invite and summon us thereunto. 
Whether sleep in the day time be to be admitted?  But it hath been and yet is a question among many, whether sleep in the day time be not allowable, which by the general suffrage, and unanimous consent of Physicians seemeth to have been condemned? The 
g Sic brevis aut nullu● tibi somnus meridianus Febre, pigrities, capitis dolor atque catarrhus, Hae● tibi proveniunt ex somno meridians▪ Schola Salern.  Salernitan school likewise disclaimeth it as hurtful for the health. I answer, it is not indeed allowable, that especially which is used immediately after dinner, called commonly somnus meridianus, of the which all our Physicians are to be understood: and indeed it cannot but be very hurtful to the body, and prejudicial to the health, filling the head with many vapours, 
Answ.  and by consequence procuring many diseases. Such especially as are subject to rheums, Epilepticke fits, and diseases of that nature, are chiefly to shun this kind of sleep. To some thereunto accustomed it is less hurtful, if especially sparingly, and an hour or two after dinner used. Morning sleep, although by some longer continued, 
Morning sleep,  is always less offensive than used immediately after meals, howbeit the night is always most seasonable. 
Sick persons cannot always be strictly ti●● to this rule.  As for sick people we are often forced to suffer them to sleep when they can, it being often out of our power to accommodate it, as we would, to the right and proper time and season, especially in acute diseases, and in hot choleric constitutions: howbeit we are by all means, if it be possible, to help them to rest in the night time, as they were accustomed in time of health; the which is always most fit and convenient both in sickness and in health. And Silla, 
h Pythagorae symbolum de conturband● veste stragula, vide Plutarch. sympol. lib. 8 probl. 7.  saith Plutarch, is of opinion, that this symbol of Pythagoras, whereby is enjoined to mar the print of the bedclothes wherein any hath lain, is to be understood of sleeping in the day time, as though we were thereby dehorted from sleeping in that unseasonable time, appointed for action and employment, and there be no remainder or show of sleeping left behind, there being no more use of a sleeping, than of a dead man. What shall we then say of such prodigious monsters, not worthy to be ranked among men, unprofitable pieces of earth, who seem to have been borne to subvert and invert the orderly course of nature; while as in drinking, dicing and drabbing, they turn the night into day, and the day into night. These night owls, the cankers and caterpillars of a commonwealth, would to God our Magistrates would diligently search and inquire after, and having found out, would condignly punish, that others might thereby be warned to live moderately and honestly in their places and callings, if they have any; or if without, to force them to live in some useful and lawful employment. Now, although the night time is of all others most seasonable for sleep, yet are we not immediately after supper to compose ourselves to sleep, but at least to let an bourn or two pass over before we go to rest. 
Good to walk a little after supper.  And it is the advice of all our Physicians, after supper to walk a while gently, that so our food may descend from the upper orifice of the stomach to the bottom thereof: for as we are not suddenly after our exercise to set upon our meats, until the perturbation of the body be somewhat settled,; no more are we immediately after supper to settle ourselves to sleep. This was the custom of 
i Plutarch. in ejus vita.  Cato of Utica: and likewise 
k Sueton in ejus vitae.  Domitian the Emperor was wont after supper to walk all alone in his chamber till bed time. The manner how to compose ourselves to sleep, 
Best situation of our body in sleep.  is at first to lie down on the right side, and after the first sleep to turn on the left: and the head ought to lie reasonable high, especially in a disposition to defluxions from the brain, and diseases from thence proceeding. To lie on the belly, might, perhaps, help and further concoction, 
Lying on the belly.  but the harm the eyes might by afflux of humours by that means receive, would quickly eat out all the gains would be gotten by the bargain. To lie upon the back is yet worst of all other, 
On the back.  and furthereth the Apoplexy, Epilesie, Vertigo, or giddiness, Incubus, or night mare, and the like. Now, as for the time, duration, or continuance of sleep, we use to determine it by concoction, continuing the same until it be quite finished. 
Duration or continuance of sleep.  But because in all is not required the like length of time for concoction; hence have we also the uncertainty for the time of sleep. But most commonly, in ordinary and indifferent constitutions in time of health, 
Ordinary allowance for sleep.  we include it within the compass of seven hours, so that we think it should not exceed this period of time. Some constitutions of body, as the choleric and the melancholic, are commonly contented with a smaller portion of rest I was myself acquainted with a gentleman, who many times contented himself with a nap of an hour or two long, 
History  sitting in his chair, and that for diverse night● together, and found thereby no inconvenience at all. Some again have need of a longer time for sl●epe: as young inf●●● 〈…〉 abound in crudities, and others also that are 〈…〉 travel. And it's written 
〈…〉  of Augustu● 〈◊〉, that 〈…〉 ●bove seven hours at a time. As for 〈…〉 to consider both the nature of the person, and the 〈…〉 eases differ much, 
〈…〉  both in their nature and in 〈…〉 and some chronical: again, acure, either 〈…〉 all which may make the sleep differ in 〈…〉 diseases, which give no intermission, if it can b● 〈…〉 prove best of the night rest, as was accustomed in the time of 〈◊〉 unless necessity and long want of sleep prevails with us. It 〈…〉 be wished, that the sick abstain from sleep an 〈…〉 past, if extreme weakness alter not our intention: in which cas● necessity must be our best guide. And by reason sleep doth 〈…〉, and withal cooleth the inward her distemper, 
〈…〉  the 〈◊〉 in 〈…〉 diseases, the sleep may be of longer continuance, 〈…〉 b● any internal inflammation, in which case much sleep 〈…〉 ●ning of the disease increaseth the same. As for i●t●●mitting 〈◊〉, we cannot appoint any certain or precise period of time, m●ght 〈◊〉 day; and that in regard of paroxysmes, or exacerbations, which 〈◊〉 here be our loadstone to lead us. 
〈…〉  In the beginning therefore of the paroxysm, or fit, Physicians do with the sick to abstain fr●m sl●●p● and towards the declining thereof to repair the ●●rmer l●ss●●● and if the presence of a judicious physician shall some 〈…〉 alter, to his discretion it is left. But as concerning 〈◊〉 disease's, we are as near as we can to admit of sleep at the time accustomed in time of health, most of them being of that nature, 
〈…〉  that they may easily be guided after that rule. Some diseases there 〈◊〉, 
〈…〉  as namely some in the brain, proceeding from frigidity and humility where in the 〈◊〉 i● too prone and inclined to sleep, and therefore such we are ●ot to suffer to sleep too long to shun sleeping in the day time, and to suffer them to sleep so much in the night as may well suffice to repair decayed strength For the more eadie understanding of this matter▪ we are to consider that Physicians make 〈◊〉 onefold sleep; a natural, not natural, 
〈…〉  and critical. Of the natural we have already spoken. Of that which is not natural there are three sorts properly so called: that is, when the sick either sleepeth in the day and waketh in the night; or else when sleep● is troublesome and unquiet; and when the sick sleepeth both day and night unto the which some add this also, 
m 〈…〉  when the sick sleepeth neither day nor night: and although this may seem rather to belong to immoderate waking, yet being an extreme, referred to the same medium or mean, it may be, as we use other extremes, referred hither. Now, all these in diseases prove often, although not always, dangerous; but then especially, when accompanied with other dangerous accidents. And it is often observed, that when the sick hath long languished, and it may be for diverse days been deprived of any rest, that before he exchange this life for another, some certain time, 
〈…〉  before falleth into some pleasant sleep, often deluding the friends and assistance, flattering them with some counterfeit sh●w of some better presage than is often confirmed by event. And indeed this is nothing else but a drowsy disposition, arguing an extreme imbecility of the animal parts, when as they are not now able any longer to keep open the shop-windows, and this is rather to be termed sopor, than somnus, or a heavy and deadly drowsiness, rather than a true and natural sleep. 
a 〈…〉  And most commonly that sleep is to be suspected that bringeth no alleviation to the sick party. And this is likewise to be observed, that as well in sickness as in health, a full stomach to bedwards, 
〈…〉  or too hot and vaporous and flatuous meat or drink, will much annoy and interrupt quiet rest, which in sick persons especially is carefully to be avoided. As for soporiserous affections, my purpose is not in this place to meddle with them, as being now beyond my present intention, but will say a little of critical sleep. This critical sleep than is twofold, 
Critical▪ ●●eepe ●●●●●old.  as being either a presage of a good or bad crise. Of a good crise again two manner of ways: either when as there is a freedom and liberty for nature, without any trouble or molestation whatsoever, 
Good critical sleep.  to order and dispose of their business, that the sick after much trouble or turmoil, and much watching, falleth now into a quiet, profound and comfortable sleep, a sure presage, especially accompanied with other good signs, of a good and comfortable crise. And sometimes, again, during this sleep, there is often an eruption of an orderly alleviating sweat, sometimes also seconded by some laudable critical excretion, accompanied with a durable and continuing alleviation. But on the contrary, that which cometh with unquietness, 
C●●●●call s●ee●e accompanied with evil accidents.  accompanied with many ill accidents, with imperfect sweeting, and other evacuations begun only, and not fully perfected, without any alleviation, and often seconded with a profound soporiferous sleep, with intense and strong delirations, bad pulse and urine, doth either presage death, or at least a ttansmutation or exchanged of the disease for a worse. Now, since the benefits of sweet, comfortable and moderate sleep are so many, and so great, and the body by extraordinary watching so much endamaged, we are, especially in cases of extremity, as namely in hot and dry diseases, in fear of delirations and frenzies to use all means possible to procure the sick some rest; 
●●eep careful sometimes 〈◊〉 procured.  which is diverse ways procured, both by fit and convenient diet, cold and moist in quality, Lettuces, Violets and the like; as also by outward applications of oinments to the temples▪ and diverse other means as the case shall require. Sometimes we use lotions of the head and feet, 
〈◊〉 of hypnotick medicines inward and 〈…〉  hypnoticke medicines inwardly in diverse forms exhibited, and of such means the vulgar are often much afraid, by reason such means being often used in cases of extremity, and the patient yielding under the burden of the disease, after dying, the fault is presently laid upon the medicine, and the Physician who administered it. Sometimes also, I am not ignorant, that unskilful and ignorant Empirics are too busy with narcoticke unprepared, 
〈◊〉 one his judgement 〈◊〉 the vulgar concerning hypnoti●●●s and other medicine.  and ill corrected narcoticke medicines, and by this means make the honest and skilful Physician fare the worse, especially when the matter dependeth upon the vulgars' voices, who judge all by issue and event. The like cometh often also to pass in phlebotomy and purgations, and other physical helps, little considering that often through the malignity of the disease, and diverse dangerous accidents, the Physician is forced to try rather some doubtful remedy in apparent danger, than to leave the patient in desperation, not once offering to try some means to succour his necessity. Now, if it shall so come to pass that through the malignity of the disease, or multiplicity of evil accidents, the sick succumb under the burden of the disease; in stead of thankful acknowledgement of the Physician's care and diligence in doing his utmost endeavour for the patient's recovery, is often by slanderous and virulent tongues traduced, and by ignorant persons his actions, and diligent endeavours misconstrued, and he by false ignorant witnesses, directly against the ninth commandment, condemned without any hearing. I justify no man's ignorance, nor patronise empirical error, but tax vulgar indiscretion in assuming unto themselves to judge of that which far transcendeth their reach, and making no difference betwixt a true Physician, and a masked or counterfeit one, where there is nothing but a shadow and an outside, without any substance. It behoveth therefore every one carefully to consider with what Physician they betrust this precious jewel of their life: but when the honest and learned artist hath done his best, I see no reason why he should be thus roughly without any cause dealt withal, as though the Physician were of so malicious a mind, that he would willingly suffer his patient to perish, if it lay in his power to preserve life: little considering that, 
Interdum doct a plus valet arte malum,  
Diseases sometimes greater prove then skilful art can cure.   
But because I have already touched upon this string, I will no further here digress. Now then, the excess of sleeping and watching, 
Whether the excess of sleeping or waking be more dangerous. Answer.  being so prejudicial to the body, it may, perhaps, be demanded, which of the twain is most dangerous? I answer, that in weak and feeble persons, especially in acute diseases, in frenzies, and strong delirations, there must needs be more danger in contumacious watching, than in profound and sound sleeping: For, besides that by long watching, 
Excessive sleep to be preferred before excessive waking  the motions are often violent, overthrowing the natural strength, concoction hindered (howsoever distribution may too much by this means be furthered) and by consequence crudities engendered; whereas in sleep, be it natural, or symptomatical, there is some cessation of the senses and motion, and that little remainder of strength whereon all hope consisteth, is not utterly overthrown: beside, that in hot and dry diseases the body is thereby moistened, and somewhat withal cooled. From this rule, notwithstanding, we must always except soporiferous diseases of the brain: as lethargy, Carus, etc. Again, it may, perhaps, here be demanded, whether it be good to sleep with the mouth open or shut? 

Whether it be good to sleep with open mouth.  
Answer.   I answer, that to sleep with open mouth, doth far better breath out such fuliginous vapours as arise from the concoction of the stomach, than with the mouth shut: howbeit it drieth somewhat the mouth and the throat, but after the party is awakened, this is again easily amended. Sometimes again, there be some that sleep with open eyes, like hares, and some with their eyelids close shut, now then may be demanded which is the best? 
To s●eepe with open eyes, and when tolerable,  I answer, that in perfect health some are accustomed to sleep thus with open eyes without any hurt or danger whatsoever; and the same party falling sick may so continue this custom without any hurt or detriment: but if this should befall another sick person, in former times unaccustomed thereunto, it is then more dangerous, especially if accompanied with other dangerous signs.   

CHAP. XXVI.  
Of Dreams, and that of them there may be made good use in sickness and in health. Of nightwalkers, or such as walk in their sleep in the night-season, and the cause thereof.  
NOw in our sleep there appear unto us often imaginary visions and apparitions, which we call insomnium or somnium from somnus sleep, and we call in English dreams, and by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Dreams what.  answerable to the Latin somnium. Dreaming then is a middle disposition without any disease, betwixt sleeping and waking, in the which neither as waking do the outward senses perform their whole perfect actions; neither yet as wholly asleep are they altogether idle: howbeit this properly is an affection or function belonging to the principal faculty, especially the Fancy; 
'Cause of dreams.  which although the body be asleep, yet is that together with the cogitation and memory, often set a work; and because in an ordinary or mean sleep, the Fancy is often free, the discerning faculty confused; therefore if several objects or species, either remaining still in the senses, or which the body being yet awake, hath done or felt, it composeth together in many vain visions, and as we commonly for hence call them, Fancies, the which being asleep we seem to see; and because reason is then weak we give thereunto our assent. But if it shall so come to pass (as we often find when we are as it were in a light slumber) that reason is at some more liberty, and giveth no assent to such Fancies exposed to our imagination, than such are not so properly called dreams. Of Dreams there have been some supernatural: 
Supernatural or divine dreams.  and thus we read that in the old Testament, God did often reveal his Will by dreams and visions. With this supernatural dream my purpose is not here to meddle at all. Some again are natural, 
Natural dreams.  arguing and declaring unto us often the state and disposition of the body in sickness and in health, and are by the Physician only to be considered, and to this only end and purpose. Concerning dreams 
a Hippo●●atis liber de 〈◊〉.  Hypocrates among the rest of this works hath written one little Tractate, where he setteth down diverse things concerning sickness and health signified and pointed out unto us by dreams, and the means to remedy the same. And there he showeth▪ that if such things whereabout we were in the day time busied be after the same manner represented unto us, it signifieth that all is well within, if otherwise, the coutrary is signified. 
D●eame● 〈…〉.  The same author there setteth down, that to see with a clear and sharp sight such things as are done upon earth, and likewise to have the sense of hearing answerable in dreaming portendeth health: as likewise to seem to travail strongly and securely without any fear, to run apace, and to see the earth plain and smooth, well manured, planted with pleasant and fruit● full trees, and bearing good store of fruit: as also to see rivers and fountains running their accustomed course, and the accustomed quantity of water, this doth also signify sound health; and that both meat and drink and all excretions keep a due symmetry and proportion. If these things seem otherwise, saith the same Author, 
D●eame● 〈…〉  there is a deviation from that former soundness of body, and some inward distemper thereby argued. If the sight then or hearing in thy dream● seem to be endamaged, there is some disease in the head portended A rough and uneven earth argueth some corruption in the flesh. Tr●●● seeming barren argue corruption of seed of generation. If leaves fall from the trees, it argueth hurt from humidity and moisture: but if the same trees seem full of leaves without any fruit, it presageth some hur● from heat and drought. Rivers running with greater abundance of water than ordinary, 
〈…〉  signify greater abundance of blood in the body than is useful; the contrary argueth some deficiency in this n●ble humour Wells & springs signify wind about the bladder. If the sea seem to be troubled, it portendeth some disease in the belly. It is also according to the same Author good to see by dream people apparelled in white and comely clothes. But again, to see any naked or apparelled with base, black, sordid and slovenlike apparel, receiving any thing or carrying any thing out of the house, portendeth no good. Many other things are there set down by the same Author concerning this subject, with brief remedies for the preventing and curing such infirmities. And there it may plainly appear, 
One and the same breame may have ● diverse g●●●i●ation in sickness and hea●●●  that one and the same dream may have a divers signification in sickness and in health: as if the earth or house seem to move, in a healthful person it signifieth imbecility and weakness; but to a sick person presageth health and a change and alteration from his former estate. In like manner if any person seem to swim in a river or pond, in health it portendeth too great abundance of moisture: but in a burning Fever it portendeth good, and that this extreme siccity is overcome by the contrary humidity. It is moreover in that place apparent, that many times dreams do accompany such humours as abound in the body, and may often from thence be collected. 
Dreame● many times demonstrate the humour● abounding ●n the body.  As much dreaming of rivers and ponds and often swimming therein, abundance of moist phlegmatic humours in the body. To see black and burnt earth, argueth a great exsiccation of the body by choler adust. Strange and terrible shapes, and affrighting monstrous forms, signifieth that the body is filled with diverse sorts of uncouth foods, which make a great perturbation in the body. Besides, all such troublesome, fearful dreams often argue melancholy in the body. Passing over rivers (saith the same Author) armed men often appearing, and many strange and monstrous apparitions do portend either some great disease or madness. And thus we see it is apparent, 
Oppression of the stomach will produce both unquiet sleep and troublesome dreams.  that by the dreams may often be discerned or presaged some present or future infirmity. Besides, we find many times that even in our best health, oppression of the stomach at night with too great a quantity of food will both procure unquiet rest and troublesome dreams. And several constitutions of body produce often dreams answerable thereunto: as the sanguine dreameth often of all pleasant things, green meadows and gardens, etc. The choleric of fire, 
Dreams often follow the constitution of the body.  and the like. Such as are much subject to wind, of much flying aloft and the like: and so of the rest, as may from the premises easily be collected. And now concerning dreams, so fair as they are observable in sickness and in health, this shall suffice. Now to give some satisfaction to the curious Reader, I will say something concerning a point depending upon the former: and that is concerning such as during their natural sleep, yet perform such actions as are commonly performed by such as are awake, to the no small astonishment and amazement of the beholders, and are called therefore Noctambuli, or nightwalkers.  

Caterum quando ex causaram somni medioeritate placidus obrepic somnus, discernendi tamen facultas adhuc vaporum ●ulegine obfuscetur ● effectrix tamen visorum facultas libera nullis irretita umculis si●● constat: cum ex rebus quas vigilans sensit, gessi, cogitavit & operata est, plurima somniorum spectra esfingit, quae tanquam vera dormientes amplectantur, unde tandem solutis a calore accidentario sensuum, spirituumque meatuum vinculu & motus compedibus, vigilantium opera exercent, tecta in subtime conscendunt, per trabes & lacunaria in adibus oberrant, lectos allorum adeunt, omnia intrepide audent, nec quicquam fi●i timent: quoniam vis illa discernendi sensus communis adhuc vaporum caligine consopita sacet, nec pericula nisi lamore experrecta agnoscit. Casus enim eu abrupto, scribit Albertus, iis qui excelsa conscendnat, tunc maxime accidere solet, qaum pericula agnoverint, & formidare coeperint: eoque virtutes raboris ad cor formidolosum confluunt: lacertos, nervos, musculosque virtutis motivae organa destituunt. Dormienies igitur secur●ores so●t: acclamationibus experrecti, saepe praecipites cadunt. johan. Lang. Epist. medicine. lib. 1. epist. 45 ex Christophoro Marcello 4. de anima cap. 11. & Alberto magno lib. 2. & 3. de anima. Quae ab iis (noctambulis) fieri persuasum habeo ex sanguine turgido ●ospumanti, tum estuoso fervidoque spiritu, quae in mentis sedem delata, animae vim atque facultatem, qua functiones suas perfi●it, partesque instrumentarias ad actiones impellit, agitant, atque ad huiusmodi motu● effectusque concirant. Quo fit ut corpus spiritus animalis impulsu, qui nervorum ac musculorum robur, h●e sentie●di movendique mu●us in cerebro continet ac tuctur, in sublime feratur, eiusque v●etiem per som●um ad tales actiones incitetur. Sunt autem istiusmodi constitutionis homines raro laxoque corporis contextu, etc. Lovin. Lemnius de occultis naturae miraculis, lib. 2. cap. 3.  Of these actions then thus performed our Writers assign this cause; When as by the mediocrity of causes procuring sleep, we fall into sweet and comfortable rest, the discerning faculty, notwithstanding, being overclouded with thick, misty vapours; the efficient cause of Fancies and dreams, without any let or disturbance enjoying its full freedom and liberty; then of such things as the party being awake either felt, thought, or by practice put in execution, this fancying faculty composeth many sorts of visions or dreams, the which by the sleeping party are taken for truths: and hence cometh it often to pass, that at length the bonds of the senses, passages of the spirits, and impediments of motion being removed, they perform works proper to those that are awake; as to climb up to the tops of houses, to walk upon narrow beams and bridges, and many other such actions without any fear or danger, which if they were awake they durst never do: and all this by reason this discerning faculty of the common sense is yet at rest, not acknowledging nor discerning any danger, unless by loud houping and crying the party be awaked out of sleep. If they be suddenly awaked, then are they in danger of sudden precipitation, or falling down head long, all the spirits and powers of the body then leaving the extreme parts hands and feet, and flying to succour the feeble heart now assaulted with no small fear. A late Writer averreth, that this cometh to pass by reason of hot and vaporous spirits, arising from a commotion and heat of the blood, which being carried aloft into the seat of the mind, doth incite and stir up that faculty of the soul by which it performeth its actions, and by which it doth impel the instrumentary parts to their actions, to produce such motion and stupendious effects, as are often by such persons performed: Hence also cometh it to pass, that if these vaporous and flatuous fumes be not strong and violent enough to produce the former effects, than the parties do but stir, or start up in their sleep, uttering some loud cries, and turbulent speeches, yet still containing themselves within the bed. The same author addeth, that such persons are most commonly of a thin and lean constitution of body, and of a low stature: and such as have hot brain (as for the most part choleric persons have) saith Hypocrates, are most apt to cry out in their sleep, and are much subject to motion and agitation therein: especially, if in the day time their brains be much encumbered and busied with many matters. Such especially be our busy bodies, who will needs have an oar in every man's boat, and oftentimes more employed about other men's affairs, than careful to look home to their own business. But of this now sufficient.   

CHAP. XXVIJ. 
Quemadmodum Ape●l●s celeberimus o●im pictor, eum pulcherrimam illam atque admirabilem Veneris imaginem depingeret clavum fixit, quo amoto tota simul imago dissolveretur: in ejus vero clavi summa parte ●uam depenxit imaginem: ita Deus ille o●timus maximus cum elegantissimum hoc miidi opificium fabricasses, tanquam coronidem & colophonem conjecit hominem, in quo suam collocavit imaginem, ex cujus inspectione ipse er●fex agnosceretur, ut si vere dicere sas sit humanus animus Deus quidem parvo corpusculo conclusus videatur. Cum itaque res plurimum i●ter se pugnantes atque contrarias homo complectatur, recte illi scripsisse videntur, qui hominem vinculum esse, quo aeterna caducis necterentur asseverarunt, etc. Claud. Deodatus Panth. Hygiast lib. 1. c. 1.   
Of the Soul, and of the passions thereof in general.  
THe noble painter Apelles, after he had drawn that curious picture of Venus, fastened the whole frame with a peg, or pin, the which being pulled out, the whole frame fell in pieces; and in the top of this peg, he drew his own picture: even so it seemeth the Almighty God, after he had made the whole frame of this universe, at length, as a conclusion and closing up of his whole work, he made man the noblest of all the rest of his creatures (for whom all the rest were made) and stamped on him his own glorious image, by the inspection whereof the workman himself might be known. This noble creature which we may justly call the microcosm, or little world, man, is composed of a double substance, whereof the one is terrestrial, composed of the elements, whither after a season it must return again, which we call the body; the which, without the other more noble part, which we call the soul, is but a dead carcase, as may after the separation of these two loving friends plainly appear. Now, this soul is of a more sublime and celestial substance, neither composed of any elementary substance, nor yet ever to be dissolved into the same; not engendered, and therefore incorruptible and immortal. And as by the body we take, as it were, roar in the earth; so by the soul again, we take hold of Heaven, and glorify our Lord and maker: and this was the principal end of our creation, being then at our first framing fitted for so high and sublime employment, and all the faculties of our souls being then bend upon our God, his honour and glory, wherein was then placed man's chief felicity, and pleasure. But afterwards, this so noble a creature by the subtle Serpent's persuasion, rebelled, and took up arms against his Lord and Master, and so forfeited that great and glorious estate; by which means both the soul, that sublime and celestial substance, and all the powers and faculties of the same are now become sinful, prone to evil, and averse from any good. Now this same soul, although in the estate of innocency, yet was not without certain powers or affections; as love, joy, anger, fear: the which affections or powers the soul now by sinning hath now not lost, but are become altogether sinful and evil, and called now in sinful man, animi pathemata seu perturbationes, the passions or perturbations of the mind; the which exorbitant affections, as they are displeasing to the Almighty God, so are they many times very hurtful to health, and in sickness are oft the causes of no small mischief to the patient: for the which cause it shall not be amiss to say something of them, being especially ranked among these six things not natural, having already handled the five former, resting now this sixth and last. The Stoics indeed would have brought in a certain apathy, or blockish stupidity among men, whereby they should be, as it were, insensible, and not affected with any thing whatsoever, which we altogether disclaim. Now, as concerning the diversity of opinions, and some controversy betwixt Physicians and Philosophers, or betwixt Philosophers themselves, concerning the seat and place of residence of these affections or passions, as not being so pertinent for our purpose we let pass. As for their number, it is not likewise agreed upon among all. Some make ten, ambition, avarice, pleasure, envy, curiosity, anger, fear, joy, grief and hope. Some again but seven, excluding the last three: and some will have but four; joy, grief, hope and fear, excluding the three former. 
Actus concupiscibilis sex numerantur affectiones: ni●●irum, amor, odium, desiderium, fuga, delectatio, & tristitia. Irascibilis quinque elicit actus: & sunt spes, desperatio, audacia, rimor, ira. Mercatus Tom. 1. libr. 1. part 5. class 5. quest. 154. ex Thom Aquin.  Some again reduce all to two heads, concupiscible and irascible, under which they comprehend all the rest. Under the concupiscible therefore we comprehend, love, hatred, desire, a flight, or fleeing from evil, delectation and sadness, six in number. Under the irascible, these five following: hope, desperation, boldness, fear and anger. The actions of both these powers are commonly therefore, called passions or perturbations, by reason that thereby there is with them some affection or material passion or perturbation caused in the body: such as is the heat, or ebullition of the blood in anger, etc. All these again, and whatsoever doth participate of the nature of such passions or perturbations, do consist in the prosecution or avoiding of some thing, by reason of the opinion we conceive of the show of some good or evil; and that either present, imminent, or instant and to come. And first of the imagination of some present good newly represented to us, ariseth pleasure or delight: the which again consisteth either in our own prosperity, or other men's adversity. As concerning our own prosperity, 
Gaudium. Lae●itia. In●ultatio.  if it be constant and moderate, we call it qaudium, or joy; if profuse and exorbitant, we call it laetitia, or joy in a high measure; and if it extol itself too much, it is called bragging or boasting. If again this pleasure and delectation arise from other men's adversity, 
Malevolentia, sea ●●litiae  it is called malevolentia, & malitia, or ill will and malice. Again, from the opinion of evil present ariseth an aversation and grief of mind, which is various and diverse. In the first place, oppressing grief is called angor, or anguish: 
Anger. Aerumum. Afflictio.  tormenting grief with labour and pain, is called aerumna, or misery: with vexation of the body, it is called afflictio, affliction: that which cometh with trouble and profound cogitations, we call sollicitudo, 
Sollicitudo.  or anxious care; that which cometh without any expectation of better hopes, desperatio, or desperation: 
Desperatio.  that which is accompanied with weeping, lamentation, howling and yelling, maeror, 
Maeror.  being a higher degree of sorrow; if for the death of any friend, luctus, 
Luctus.  sorrowing or lamenting: that which proceedeth of another's misery, which we desire to help, is called misericodia, pity or compassion; 
Misericordia.  that which proceedeth from others prosperity, if of good things, it is called livor, 
Livor.  envy or spite: if of evil things, it is comprised under the name of revenge, called vindicta, being a mixed affection of anger and grief. 
Vindicta,  Again, thirdly, from the opinion of a future good, ariseth hope, 
Spes.  an expectation and a confidence, and from hence an earnest desire, called cupiditas, which is yet various; 
Cupidita●, Cupidia. Libido. Ambitio. Avariti●,  one consisteth in the lusting after dainty fair, called cupidiae; another in lust and lechery, called libido, or lust; some in the earnest desire of honour and glory, called ambitio, ambition; some again, in excessive desire of riches, called avaritia, or covetousness; some in revenge: the which, if it suddenly vanish away, we call excandescentia; if it grow inveterate, we call it odium, or hatred: 
Excandiscentia, edi●●.  if there be an expectation of revenge, it is called inimicitia, enmity, 
Immicitia.  or hostility, etc. On the contrary, from the opinion of any future evil, ariseth fear, (contrary to hope and confidence) an expectation of some future evil, the which, when it is instant, or near at hand, we call it timor; 
Timer. Formid●; Terror, Pivor● Consternatio, Exanimatio, Pigritia, Verecund●●.  if of longer continuance, formido: if it move the body very much, terror; if it strike a terror in the mind, pavor; if it proceed yet further, consternatio & exanimatio, or strange amazement and astonishment; if it arise from fear of labour, pigritia, or laziness, etc. But verecundia, bashfulness, or shamefastness, is a mixed affection of hope and fear. And these be the chief affections, passions and perturbations of the mind, all which, for the multiplicity, by reason of the copiousness of the Latin, and penury of the English tongue, cannot all be accommodated with proper English names. But because all these do not equally affect the body and mind of man, neither yet produce alike dangerous and sudden alterations in sickness and in health, therefore omitting the greatest number, we will but single out some of the principal, and on the which most of the rest do depend. The chief then of these, and on which I purpose principally to insist, are these four following: Love, Anger, 
The chief passions of the mind, and on which all the rest depend, four.  joy and Sorrow or Grief: and these are commonly called, and accounted the exercises of the soul, the which do not a little affect the body both in sickness and in health. And so forcible and powerful are these passions of the mind, that by means thereof some have sometimes lost their lives, some their wits and understandings; and some have by some of them suddenly recovered out of some sickness. Since than they do so much affect both body and mind, they are not slightly to be passed over. And therefore my purpose is to insist upon them somewhat the longer, and first I will begin with that noble affection of Love.   

CHAP. XXVIIJ.  
Of lustful Love, and what hurt is thereby procured to mankind. Whether any may die of love; something also concerning jealousy.  
AMongst all these passions of the mind▪ this Love is not the least, nor of smallest efficacy and force, 
Great harms droceed by lustful love to the whole man.  as being often not only the occasion and cause of many dangerous diseases unto the body, but also depriving the soul of its chiefest happiness, and so metamorphosing the whole man into an inform monster, void of all reason, whereby he runneth headlong upon his own ruin. My purpose is not in this place to speak of the love of ambition, honour, riches, dainty fare and the like, but of that foul lustful love, the author of so much hurt, of so much mischief to the body of man. Upon this therefore, as witnesseth Suidas, 
a 
Cadmus' Milesius de amore.  
Definiton of love.   Cadmus Milesius published 14 books concerning the same subject. 
b De amore, & aliis affection, unde Gal. lib. 3.4. & 5. de placitis Hippocrat. & Platon.  Now, this mad affection of love is a passion of the concupiscible part of the soul, residing in the liver and the heart, conceived of the desire and representation of the thing beloved, and conveyed by the eyes unto the mind: whose concupiscence, which hardly can be satisfied, both by imagination, and the common spirits of the liver and the heart is set on sire. And therefore some deduce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the sight. And this is the opinion of 
c In Tunao.  Plato himself, as may in his works be seen; as also that it hath its seat in the liver. 
d De opificio Dei lib. 4.  And Lactantius also assigneth the same seat to lustful concupiscence. And to this likewise may be referred that which 
e Odyss. 10.  Homer writeth concerning Titius, who fell in love with Latona, and for this cause had assigned to him two ravenous vultures to eat up his ever new renewing liver. But that which yet surpasseth all other authorities, the 
f Proverb 17.32.  Wise man in the Proverbs alluding to this, maketh mention of a dart striking thorough the liver of a libidinous young man, punishing that part where was the root of his sin. The like butchery doth this cruel tyrant love exercise upon many, who can scarce ever be satiat, although many times enjoying that they have long desired; neither can yet the rule of reason so overrule this brutish and sensual appetite, but that it still burneth the very inward marrow of the bones, as the 
g Ovid de amore.  Poet well expresseth it: 
Fecit amor maciem & longa internodia crurum,  
Love makes the body pale and lean,  
it mars the members quite and clean.   
Now, the infirmities which follow this disorderly passion, are not a few: as namely decay of strength, fainting and swooning, hollow eyes, a body pale and destitute of blood, languishing, crudities, continual watchings, palpitation of the heart, trembling of the joints; sometimes madness, deep melancholy, consumptions, and the like. These and many more like effects are the attendants of this lustful and disorderly passion. 
This passion the cause of great mischief.  How dangerous a thing than it is to give way to this so disorderly affection, if there were nothing else but what hath been said already, may easily appear. How many by this means have anticipated the ordinary period appointed for man to live? And whereas it is natural for all creatures to seek their own preservation; yet have many so far infringed this sacred law of nature, that they have put violent hands into themselves, so becoming their own executioners: and that sometimes by way of desperation, being afraid to be deprived of that booty they so eagerly pursued after. And of this, that famous Physician 
h Observation, mi●it. lib. 1. p. 51.  Plater maketh mention of a scholar and student in physic, who being far in love with a Doctor of the same professions daughter, and for some disparity, despairing of ever obtaining that he aimed at, with sublimat poisoned himself, having first set down in a paper the cause thereof. But with such examples, and many tragical stories many books are stuffed full; and many of our young Gentlemen and Gentlewomen, I doubt, are better versed in such legends, than in the sacred history of the Bible. And many have been by this disorderly passion so far transported, that at the command of a base strumpet (a prodigious thing ever to enter into the thought of a reasonable man) they have cast away that life which the Lord of life had allotted them to do him service. To omit ancient histories, 
i Deodatus panth. by giast. lib. 2. cap. 21.  a late Writer maketh mention of one Galeacius, Duke of Mantua, living then at Milan, A Mistress of his wished him, if he loved her, to throw himself into the river, Brenta; the which, being then on horseback, setting spurs to his horse, he presently accomplished. I wish by the talion law she had herself been served after the same manner. But it may, perhaps, then be demanded, what is the remedy to prevent so dangerous a passion? The heathens themselves set down diverse good directions in this case, which would to God Christians would imitate; 
Idleness a great furtherer of unlawful lust.  whereof one principal is to avoid idleness the mother of all mischief. That 
k Ovid de ● medi● amoris.  amorous Poet setteth down this idleness as a principal incentive to this unlawful lust.  
Quaeritur Aegistus quare sit factus adulter?  
In promptu causa est, desidiosus erat.  
Men ask the cause why Ae●isthus adultery did commit?  
The reason's plain, he sloth ●ill was, sloth loved, and lived in it.  
The same Poet willeth us to shun the fight of the object beloved, and whatsoever may nourish or cherish the secret flame; of the which we are also warned by 
l Lucret in fine lib. 4.  another, although himself and Epicure.  
Sed fugitare decet siumulachra, & pabula amoris,  
absterrere sibi, & alio convertere mentem.  
All wanton pictures feeding love, avoid, shun and decline,  
And turn thou still another way, thine eye, thine heart and mind.  
I have a little before in another chapter touched upon a principal remedy, concerning the care parents ought to have in the education of their children; and therefore, as likewise being a theme proper for the Divine, I will not here meddle any more with it, nor repeat any thing that hath been said already. But it will, perhaps, be demanded what is then the remedy for such as are already entangled with this love passion? I answer, that here I have not undertaken to set down a particular cure of this, or any other particular infirmity, but only to set down some general directions to remedy this passion. 
Things to be considered in matching.  There must therefore a due consideration be had of the individual party, considering the sex, age, temperature, and constitution of body, and the object whereunto this furious passion is fixed. If there may be a yielding to the parties desire without the breach of the laws of God and man, although, perhaps, some disparity betwixt the parties, in regard of wealth, birth, or both; yet, if there be danger in the denial, my opinion is, rather to yield to an inconvenience, than to a mischief, especially where the disparity is not so great. But when as this cannot be atteined unto without breach of God's commandment, 
Better sometimes to yield to an inconvenience than to a mischief.  we must never do evil that good may come of it, nor commit one sin to prevent another; but use all other lawful means, and commit the success to him that can bring light out of darkness, and is able to bring his own purpose to pass without any man's sin. Let them use such means as we have already set down in that place already mentioned. It is true, we 
m Gal. lib. 1. prognos●. History.  read of Erasistratus the Physician, that he found Antiochus, son to King Seleucus, to be now almost consumed and pined away with the love, or rather lust, of Stratonice his mother in law, insomuch, that to his seeming, there was now no other way but the enjoying of his lust to save his life: this too indulgent parent gave way to his unlawful lust. But we are to remember, this was but a heathen, and such actions not to be drawn into imitation. But among us in this age, there is many times a great oversight in parents, who stand often so punctually upon some points: as of wealth especially, and some others; that virtue and true worth, the true fear of God especially, is set in the last place, and scarce, indeed, regarded in any place. Hence cometh if often to pass, that many of our young prodigals so gallop out of their goodly estates, and are thrown off their horse before ever they were well settled in the saddle; and their wealth many times quite vanished away, before they attain to a dram of wit. I speak not here against some suitable proportion betwixt parties to be matched in marriage, and some competent means according to their places and callings; but my meaning is, that many times true worth and virtue is so, by worthless people, undervalved, that this proverbial speech is often very truly verified, many times for a little land they take a fool by the hand. But because it is an easy matter for an ordinary understanding to make a large comment upon this Text, I here leave it, wishing people to be wiser, and not so much wrong their children, as is now adays the custom, which oftentimes brings the gray-hairs of the parents to the grave with sorrow, and a too late repentance, had I known so much, etc. The ancient heathens against this used man's blood against this intoxication, and histories make mention of 
n 
julius Capitolinus, in vita Antonin● Philosophi.  
History.   Faustina, daughter to the Emperor Antoninus Pius, and wife to Antoninus the Philosopher, who fell so far in love with a swordplayer, that this Emperor asked counsel of all his wizards what was the readiest and speediest way to cure this strong and violent affection: and they (being instructed by their Master Satan, a murderer from the beginning) advised him to put to death this swordplayer, and that afterward Faustina should drink up a good draught of his warm blood, and then get her to bed to her husband; which accordingly was performed: of the which copulation was engendered that cruel Emperor Commodus, who with his frequent sword-plays, and slaughter of his subjects, had almost quite over thrown the whole Roman common wealth. And howbeit this woman was thus freed, yet is this no warrant for the use of such a remedy, although some of the 
o Plin. lib. 28. Cornel, Cells lib. 3. cap. 23.  ancients have set down this as a remedy both against this and the Epilepsy. The Paracelsists promise wonders of man's blood; as Paracelsus himself promiseth by a secret made of man's blood, to cure all Epileptic diseases. And one joh. Ernestus Burgravius maketh a lamp of man's blood, called brolychnium, or lampas vitae & mortis. Of this lamp of life and death he promiseth wonders: to wit, that it shall burn as long as the party of whose blood it was made continueth, and go out at the same instant that the party dieth; and withal, that as this lamp burneth clear and quietly without any sparkling, the party shall live with freedom from any infirmity, either of body or mind; but if otherwise, it sparkle, or the light be dim and obscure, and the flame be sometimes lighter than at other times, than it is a token of anxiety, heaviness, and the like. Credat judaeus apella. Let them believe it who list. It is not unknown how Satan hath from the beginning thirsted after man's blood: hence have we so many sacrifices of mankind: as in ancient stories recorded, so even unto these our times so many still continue; as our Spanish narrations make mention of the Western parts of the world. And hence was if also, that he suggested to his ministers so many remedies composed not only of the blood, 
* Affinit isti artificio & persuasioni fortitudinis (de aqua martia & balsamo magnanimitatis sermo ei prius fuerat) est lampas vitae, quam concinnant nonnulli tanquam fatale quoddam lumen, in quo hominic fortuna, affectus, morbi, & tandem mors possint observari. Arbitror excogitandi ansam praebuisse magiam illam, seu observationem popularem, qua arbour, vel herba depacto aut sata in nomine cuiusdam, tamdiu durat, & late crescit, quamdiu ipse bene habet & floret. Cum aegrotat, arbour quoque aliqua indicia morbi habet; cum instat hora mortis, marcescit. Ita scribit C. Suetonius in Galba: Come in Liviae gremium Aquila gallinam albam ramum lauri'r ostro tenentem demisisset, nutriri alitem pangique ramulum placuit (Plin. lib. 13. cap. ult.) inde lauretum factum tale ut triumphaturi Caesares inde laureas decerperent, fuitque mos triumphantibus alias confestim eodum loco pangere; et observatum est sub cuinsque obirum arborem ab ipso institutam elanguisse▪ Ergo novissimo Neronis anno & sylva omnis exaruit radicitus, etc. Tanti est in nomine elicujus quicquam fieri admurmuratis proculdubio aliquibus verbis, & adjurationibus, quibus postea magorun sententia est corroborata, aliquam vim habere verba, intentiones, imaginationes, & similia, qua persuasione fabricant signa cerea, quorum passiones flaunt, in his quibus fint dicata, etc. Et paulo post, Videntur baec ex Sympathia & magnetismorum familiaritate tracta esse, ut & unguentum sympathetitum Paracelsi, de quo item narant hominem affici eo modo quo telum, itae ut cum lubet possi● ei dolorem excitare. Vulgaris persuasionis est, magos multa posse, si sanguinem nancisci queant. Quocirca qui fibi metuunt, in profluentem jubent sanguinem ex vena effundere, aut cloacam. Quid chymici ex sanguine eliciant, quoque modomumiam & lapidem Catbunculi instar fulgentem ad omnium morborum depulsionem ex eo faciant, etc. Andreas Libavius defence. syntagen. arcan. cthym. contra Hening. Schernem. Act 1. cap. 3.  but of diverse other parts of the body of man, and as our Magicians still teach their too too credulous disciples, 
p Tertul. in Apolog cap 14.  as an ancient Father well observeth.  

Whether one may die ●f love or no▪  But now it may be asked whether one may die of love, inseeming not to offer that violence to nature as to extinguish this lamp of life ● I answer, that this passion, as we have heard, may emaciat, dry up and exhaust all the radical moisture of the body. And so although it do not work such a sudden impression upon the body, whereby it is in an instant overthrown: yet doth it by degrees so extenuate and debilitate the whole body, that it is thereby often cast into an irrecoverable consumption. And with histories in this kind, it were easy to make up a great volume. 
q Observat. medic. lib. ● pag ●●7.  Schenchius maketh mention of a maid, who being by her parents crossed of a match intended betwixt her and a young man, pined away and died; many, I make no question, can instance of many in their own experience, as it were easy for myself to do also, but that I hasten to other matter. And beside, because I think few of judgement will make any doubt thereof, I will therefore leave it.  

〈…〉  To this place also we may refer jealousy, called 
* 
In 〈…〉 lauda 〈…〉 nullum pram●●m▪ aut mu●as 〈…〉 accipiat: sea illud non perinde probatur, si mo●c●um interfe●●rit. Vin●●sta enim 〈◊〉, & magistratu●a 〈◊〉, figna●o permit 〈…〉 excipiat, 〈◊〉 ●iviles in pler●● rebus▪ [History] 〈◊〉 hac ma●ito permit●ere: Respondee, illud parum commode indulgeri. Nam difficile est homini, praesertim iraecundo, vel potius furen●●, accep●a huiusmodi 〈◊〉, modum in vindicta tenere, deinde praecipiti hac & confusarei interfectione, via & aditus resipi●centiae praecluditur. Thom. Cartwright in Proverb. cap. 6 vers. 34.  
1 Plat. Observe. medic. lib 1. pag. 53, etc.   zelotypia, being nothing else but the excess of love, with a continual fear of being deprived of that they love, or at least of having any corrival, which often maketh a man or woman to lose the use of reason, insomuch that the mind is never at rest. And this fear is merely imaginary, I mean, without any just cause, and sometimes there is too just cause ministered. It behooveth therefore both man and woman, to be careful in their choice, and afterwards to give no just occasion to bring their reputation in question. Some instances of jealousies, both justly and unjustly conceived, a ʳ famous late Physician setteth down. A certain Merchant of a chief town in Switzerland, a man of good account and esteem in that place, being divorced from his former wife, married another being a maid, who bore him diverse children. After certain years, perceiving his man too familiar with his Mistress, conceived a strong jealousy of his wife, which caused him the more narrowly to observe her carriage. Upon a time he feigned himself to go a journey into the country about some earnest business, and yet in the evening conveied himself secretly into a chamber next adjoining to his own bedchamber, where he might easily observe what passed, and within a short space, espies his man come boldly to his Mistress, where he killed them both in the very act of adultery: and then, as is the custom of that country, laid certain pieces of money upon their dead corpses, which was a sign, that they were taken in this filthy act, and might therefore lawfully be killed; the matter being afterwards examined, he was acquitted of the fact. The same Author maketh mention of a Doctor of the civil law in the South part of France, who was very jealous of his wife (and not without just cause) and suspecting her familiarity with a Scrivener, so narrowly observed her actions, that one day he comes rushing into the room where she and this Scrivener were together (being in his own house) masked and accompanied with many scholars, students in law; where he first binds him hand and foot, then cut off his nose, his yard; and afterwards cut his hamstrings, and so let him go: the same maimed Scrivener (saith mine Author) I saw afterwards at Montpelier, going upon crutches, and in a miserable and wretched case drawing his lame legs after him. A just recompense for adulterers; and it were to be wished we might see some such exemplary punishment inflicted upon such as thus neigh after their neighbour's wives: since especially Moses law, that the adulterer should die the death (which in all the German countries is in force is not here with us in force. 
〈…〉  The ● same Auth●● 〈…〉 yet mention of another ev●n me jealous of his wife, 
〈…〉  and yet with out any cause: This was a scholar newly returned out of France, who married Do●●●● of physics daughter, with whom a long time before h●e had been 〈◊〉 love; 〈◊〉 Doctor had a patient lying at his house, a Canon: and because the ●●the●, 〈◊〉 widower, often sent for his daughter to help him out in some domestical all 〈◊〉 therefore this scholar conceived a great jealousy against this Canon, as though 〈◊〉 were more familiar with his wife than was fitting (howbeit, 〈…〉 kept her father's house, it was not to be marvelled that he often sent for h●●) insomuch, that he confessed to the Author, that he sometimes purposed to have killed this supposed corrival Canon, when he went at night to fetch home his wife, but after a while, giving way to reason, and fully persuaded of his wife's honesty, and so acknowledging his own fault, became more wife afterwards. But before I close up this discourse of jealousy, I cannot pass by a story of an 
t 〈…〉  old woman. This woman, although very ancient, yet married a lusty youngman; and afterwards when she bethought herself of her own old age and his youth, persuading herself, he would outlive her, and marry again another younger than herself, it did so trouble her, 
〈…〉 quam 〈…〉 esse de 〈…〉 ingeu● 〈…〉 siqua ●●num malum dicat, dulce am●●um, sa erum profanum, & contr●● 〈◊〉 & illud etiam corruptum & depra●atum e●t si quis in 〈…〉 non assignat●●●● aut 〈…〉 legim●es, 1●. 13, 14 〈…〉 ●ominibus illius saeculi in quo 〈◊〉 Solomon; 〈…〉 nium enim 〈…〉 ●●urem enim omnes 〈◊〉, & come itis' 〈◊〉 sunt, si ●g●i●id●m (Anglicae Gallowes-●lapper, Newgate-bird, etc.) apellantes: una mensa cum illo vivere renitunt, uno peculo bibere, usque adeo ut ve●●sea ejus fere abhorreant; denique carceri & morti tradunt. Contra vero in adulterio nihil hujusmodi, non modo non exprobrant, sed nec abstinent ab ejus con●ortio. Quis unquam de furto suo se jactabit. Atqui sepe inventi sunt qui de suis adulteries, cum pulchra or e●ertim aut nabili faemina gloriantur. ●anto autem magis, haec judicij perversitas apud nos locum habet, quanto scelas adult● 〈…〉 ●mni immunius est; cum tamen furtum severissime vindicetur. Interim tamen Deus sententiam suam non mutabit, suo minu● adulteros deteriores iudicet, & suppliciis exquisitioribus puniat, utcunque homines statuant. Thom. Cartwright comment in verse 27, 28.29, 30▪ 31, 32, 33, 34, 35. cap. 6. Proverb. Salom. ubi etiam de hac re plara in medium efferu●tur,  that with much anger and in di●●nation she● would m●●e her grief known to her neighbours and gossips, and thus to her dying day persisted. It is good wisdom therefore to be wary, and take warning, that neither man nor woman give any just cause of suspicion. How much more than ought both parties to be circumspect in abstaining from the act of uncleanness itself. And by that which hath been said already, we see that which was spoken by the wise Solomon, the penman of the holy Ghost, confirmed: jealousy is the rage of a man, therefore he will not spare in the day of vengeance. He will not regard any ransom, neither will he rest content, though thou givest many gifts. And a worthy Divine of this kingdom, expounding the later part of this chapter, by the Text itself maketh it plainly appear, how far adultery doth exceed theft; and how erroneous is the judgement of many men, who will exclaim with open mouth against a thief, and will scorn to come in his company; and yet many times brag of this erroneous and detestable crime; which the same spirit of truth in the same place affirmeth, to destroy the soul. And besides that, this reproach shall never be wiped away. But this sin is so frequently in the pulpits spoken against, and better befitteth the pen of a Divine than of a Physician, and therefore, Manum de tabula.   

CHAP. XXIX.  
Of amorous or lovepotions, called Philtra. Whether love may be procured by fascination?  
IT hath been an inveterate opinion, and is yet fast rooted in the minds of many, that there are certain medicines of that natural force and operation, that being taken within the body, they will inflame that party that taketh them with this passion of love. Now whether this be so or no? and if it be, whether it can force the affection to any one individual person more than another, is worth the enquiring. As for the first, it would seem there were some such medicines, 
Mention made of love potions among ancient authors.  there being so frequent mention made among our Authors of these love medicines. The poets both Greek and Latin often mention them, and some also set down the matter, whereof they are made, 
Whether any simple be endued with a property to procure love.  which is without all controversy: but whether they be endued with any such efficacy, let us now inquire. We have already declared that all simples work either by their ordinary qualities of three several sorts, as we have said already: or else by an occult and hidden quality: as we see the loadstone draweth the iron; and diverse purging medicines make choice of certain select and peculiar humours: as rhubarb purgeth choler, etc. Now that there proceedeth no such virtue from any of these ordinary qualities, it is so manifest that none did ever yet affirm it. It resteth then that it must needs proceed from an occult quality. It must needs then follow, that there are some simples that will procure love: and since love is an affection of the soul, why may there not be other simples to work upon other affections of the soul: as hearted, anger, & c? and if so, than these medicines which are corporeal, may work upon the affections of the soul, which is spiritual, which is absurd. But will some reply, it cannot be denied, that some medicines there are which procure love. I answer, that some do provoke lust, 
Some simples may procure lust, but none force to love.  I do not deny; but to procure love is not yet proved▪ and such produce this effect by an ordinary and to us known quality as some by increasing the blood, and consequently the seed of generation: some by means of their flatuous quality: and some again by their acrimony, 
Some of these love-medicines are venomous.  sharp and venomous quality, do often provoke an irritation, and are of such a corroding and fretting nature, that they often make piss blood, and cause irrecoverable ulcers in the kidneys and obscene parts. And sometimes these intoxicating medicines fly up into the head, and cause madness, of the which fearful effects frequent mention is made in diverse Authors. And it is memorable which is written of Lucretius the Poet, who howbeit he set down diverse directions against love, yet could he not escape death by this own violent hands, incited thereunto by means of a love potion exploited to him by his own wife, Lucilla: of the which 
a 〈…〉  another Poet hath these words: 
His qui philtra hibit, nimioque insanus amore  
Mox ferro occubuit, sic mente●● a●●●serat omnem.  
In love who drunk his charmed drink, raging on sword did fall  
And being mad, did lose his wit, his sense, his life and all.   
And it is just with God often to punish men by that means wherein they promised themselves some extraordinary great contentment. But those same simples which are supposed of this efficacy and power (howsoever some of the ancients have by tradition received them from others) yet neither our ancient, nor modern Physicians do attribute any such efficacy unto them. And beside, if there were any such force or efficacy in them to be found, then were this towards all equally, 
These ●ast are not 〈…〉 such 〈◊〉  and not towards one individual particular person. If any shall yet reply, that this hath been often observed, that after the use of such medicines, such an effect hath followed; I answer, this is but an evil consequence, and that Philosophers call▪ lenchus a non causa pro causa▪ when that is assigned for a true cause which is none at all. And this we see often verified in magical spells, and characters, which in themselves have no such efficacy and power to produce such strange stupendious effects, where it may plainly appear that Satan is the chief actor in the action. During my abode in France, some 25 years ago, I was familiarly acquainted with a gentleman of Poitou, who had a Tenant dwelling in the same town, 
History.  ever which he was sole Lord, whose wife told me, that some few years before that time, being married, the very same day as they went out at the Church door, the one ran away from the other, and could not endure either to come near, or endure the sight one of another: and when the one was brought at unawares into the presence of the other, they cried out, that they were in that case as though they were all pricked with pins and needles, and hated as much one another, a● did ever two of the mortalest enemies that lived on earth. Their Landlady, a stout and courageous; Gentlewoman commiserating this distressed couple, and suspecting a knave accustomed to play such pranks, and living in the same town, sent for him to her own house, and taking him aside into a private room, drew her knife, and vowed she would presently cut his throat with her own hands, if he redressed not the wrong he had done her tenants; who, after a saint denial at first, yet promised he would presently accomplish her desire, which as soon was performed▪ for this villain went but a little way into an adjoining closet, where with his knife he digged out of the ground a point, with certain knots on it, with a cross stick, and I remember not if any thing else; after the untying of which knots, accompanied with some secret whispered words, this couple came presently together, without any feeling of these former painful accidents, and ever after that loved one another in such a manner as became such as were joined in that honourable estate. And this I had from the woman's own mouth who was so served; as likewise from the relation of the Gentlewoman herself, of whom I learned all these particular passages. Besides, this same Gentlewoman told me that another time all her pigeons came flying out of the Dove-coat, 
History  and would not by any means any of them go in: the which this same Gentlewoman perceiving, used this same fellow after the former fashion, and he presently went up within the Dove-coat, and took out of a hole a cross stick, with a little salt, and I know not what else, and before the fellow came down three or four rounds of the ladder, the pigeons were all got in, and continued their former custom. Besides, I was credibly informed, by many of good worth, that this practice towards new married couples was there so common, that many for this cause married in the night time: and yet many times the Priest himself that married them was the worker of this villainy, who, even as he married them would use this charming or enchanting, call it which you will. And I was informed of three neighbouring Priests, in the three next adjacent towns to this Gentleman's dwelling, who ordinarily played such pranks. And while this lasted, there was neither love betwixt those parties, nor the man able carnally to know his wife. And these relations I had from Papists themselves. As for the Protestants, I speak it unfeignedly before God, I never remember that I heard it practised among any of them, either in that Kingdom, or any other place of Christendom where I have traveled: far less did I ever hear any of their Preachers to be tainted with any such infamous courses. It is then apparent that this was no virtue or power in these things whereof use was made; but was the immediate operation of Satan, who, by God's permission, and for causes best known to himself, sometimes suffered Satan to afflict the bodies of men after strange manners; the which by the history of job, is apparent. And as for these amorous potions, we find they prove rather poisons, than produce any amorous effect; as by that we have already said of the Poet Lucrece may appear. And 
¶ ●ean Wier de l'un post deidiate, lib. 2. cap. 62.  a late Writer allegeth out of diverse Authors the truth of this tenant. Cornelius Nepos (saith he) and Plutarch have written, that Lucius Lucullus Emperor, having drunk an amorous potion, given him by his wife Calisthene, became fist furious and mad, and afterwards died. The like is related of Caligula the Emperor, who having received of his wife Caesonia a like medicine, became mad therewith; and this was supposed to be made of that so much talked of Hippomanes. 
* Mais Aristote au liure huiectisme de la nature des animaux, chapter 24. escrit que tout ●e que lon croid de l'Hippomanes n'est que fable de vicilles et invention de ce ux qui sont profession d'enchanterie. Il escrit aussi ausecond liure des grandei morales, qu'vne femme bailla un brunage amoureuxa un bomme, lequel en mourut subitement. Aussi est il escrit par Hippolire Marsil, que la mort est souventes fois advancee par ces boissons, in d. l. eiusdem adiectio. D. de fica. La on il est parle au texte du venin amoureux: comme il est aussi parle du brunagè amoureux en la loy, Si quic aliud § qui abortivis. D. de poenis. Et encore qu'il semble que Constantine premier des Emperors Chrestiens ait pense que Clamour s'acquerois par art magic en la ●oy qu'il sect ●. de molef. L. eorum: etc. Idem ibid.  And yet, even in the opinion of Aristotle, this Hippomanes, and that they write of it, is nothing but a mere fable of old women, and the invention of such as make a profession of Sorcery. But even many of the same heathen Poets, who plead for all that may procure love, do often disclaim these amorous medicines, as may at length in their writings appear. And many times a love potion is pretended to colour a great deal of knavery: and many times a pretence of the affections to be forced by some such means, is made a stalking horse to hide and cover our own foul lust. 
y Idem. ibid.  Mine Author rehearseth to this purpose a history: We have known, saith Henry Jnstitoris, and James Sernger, Doctors in divinity, an old woman, who, with her love-drinkes, not only bewitched and enchanted three Abbots one after another, but likewise (as the common report goeth, yet at this same time amongst the friars of that convent) that she made them all three to die, and set the fourth besides himself. And this strumpet is not ashamed to confess in public, that she hath not only done, but continueth still to do the same villainy, and that these Abbots are not able to withdraw themselves from her love, and that by reason they had eaten as much of her dung as her arm was big. And this woman yet liveth (say they) by reason none hath as yet given us any charge to bring her before any judge that she might be punished. But (saith mine Author) I am of opinion, that this dung she saith she hath made them eat, was nothing else but their filthy lust and pleasure, in the which, as in a stinking filthy mire, these Monks being now as it were drowned, and having so often now tasted of this carnal and filthy lust with this old strumpet, they were now at length, as it were, so poisoned, and bewitched therewith, that they were never after able to leave this beastly sin, and return again to their right wits. 
z Idem ibidem ex Plutarch.  The same Author bringeth another history out of Plutarch, of a young maid, beloved of Philip, father to Alexander the great: This Philip, King of Macedon, fell in love with a young maid of mean condition and degree; this maid, by reason of the great disproportion betwixt these regal riches and her poor pedigree, without any great difficulty yielded to this great King that which he demanded. This being brought to Olympias the Queen, it is no marvel if she took it ill, the which did yet the more trouble her, in that it was reported, that by means of amorous potions she had attracted the King's affections; much therefore moved at this matter, she sends to the lodging where she lived, commanding to bring her to her, with a steadfast purpose and resolution to shut her up in some dungeon or else to send her away into some remote country. Being brought into her presence, and perceiving her beauty and comely countenance, the excellency of her understanding, etc. she said with a loud voice, I give now no more ear to false and slanderous reports; for thou hast within thyself power enough to bewitch any. And by this means was her anger appeased towards this young woman, and her own husband also. I will instance in no more histories, but now proceed. The absurdity then of this opinion may yet further appear in this, that such as maintain & practise such things, 
a Lang. epist. medicine lib. 1. epist. 33.  affirm, that the same part of one and the same creature produceth diverse effects, according to the right & left situation in the body: insomuch that the bone in the right leg shall cause love, and that of the left hatred. These amorous medicines therefore are in case to be used, as being altogether dangerous, and beside, unlawful, and by the learned ranked with that sort of witchcraft, called 
b Sunt & huinus Goe●ia plures adhuc species, nempe Epatosco●ia, Hydromantia, Geomantia, Haruspicina, & reliqua id genus divinationum artificia, etc. Idem ibid.  Goetia, and reckoned for the third sort thereof, there being of this same yet diverse other sorts, on which we will not now insist; but leave them to such as delight in such trash, which is all forbidden in the second commandment. And therefore I think I have proved this point sufficiently, that these lovepotions, or philtra, are not to be used, and that they produce no such effects as are unto them prescribed, neither yet can they of themselves force the affection. As concerning medicines which provoke lust, I hold it altogether unfit for the unmarried to use them: and for such married people only, who, for the better furtherance of procreation of children, do desire and crave the aid of the honest and learned Physician, to excite and stir up the force & vigour of nature now languishing. As for others, yea, even in wedlock itself, merely for wantonness to increase their carnal lust, I advise all those of mine own profession, that they yield no satisfaction to these their disorderly carnal lusts: and that as they will not be accessary to their sin, and as they will answer it at that great and dreadful day, when that great Housekeeper shall call for a red Rationem villicationis tuae. The like I say of our complexion-mongers, who, as our Tailors devise new fashions, so these are ready to devise new faces, to such of our discontented female sex; who, not contented with that feature and comeliness of face, which their Lord and Maker thought fitting, will yet make use of a painter. And I think it much derogates from the dignity and worth of an ingenuous and generous Physician to abandon himself to such base employments (I mean, both this last and the former) as become better some Bawd than an honest Artist, professing so excellent and eminent a calling. Sed manum de tabula. Howbeit I could yet insist at length on these matters, yet I hasten to that which followeth.   

CHAP. XXX.  
Of Fascination by sight, by word or voice, and by spells: of imagination, and strange stupendious effects our Paracelsists attribute thereunto, together with the absurdity of the same.  

Of fascination or bewitching.  THere is yet another erroneous opinion crept in, not only among the meaner and more ignorant; but even among some of the more judicious sort, that love may be procured by effascination or bewitching: and by this means some have been strongly persuaded that affections might be forced; and the affection of one by effascination (as before they conceived of philtra) to be procured to another: the truth whereof would be a little inquired into. That there is such a thing as fascination, or effascination, cannot be denied, as by the ancient Poets, both Greek and Latin may appear; but what it is would be considered. 
c Est fascinatio, vaporis ●irulentia corpore noxio, natura ab aliis dissidente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est, de stu●ium, quo aliorum corporis habitus & spiritus per visum, contactum, invidiam, ob vocis, & maledicae linguae virulentian, ●er vaporis halitum conspurcati, corpora tabescere cogunt: quae continuo halitu disflari et ob id alimento refici oportere. Galenus. n●li●ro de salubrib. re●te do●uit. Lang. epist, med. lib 2. Epist. 36.  In this fascination therefore, there must needs be an effluxe of something from some body, and received again into some other body. In this business than we are to consider the body transmitting, the body receiving that which is transmitted, the medium, or middle space betwixt them, and that which is transmitted. That which transmitteth, is most commonly the eye or mouth, the party receiving, some tender body, apt to receive such an evil impression, as children especially: the medium, or middle space, the air: and the thing transmitted, a vapour, called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now, certain it is, that there is no member of the body that doth so abound in spirits as the eye, nor that sendeth out more resplendent beams than the ball or apple thereof. And it is reported of 
d Sueton in e●us vita.  Augustus Caesar, that on whomsoever he had firmly fixed his eyesight, they were forced after a while to wink, as in the bright shining of the Sun beams, so clear and bright shining were his eyes. 
e Idem Sueton in ejus v●ta.  And of Tiberius Caesar it is also written, that when he rose in the night time, he saw as clearly as any cat. And it is reported, that 
f ●ellius scribit in ultima terra, cur al●aniae nomen est incolas in puer●tia ●●nef●ere, & noctu a●utius quam interdiu cernere, falgore, scilicet, teneram vis●m ac●●m obtundente ●dem Lang. ibidem.  in the country of Albania, the inhabitants before they attain to man's age, are white haired, and that they see better in the night than in the day time. These lucid spirits then, the carriers of this fascination, slowing in that abundance, towards the eyes, and ejaculated upon the object; if these spirits proceed from unclean blood, it is no marvel, that some most obnoxious to receive this venomous impression, be therewith surprised: and such vapours our 
g 〈…〉 5. pro●●. 7. 〈◊〉. lib. ●. cap. 1●.  Authors affirm often to proceed from blear-eyed persons, whereby they may infect others with the same infirmities: as likewise that a menstruous woman infecteth the glass she looketh into. 
h ●igona● scriptis 〈◊〉 testatum reliquit, esse in Triballis & Illeria quas●am ess●scina●●ium famil●as, quae v●su quos irat●● or ae●ipue o●ulis asp●v●rint) interimen, e●●que gemina in ocul●● pupula esse cognobiles 〈◊〉 iusque ma●i conta, 〈◊〉 impuberes sa●i●us 〈◊〉 etc. Idem ibid.  And some write of certain families among the Triballians and Illyrians, who, if they look earnesty, especially if angrily, upon any one, they presently kill them by their bare aspect only; and they likewise write of some women of Scythia, and of others living near unto Pontus, having in one of their eyes a double bale, and in the other the shape of a horse, being very terrible to behold, and who being thrown into the water, clothes and all, could not be drowned. Now, this fascination among the ancients was so frequent, that the very brutes were not freed therefrom; as may by the Poet appear. Nescio quis teneros, etc. Many other things might here out of ancient Authors be alleged, but that I hasten to that which followeth. Besides this fascination by sight, ancient Authors mention yet another kind by means of speech and tongue. And Gellius maketh mention of whole families in Africa, bewitching with their speech and tongue: who if they praised much either young children, trees, corn, cattle, or any thing else, all died, and withered away presently. Hence have we this custom derived from antiquity, that when we praise any thing in a high manner, we use a kind of prayer, desiring God to bless it, lest, perhaps, our tongue hurt it. And there is yet another phrase in use among the vulgar especially, when any thing prospereth not according to our intents and wishes, to say it is forespoken. But whatsoever credulous antiquity hath believed concerning this matter, yet in truth there is no such efficacy in either of these as was supposed. I believe no such strange effects produced by bare beholding of any. If any children or weak natures received any such venomous impressions from such eyes, it was but rare, and seldom came to pass. And as I said before, so here again: why might not God sometimes suffer the devil to inflict some hurt upon children or other, after some such particular persons intent fixing their eyes upon them, which that arch-enemy of mankind might afterwards make them believe came to pass by reason of their intent aspect; as he does ordinarily make our deluded witches believe that by means of certain words, spells, or other creatures, such effects are produced, howbeit most falsely, as shall presently appear. And that which some relate, that if a Wolf see a man first, it bereaveth him of his speech, is but a mere fiction. And so is that which Pliny writeth concerning that Serpent called Catoblepas and the Basilisks, which he, believing others, saith, do kill any man on whom they look. All this 
i Ex hac historiae ●aerietate ac inconstantia facile adducor, ut eredam plerosque●●●toriam 〈◊〉, ut fabularem discripsi 〈◊〉. Id quod etiam 〈◊〉 Diosco●●des 〈…〉 atque adeo 〈…〉 videtur. Siquidem is ac cum a 〈…〉 etur, ●●a●is●ratum●●avit ●●avit, aut●er●mque 〈…〉 secit. 〈…〉 cap. 5●. 〈…〉  a late Writer confuteth as fabulous, proving the varieties of opinions concerning this Serpent, the last especially, called by us a Cockatrice, which our vulgar erroneously believe to be hatched by a Toad sitting on a Cock's egg. This, as some say killeth by sight: some again, affirm only by the bite, and some by the sound or hissing of it. The history of it therefore is very doubtful, and diverse ways related. As for the other sort of bewitching by 
* Socrates recte dixisse fertur incantationes esse verba animas decipientia humanas, quae ne quidem assis faci● came nullum realem effectum naturaliter producere, nec ob id sanitatem in aegritudinem commutave possint, nisi divin● censurae ma●estas annuat: aut nisi quis sorsa● ex confidentia in medicum pharmacis plus energiae, sic ex fide verbis incantationum aliquid virium accrescere non temere suspicetur. ●an. Epist medic. lib. 1. c. 33. Exilis inflicted upon man or beast are not the works of any man or woman, howsoever falsely so supposed.  words, there is as little, if not less probability of producing such strange stupendious effects. And if I should grant that sometimes there might proceed out at the mouth some virulent vapours which might annoy a tender infant, especially by near approaching, yet tell me, I pray thee, what so forcible vapours can come forth at the mouth of any mortal man to infect forests of trees, and whole come-fields. It is then a clear case, that when any such accidents come to pass, they are effected by Satan himself, GOD in his hid and secret wisdom, and for causes best known to himself, suffering some persons themselves, or their goods, to be in this enemy's power: and many times such persons as are by the vulgar suspected of performing such ill offices, are ignorant wicked people, filled with envy and malice, often wishing such harms to their neighbours, which Satan by his power from above, putting presently in execution, these wicked malicious people are often believed to be the actors; and sometimes God in his justice suffereth such to be punished by the sword of the Magistrate, although free from any compact with Satan; 
Satan often the agent.  God sometimes thus justly punishing their envy and malice, and other sins. And therefore it behoves those in authority to be careful of the lives of such people, where there is no evident and apparent proof to convince them. And it cometh often to pass, 
Old women often accused for witches and why.  that as old age is peevish and froward; so sometimes some poor melancholic woman in the country falling out with some of her neighbours, useth froward speeches, and, perhaps, some imprecations also; and then, if any hurt or harm suddenly befall this neighbour, with whom this woman wrangled, be it that any of the cattle miscarry, or any of the family fall sick; especially if any thing by this poor woman imprecated come to pass: this poor woman than is presently accused for a witch; and if it lay in their power (so ignorant, envious and malicious are some of those people) merely upon this preconceived opinion, they would hang this accused party: in which cases, if the reverend Judges and the Justices of the country were not more judicious and merciful than the accusers, we should have many an innocent person condemned to death. I have here a large field offered me to expatiat upon, but not willing to dwell too long upon it, 
The cure used against fascination of old.  I must contract my matter. The cure used against such fascination doth yet argue the truth of that which hath been said: as to hang some things about their necks, for the which, coral is commended: although I cannot see what virtue can proceed out of so solid a body, to encounter with so subtle and venomous a vapour, as proceedeth either from the eyes or other part. And what great virtue can proceed out of herbs hung up in the roof of the house? and what extraordinary virtue was there in 
k Plin. lib. 28. cap. 19  a Wolves head nailed upon the entry of great men's gates, as is yet the custom in diverse places of Germany, although now I think they have no such intention? and in diverse places in Switzerland they use Boars heads after the same manner. It is far more probable that 
l Probl. 3●. sect. ●0.  Aristotle writeth concerning Rue, which being eaten, is good against fascination: for being good against poisons, it might also resist malign and venomous vapours proceeding from any part of the body. Now, 
Spells and other trash of that nature have no power or efficacy to do good or evil.  that both ordinary spells, barbarous words, and many other such trash used by Satan and his imps, have no such power not efficacy in them either to bewitch, or yet to cure the bewitched, I could makes it by evident arguments appear, but that I may not now too long insist, howbeit I will relate a story our of 
m jean Wiet de l'impost. des diables libr. 4. chap. 15.  a late Writer, who hath of set purpose confuted this foolery, where he proveth the force of a strong confidence. A Knave upon a time, saith he, went to visit a woman much vexed with a pain in her eyes, whom this fellow promised to cure, only by hanging a billet about her neck, wherein were written some few words, which she was to wear constantly, and never to open or one look what was within it. This foolish woman, 
History.  accustomed continually to weep and cry, (the chief cause of all her misery) conceiving now such a confidence in this cure, gave over her weeping, and became now as cheerful as ever before, and so her eyes mended. After a pretty while, her eyes being now reasonable well, she was somewhat careless of her billet, so that at length she quite lost it. But bethinking herself what she had lost, and fearing lest she should be again troubled with her former infirmity, fell a weeping and crying as before she had been accustomed, and so fell as ill in her eyes as ever before. This note or billet was found by a stranger, who opening it, found written in it these words in high dutch: Der teuffel kat zedir die augen auff, und scheisse dir in die loocher: that is in English, The Devil scratch out thy eyes, and fill up the holes with his ordure. Now, if there had been any virtue in these words, this good woman had lost her eyes: for they had been pulled out and filled with the devil's ordure. It behooveth then all honest, 

All honest Physicians ought to shun all unlawful and unwarranted ways of curing.  
People ought not to seek to witches and wizards.   careful, and conscionable Physicians, to shun all such unwarranted and suspected ways of curing the sick. And I advise sick people to seek for remedy by lawful and allowed means, and not to Wizards, Witches, Spell-mongers, and the like forbidden crash. What? in the time of the Gospel must we needs go to 
n 2 Kings 1.3.  Beelzebub? Is there never a God in Israel? No balm in Gilead? If this be scandalous for common Christians, what shall it be for one of the tribe of Levi, anointed with sacred oil? It is not unknown to the country, how that some of that profession, besides their lawless intrusion upon another profession, if they do no evil, yet I am sure, do that which is evil like. I speak nothing here of their practising of judicial Astrology, calculating nativities and the like: but I hear by relation round about the country, that some remedies they use, which have been by the most judicious accounted to savour of superstition. And although I have heard much, yet will I instance but in one particular, and of mine own knowledge, and related to me by a Clergy man, and therefore, I hope, the credit of the story less liable to exception. This sa●●e last year there came to me a Minister, desiring to know mine opinion concerning a doubt whereof he was desirous to be satisfied: A maid (saith he) being obnoxious to epileptical fits, 
History of a Parson using amulers, and other such trash.  craved the counsel of a Minister-Physitian. He gave her 
o Proinde his periaptis & amu●c●●s, quae ratione nituntur natura●● fidem non derogamus: de quorum substantia, vapori●s defluvia inspirata, vires corporis reficere, internamque morhi causam alterare possunt. Nam contacta tridente torp●dine trarina piscatoris manus obstupescere, & echeneida pisciculum quomvis velocen, navis procella ventoris agitatae cursu si tere videmus. Sir quoque melanthii semen, catarrho: radicem paeoniae alhe, quae altera est nostri dictamu: species, Epilepsiae: & stercus lupi alligatum co●●cis mederi experimur, non ut Pamphilu, med●cus, incantationis viribus, sed quod ab illorum substantia vopores quidam velut a o●n, de fluerent, qui inspirati cerebrum si carent, morbique causam suis viribus alteratent. Vnde Galenus experientia horum edoctus: periaptis (inqua) confidere oportet, ut substantia illorum, & non incantationis magorum verba, invet. Cui Theoph●astus libro de historia p●antarum nono ita lu●scribit: potius inqu●e, a●surda ilia putentur, quae alligata, & v●a●fic●o●um adversantia va●antur, & tum corporibus, tum domibus uni●e o●●tulari credantur● quae ●ommenta ho●● 〈◊〉 esse plane vident●r, qu●fuas artes magn●ficare, ce●ebrar●que eu●erent unde non temere Antoninus Caracalla Imperator, teste Aetio Spartiam, gestan●es amuleta contra tertianam damnavit. Jdem Lang. ibid.  a silver ring to hang about her neck, wherein were written certain barbarous words, such as are commonly used by those who use unlawful arts. This the young woman for a while continued, and was so long as she wore the amulet free from her former sits: afterward being by some put in doubt of the lawfulness of this manner of medicine she left it off, and still after that was haunted with her old fits, as before. But being again by some persuaded, if I remember right, she made again trial of the same medicine with a like effect following as before. But after a while being without the use of this ring, whether it was lost, or whether she left it off of purpose. I re●emember not well, but she was seized with her fits as before. Now, this Minister demanded of me, whether I thought this to be a regular cure, and warranted by the rules of our art, and by us ordinarily practised; my reply was, that cures were all either supernatural, or natural: the former proper to almighty God, and practised both in the old and new Testament. As for natural means, the Physician makes use of them, as medicus est naturae minister, the Physician being an assistant and helper of nature in time of need. And thus Physicians make use of several sorts of simples of all sorts, variously prepared, and exhibited often inwardly, sometimes applied but outwardly, according to several circumstances, and such simples as the Physician knows to be endued with such virtues and qualities, or else he meddleth not with them at all. As for this ring made of a solid metal, although our Chemists attribute some antepilepticall quality to silver; yet neither use they this not gold itself (of the medicines whereof they tell us such wonders) without a laborious and artificial preparation, and then exhibit it inwardly, most commonly in a potable form; and yet are many times, yea, for the most part frustrate of her expected effects. And as I said then, so I say now, that I see no natural cause of this cure: the silver being so solid a substance, can send out no such forcible vapours as might produce so strange an effect. Now, then, it resteth it must either be effected by virtue of these barbarous words of the ring, or force of the imaginating faculty, and her strong conceit of the excellency of the medicine: the former of the which I have already proved to be false, and that words have no virtue either to hurt or heal. It resteth then, if by any means, it was by virtue of her strong imagination, by reason of the high conceit she had of this medicinal ring. But this is false: for howsover she might at first have some high conceit hereof, yet afterwards her mind was quite altered, and what she then did, it was rather against her judgement, and with fear, as not being persuaded of the lawfulness thereof. But now I appeal to the ingenuous and judicious unpartial reader, whether this be fit and comely for a Churchman to make use of such means, which, suppose they be not unlawful, yet at least are they suspicious. And the Apostle wisheth us to abstain from all appearance of evil; if this precept my be extended to all Clergy men. And whether there be not here at least an appearance of evil, that I say no further, let the learned and judicious judge. I cannot dwell longer upon this point, but wish master parson now in his old age, being now capularis senex, to leave these vanities, and betake himself to do what good he can in his own ministerial function, not meddling with such things especially, as have been by the honestest and most judicious of all ages condemned; and so may he at that great day of account give up a good reckoning. Now, because in this point of fascination there is often much use made of imagination, and having been lately also mentioned, it shall not be impertinent, ere we proceed further, to say something thereof.  
I purpose not here to enter into any exquisite and accurate Philosophical discourse, concerning this subject, nor yet the strange effects thereby produced, but to demonstrate the erroneous opinion of some concerning the same. 
p Phantasia est sensus interior, species a sensu communi perceptas, vel a se formatas diutius retinens, & diligentius examinans, Magir-Physiol. caep. 7. lib. 6. ex Arist. 3. de anima.  The fancy, then called phantasia, is an internal sense, retaining and examining such species as have been by the commonsense apprehended, or yet by itself framed. Of the strange effects of this fancy, called also imagination, both in melancholic persons, in women with child, and divers others, the mouths of every one are so full, that I shall not need to insist thereon. But all these strange effects are yet immanent, and confined within the body imagining, not transient or working upon any outward object. For although we oft gape or make water when we see some others do such things, yet is this but by way of remembrance, and being excited by their example, and not forced thereunto by their imagination. But here ariseth now the question, whether the fancy can work without that body whereunto it belongeth: or whether it can work without its own body for a great distance. This hath been always by an unanimous consent as well of Physicians as Philosophers ever denied, the which I could prove by a cloud of witnesses, which were but to small purpose, it being a confessed truth. Notwithstanding the premises, some have taught us another lesson, and 
q Ferunt alterari corpora nostra imperio animae propriae, & etiam animae alterius corporis, tanquam a praestantiori & superiors agente, cui obedire tenentur inferiora naturalia-Et sic imaginationi tribuunt multa opera quae nullus sanae mentis concedet. Hanc enum statuerunt Arabes in corpore cui inest, & extra se, posse aliquas formas producere; eo quod anima sit proxima supirau intelligentus, & ea ratione diversas habere potestates & vires, inter quas est, imperare inferioribus naturis. Veram quam sit iniqua hujusmodi positio adeo est evidens, ut multis opus non fit, siquidem intelligentia superiores anima humana, operantur naturalium agentium interventu, pluvias, germinationes & serenitates. Praterquam quod si imaginatione vehementī aliquid possit fieri extra corpus, maniaci qui vehementer imaginantur, prascantius & evidentius aliquid efficerent. Add quod si homo aliquod objectum distans posset alterare citrae contactum, in infinitumageret, quia nihil est, quod in quavis distantia impediret agere. Mercar. Tom. 1. lib. 2. class. 2. quaest. 168. Praeterca si animae esset ea vis viri sapientia & virtute praestantissimi ea praeficerent: secus autem res se habet, & high impostores censent hos alexicacoes, imperitos, nebulenes, e●rios, & incontinentes, quorum anima nulta aut virtutis, aut sapientiae dote illustratur, id posse efficere. Idem ibidem.  that imagination not only within the same individual body, but in others also may produce strange effects. And this hath been by our Arabians strongly maintained, that the soul approached nearest to the celestial understandings, and by that means was endued with extraordinary virtues and powers, and among the rest, to command inferior natures. But to confute this opinion, many arguments might be produced. In the first place, these supreme intelligences, by means of natural causes interceding, produce rain, storms, and fair weather, etc. Besides, that if by this strong imagination any thing might be without the body produced, then mad men, who are very strong in their imagination, should in this far excel others. Besides, if by strong imagination any man could alter any remote object without touching, it might thus do infinitely, there being nothing in any distance to hinder it. Besides, if this were true, than the wisest and most virtuous men should perform best such actions. But the case stands far otherwise: for these impostors are of opinion, that the most wretched and unskilful knaves and drunkards, whose souls were never endued with any excellency or virtue, produce such operations. But besides that which hath been said, our Paracelsists have well improved this doctrine of imagination. So strange things they tell us of this imagination, that 
* Figmentum est imaginatione forti posse aegrotum ex astante sano & rebusto sanitalem & vires inse trabere, cum potius valens ex aegroto contagium eliceret. Sympathetica quoque, ut persicaria, unguentum armarium & similia nullam habene scientiam. Siquid sit, fortuna fit, seu ex accident, fallitque saepissime. Libav. lib. de art. med. Hippocr. & Hermit. typo.  it will draw health from a whole man; whereas, saith mine author, in reason the contrary should rather come to pass, and the stronger draw the weaker, insomuch, that the sound party should rather draw sickness from the former. And as concerning that sympathetic operation, saith the same Author, as that of Persicaria, the weapon-salve, and the like, they have no sound reason for them: if any thing come to pass, it is but casual and accidental, and often deceiveth us. By the same imagination they tell us, that we may inflict any sickness upon our neighbour: and the stronger be our imagination, and 
s Infligi credit Crollius maiorem noxam vimque inferri sortiorem si is qui nocere cupit, si cogitationem fortem, desiderium, & intentionem habeat ad nocendun: quia cogitatione diriguntur spiritus, quomodo leprosus possit inficere alium magis, si simul intendat cogitationem natura●● virtute in membris, obedient cogitationibus & desideriis, idque ut in malo, its & in bono, praesertim si anima munda sit a peccatis, si modo mundus inveniri possit inter immundes. Hincque concludetur per verba & operationes concurrentibus dictis caussis posso magna fieri: quod verba fint cum balitu, calore, & spiritu, & dirigantur cogitation, seu imaginatione & appetitu sorti, etc.  the more our cogitations that way intended, the greater shall be the mischief: by reason that by intent cogitation the spirits are directed, the which holdeth as well in doing good as harm. This will suit well with the Popish doctrine, whereas the consecration of the host dependeth upon the Priest's intention; insomuch that any Sir jean may gull his people, and give them a bare wafer for the body of Christ. But now, if imagination do all, our witches & wizards are mere ignorant fools, let them but turn Paracelsists, and by their strong imagination they may bring any mischief to pass which they had purposed, and not be liable to the law. What need they be so much beholden to the devil, as to sell themselves to be his slaves, if these operations may so easily be effected. But if this should come to pass, than the Devil would have nothing to do. This 
t Haec autem cum particularia sint, & nih●l valcant, nisi patiens quoque sit dispositum ad recipiendam impressionem; tamen Paracelsiei transferunt ad omnia, indeque fingunt mirabilia etiam per immanes distantias Idem lib quomodo Magi Biblica scripta depravent, exemplis ex Crollio productis. Cum autem homo ex astru strinamd●ti suum sidereum corpus accipiant, & hominis imaginatio tota ab astris firmamenti pendeat, ima eadem sit, & una maneat cum ipsis, necesse est quoque firmamentum habere imaginationem, sed sine ratione, stenti homo proles mundicum ratione. Ibidem in margin. Coelum totum nihil aliud est quam imaginatio: operatur in homines pests, febres, sine instrumento corporeo. He paulo post, imaginatio in homine operatur inflar Solis: ut enim Sol corpereus sine instrumento operatur, redigendo illud in carbones, ci●eres; ita hominis cogitatio in corpore● tantum spiritu, seu inf●eumento invisibili operatur in corpus subiectum: quod corpus visibile facit, id facit etiam corpus invisibile, seu homo sider●us, alteri damnum inferendo. Jmaginatio bominis est magnes, ettrabens ultra mille milliaria: imo quicquid vult in exaltatione sun, ex quatuor elementis ad se attraebit. Et paulo ante, Praeterea cum ●omo fit m●j●ris mundi quentum esse, sequitur illam hominem non solum imitari posse Coelum, sed illud quoque regere suo nutu, atque eidem dominari si vult. Omnes res ha●●ut naturalem obedientiam ad animam, & de a cessitate habent motum, & efficacione ad id quod dêfiderat anima forti desiderio, & omnes virtutes operationesque rerum naturalium obediunt illi, quando fertur in magnum excessum sui desiderij: universas mu●di virtutes in nostrum ministerium cogit, attracta virtute ab ipso arche●ypo operum nostrotum virtute ad quem cum ascendimus, necesse est omnem creatur●m nobis obe●●iie, totusque nos sequitur coelestium chorus. Per fideus naturalem ingenitam qua ipsis spiritibus pacificamur, omnes magicae operationes atque omnia mirab●lia effi●iuntur imaginatione accident. Ex paulo post. Hinc verus Magus seu Sapiens, astrorum operationem attrabere potest in imaginem, lapides, metalla, ut eandem cum Astris exercea●● vim atque potentiam: exemplum sic speculum incensorium, per quod radij Solis cum calore ad nos derivantur. Quicquid oculis videmus in majori mundo, boc idem imaginatio quoque potest producere: sic omnes herbae, omniae crescentia, omnia metalla, per imaginationem, & ve●am Gabaliam possunt produci, etc. Oswaldus Crollius in praefut. admon●t. ad Basilicam suam Chymicam. page 37, 38, & 39  Crollius tells us yet strange things of this imagination; to wit, it dependeth wholly upon the stars, yea, that it is all one with them, as also, that the firmament itself is endued with imagination, howbeit it be void of reason; as man hath imagination with reason. And that the whole heaven is nothing else but mere imagination, sending down upon this inferior world, fevers, pestilences, and the like, without any corporeal instrument. And this imagination, saith he, is as a loadstone, yea, far exceeding the same, working beyond thousands of miles: yea, saith be, in its exaltation it attracteth from the elements whatsoever it pleaseth. So that these wise men can attract the power and virtues of the stars into any image, metal, or any other thing whatsoever; insomuch, that the power and efficacy thereof may therein plainly and conspicuously be seen. Many more such things may there be seen, the confutation of the which fooleries may in the forenamed Libavius at great length be seen: where the same Author justly taxeth the other, that if he can attract any thing from the elements, as he seemeth to have both heaven and earth at command, why then doth not he and his fellows help the public in time of need? And why did he not, saith he, in the year 1613. draw down some warmth, to qualify the extreme cold of that nipping winter: and if he can do good to the public, and be so envious, it is a pity, saith he, but he had been buried in the snow. I add yet, where were all our imagination-mongers this last year 1630. where drought, and by consequence famine and scarcity prevailed through the most parts of Christendom? It was a very malicious mind, that had no pity of the public. If they would not help their enemies, yet they might have helped their friends. But I am sure for all their strong imaginations, if our poor people had not found more real comfort by the charity of well disposed people, they might often have dined with Duke Humphrey, and gone supperless to bed. But concerning this imagination, this shall for this present suffice, howbeit I could yet have enlarged myself very much upon this point.  

A Digression concerning the Weapon-salve, not impertinent for this place.  
COurteous and kind Reader, by thy good leave, let me a little digress upon a point which, as I hope, will not prove impertinent, of the which howbeit I might by reason of the precedent Chapter have taken occasion to have discoursed, yet had I passed it over in silence, if there had not come lately into my hand a little discourse concerning the Weapon-salve, by one impugned, and then by another in another discourse stoutly maintained: for the which cause I must entreat a little patience to declare as briefly as I can mine own opinion also, which whether it be grounded on reason I shall be willing to be judged by the judicious aswell of mine own profession as others. 
No partial respo & moved the Author to meddle with this subject.  And first I do here protest before the searcher of all hearts, that in this particular I aim at no private or particular end, either for mine own advantage, or yet to injury others; but only to clear and vindicate truth from error and imposture. Neither is it here my purpose to meddle with any man's private quarrel, or to adjoine myself as a second in this contention: nay both the plaintiff and defendant are to me alike known by any intime acquaintance, the one being known by sight, and the other by hearsay only, and by his late published Tractat. And beside, I have never ever had, nor yet have, any particular relation to the company of Barber surgeons, nor yet any one person among them in particular; and know none of my kindred either by affinity or consanguinity of that profession. Surgery indeed is a part of the Physician's profession, the which, as also the Apothecary's part in Galens' time (as some do yet even at this day) was performed by the Physician alone; although now the case be much altered, the Surgeon often (here in the Country especially) undertaking all three. And therefore, if partial respects carried me away, I had more reason to give sentence against the Surgeons. Besides then, the ancient, and in all ages accustomed cure of wounds by application of appropriate and fit remedies to the part wounded, 
Paracelsus was at least the man that spread abroad the use of the Weapon-salve.  Paracelsus hath brought in a new manner (whether he were the first inventor, or only the disperser abroad of this cure I care not) of curing the same by anointing the weapon only which inflicted the wound, or some other drawn thorough the wound. 
a In Basilica chymica, pag. 278.  Oswaldus Crollius a late German writer, and a very affectionate scholar to his master Paracelsus, hath both set down the description of this ointment, and the manner of performing this cure. It is ordinarily known by the name of Huguentum armarium in Latin, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but by Paracelsus and his disciples Vnguentum sympatheticum, the sympathicke ointment; Magneticum & stellatum, 
The names.  the magnetic and starry ointment, from the supposed attractive power, whereby it seemeth to draw down influence and efficacy from the stars. It is likewise to be observed, that this 
b Jdem Crollius ib.  Author willeth us first before the anointing of the Weapon to stay the bleeding of the wound: as also addeth this caution, that the wound be every day bound up with a clean linnen-cloth first dipped in the patient's urine. Moreover, the wounds thus to be cured must neither be in any principal member, and neither nerve nor artery must be cut. This manner of cure howsoever used by Paracelsus and his disciples and some others who have been by them caught, yet hath it been by others confuted and impugned, some calling it 
c Andrea's Libavius de impostoria vulnerum per unguentam armarium curatione Paracel. usitata commendateque.  impostorious and others worse. This same last year there came forth a little Tractat, disclaiming the use of this ointment, and proving it altogether unlawful. But the same year there was by a learned Physician of the College of London published an other Tractat, wherein he not only labours to confute his adversaries arguments (wherein I confess he satisfies me not, whatsoever he doth others) but with might and main, by a fresh supply of arguments and examples, labours to uphold and maintain the credit of the Weapon-salve. In the first place then to divert our thoughts from any conceit of a cacomagicall cure (so I call it according to his own mind) or diabolical cure; the defendant (so here I call the Doctor, 
The Devil may often do things apparently good, as cure diseases and the like.  as the impugning Parson the plaintiff) takes great pains to prove, and that by many places of Scripture, that because God alone operateth all in all essentially, therefore there is no devil nor evil spirit that can produce any good work or do any good, his nature being destructive and altogether evil, quite contrary to the manner of God's spirits operation; and therefore that he is altogether for hurting but never for healing of mankind. As for God's omnipotent power and goodness, that he is good, yea goodness itself, to prove the same were but to spend our time in vain: as likewise, that the devil is the prince of darkness, aiming at the overthrow and utter ruin both of the soul and body of man, cannot be denied. And although his end be always evil, yet is his purpose not always prosecuted after one and the same man. Can any deny this 
d 2 Cor. 11.14.  text, that Satan oftentimes transformeth himself into an angel of light? And what more contrary than light and darkness? Why doth he thus transform himself? Is it not because he cannot always in his own lively colours deceive every one; and therefore when the Lion's skin will not serve the turn, he puts on that of the Lamb. It will perhaps be objected, that then his actions are still evil, which is the point in hand. I answer, that howsoever indeed that be true, yet it serveth our turn, if these actions be apparently good, which is that most men look after. Now that God oftentimes suffereth the devil and his instruments to do some apparent good, in healing some diseases, &c: if any shall deny, experience of all ages will evince the contrary. And a 
e Pari ratione negari non potest daemones humidum radicale restaurando, nimiam senectutis ariditatem temperando, succum meliorem calidioremque supponendo, reliqua requisita ad tempus supplendo, posse efficere, ut defecta atate viri, vires nitoremque juvenilem ac crasin recuperant canos, etc. Rodulph. Gocl. synarth▪ magnet part. 22.  late Writer, as stoutly standing for this cure as our defendant, yet cannot deny but that sometimes the devil may by repairing the radical moisture in man, and by a supply of benign, warm, temperate moisture, retardate, and for a while stave off old age. And what, doth not this far surpass the curing of a green wound? And is not this accounted a real good which so many men hunt after, whatsoever the devil's purpose be? Nay which is yet more, did not God himself make 
f Num. 24.2, 4. etc.  the mouth of wicked Balaam a notorious wizard, to bless his own people Israel, and yet this same imp of Satan aimed only at the destruction of this people, as after appeared? And it is not without great reason ordinarily averred, that the white devil is always the most dangerous. Who likewise is so ignorant, that knoweth not, 
Witches convented before King James.  that there are such as they call good witches, which do more dangerously than any others often ensnare the simpler sort. In the time of the reign of King james of famous memory, in his kingdom of Scotland, after his return out of Denmark, and marriage with Queen Anne, diverse witches were questioned, and at his own desire convented before him, who affirmed they were in the ship with him at his return, relating many particular passages which had then happened: among all these was there one woman called Anna Samson, who was commonly (for her ordinary practice in curing maladies) called the good witch, 
Anna Samson a good witch, as they termed her.  who did constantly aver, that she never hurt any, but helped all she could. Some few years after that, there was in that same kingdom a notorious wizard called Richard Grahame, who, as I was credibly informed, 
Richard Grahame ● notorious wizard.  came to a great noble man, a pious Peer of that kingdom, then lying and languishing on his deathbed, promising to cure and recover him, if he would follow his advice; who like a truly noble man indeed utterly refused any succour from Satan, if God would not by lawful means afford him health and deliverance, and in this pious resolution resigned his soul into the hands of his Maker and Redeemer. This same wizard was aftewards burnt at the Market-crosse of Edinburgh. I will not avouch that this wizard could then have cured this noble man; but this much to us it evinceth, that he practised upon others this trade of healing. And who hath not heard that in our forefather's days in the time of Cimmerian darkness, when this Prince of the world domineered with less control, there were certain spirits then usually frequenting many houses, performing in the nighttime many works, the servants were with great toil to have done in the daytime, as threshing in the barn, dressing up the houses, etc. And these were here called by the name of Hob Thrush; 
Hob Thrush Faries, & the like spi●ies frequent here when popery was openly professed.  and in the northermost part of this Island, Brownie; and beyond the seas other answerable names. The white Devils, the Fairies, or rather (as they say they were ordinarily to be seen) the green Devils were wont to pinch the maids in the night time, if all were not clean in the house. And thus those devils were seldom observed to do any apparent harm either to man's body or goods, and yet still the same Devil; and no question, this was, notwithstanding, a far more efficacious means to delude the simpler sort, and to lead them hoodwinked into hell, than when he appeared in his more lively colours. If God, either for the punishment of his creature, or for other ends best known to his secret wisdom, shall feal Satan a commission against his creature, what matter is it whether he delude as an Angel of light or darkness? this being also a thing most certain, that he neither can, nor dare in the least point exceed his commission. And therefore it is altogether without sense or reason to ask, if then the tutelary Angels leave their charge, as though God had now forsaken them. I answer, that his is meant of either his own electiones, and then he sometimes leaves them to Satan to try for a time; as he did to 
g job 1.  job, or else they are reprobate; 
h 1 King. 22.22.  Ahab, who was by lying Prophets seduced; and that by Satan's inspiration, although by Gods own direction. 
i Rom. 9.21.  Hath not the Potter power over the clay to make of it a vessel of honour or dishonour? And to no more purpose is it, that because it is said, 
k Wisdom 12.1.  The uncorruptible Spirit of the Lord is in all things, and 
l Psalm. 33.6.  that from the Spirit of God's mouth proceed the virtues of all things, with such other places, which for brevity I here pass by, therefore God doth not make use of inferior Angels. And therefore there was no need of the enumeration of so many places to so small purpose, no man calling in question the power of God's Spirit. But whereas the defendant would from hence infer such a new spirit of Paracelsus, 
The new spirit of Paracelsus with great reason we reject.  and his own forging, to operate in this weapon-salve, we have at least as good reason to deny it. I cannot here for brevity insist upon the several acceptations of this word spirit in holy Writ, but must leave it with the true meaning of the several places alleged, to those who have more leisure and means to effect the same: Yet sure I am, that in all holy Scripture there is no such signification of spirit as is here intended. 
The various ways of preparing this ointment argueth the nullity and vanity thereof.  But now I proceed to the salve itself, the ingredients, and manner of use or application. As for the ingredients, the various ways of composition, do evidently evince the vanity and nullity of the operation of this ointment. Some indeed set down a number of various ingredients collected after a superstitious manner. Some again are not so scrupulous and superstitious, either in the number of simples, or curious composition; some contenting themselves with dog's grease: and 
m Andrea's Libavius lib. de impostoria vulnerum per unguentum armarium fanatione.  a learned late Writer relateth an insianee in a woman of high Germany, who professed, she only stuck a stick or weapon in a piece of lard, and had as good success as others with their most curious composed ointment. And it is there usual with others to stick a knife, or any other thing that hath hurt them, or a stick in stead of it, in a loaf of bread, or in the earth itself, and yet (say they) followeth still the same effect. And this, I think, were sufficient to confute this weapon-salve, if there were no more. But it is to be observed, 
Blood by s●o●●ius omitted in the composition of this ointment.  that whereas blood by our defendant is accounted one of the principal ingredients of this ointment, how cometh it then to pass, that Crollius (as it were Paracelsus his own genius) doth omit the same? But howsoever, since such an account is made of the blood, I will not quite pass over it in silence. It is then demanded why God gave so strict a charge to his own people of Israel, that they should 
n Gen. 9.4. Levit. 17.14.  eat no blood▪ if not for this reason that the life is in the blood? I answer, that indeed the blood is the vehicle and receptacle of life, which is communicated to the whole body. But this was not the reason why God forbade them the eating of the blood of beasts; but as that worthy light of the Church 
o See Calvi● on that place of Genetic.  Calvin allegeth: In this prohibition God would accustom men to a gentle and mild kind of diet, and lest then being too much accustomed to the eating of blood, they should afterwards be emboldened to shed man's blood, which is the principal scope is here aimed at. Besides (as the same Author allegeth) that the flesh and the blood are not here as diverse and distinct set down, as differing so much one from another, but the same in substance; and yet was the flesh of beasts even then permitted to be eaten, and so was the milk, being nothing else but blood refined and dealbuted or whitened in these gloobus mamillarie glands. Moreover, if this had been simply and in itself a sin, and had obliged us adsemper, for ever, then had it been still a fin, the contrary whereof is true, this ceremonial precept being but a part of that legal pedagogy; as the difference of meats, clean and unclean, and the like. And the blood of the murdered cries as loud in these our times, as ever it did after the death of Abel, this being still a crying sin, and this being a figurative speech, as the plaintiff hath sufficiently proved. And howsoever blood by some be esteemed for one of the principal ingredients in this salve, yet (saith the same learned 
p Idem Libav. ibidem.  Libavius) Surgeons hold man's blood to be poison to wounds, and that the cure is thereby rather hindered than helped: and put the case it were indeed helpful, yet were this only applied, and not at so far a distance. And as for the spirits in the blood, we justly deny so active operating spirits in the blood now separated from the body. And beside, admit there were any such matter, 
All blood have not alike efficacious spirits.  yet were all spirits alike efficacious? Hath a heavy melancholic or phlegmatic blood as active spirits as a quick choleric and fiery blood? And what if the blood be putrefied by the pox, plague, poison, or any other contagious disease, the blood being stark naught, shall these corrupt spirits be so powerful and efficacious? Surely, the more we stir in this business, the more it stinketh. And whereas it is said that of man's blood, with the spirit of wine, 
A lamp of man's blood, and the spirit of wine.  is extracted a spirit whereof is made that burning lamp which will burn as long as the party whose blood it is, liveth, and at his death go quite out, with diverse other like allegations; I answer, that even in this they then confess, that this blood is actuated by means of this operating menstruum, the spirit of wine, and therefore no such efficious power proceeding from so far a distance can be the cause of this cure. Besides, that the right spirit of wine is to be known for such, if it be suddenly quite consumed with the flame, and put the case the blood might a little retardate and hinder this operation, yet could it neither wholly inhibit the operation of this devouring element, nor could there such strange effects follow as are related of this lump. But for brevity I pass by all other things concerning this point. The fat is likewise forbidden to be eaten, 
The fat aswell as the blood forbidden to be eaten, and yet never man heard it cry, etc.  howbeit no vehicle of life, the flesh (permitted notwithstanding to be eaten) being far nearer the substance of blood, as hath been already proved. Again, as for the bones of the skull, mummy and skull-mosse, or usnea (by them called the essence, I say rather the excrement of the skull) being now but parts of the cadaver, or dead corpse, them cannot be that near relation to the lively microcosm man. 
There can be no such sympathy betwixt the living and the dead as is pretended.  And if we plead a sympathy betwixt man and man, what do we know but some of these may sometimes be taken from an enemy, and then shall we have an antipathy, and by consequent a contrary operation? And let there be as much balsamicke salt (as they term it) in the blood and bones, this same answer will serve. I hold it impious to maintain that by virtue of that balsamicke salt remaining in the bones of Elisha 
q 2 Kings 12.21.  made to the murdered man revive: for it should then first have revived Elisha himself, in whom it inhabited radically, or else not suffered him to dye. No more was there any power in the dead bones mentioned by 
r Ezech. 37.3. etc.  Ezechiel, nor yet in the dead at the death of our Saviour Christ, and at the last resurrection to arise, all these being merely miraculous, & not effected by any natural means. On these, I say, and the like places, impiously (in mine opinion) and out of purpose alleged, I cannot now longer insist, but leave them to the scanning and judging of by the judicious and learned Divine, and come to the manner of cure.  
And here I must entreat the Reader to call to mind what was first said concerning this cure. In the first place then the blood was to be staunched, the wound washed with the patients own urine, and well bound up: and that the Author might act his part more handsomely, if a bone were broken than he put into this ointment some comfrey rrots. The condition and quality was that it were neither of any principal part, nor yet yet that any nerve or artery were cut. And what need such ado about nothing, this being easily by nature effected? Wash an ordinary wound, and keep it clean, and I warrant it will heal without this curious ointment, which effecteth just nothing, 
This ointment effecteth just nothing.  especially as it is used. The beasts (dogs especially) we see licking a wound or ulcer, and by this means keeping it clean from corruption (the chief impediment hindering the healing) is thus easily cured without either stitching or any other help. And therefore if this have been accounted impostorious to make the world believe that was done by the virtue of such ointment wherewith the weapon was anointed, 
Sympathetic and why.  let no man marvel. This manner of cure is called sympathetic and magnetical by way of sympathy and attraction; and from the supposed attracted virtue from the stars, stellatum, or starry ointment. Now, as concerning the operating virtue by sympathy, 
In sympathies the things sympathising are not far remote one from another.  as I do not deny, so I say the same is not here to be seen; and where this sympathy is to be found, the things sympathising are not far remote one from another: as in the unisone harmony and consent of two lutes or vials may easily appear, which is the defendants own instance. But let any one touch the string of a lute or vial, and see whether the unisone string of another lute a mile off will make any vibration or stirring of the straw, or make it leap from one thing to the other unison with that of a miles or more distance; suppose also there be neither wind stirring, nor interposition of houses, or any other impediment whatsoever. And therefore the length of a table is no proportionat distance to that often, yea, twenty miles of the operation of the weapon-salve, as is applied by our defendant. And as little, or far less for this purpose make the rest of his examples of sympathy: as of the maw or gussord of fowls, alleged for this same sympathy, good to corroborate the stomach, brains to brains, lungs to lungs, heart to heart, guts to guts, etc. If I should yet grant all this to be true (whereof I have yet just cause to doubt, if not to deny, whatsoever some others have held to the contrary; and fox lungs working by their abstersive and opening quality) yet would all this make just nothing for the purpose, these working, per contactum physicum, by mutual contact, and their operation exuscitated and actuated by the internal natural heat; but none of them producing any such effect at a miles or more remote distance. But on things so plain and evident I need not to insist. 
Magnetical and why.  This salve is called also magnetical, for magnetically attracting (forsooth) a sanative virtue from the weapon and salve to the wound. But the experience of many years hath taught us, that the loadstone will draw iron but at a small distance, neither twenty, ten, nor yet one mile, take as big a loadstone as a man's head, and as little a piece of iron as you will. 
s Quoniam igitur nulla actio fieri poorest, nisi per contactum (ut in naturalibus demonstratur) similia autem haec non sese tangunt, nec per naturam moventur unum ad aliud, necesse est si applicari invicem debent, demitti aliquid ab uno ad aliud necesse est, demitti aliquid ab uno ad aliud quod proxime tangat, & ejus applicationis principium sit. Et paulo post. Nos enim praesentibus multis e nostris medicis experientiam multorum (magnetum) fecimus perpendiculo bene & concinne aptato, quaele est in navigatoria Pyxide maniseste vidimus magnetem trabere magnetem, ferrum ferrum, tum magnetem trahere ferrum, ferrum magnetem: porro electrum, parva electri frustula rapere, argentum trabere argentum, & quod valde mirati sumus, magnetem vidimus argentum trahere, etc. Vidimus quoque idem frustum magnetis per unam faciem magnetem trahere non ferrum, per aliam ferrum non magnetem, per aliam utrumque, quod indicium est una parte plus esse magnetis, in alia plus ferri, in alia utrumque aequaliter, unde fiat diversitas attractionis. Quare nemini esse dubium debet similia omnia per se, se invicem trahere, nisi per accidens impediantur. Et paulo post. Constat praeterea perpendiculum illud declinare a linea quo ad polos spectat, i nostro quidem himispherio, quod est a fortunatis insulu ad Carygaram declinare dextrorsum per gradus circiter 9 In alio autem hem spherio ultra insulas fortunatas declinare finistrorsum, & modo plus, modo minus: observant enim qui ad novum orbem navige●● quom perventum est ad meridianum quod per Alores vocatas insulat transit, mutari perpendiculum, & quum in nostro mari dextream ●ectat a polo, illic sinistrorsum verti etc. Hieron. Fracast. lib. de sympath. & ani● path. cap. 7.  And therefore although some agents work at some distance, yet is there always some proportion to be observed betwixt the agent and the patient; and although there be not always a natural contract, yet there is commonly some effluxe, or emanation whereby the one toucheth the other. And this is the ordinary manner of operation. And that this is the case with the loadstone may easily appear, in that it attracteth iron, more or less, as it is of efficacy and power: and not only doth it draw iron, but even sometimes silver itself: yea, sometimes one loadstone hath been observed to draw another, iron to draw the loadstone, yea, iron to draw iron. And some piece of a loadstone hath been observed, with the one side to draw iron unto it, with another to draw another loadstone, and with a third to attract both unto it. And as concerning the point of the needle compass always looking to the North, that is not universally tree: for sailing towards the Wersterne world, passing under the Meridian of Asores or Terceres Lands, the compass than turns, and looks not towards the North pole as before. And not only there, but even in our own hemisphere also that the needle of the compass declines from the line looking towards the North, from the Canary Lands to Carygara, about some nine degrees. But of this subject, although I could say a great deal more, yet this shall here suffice. And in the fire this is yet more manifest, where there is an emanation of heat, which warmeth at a proportionate distance: and therefore although the fire heat, and warm at a remote distance, yet is this not indefinite, but proportioniate, the fire warming according to the bigness of the fire, and the propinquity or remoteness of the object. 
Fire warmeth not at any indefinite distance  And therefore although the fire be a very active agent, yet make a fire of ten or twenty load of wood or coals, and in a cold frosty morning let any stand a mile or two off, yea, although there be neither hill, nor any other obstacle betwixt, yet let him tell me what great warmth he finds thereby. As for the distance alleged, sometimes to interceded betwixt the bullet and the party thereby offended, 
In all these there is still a physical contact, which is not in the Weapon-salve.  it makes as little for the purpose: for the bullet violently beats the air, the air thus agitated, worketh such a violent impression on the body: and the like may be said of the lithning producing the like effect. But this air so agitate by such an agent will not offend the party many miles distant from thence. A friend of mine told me, that in a hot skirmish, betwixt the English and the portugals, in the East Indies, a bullet shot from the enemy's ship, passed over him within a yard or little more of his head, and yet never hurt him. 
In sweet smells there is a sensible emanation or exhalation from the subject to the olfactorie organs.  As for the sweet smells of Rosemary in Spain, and Sassafras wood in the West Indies, be many miles carried into the air, and by sailors smelled a far off, what strange thing is here, these countries abounding with such odoriferous trees and shrubs, by means of the vehicle of the air agitated with the wind, carries such smells to the olfactorie organ, as I may say, where we see, that sense itself is here judge of this action: and yet if the wind be contrary, these odoriferous and fragrant smells are not carried half so far. The like is likewise here in our own countries, by means of the blossoms of pease and beans observed. And yet this ointment, being so little in quantity, notwithstanding all winds, or other interceding rubs or hindrances, can by a direct line send out for many miles a sanative virtue from this salve and besmeared weapon to the wound. Now, yet somewhat more concerning this operating medicine, besides the blood besmeared on the weapon, there is also great store spilt upon the ground, and on the patient's clothes, and in the same, no doubt, great store of spirits, and therefore the greater store of blood be effused, the sooner should the cure be performed: and if those few spirits in so small a quantity of blood so far remote from the patient produce such stupendious effects, shall all those spirits of the hot blood so near the patient be idle, and of none effect? But I will yet demand further, whether the blood besmeared on the weapon, or that mingled with the ointment gives this efficacy and operation. If that in the ointment, how then, when there is no blood in the same, 
The blood used in the Weapon-salve is takē●rom any man.  as we have already proved. (As for blood on the weapon, we have newly answered it) and if any, than this blood is taken from any man, and yet sometimes they tell us of the sympathy betwixt the blood of the wound and wounded, howbeit this blood may be taken from one that bore the patient small good will. But if they will yet hold so near a sympathy, than this cannot hold betwixt those that differ so much, it may be in complexion, and many other circumstances, but especially betwixt man and beast. 
This near sympathy, if any, ceaseth, the blood being once separated from the body.  But if we should yet admit of this sympathy, yet when the blood is now separated from the body, this sympathy also ceaseth: and although there remain some virtue in the parts so separated, yet are they far different from those of a living man, a dead man being a man only equivocally: for the which cause it cometh also to pass, that of the dead carcase of a man are engendered some other creatures, but never a man being of the same species. And hence also is evinced the impertinency of the defendants comparison betwixt the blood and a grain of corn: for, as I said, the blood now separated from the body hath lost those lively spirits and operations it enjoyed being within the body; therefore when as being yet within the body, 
Blood now separated from the body, hath not such active spirits as before, neither yet hath it that potential energy as a grain of corn.  it was not able to produce any such effect at so far a distance, far less now retaining only the nature of a part of a dead carcase. But the case is not alike with the grain of corn, which hath not yet left its proper form and potential energy to produce another corn like itself, being sown in a fit and convenent soil, as the meanest husbandman in the country can tell; and when I shall have as good trial of the former as of the later, and as good reason, I shall be ready to believe it. And therefore the seed of generation of man, being sown in a fruitful soil, had been more pertinent to be compared with a grain of corn, howbeit it is true, this would not have proved the tenant the defendant took in hand. The blood had far more pertinently been compared with the chaff or straw: and as the straw will never produce corn, sow it and dung it as much as you will, no more will the blood produce any such effect as is pretended, order it as you please. There is then no sympathetic nor magnetical cure performed by this ointment, as is erroneously pretended. This opinion symbolles too much with Paracelsus his imagination, whereof something hath been lately said. As concerning the cruentation, 
The bleeding of the dead corpse is not a certain and undoubted sign whereby to discover the murderer.  or bleeding of the corpse killed, at the presence of the murderer, it would take up a larger time to discourse of, than I can here well spare. Some would have it by antipathy, and some otherwise; howsoever, it is not always observed to hold true, although some strange things concerning the same are received, beside, that sometimes some innocents have been by this means accused. And if this come by antipathy, then when sometimes at the approaching of some whom the deceased dear loved, it must come to pass by sympathy; and thus shall we have one and the same effect produced by two so contrary causes: and therefore the defendant finds as little help here, as in the other arguments. It is likewise to be observed, the time of the year, 
Many things may hinder or further this bleeding.  the site or situation of the dead, the nature or quality of the blood, magical spells, with many other things, may hinder or further such an effect: as also when sometimes the Magistrate or other maketh the party suspected, put his finger into the wound, etc. And therefore I advise Magistrates not to be too rash in giving credit to every such show of detecting a suspected person. 
This ointment receiveth no such particular virtue from the stars.  And as concerning the operation this ointment taketh (as is supposed) from the stars, I have already proved, that many times this cure is as well performed by other things where there are no ingredients collected with the observations of the heavens. And as I do not deny a power from the superior powers of the heavens upon our inferior sublunary things here below; so in like manner do I acknowledge the same to be but general, and so effect things here below, as they find them disposed. And even in some of those most commonly received and subject to our senses, all is not so clear, but may admit of some doubts. 
Whether the Moon be the cause of the ebbing and stowing of the sea.  As who makes any question of the Moon's predominant power over humid and moist things; and hence is the cause of the flux and reflux of the sea ascribed to this planet, together with the springtides, and yet might it be asked why have we so high a springtide in the change of the Moon, when she is quite hid from our sight, and shines not in our horizon, as well as when she shines in her full and greatest glory and splendour: and likewise since the sea in most places keeps a like time of ebbing and flowing, yet in some other again, it ebbs and flows far oftener, 
It ebbeth & floweth there seven times in 24, hours.  as in the Euripe and at Bordeaux in France. And why again in some places it neither ebbeth nor floweth: as in the Baltic sea; of some of which, although some have endeavoured to render a reason, yet are they not satisfactory and without doubts. If there be then such doubt concerning this nearest planet unto us of all others, what may we say of the remotest fixed stars, and their particular supposed influences? And therefore although superior bodies produce due effects upon these inferior creatures, yet have they no such particular influences upon these inferior bodies, as is supposed. And since the stars are of so vast a bigness, that the least fixed star far exceedeth the whole earth in bigness, they send not down such particular influences upon the particular subjects, but affect these inferior things, as we have said already. And therefore we justly deny those particular influences upon particular simples, 
Starts make not some bodies styptic and others prone to fluxes.  as we have said. As with like reason do we deny that some stars make the body styptic, and some again prone to fluxes. But we find by daily experience, that in obstructed bodies, without previous preparation, physic will not so well produce its expected effect. But because something concerning this hath been said already, I will here surcease; but withal I would have the reader take notice of one point whereby the defendant would fain seem to maintain the credit of particular effects of the stars; he wrists and detorts some places of Scripture, as in other passages of his book may evidently appear. He makes use then first of that place of Ecclesiast. 
Eccles. 3.1.2, etc.  There is a time to plant and a time to pull up. What can be here collected, but that we are in all our actions to lay hold on the right time and opportunity, as he instanceth in the husbandman, and here he shall find no particular influence. As little for his purpose maketh that place of the Psalm: 
t Psalm. 121.6.  The Sun shall not burn thee by day, nor the Moon by night, where David witnesseth his confidence in God so much, that nothing can hurt him, no, not the Sun himself, nor the Moon, these being the two planets that have most powerful operations. Neither is here any particular influencee vinced, but such ordinary operations as are by them produced upon these sublunary creatures. And if I should grant the Moon produced the Epilepsy (which is yet to prove) yet would it not prove this particular influence. Again, there is a place produced out of the 
a Ephes. 6.11.  Ephesians after this manner by him alleged. Put on the whole armour of God, that ye may resist the devil in the unfortunate day. Now, neither in the new translation, nor other I could find, neither yet in the original Greek, nor Bezas Latin translation could I find any such unfortunate phrase. 
Interpreters understand this of troublesome & sharp times.  See then how far this trash is fetched to prove that which cannot be found. The place of job is as little to this purpose, yea, rather maketh against the same. For whereas 
x joh 38.21, 22, etc.  the Lord there asketh job whether he knoweth the course of heaven, etc. this interogation is to be taken for a strong negation, as in the precedent and subsequent discourse, may evidently be evinced. I will proceed no further to this apocryphal proof, which, notwithstanding, would stand him in as little stead. Now, I proceed to that which remaineth.  
All the former arguments and allegations seeming too weak, 
The curing by the weapon salve accounted miraculous, and sometimes mystical.  and the credit of the weapon-salve now being in danger, the defendant is forced to flee to a miraculous operatoion, whereat indeed, in most of those general passages concerning the Almighty power of God he aimeth at. And thus it appeareth, that not only in some places, he calleth it miraculous, but affirmeth, that that man that believeth, and relieth upon this spirit, may effect what he desireth, and that even by the true knowledge and use of it, the Prophets and Apostles did wonders, as well in curing, as effecting matters of greater moment. Now, that the Spirit, or omnipotent power of the Almighty, can do whatsoever it pleaseth, is without all controversy; howbeit here he seemeth to intimate unto us this Spirit or power of working miracles, and then immediately afterwards applies it to the dead blood. I know not what he means to make such a mingle mangle of miracles with this working of the weapon-salve. If it be miraculous, like the cures performed by the Prophets and Apostles, let it appear, and we will believe it; and if this be true, he might have spared all this labour in alleging falsely so many places of Scripture with his other arguments. And yet I deny, that he that hath the gift of miracles may do what he listeth: 
Moses and Aaron, although endued with the gift of miracles, could not do what they listed.  for neither Moses nor Aaron, both endued with this spirit, could either prolong their fatal period of life, or yet attain to enter into the land of Canaan, although the chief earthly thing that holy man Moses did desire. And to the end we may the better believe any dotage that Paracelsus, or any fantastical spirit hath hatched in his brain▪ we have brought in the miraculous healing of the 
y john 3.2, 3, etc.  Pool of Bethesda, with the which it seemeth this weapon-salve is paralleled: yea, the lying legend of 
z Tob. 6.7. chap. 5.12, Tobias guide call● himself Azarias, etc. and again, chap. 12.15. he calls himself Raphael, one of the seven Angels, etc.  Tobies' Angel, and the liver and heart of his fish, the perfume whereof is there said to chase away the evil spirit. What need we thus to be entertained with lies, if this cause be good. 
a Math. 17.21,  This sort of devil (saith our Saviour Christ) is not cast out but by fasting and prayer. The perfume of the heart and liver of a fish are used by none to drive out devils, unless by Magicians; and that it hath any such power, out rational Physicians, I am sure, done where that I have red, avouch. As for the Pool of Bethesda, when I shall see as good a warrant for the weapon-salve (the manner of operating I mean at a far distance) as I see for it, I shall be ready to believe it. Besides, it resteth yet to prove, that in this Pool of Bethesda, did any sanative virtue reside, as also in the River of jordan, wherein 
b 2 Kings 5 14.  Naaman the Syrian was cleansed from his leprosy. And in the text it is affirmed, that at a certain time the Angel of God moved the water of this poole●, and whosoever after this stepped in first, was healed, and freed from whatsoever infirmity he was formerly troubled with, 
It cannot be proved that the pool of Bethesda had in it any healing power.  and no other, until the next time, although multitudes lay there attending this motion of the water; which if it had been otherwise, than that infirm person healed by our Saviour needed not to have lain there so long. And howsoever this cure was miraculous, and done per contactum, and not at a far distance distance, as the operation of the weapon-salve is pretended to be effected: although I disclaim here any efficacy in the water, as the like appeareth in the 
c john 9.6.  clay and spittle wherewith our Saviour cured the blind man, this clay participating of no such sanative power; yea rather efficacious to the contrary to put out eyes. And the better to blind the world, and to confirm and strengthen his opinion of working miraculously, or (as sometimes again he sayeth ') mystically, he would have us quite to abandon and abdicate all heathen Philosophy, the 
d Coloss. 2.8.  Apostle giving us warning that we be not therewith deceived. But I think the abuse doth not abolish the right use. What? shall all Universities give over teaching Aristotle's philosophical precepts? 
Heathenish Philosophy is not to be abolished, but the abuse to be shunned.  The scope & drift of all is this, that we be not tied to the ordinary operation of agents and patients, but adhere to Paracelsus and his followers, and believe their mystical, miraculous, if not cacomagical manner of curing, and so by this means must we take for current whatsoever they shall obtrude upon us, as may by the question now in hand plainly appear. By this means also should all our rational and methodical proceeding by our ancient Physicians so carefully prescribed, be quite overthrown. And what? were miracles in the old Law so seldom, and that by holy men only performed, and afterwards by our Saviour Christ and his Apostles, and is it now in every man's power that can grease a weapon or stick at pleasure, to work a miracle? We justly tax the church of Rome for their lying wonders and miracles by 
e 2 Thes. 2. Revel. 13.  Gods own spirit foretold, and shall we believe that whatsoever strange or wondrous act, transcending the ordinary course of natural agents, is some miraculous work of God? Nay we have no reason so to do. We know there was a 
f Acts 8.9.  Simon Magus, who with his counterfeit miracles wonderfully deluded the Samaritans. And have we not good reason to suspect Paracelsus, and what he and his followers obtrude upon us, 
Paracelsus was addictted to diabolical magic, and therefore we justly suspect his mystical and miraculous cures.  of such especially as transcend the course of ordinary agents. If he had been either Prophet or Apostle, we might have had a better conceit of his strange cures; and yet not so that we would not have his tenants examined & tried by the true touchstone of God's word, with the which this doth not agree. And that he was too much addicted to infamous magic, but that I will not now so spend my time, I could easily make it appear. And that he was no holy man, may appear by his manifold impieties in abusing and wresting many places of holy Scripture to maintain his fantastical and impious opinions, concerning which, a 
g Possuntne Paracelsici Magiam suam divinarum literarum authoritate & philosophia physicaeque nomine defendere. Author. Andr. Libav. etc.  learned writer hath composed a whole tractate. As for his wholesome and approved chemical remedies either of his own invention, or collected from other men, I am so far from disallowing the use of them, that being discreetly used, I doubt not but they may and do produce very laudbale and desired effects; neither am I, or ever was I so rigid, that I would refuse the use of any safe and lawful remedy, whosoever were the Author. As for that they tell us, that if the weapon be exposed to the cold air, the wound will smart, and be in pain; but not so, if kept warm in a close place and free from dust. To that I have already said concerning sympathy may serve for an answer. And if there be such a sympathy, seeing wounds are much wronged by great noises; as shooting of ordinance and the like, I marvel whether such a noise many miles distant from the party wounded, but hard by the weapon anointed, would annoy the said wounded party. It is by that famous 
h Lib. 9 cap. 14.  Pair reported, that at the siege of Hesdin in France by the army of Charles the fifth Emperor, at the shooting off of the ordinance many hurt in the head were extremely tormented, whether the weapons wounding them were in the open air or leapt up warm by the fireside. And I marvel whether our soldiers now in the German wars do always keep their weapons in the open air, or close leapt up. I believe it is not the custom either of the King of Sweden or his enemies, to lap up their weapons by a fireside; and yet, if one should make inquiry, he should find, that many of them were notwithstanding easily cured without great pain, 
The ambient air● much hindereth or furthereth the cure of wounds.  as many by experience have heretofore found true. Some wounds again in regard of the ambient air, although but small, and in themselves seeming secure, yet many times prove mortal: that I say nothing of the several constitutions of bodies, time of the year, the country, age and sex, etc. But it seemeth this cure like an Empiricke contemneth and neglecteth all such circumstances.  
As for the sign of life and death by the blood sweaty drops, 
The like may be said concerning drops of blood on the weapon when the patient trangresses in Diet.  I hold it either imposterious or impious and superstitious, the sympathetic operation being already overthrown. Powder of red sanders being laid upon the weapon being warm, and being moister than it may make a show of bloody sweat, and then this is but to cozen the world: and if otherwise, it is already answered. And as for the knowledge of life and death by a lamp made of his blood with the spirit of wine, I have already touched it, and if any such thing be effected, it is more like to be produced by art diabolical than otherwise. As for that which is alleged, that lying with a menstruous woman will frustrate the operation, I hold that the carnal knowledge of any woman is hurtful to the wounded; and this standeth to far better reason than that the person that anointeth the weapon, lying with a woman should be hurtful to the wound. But on these and the like I will not any longer insist, but proceed to some examples.  
Now although that which hath been said already might suffice to prove the invalidity and unlawfulness of this cure, 
Lying with menstruous women.  yet will we say something of these examples also. These examples than are of two sorts, either of such cures are supposed to have been performed by the weapon-salve, or of other magnetical and sympathetic cures (as the defendant calls them) seeming far stranger than those performed by this ointment. As for the first sort then, admit they have been performed, wherein I will not call in question the relaters credit, of what quality soever, the question is not here de facto, as we say, but de jure; not whether there hath been any such cure performed, but by what means, and therefore they are of no validity. And the invalidity of this argument desumed from issue and event, I have already in the beginning of this discourse answered. Of one of those cure notwithstanding I will speak a word. 
History.  A fellow (saith he) had his finger cut with a sith, and when the blood could not be staunched, the Noble man his Master wished to knock off the handle of the sith, and send him the very sigh to anoint; the which, the wounded fellow himself went about, and at the very first knock he gave the sith that had wounded him the blood staunched. 
The mystery of this cure new ascribed to the secret or invisible spirit in the blood, and not to the salve.  In the same place he avoucheth that the same noble personage acknowledged, that although there were not drop of blood to be discerned on the weapon, yet if he anointed the place of the weapon that made the wound (which oftentimes he confessed was done by guess) he did aswell perform the cure, as if the blood had stuck upon it. out of which revelation or detection (saith our Defendant, for they are his own words) I gather, that all the mystery of this cure consisteth in the secret and invisible spirit that is within the blood, aswell remaining still and operating in the wounded body, as that which hath penetrated invisibly into the weapon: or else without the presence of the visible blood it could not operate. Out of which I again likewise collect, that if all this mystery consist in the secret and invisible spirit of the blood; then no part of this mystery consisteth in the salve; and so by consequence the variety of ingredients blood, 
The salve than is of no efficacy.  fat, mummy, moss and bones, the observation of the stars and position of the heavens in the collection and composition are of no efficacy, and not to be regarded, and consequently it will follow that this is a mere gull and trick put upon the world to cozen them, and by this means the cure will answer the name by some imposed, 
Mark well.  to wit impostorious. Again, whereas it is said, that the cure was aswell performed without any blood to be seen upon the weapon, as with it; that the same Noble man ingeniously confessed, that he was often forced to anoint the weapon by guess, I again gather this conclusion, that the former tenant of the emanation of the spirits of the blood in the wound to that of the weapon, and the sympathy betwixt both is frivolous and idle. The weapon is sometimes anointed by guess, there being no blood sticking on the same whereby to discern it; and yet this stout Champion, where both sense and reason fail, loath to have the foil will needs have the spirits of the blood to be there by secret penetration. I thought strange before to hear of so subtle, penetrant spirits of blood separated from the body, and now I confess I am more amazed to heart as much of the emanation of spirits of blood where no blood at all is to be seen. In a piece of wood, perhaps, there might be more appearance of this penetrating spirit, but in iron or steel it is far more unlikely. This as a trick transcending that which hath hitherto been published.  
Now to prove the operation of the Weapon-salve, and confirm his former tenant, (although already by himself overthrown) besides that which hath been said already, 
History of St. Walter Raleigh staunching any flux of blood  he mustereth up a number of other examples both homebred and foreign. One is of a Noble knight now resting in peace, who often stayed any flux of blood at a pretty distance, if he might but get a handkerchief of the parties with some of the same party's blood sticking thereon: the which manner of cure, because built on the same foundation with that which hath been said already, concerning the sympathy betwixt blood and blood, what hath been said already shall now suffice: howbeit the argument used is but impertinent, that if this knight had thought this cure unlawful, would he have persisted in the use thereof? 
A slender argument.  And the Defendant himself says, Bernardus non videt omnia: this knight might likewise be persuaded of the lawfulness of this cure: and yet do not million of people often commit enormous crimes, which their consciences do witness to be sins? And this I am sure none will deny. I deny not notwithstanding, that many who both use this weapon-salve, and many other unwarrantable, are persuaded of the lawfulness of the same: neither yet do I think so uncharitably of all such persons, as have through ignorance used either this, or some other cures of the like kind, which is the cause I take this pains to acquaint them with the truth, and to reclaim them from their erroneous opinions.  
Other sympathetic and magnetical cures (as they are called) are likewise in the same chapter produced, 
Some of the examples alleged are two like cacomagicall cures.  some of them in my opinion (and I doubt not but I shall have many both of judicious, learned and religious on my side) as like cacomagicall cures as an egg is like another; and therefore, if this may pass for current coin, 
Strange manner of the cure of withered members.  I warrant we shall not be unfurnished of such commodities. The first is concerning the cure of withered members, by taking some of the nails, hair, and skin of this member, stopping them in a hole of a willow or hazel tree, bored with an auger or wimble, fastened with a peg of the same wood, and close stopped up: and to give the better gloss to the matter, it is added, that the motion of the heavenly bodies, the Moon to be increasing, and the good Planets in such a multiplying sign, as is Gemini, etc. This cure is by him also called magnetical, concerning which manner of cures, because I have already said something I shall not now need to speak much. We have had already much ado about the spirits of the blood moving to and fro, for the which were pretended many fair shows of reason, howbeit to small purpose, as hath been already proved; and now behold we have as great, yea greater matters performed without this loud-crying blood and the spirits of the same. Now the very excrementitious parts (by most of our Physicians denied the very name of parts) hair, 
Skin, hair and nails as efficacious as the blood.  nails and skin, seem to be as efficacious as the blood itself. Nay any old wife can cure warts by rubbing the same with a piece of raw beef, and after burying the same in the ground, the which as it rotteth and wasteth away, so doth the wart. Well then, according to the Defendants own assertion, this is performed without any observation of the heavens which have here no energy: and indeed the stars are made but a stalking horse to hide a great deal of cozenage in the like cures, as may by that which hath been already said, easily appear. But now I would ask mine Author, 
Star but made a stalking horse to hide a great deal of co●en●ge  whether there be as great and efficacious spirits in those dry excrementitious parts, as was in the blood, from whence was fetched the sanative or healing virtue. In the first place than it is said, these parts were withered and dried up, and these excrementitious parts, especially now amputated from the part whereunto they pertained, I think not so well furnished with balsamicke spirits, as that they might impart some to this member from whence they were fetched, there being no bond to tie them to communicate that to others which they have not themselves. From whence then proceedeth this sanative virtue? If it be answered, from the stars, I have already confuted that, yea he himself hath made it void. But if it be answered from the tree, I demand again what so great a sympathy betwixt the tree willow or hazel and the parts of a man's body? What? is there such a sympathy betwixt a vegetable and an animal? are trees and plants furnished with such spirits as may supply the defects in man? As for the event that so it cometh to pass, proveth no more than may be said for any cacomagicall (for so I see I must distinguish) operation. And how like this is to this satanical operation of witches and sorcerers, may by that History by a 
i Bodin. Daemon. lib. 2. ex Hect. Boet. Histor▪ Scot lib. 2.  late Writer related, 
History of the bewitching a Scottish king by a picture of wax.  easily appear. A Scottish King languishing of an irrecoverable Consumption (as was supposed) at length were certain witches discovered in the country of Murrey at a small fire roasting the King's picture made of wax, and as thi● picture wasted, so the body of this King sensibly decayed and wasted away; and as these witches pinched this picture with pins or bodkins, so this King found pain in his body answerable: and these witches being apprehended, and this picture taken from the fire, the King recovered. The application is easy. This I leave to the judicious, Christian and unpartial Reader to judge of. It is well known I am sure, that witches are very diligent in searching after some of the clothes or hair, &c: of that party they would bewitch, 
Witch's practices.  although this be not always. And that they may likewise sometimes help the sick to health, hath been already proved. 
Operation of the rose of the Sun.  Howsoever sure I am, this is not the manner of operation practised by God himself or any of his Prophets and Apostles, either in the old or new Testament. No more than the others doth that relation concerning the herb rose of the Sun opening and shutting as doth the matrix, prove any thing. This plant is put in plantain water, and a little of this water given to the woman with child in the beginning of her labour, and the gentlewoman using this remedy, judgeth of the time of the birth by the opening and shutting up of this plant. In the first place then this is a relation from others, and what may therein be concealed I know not. 
Something may be concealed, and something not truly related.  And admit all be true as is related, yet this plant and plantain water not being of one and the same operation, seem not so well to accord▪ for howsoever the former may produce a laudable effect, yet the plantain water being of an astringent faculty, is impertinent: and were better to use some matricall water appropriate for such a purpose. Howsoever this instance or argument taken from such an event (put the case it hold always true, whereof I am ignorant) will yet prove nothing. And what do I know what may be here hid and concealed from us in this relation? and what know I whether there be spells, or compact direct or indirect used by those who make use of this remedy? Much more could I yet say concerning this, but I hasten to that which followeth; howsoever many times aliquid latet quod non patet. There is likewise related unto us a story concerning the Jaundize, at the distance, 
History of cure of the jaundize at the distance of almost a 100 miles.  not of 10. or 20. but even almost of a 100 miles, the which because I have from the same author, and he relateth the same from a great personage, yet because he taketh upon him the justifying of such manner of cures, I take it as his own act. This cure of the Jaundize is performed by means of a paste made of the ashes of certain wood against the Jaundize, together with the urine of the patient, 
A ball for the cure of the jaundize at such a distance.  with a blade of saffron in the top each ball. As for the ingredients of these balls, I doubt not of their efficacy and power, being used after an orderly, legal and methodical manner of other medicines: but that they have any power to work at such a distance, I am not so credulous, as by seeming shows to believe. The manner of the cure is that these balls are laid in a secret place, where they must not be stirred, lest the cure be hindered. And it is not unlike that of the Weapon-salve, but that this seemeth rather to exceed the same. In that we read not of above 20 miles' distance betwixt the wound and the weapon-salve, and here is near an 100 And beside, there was blood, and the secret emanation of the spirits of the same from the wound to the weapon, the blood thereon and the salve, with the speedy posting back again of all these nimble spirits with their sanative virtue to the wound: and here we have a tincture of blood and natural salt, and some of the relics of the icteritious humour. But this emanation of spirits, 

Note, here, there is no use of the stars and celestial bodies, which are sometimes so efficacious.  
These balls are said to cure any jaundize indefinitely without any respect had to cause, continuance, age sex, etc.   and the manner of this cure may easily be confuted by that which hath been said already. And we are yet to take notice, that in the weapon-salve the simples were to be collected at a certain time, when the aspect of the heavens were propitious; and in these balls working at a far greater distance we hear of no such matter observed: and from hence may we collect that this and some other circumstances are but fopperies, and have no more power to procure or further any sanative virtue, than spells, characters and uncouth words have in the cure of diseases. But this may yet seem strange to a rational Physician, that he affirmeth indefinitely any Jaundize, of any age, sex, or proceeding from any cause, may be thus cured. Our best medicines duly applied per contactum, yet cannot cure any Jaundize whatsoever; and yet these balls are said to do this at almost a 100 miles' distance. 
k Icterus in universum triplex est, felleus, hepaticus & criticus; qui sane omnes in multo plures species subsecantur juxta diversitatem causae. Felleus quidem fit vel. ab immodica plenitudine vesiculae fellis, vel parvitate eius, aut ab imbetillitate facultatis attractricis eiusdem, aut a meatuum obstructione; sive eorum sit per quos allicitur bilis, sive eorum per quos pellitu● ad intestina, quo regurgitat ad venas bilis, & praedictum gignit effectum. Hepaticus autem efficitur icterus ab Hepatis obstructione, scirrbo, inflammatione, aut calida distemperie: ad quod etiam membrum reducitur venarum caliditas exurens, & totius etiamcorporis; Quip evidentissimum est praedictis rationibus, & ob infirmatatem secoris icterum fieri, na●● multitudo bilis crassae ob scirrbosum tumorem, & infirmitatem jecoris expultricis tendens per ve●as, in cum effectum fere semper commigrat: sic ab eiusdem partis inflammatione, & quia plus bilis generatur: & p●ri ratione obstructo Hepate, quo minus itura bilis in vesicam conscendat: Sed evidenti etiam eventu cum ●ecur calidum efficitur, quo tempore plus justo flava bilis generatur, quam vesicula fellis expurgare potest; quo fit ut venas irruens pradictus color oriatur: Quem quoque affectum fieri conspicimus venoso genere male affecto, nimirumcorrupto aut exhausto in venis, & in universo corpore sanguine, ob earum intemperamentum circa hepaein affectum, aut a veneno assumpio, vel ei aculato a fera, vel a cathareticis non purgantibus, quae, ut quibusdam placet, vel humorem purgandum alunt, vel deleteria inficiunt qualitate. Vltima autem icteri sors est cum Crititus efficitor, qui duplex existit: salutaris unus, qui cursus fit, dum copia bilis sano existente homine molestatur natura, aut in morborum indicationibus, quae septimo die, aut post 7. diebus Criticis incidit, antegressis coctionis signis, etc. Ludo. Mercat. Tom. 3. lib. 4. de intern. morb. circuit cap. 5. de icteri omnibus speciebus.  What if the Jaundize proceed from the debility, obstruction, inflammation, scirrhus of the liver, will this medicine make up all these breaches, especially at so far a distance? What if from obstruction of the gall-bag, from the abundance of this excrement, from the small bulk of this bag, or the imbecility of the attractive faculty, will this remote agent produce such stupendious effects, where the united forces of the best Physicians, how methodically soever applied, are often frustrated of their desired effects? And if it be a sympatheciall Jaundize, manifesting itself before the seventh day, by the father of Physicians, deemed so dangerous, will this medicine suddenly cast nature into a new mould, and so prevent all future danger? And beside, when the Jaundize proceeds from poison, which hath poisoned all the blood of the body, will these balls rectify and renew the whole mass of blood, and like some famous antidote extinguish this whole venomous quality: Ordinary medicines, I confess, sometimes cure ordinary Jaundizes, although, I confess, there is no small error often committed in the use of these, as those used for other diseases. But to cure such as have long lain drooping under the burden of this disease, is not so obvious for any ordinary medicine to cure, and far less at a very far remote distance. The learned know there is often a great mistake in the cure of diseases, and some said sometimes to have cured them, who never had any share in the business, as I have in the beginning of this Book already proved. Many times the learned Physician hath so shaken the foundation of a disease, that it is now ready to be eradicated, and yet nature now weakened with a multitude of medicines is not able so suddenly to recollect itself, howbeit after a while, the good effect of former medicines is to the patient's senses apparent: and yet, if in the mean time the patient shall happen to use any medicine prescribed by the simplest old woman in the country, that shall often carry away the credit of the cure, yea, many times, although nothing be by any administered, and yet there intercede any distance of time betwixt his physic and time of recovery, it will often be imputed to the strength of nature, or some other means. In cures of this nature both myself and many other Physicians could easily instance. And therefore the more I marvel that a rational Physician, and a Doctor in his profession should so meanly account of a rational and methodical proceeding, and so much to magnify and extol such unwarrantable manner of cures. A worthy and learned Divine, 
History.  and son to an ancient, reverend, grave Divine this last year 1631. having for a while lost the use of his rational part, for a long time used the Counsel and advice of some learned and expert Physicians of the City of London, of whose labours, notwithstanding, no sudden effect did follow, so that at length they desisted from any further administering Physic. In the mean time during this rest, mention is made of certain Empirick, a Barber by profession, but accounted very famous for such cures. The friends of the patient taking hold of any hope of doing him good, common with this barber Aesculapius, who would not under 20. pounds undertake his cure, and for that sum he made no question of the cure: and after some day's demur, the patient's friends standing upon the sum demanded, the patient suddenly recovers without any further means than what had been formerly by his Physicians prescribed. Some were ready to censure the Physicians, 
See then how much the learned Artist is often injured.  that they could not help him: and had this bold Empiricke exhibited the least medicine (yea although contrary to the disease, as is with them most common and frequent) the whole credit of this cure had been ascribed to this ignorant Empiricke, whereas, next unto God, it was performed by the means those learned and rational physicians used, howsoever the effect so suddenly followed not. But leaving diverse other things I could except against this Jaundize cure, I proceed.  
To confirm this wonderful working of the Weapon-salve, our defendant is not contented with homebred examples, but seeks abroad for foreign aid. He tells us of a Noble man of Italy recovering a nose lost. This Noble man having at a combat lost his nose, 
History of an Italian Noble man recovering twice a new nose  afterwards by advice of his Physician, for a sum of money and liberty, got his slave to yield to wound his arm, and so joined his own wounded nose to his slaves wounded arm, and so caused bind them fast together, until these two flesh's were united and assimilated, and after a collop or gobbet of flesh was cut out of the slaves arm, and fashioned like a nose unto this Lord, and so handled by the Surgeon that it served for a nose. The slave manumitted and rewarded went from Boulogne to Naples. Afterwards it fell out that this slave died, at which instant the Lords nose did gangrenate and rot off, whereupon the part of the nose which he had of the dead man, was by the Doctor's advice cut away, and he being animated by the foresaid experience, followed the advice of the same Physician, which was to wound in like manner his own arm, and to apply it to his wounded and mutilated nose, and to endure with patience till all was complete as before. He with animosity and patience, did undergo the brunt, and so his nose continued with him until his death. Here is then the story which the Doctor had by relation. Upon this is concluded an undoubted victory, and this example taken for a strong argument to prove the operation of the Weapon-salve, how truly let us a little inquire. From hence (says he) is inferred, that the concourse of these two spirits, or rather (as he calls them) one spirit, being as a line stretched out from the extremities of so far a distance, could neither by the tall hills of Hetruria, nor yet the high Apennine mountains be stopped. In the first place then, for the credit of the History we have nothing but the Authors own bare relation, so that we must take it upon his trust; and how well it is known in Italy, I am ignorant. 
This makes nothing for the confirmation of the matter in hand  But put the case this were yet true, what will his new nose make for the confirmation of the matter in hand. He says it was related to him that immediately upon the death of the slave, the Noble man's nose gangrenated and rotten off. Well, 
This artificial nose might rot off about the same time the slave died, casually, or yet by reason of a like radical temperature of the part with the whole.  I am neither certain of the time nor manner; and yet of this am sure enough, that many have not only had their noses, but some other parts also rotten off, with the Neapolitan or catholic disease. What do I know whether this might not be so, and concur about the time of the slaves death, it may be a little before or after, or what, if at the very same instant? What from this effect will follow for the fortifying of this former position. Moreover what, if, as we sometimes observe near kinsfolks, brothers, sisters, &c: by reason of a like radical temperature fall sick, and sometimes dye at one and the same time, although many miles asunder, as I could instance in examples of mine own and other men's observations, if I did not fear to trespass on the reader's patience: so likewise this slave and that piece of his flesh, although now incorporated with the Noble man's nose, participating of one radical temperature (notwithstanding some difference in their late aliments) might both perish at one and the same time. Divers other things concerning this same point I were yet able to say, if it were necessary▪ howsoever, if it were but this, that it might be a catholic, Neapolitan nose, and so perish without any posting and repoasting of catholic spirits over the Hetrurian or Apennine mountains, 
There might be a satanical operation.  may suffice. And notwithstanding, the Defendants peremptory opinion, that here can be no operation of the Devil, I affirm, that as wise men, at lea●● as will maintain the contrary, might here maintain a possibility of satanical operation, but I will not insist upon this point. And thus by way of concession of the supposed truth of the story, it is apparent, that this story proves no more than any of the former, which without any further might well satisfy the Reader. But besides that which hath been already said, what if I should hold this artificial reparation of noses scarce to be faisable, and this story consequently to be false? I can produce mine Author, one of the famousest 
l Quod si integer nasus velnasi portio penitus excisa fucrit, non sperabilis re●●itutio. Ambr. Par. lib. 9 ca 28  Surgeons of this our latter age, a man famous in his generation, of manifold experience in peace and war, and who was employed in the continual service of 4. French Kings succeeding one another. And thus much for these examples.  
But to daw now towards an end of this controverted point, I think it is now apparent to the indifferent and unpartial Reader, that this cure by the weapon-salve cannot be ranked amongst ordinary natural cures, being neither performed per contactum physicum, nor being within the sphere of activity, as the plaintiff well pleadeth, howbeit, in mine opinion, the defendant answereth not so pertinently. And beside, there is no such manner of operation recorded in holy writ. Natural cures are there performed per contactum physicum: as 
m Isaiah 28.21.  Hezekiahs' sore healed by a lump of figs, a medicine befitting the same. Miraculous cures have sometimes conceived contactum physicum, howsoever the instrument used have in it no such energy or efficacy: as the river Jordan to cure the Leprosy, clay to cure the blind, &c: As we have already instanced. Sometimes again is no instrument at all used, but the absolute Power of the Almighty: as in the lepers, paralyticks and others may be observed. But such cures as this of the weapon-salve we have no where in Scripture recorded. And those who use such cures, let them take heed lest they fall suddenly in to Satan's snares. I do not deny, that many excellent and rare conclusions are by that called natural magic, or wisdom brought to pass. But I affirm again, that this same hath often proved a stalking horse to cover a great deal of cacomagicall impiety, as might easily be proved. This spirit of error hath now by the experience of so many thousand years well improved his cunning and skill in seducing and deceiving mankind, and although he yet many times easily seduce the simpler sort, and weaker sex, especially by real contracts and bonds; yet every one will not bite at this bait; and therefore there are other more cunning contracts for more refined understandings. 
n Aut exercetur Magia tacit sive conspicuis signis, aut per instrumenta aspectabilia. Vtrumque cum peragat diabolus decept●s Magis fraudulente●, ●uanqu●m ●iqui bene sciant se aut c●●●nerc●●●●iabo ●●amen p●aetendunt lumen natu 〈◊〉 Lumen natura & precipere spiritibus imm●●●● a● a●s●at ad mi● 〈◊〉 Lumen naturae est temp●state●●tere, sata ●●an●ser●c, 〈◊〉 mont●●per fidem naturalem: capita demire hominibus, iterumque imponere: subito momento coenas exhibere magicas: essiagere cornua: bibere cribro: sisterepridem defunctos; tribus jaculis ex a●cu, aut globulu ex bombera● emissis omne quicquid 〈◊〉, etiam non visum consodere: in speculis videre omnia praeterita, praesentia, futura, facta, scripta, dicta, cogitata: sanare per maximas distantias: colioqui cum co qui est in Persia, cum tu si● in Hispania: in disco lunae legere scripta ab eo qui mille milliar●a abest: in homine destinato & absent & ignorant ea perficere, quae in homine cerco, vel alia imagine qua iste repraesentatur: ligatu●a● physicas inducere, & iterum demere: Inimicitias & favores concil●are, affect●sque hominum mutare ad libitum: detrahere uni vires & in alterum infer: victorias transserre: ingentes exercitus voce, fistula, vel imaginations in fugam vertere; mures & muscas congregare ut & sagas: Characterihus, sigillis, pentaculls & aliis ab omni injuriāse immunem reddere: armaturas, gladios, ●●lypeosque martios facere, quibus saltem visis fundantur bosliles exercitus; adjurare bo●bardas ne explodantur: equos ita afficere ut summa celeritate etiam per praecipitia serantur & ex hostibus salvum reportent sessorem; Canes habere Gamabaas per quos mira effi●ias; & ita parhedros, suc●ubos, succubas, cervas, aves sacere, &c. facere tintinnabula quibus meretrices discernas: mutare humanam figuram in leoninam, ursinam, lupinam, osininam, etc. Sic ludere posse tuesseris, chartis, & aliis ut numquam succumbas, avium votes intestigere, novacula cutem dissecare, baculos in serpents mutare, & alia inen●●rabilia patrare, qualia facta meminerunt ●i●toriae mundana; estque vix alius in tota seu antiquitate, seu nostro saeculo Magus quem Paracelsus & Paracelsistae non commendent, admireatur, 〈◊〉 aedicent. Paracels. Mahumetum nominat, Archeum Hippocr. quendam; Sarellum, Archasium, Techellum, Virgilium & al●o● plures, etc. Andr. Libav. lib. Quomodo magi Isiblica scripta depravent exemplis ex Crollio product●s  There is therefore a more secret close and indirect compact with Satan, as is by our Divines and other writers granted, as the plaintiff truly affirmeth. And as a learned late writer affirmeth, the devil is the author of both these operations, although he cunningly delude such impious Magicians, howbeit some are not ignorant of their commerce with the Devil, but yet pretend the light of nature and other fair shifts and colourable excuses. The light of nature is (saith mine Author) to command unclean spirits to be ready at our service: to cut off men's heads, and set them on again: as likewise to raise storms and tempests; to translate whole fields of Corn, and that by a natural faith: in a moment and suddenly to exhibit magical suppers: to set horns on a man's head, to drink out of a riddle or sieve: to make dead men seem alive: with gunshot or arrow-shot to kill any thing although thou see it not: in a mirror or looking glass to see all things past, present and to come, done, written, spoken, or once but thought: to cure at a far distance (mark with what company this cure by the Weapon-salve is coupled) to speak with one in Persia, the other party being in Spain: to work upon a man absent and ignorant by a wax picture: to read in the body of the Moon written by another a 1000 miles distant: to induce physical legatures, and at pleasure to undo them again: to procure hatred and favour, and to change men's affections: to draw strength from one, and bestow it on another: to convey great victories to their friends: with the noise of a flute, the sound of the voice, and by imagination only to put great armies to flight: with characters and the like to free one from outward injuries: to congregate and assemble together mice, rats and witches: to make such armour that at the very sight thereof, the enemy shall run away to conjure ordnance and guns that they shall not shoot off (It is a wonder the Emperor can find none of these so useful artificers now in his so great need) to provide such horses as will with incredible colerily carry the riders over any high hill or dangerous precipices; yea thorough the midst of an enemy. And such horses, say our Paracelsians, used the Wise men of the East at the Nativity of our Lord and Saviour. A multitude of such in●tances of other strange magiciall impieties could I relate. Howsoever many of these be mere lies, which they cannot effect, yet may the judicious and unpartial Reader thereby easily perceive ex unguibus leonem, what such people aim at, whasoever plausible reason they pretend to the contrary. And such is the doctrine of Paracelsus and his followers, for the which reason, we have just cause to suspect such cures, rather than with the defendant call them Dona Dei, miraculous, mystical, extraordinary, and what not. 
o Proverb 1●. 25,  There is a way (saith Solomon) that seemeth right in his own eyes, but the issues thereof is death. And the 
p 1 Thess 5.22.  Apostle Paul wisheth us to abstain from all appearance of evil. And if there were no other reason, methinks, a good Christian should be circumspect what he useth. If some Divines and Physicians have approved of it, that is no warrant for me nor any man else, it is good for every man to be sure of a good warrant for his actions. I weigh more the truth than the eminency of the person or his calling. Amicus Socrates, amicus Plato, sed magis amica veritas.  
And thus have I declared mine opinion concerning this cure done by the Weapon-salve, although neither of any contentious spirit of contradiction, or opposing any man's opinion: far less to please or applaud or plead for the profit of any silver-smith Demetrius; howbeit I think those men (the company of Barber-surgeons I mean) not so despicable, but that they ought to be regarded and have their due, that profession being both ancient and famous, yea most ancient of all the parts of Physic, and practised by manual operation (from whence it is denominate) many years before either Anselmus, Paracelsus, or whosoever was the broacher and propagator of the Weapon-salve was heard of. Many things here I pass by in the Defendants book worthy of confutation, as not having taken that in hand, which would have required more time, and made this book to swell to too voluminous a bigness, my purpose being only to touch upon such things as chiefly and most nearly concerned this subject of the Weapon-salve. And what I have said, I refer to the censure of the learned and judicious. Errare possum, hareticus esse nole.    

CHAP. XXXJ.  
Of mandrakes, the nature and virtue thereof, and whether this plant hath any power to procure love?  
NOw from that which hath hitherto been said concerning Philtra or love potions, there ariseth yet a question concerning one simple, and which may seem to cross that which we have already said concerning such simples as are supposed to provoke or procure love. For it seemeth, at hath been constantly maintained, and by sacred Writ confirmed, that that simple called Mandragora, and in English Mandrake, hath been endued with this amatory quality. That truth therefore may prevail, and error may be convinced and confuted, I think it shall not be impertinent, ere we proceed, to say something concerning this simple. Of this mention is made in 
a Geniso. 14.  Genesis, where it is said, that Reuben went forth in the time of wheat Harvest, and having brought home with him Mandrake, Rachel begging them of her sister Leah, she refused, etc. From whence it is collected, and by some supposed, that Leah used this simple as an amorous bait to make her fruitful, and to attract, and so much the more procure her husband's love, into the truth whereof we are now to inquire. In the first place then, it would seem this simple was by the ancients used to this same end and purpose; and was for this same cause by them called Circaea or Circetris, from that famous witch Circe. 
b Lib. 4. cap. 7.  Dioscoride maketh it of two sorts, male and female: the female he maketh lesser in leaves, the leaves smaller, and smelling better: to the male again he ascribeth greater leaves, and the fruit bigger, participating of a sweet, heavy, loathsome smell. Of any pleasantness of smell 
c Rem comperi pulchram & suaucolentem, sepore quideus insipido: & ideo cur came mulier tantoper concupiverit ignorare m● fateor, nisi propter raritatem, & odoris j●cunditatem. lib. 22 cap. 56. contin Faustum.  Pliny speaketh not one word; but whereas all agree that the leaves and root are of a loathsome and strong smell, 
Lib. 25. cap. 71.  Pliny averreth, that this apple or fruit doth yet exceed them herein: but neither of them do ascribe unto it any amorous quality. 
d Lambert ●anaehus Phys. Christ. part. 2. tract. 3. cap. 67.  S. Augustine affirmeth, he found in his own experience this pleasant smell in these apples, and withal that they were of an insipid and unsavoury taste; for the which cause, he wondereth why Rachel should so much desire the same, and acknowledgeth himself to be ignorant hereof, unless she were in love with the smell and beauty of this fruit, and the rarity thereof. A 
e Lib. de simple. medic.  late German divine, who also quoteth this same place of S. Augustine, is of this opinion also, that this was not for any venereous use, that Rachel so much desired these apples or flowers, or whatsoever it was. 
f Matthiol in praedic. Dioscorid locum. 〈◊〉 History of the impostorious cheating with counterfeit Mandrakes.  Galen giveth it no such amorous quality, but ascribeth unto it a cooling virtue in the third degree, together with some portion of heat, especially to the root: but the apples he acknowledgeth to be moister; but in all he holdeth this narcoticke quality to be predominant. Now by any thing which hath hitherto been said, there hath been proved no amorous quality in this simple, which notwithstanding hath been hitherto by many very steadfastly believed, and hath been the cause that many have bought such supposed roots at a very high rate. 
g There have been many ridiculous tales brought up of this plant, whether of old wives or some runagate surgeons or physicke-mongers, I know not, but sure some one or more that sought to make themselves famous and skilful above others were the first brochers of that error. They add further, that it is never or very seldom to be found growing naturally, but under a gallows, where the matter that hath fall'n from a dead body hath given it the shape of a man; and the matter of a woman, the substance of a female plant, with many other such dotish dreams.  Matthiole a late learned Physician upon that place of Dioscoride above mentioned, maketh mention of the cheating and cozening of impostors with this counterfeit root. They take, saith he, a briony or some other root, in the which they cut out the proportion of a man, and in the head, place of the beard, and other parts where hair useth to grow, they make many small holes, into the which they put some corns of barley, millet, or some other grain, and burying it in the ground, let it lie until such time as these grains were grown out: and then with a penknife, or otherwise, cut out those blades of the grains in the form and fashion of small hairs, and so sell them to credulous and simple people, women especially, who are persuaded that this is a special remedy against sterility. And this the same Author affirmeth that he learned of a notorious quacke-salving Mountebank, whom at Rome he cured of the French pox; who among many other cheating tricks, confessed this also, and affirmed, that for one of those counterfeit Mandrakes he had had sometimes 25. sometimes 30. crowns. Now the better and more easily to delude the simpler sort, and more cunningly to pick their purses, they tell them a 
g There have been many ridiculous tales brought up of this plant, whether of old wives or some runagate surgeons or physicke-mongers, I know not, but sure some one or more that sought to make themselves famous and skilful above others were the first brochers of that error. They add further, that it is never or very seldom to be found growing naturally, but under a gallows, where the matter that hath fall'n from a dead body hath given it the shape of a man; and the matter of a woman, the substance of a female plant, with many other such dotish dreams.  strange tale of the manner of pulling up this root: that it is very dangerous for them that do it, and therefore that they bore it about the root, tie one end of a string about it, and the other end about a dog's neck, and the master departing, the dog essaying to follow him, pulleth up this plant by the root, 
Gerard in history of plants, book 2. chap. 39  and dieth immediately; and then there is no more danger either to the master or any body else. And this fable, it seemeth, had its first foundation in 
h De bello Judaico cap 25.  Josephus, who writeth such a thing of a root, which he calleth Baaras, digged up after the aforementioned manner. Now this Mandrake root barren women sought much after, supposing it did further fecundity; unto the which they have been induced by the mistaking of the true meaning of that place of Genesis. And there is a 
i Stuck. an tiquit. convic. lib. 3. cap. 1.  learned late writer that laboureth much to prove this, howbeit in my opinion to small purpose. His first argument is taken from the Chalde Paraphrasts, who both in both places (Genesis, I mean, and the Canticles) translate this word Dudaim, 
Bed and Dudaim have diverse significations.  Jabruchin in the plural number, the singular being Jabroach: and the Arabians even at this day call Mandrake, Jabora and Jabroach. Again, saith he, both the septuagint, and the old Latin translation hath translated this word Dudaim, Mandragora in both places. Again, saith he, Dod, and in the plural Dodim, signifieth love or charity; and therefore the breast and paps are also called by this name, being, as he saith, the seat of love, and in form like this apple. But the truth is, that whatsoever fair flourishes these reasons may make, yet in them is no certain nor assured truth. For as concerning the signification of the word he himself confesseth, that the word Dod from whence Dudaim is derived, besides this signification, signifieth also a caldron, and laboureth also to apply this to the form of the Mandrake: and again, Dod signifieth an uncle, and Dodah an aunt, from the effect of love, and would have this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breast or dug derived from this Hebrew Dod or Dodim, how well, let the learned judge. And he confesseth also that Rabbi Schelomoth in both places interpreteth this word Dudaim sweet and well-smelling figs: others interpret it violets; others that plant we call Satyrium; and some again, that we call Winter-cherry: and finally some translate it pleasant and well-smelling apples. To come then to our purpose, it seemeth this word is not proper to this plant only, or rather is a general word, 
It is a general word, as appeareth by the translation of Junius, and Tremellius himself being a jew.  signifying well-smelling fruits or flowers; as doth appear by the late translation of the learned Tremellius, himself a Jew, and his friend Junius, who both in both these places where this word is only found, translate it well-smelling fruits or flowers; in English indeed, in both places it is translate Mandrakes. Now if we but consider a right this place of the Canticles, it seemeth to stand to best reason that it should be translated sweet smelling flowers, or at least, of very pleasant and delectable fruit, there being mentioned before it the vine and pomegranate; and after all manner of pleasant fruits. Now this apple of Mandrake, take it at the best, is not, I am sure, to be parallelled with the best and pleasantest fruits. S. Augustine indeed saith it smelleth well, and some others say it hath a mixed smell. I will not call in question S. Augustine's credit, nor argue the case whether he might be deceived, and being no Physician have some other fruit given him, and called by this name: but with us, sure I am, there is no such smell to be found in those that grow in the hottest of our European countries, nor such as I smelled in the midst of France, nor could learn it of others: and it is proper to all our narcoticke medicines to be of an evil and loathsome smell, although growing in a hot climate: as we find it in Opium, as also in Tobacco; although it be verified in this drug which Divines say of sin, Consuetudo peccandi tollit sensum peccati, The custom of sinning taketh away the sense thereof: So may I say of this, customary use maketh people complain of no annoyance at all, being so enured to this filthy smell. 
l Ingrari illi cotulae, sambuci, & camphora odores, satis arguunt, putido quidem ac narcotico, sed quod & mitigativo sulphure scateant. Cu●us generis sulphur, mitigando, extinguendo que, tanto fulminis ardori, in cerebri nostri coelo, surenti, & insulius hos Epilepsiae, fulgureos jaculanti aptissimum ac congruentissimum est; quod satis testatur aure a illa nostra Nepenthes compositio, quae promptissimum ac singulare huic morbo (Epilepsiae) ad s●rt subsidium. Atque ut particula●●us causam audiatis, quae nos ad scobem ligni buxei alioqui admodum foetentis, & caput serientis addendam impulit: sciatis in eo vim quandam narcoticam & suporiferum sulphur abunde contineri, unde foetore contrabit, quema●modum cicuta, ruta, mandragora omniaque papaverum genera, quae ingratum odorem spirat, quod narcotica sint, hoc est, narcotico sulphure vimium ●incta & insecta. joseph Quercet. in Tetrade cap. 15. St Pharmaco●, Dogmas. restit. lib. 1. cap. 24.  This soporiferous and narcoticke quality (say our Chemists) proceedeth from a narcoticke sulphur, whereof this loathsome smell is an individual assistant. Galen also himself judgeth of the quality of the simples, not only by the taste, but also by the smell: and such as are of a sweet and pleasant smell, not only he, but all other Physicians after him, account to comfort and corroborate the spirits, and principal parts; which no man yet ever affirmed of any narcoticke: nay, nor yet of Tobacco itself, although growing betwixt the Tropics in Trinidad. Is it then likely, that the holy Ghost, and Solomon his Penman, and so well skilled in the nature and virtue of simples, would rank a venomous plant among so pleasant fruits or flowers? But put the case, that this simple growing in those hot Eastern countries, did smell well, and lost that loathsome and unpleasant smell, incident to such simples (which, notwithstanding, is not likely, these hot countries commonly intending their properties and smell, as appeareth in Tabbaco, etc.) yet then, why may not I with as good reason affirm, that many of our ordinary fruits or flowers, transplanted into Salomon's pleasant garden, might much improve their former properties and smells, insomuch, that they might far surpass this plant and fruit, and so should be in small request, where there were so many better? I think now I have made it to the indifferent and unpartial reader, plainly appear, that there is small probability, that this Mandrake mentioned in the Scripture, is our Mandrake. And put yet the case it had been so, yet we see it produced not that effect in her that obtained this plant; and she that parted from it had children in a short space. But let us yet search a little further into this love-property attributed to it: this property is only confined to help women's sterility by those who stand stiffeliest upon the point. And yet our ancient Physicians, neither Dioscoride (who reckoneth up all the several properties thereof, yea, even a violent purging quality, equalling, if not exceeding, Hellebore itself) Galen, nor Pliny, make any mention of this property. And whereas they make mention of some names, tending to that purpose, they only relate other men's opinions, they never ascribing any such property unto it. I will not indeed deny, but it might have been used by witches and Sorcerers in their lovepotions, (as I may call them) and so were bones of Frogs, hairs of a Wolves tail, Hippomanes, and such other trash (which no understanding man ever thought to be endued with any such quality) by wicked people, notwithstanding, employed for such purposes. And this same late alleged Author, when he allegeth the supposed love quality in this simple, groundeth his reason on the cooling quality of this simple, fit, saith he, to cool the hot wombs of those Eastern women, as he thinketh it to be incident to most women dwelling in hot countries. But what if this simple be hot in quality? I think then his building will soon fall to the ground. 
m Loceo prius citate.  Galen himself joineth heat with the cold quality in this simple. And I think, let but a judicious Physician well consider of the purging quality, and many other operations in this simple, incident (at least many of them) to other narcoticks also, will acknowledge a hot quality predominating in it, and then this cooling effect is quite vanished away in smoke. And put the case this were yet true, then were it only good for women of very hot wombs, and not proper for ever barren woman; and withal, were not good for women of our cold Northern climate, who are not, for the most part, so hot wombed as there Eastern women. Besides, if by reason of its narcoticke and soporiferous quality, by reason it provoketh to sleep, and consequently the better to retain the seed of generation, why may not opium, henbane, or hemlock do the like? Or why should that plead such privilege above other simples of the same nature and quality? Moreover, if this plant had been endued with any such virtue, is it likely that Leah, who had now for a long time been debarred from bearing of children (insomuch that for this cause she had given her maid to her husband to help out her number) would so easily have parted with so effectual a means, to her sister especially, betwixt whom and herself there was such emulation and debate? To conclude then this point, there is no probability, that this Mandrake hath any such power or virtue, as to make barren women fruitful; and yet far less to procure love, or make any love better, howsoever, it may be that in ancient times, it hath, perhaps, been used as other poisons for this same purpose, as I have said already. And Pliny himself mocketh the Magicians, who attribute strange virtues to herbs, and diverse simples, and such as is impossible for any reasonable man to believe, as namely, to open any lock without resistance, to dry up rivers and lakes, to supply all wants, and make enemies to flee. But the same 
n Magis efferunt Aethiopide herba amnes & stagna f●●cari coniectu, tactu cla●sa omnia aperiri. Achemenide coniectae in aciem bostium, trepidare agmina, ac ●ergae ver●ere. Labacen deri solitam a Persarum rege legatis, ut quocunque venissent, omnium rerum copia abundarent, ac multa fimilia. Vbinam ista fuere, cum Cimbri Teutonique terribili Marte alularent, aut cum Lucullus tot reges magorum paucis legionibus sterneret● Curve Romani duces primam semper in bellis rationem commerciorum habuere? Cur Hercules Caesaris miles in Pharsalia samem sensit, si abundantia omnis contingere unius herbae faelicitate poterat? Non satius fuit Aemilianum Scipionem Carthaginis portas herba patefacere, quam machinis claustra per tot annos quatere? Siccentur Aethiopide Pontinae paludes, tantumque agri suburbanae reddatur Italiae. Namque apud eumdem Democritum legitur compositio medicamenti, quo pulchri bonique & formati giguantur liberi. Plin. lib. 26. cap. 4.  Pliny wisely replieth, Where were such herbs when the Romans obtained such victories of their enemies? And I could make a many questions to this same purpose, although, I confess, it were but to small purpose. But concerning these things, as also concerning love, love potions, and the appendices, or things thereunto belonging, thus much shall suffice for the present: on the which I have somewhat the longer insisted, by reason I perceived some erroneous opinions concerning this subject to be so ruveted in the minds of many, that it is a hard matter to root them out: wherefore, if I have trespassed upon the reader's patience, let this apology plead for me; that my intention was to profit the public; the which I wish may likewise plead for any former trespass of the same nature.   

CHAP. XXXII.  
Of immoderate or passionate anger, the hurt thereby procured to the body, in sickness and in health, and antidotes against it: in what diseases best, and in what worst; and whether any may die of anger.  
THat the affections of the soul being kept within compass, and ruled by reason, are not sinful, may by that which hath been said already plainly appear. And a worthy light of this land, a man famous in this generation, and to whom not this land alone, but the whole Church of God is not a little indebted, speaks worthily to this same purpose. 
a Animi affectus & 〈◊〉 turbatiunes a Deo hominib● utiliter da●●●unt, & rerum praecture g●rendarum admi●i●uia, & subsidia afferunt, modo D●i timore tanquam freno in medio●ratate contintantur, neque pro naturae nostrae vitiositate modum tranfire sina●●r. Quamobrem i●a non vitio datur, sed si quis sit ad iram proclivis, ac levi momento accendi se patiatur, ut tanquam somes ignem facile con●ipiat, et instar ollae notius quam aheni, quae ex parvo igne subjecto calescit. Hoc e●t quod Christus damnas, Matth. 5. atque high fere tunt de quibus proverbium di●itur, dielum colap●o rependitur. Cujus egregium exemplum vide in Lamecho, Gen. 4. Cartwright comment. in vers. 17. cap. 14. Proverb.  The affections and perturbations of the mind (saith he) are, and that not without great reason, by God himself given unto men, and prove often very profitable for the achieving of high and sublime matters; provided always, that by the awe and fear of God, as with a bridle they be kept within compass, and not suffered to exceed the bounds of mediocrity. Of the first of these passions, to wit, of love, we have spoken at great length; we come now to anger: this the same Author, in the same place, observing what hath been said before, doth not discommend; but when a man upon any small occasion shall so far suffer himself to be transported with this passion, that like a dry match, he is easily set on fire; according to our common proverb, but a word and a blow. And therefore, 
b Sundem quippe inter se ordinem h●ben● ratio et iracūd●a, quem eques & equus, quem venator & can●●. justius quidem est, & convenientius, ut quod natura nobilius meliusque est dominetur, aques videli et equo, cani venator, it acund●ae ratio. Sed incidit ●uo non semper naturae sex in hoc consugatarum rerum ordine ad nin●strādo servetur; equus enim ferox & inordin●tus interdum sine ullo modo excurrens, sessorem quoque vel virium imbecillitate. vel equestris artis imperit a succumbentem secum rap●c. Ita et am●ra noununquam vehemen●atque ad jumeudas intempestive ●oenas pauloviblentius exci●ata, infirmam & in●octem rationem subigit, & secum trahit. Quod si & eques, & ratio tam viribus quam scientia praediti fuerint, proculdubio & ille equam, & ●eac iracundiam cohebebit, ac vincet: sin vel u●eque vel horum alterocaruerint, periculum imminet, he quod superius nobiliusque natura est, inferiori, ac vilion seize tradat ac summittat. Hoc Scythis & Gallis, mutu●que alus barbaris nationibus, atque ex nostris, vel pueris, vel ineruditis hominibus usu venit ut iracundiam ratione habeant potentiorem. In quod Homerus cum vellet ostenders, Hectorem & Achillem, & quosdam alios hic●usmodi invines iracundiae succumbentes indutit: Vlyssem vero, Polydamantem, & Nestorem, illi dominantes Gal. de Plac. Hippocr. & Plat. libr. 3.  Galen well compared and paralleled together anger and reason, comparing anger to a horse, and reason his rider: As the horse then (saith he) should be ruled by his rider, so should anger be ruled by reason, which made Ulysses curb and keep in his anger, and just indignation conceived against his maids for their great insolences, it being then no fit and opportune time to punish them according to their deserts; and therefore when reason beareth rule, than this furious and raging beast, anger, is suppressed and kept under: as when the rider is master of his horse, and both strong and skilful enough to rule him, than the horse obeyeth his Master, and doth him what service is sit for him to perform. But it cometh sometimes to pass, that either by imbecillirie and weakness, or unskilfulness, or both; the horse gets the head, and so, running away, he throweth his rider: Even so cometh it often to pass, that this rash and precipitate anger getting the head and mastery, often over-throweth reason his rider, and so giveth him the foil. This, when Homer would express, he brings in Hector and Achilles, young men, succumbing and yielding to this furious passion: but on the other part, Ulysses, Polydamus and Nestor, prevailing and getting the victory over the same. But if I should speak of the mischiefs procured by this furious wild beast, anger, I scarce know where to begin, and might compose great volumes of this subject only. It armeth the will to all manner of villainy, and openeth a door to all manner of wickedness. Is it not often the cause of great wars, broils, dissension, of the overthrow of whole countries and famous cities. And therefore well may it be called a most cruel inform monster, matamorphosing man, not only into the shape of some furious cruel wild beast, but even into the shape of the Devil himself: and as smoke dazleth the eyes of the body, so doth this the eyes of the understanding. And what marvel, I pray you, if a man now deprived of the use of reason, and following the violence of this furious passion be transported to the perpetration of strange and enormous facts? It was not therefore said in vain; Ira furor brevis est, anger is but a short fury: and we may as well say, Fury is but a long anger. How many murders have been by this furious monster committed? Have not men thereby become more cruel one to another than the very wild beasts? according to that old proverb, Homo homini lupus. See how this anger prevailed in that great conqueror of the world, Alexander the great, who yet could not conquer himself, but in his drunken anger killed Clitus, etc. It is recorded of Vedius Pollio, a Noble Roman, having invited Augustus Caesar to a feast, and his Butler having broken a crystal glass, he cast him into his fish pool to be food for his Lampreys: for the which cause, that Noble Emperor caused break all the rest, lest they should afterwards be an occasion of any such cruelty. But I should spend too much time, if I should insist upon many particular relations of this nature. It will be better to set down some antidotes, both out of sacred and profane writers, against this disorderly passion. The Wise man well acquained with the evils and mischiefs thereby procured, therefore in that golden book of Proverbs, and in several places of the same, setteth down the evils of anger, and the antidotes against it. Besides that place alleged, in another place he setteth down these words: 
c Proverbes 15.7.  A soft answer turneth away wrath, but grievous words stir up anger: 
d verse 18.  A wrathful man stirreth up strife, but he that is slow to anger appeaseth strife: 
e Chap. 14.17.  He that is soon angry dealeth foolishly: and a man of wicked devices is hated. 
f Chap. 16.38.  He that is slow to anger is better than the mighty: and he that ruleth his spirit, than he that taketh a city. 
g Chap. 19.11.  The discretion of a man deferreth his anger, and it is his glory to pass over a transgression. 
h Verse 19  A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again. 
i Chap. ●●. 9.  It is better dwell in the corner of a house top, than with a brawling woman in a wide house. And again, 
k Verse 19  It is better to dwell in a wilderness, than with a contentious and angry woman. 
l Chap. 21.24.  Proud and haughty scorner is his name, who dealeth in proud wrath. 
m 22.24.  Make no friendship with an angry man, and with a furious man thou shalt not go. 
n 29.22.  An angry man stirreth up strife, and a furious man aboundeth in transgression. The learned, if they list, may read the exposition of that worthy Divine, Cartwright, upon these places. The same sacred Writ affordeth us yet in sundry places sovereign remedies against this same passion. 
o Eccles. 7.9.  Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. 
p Psal., ●. 8  Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. 
q Ephes' 4.31.  Let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. 
r Colos. 3. ●.  But now you also put off these, anger, wrath, malice, etc. 
s Ephes' ●. 29. Give place unto wrath, Rome 12.19.  Be ye angry and sin not, let not the Sun go down upon your wrath. And this last holy anger, not sinful, but against sin, is that which only is warranted by God's Word. And thus we see holy Moses was so moved at the making of the golden Calf, and to see God so grossly by Idolatry dishonoured, that he broke the two tables. But to discuss this Theme I leave to the learned Divine, and proceed to show how careful the very heathen Philosophers were to subdue this foul passion, and what wholesome precepts and directions they gave against it. 
t Plato Philoso●●us ●apunt●● auditores a●● onebat, ut●r●tos 〈◊〉 tu specu●o contempt arent●● Nam ●tim facum ●●am suribundam per oma●a phrens 〈◊〉 si malem cernerent, eo d●●ecore terri●●, in posterum ab ●racurdi● sacil si●t t●mperatu●os 〈◊〉 in A●●ath 〈◊〉 sic ●racundia, ex ●u●● lib. 7 cap. 1  Plato very wisely wished his hearers when they were angry, to view themselves in a lookingglass, and when as they should see their countenance look so furiously in every respect, like one in a frenzy, it would be a means, for ever after to make them refrain from this so fierce and furious passion. 
u Idem ibid. ex Dio●. Laer● lib 3. Anton. in Me●●ssa par 2. ●er 53. V●ler Max. lib. 3. cap. 1.  The same Philosopher being angry with his servant, and preparing himself to punish him, it fell out that in the mean time Xenocrates came in, whom Plato entreated to punish his servant for him; alleging that now be was angry. This wise Philosopher, by reason of the commotion of his mind, mistrusted himself. And yet is this the ordinary custom among men, then to punish and correct, when they are most transported with this passion. 
* Arist. dic●bat, perinde atque umus oculo. comov●t, & aspectu ita conturbat, ut neque nobis ca v●denai potestas fiat quae sunt ante pedes: ita oborta ira ration● ca●go suffunditur, ut se celinquere nulla cogitatione deprehendere possit, Idem ibid. ex Stob. ser. 1▪  It was the saying of Aristotle, that Prince of Philosophers, that as smoak so troubleth and dazleth the eyesight, that we are scarce able to discern such things as are right before us: even so doth anger so far blind the eyes of the understanding, that a man cannot for the present discern he doth amiss: according to that vulgar verse: Impedit ira animum, ne possit cernere verum.  
The 
x Aristoteles, Alexandrun ira excandescentem placare volens, & sedare summom indignationem haec ad cum scripsit: excandescentia & ira non in parented in me●iores ex●tere solet. Tibi vere nemo par est, Idem ibid. ex. Elian var. hist. l. 12.  same Aristotle being acquainted with Alexander's hasty and angry disposition, wrote to him after this manner: Anger and wrath is not commonly exercised against our equals, but against our betters; and now there is no man on earth to be compared with thee. 
y Drog Laert. in eu●o vita.  
z Chilon docebat vincendam iram, quod ie affectus sitcaeteris potentior: quam superare fortius est, qua ho●t●m armatum dei●cere, nec min●s exitu mortali●us sit ab ira quam ab host. Idem Laert in 〈◊〉 vitae.  Bias the Prienean, was wont to say, that there were two things contrary to good counsel, hast and anger: for an angry man being besides himself, is void of all counsel. Chilon taught, that it was good to overcome anger with reason, the which affection is stronger than any other: the which to overcome, is more excellent, and requireth more strength, than to overcome an enemy; neither receive we less hurt from anger, than from an enemy. 
a Diogen● de n●● irascendo accurate d●●ere ut, Ado esce●s quidam protervus ve●u●i periculum fac● 〈…〉 praestaret ea 〈◊〉 ●bat, ●nspu●t 〈…〉 ●em. Tuli● hoc 〈…〉 sapien●er: no● 〈…〉 inqui●, rasem● 〈…〉 to tamen ●a 〈…〉 ●teat, Idem Lae●● 〈◊〉 eiu● vitae.  Diogenes upon a time seriously disputing against this passionate anger, in comes a young rakehell, and to try his patience, and whether he could practise that himself he taught others, spate in his face: But the Philosopher replied, I am not angry, howbeit I doubt whether I ought not to be angry. 
b Democritus ad Lacedaemonium flagris sevien●em in servum: desine, inquit, te servo tuo simielm ostendere. Servus ea●m e●●, qui suis cupidita●ibus imperare non potest. Licost. loco supra citato ex Eras●● Apophth. lib. 8.  Democrates seeing a Lacedaemonian in great anger, beating his servant, wished that he himself should cease to be of his servants servile condition: for he is a servant that cannot command his own affections. 
c Idem ex Cicer. Tuscul. Quaest. lib. 4. etc.  Architaes having found some of his servants in some fault, and finding himself somewhat incensed against them, yet did nothing to them at that time, but departing, added these words; Happy are you that I am now angry at you. 
d Demonax cum a quodam cui Imperator exercitum commiserat, interrogaretur, quonam pacto delegatam provinciam quam optime gerere posset? Si, inquit, iracundia vacaris. ●ram sensit ver prudentissimus, ad omnem functionem inu●ilem esse. Idem suadebat, non facile irascendum esse hominibus si delinquerent: sed potius corrigenda esse vitia, medicorum exemplo, qui non ind●gnantur aegrotis, sed morbum sanans, Idem Lycosth. ex Era●m● Apophth. lib. 8.  One Demonax being asked of one to whom a great Emperor had committed an army, by what means he might best discharge his duty in this so weighty a business? answered, if thou be'st free from anger. The same Wiseman advised people not easily to be angry with any; but rather to use all means to amend their faults; imitating in this Physicians, who are not angry with their patients, but labour to cure their infirmities. By that which hath been said may then easily appear, what is the duty of Christians, and how far we come short of these heathens, destitute of any other guide, but the light of nature; the which, comparing these two cases, and paralleling the one with the other, may more perspicuously yet appear. But this I leave to the learned Divine at great length to prosecute. But before I leave this point, I cannot pass over in silence that worthy and memorable example of that 
e Patet quod ira facit cōmitte●e ●aba, ae quibus solet posihac multum dele●e, sicut p●tet per decretum, in quo factum sheodosi●●mpera●oris ●mpera●oris recitatur, quom●do lecit in ira quadam multos occidi in Thessalonica, de quo postmodum multum doml●ns o●dinavit, quod nulla talis ●rincipum sententra effectai● ab executor●bus acmand●retur ante triginta dies p●st sententiam ●atam (sicut patet ●1. q. 3. cum apud Thessalonicam) ut ●aterim impleri possit, quod jubes Apost●lus, dicens, date locum irae, Rom. 12. ne sibi, vel alteri iterum contingat, quod prius contigit in Thessalonica, videlicet quando per iram homicidij fraternitas de p●riu. Sapiene 10. In quo patet, quod ira viri justitiam Dei non operatur Jaco No C●● 6.3 johan Bromiardi summa praed. cap. 8 Nu. p. 1 pag 412.  famous Emperor, Theodosius, and his constitution, worthy to be engraven in letters of gold on pillars of brass for a perpetual memorial to posterity, to shun and avoid rash anger. This great Emperor, by reason of a sudden sedition, raised in the town of Thessalonica, sent thither his troops, who slew of the citizens about 7000 men. This good Emperor, although he had no small provocation to incite him to this revenge; yet because this remedy was somewhat sharp for the disease, he not only repent him of the fact, being by Saint Ambrose for the space of eight months first therefore excommunicate: but made such a decree, as I wish Princes and great ones well to consider of it: that no decree made by any Prince should be put in execution before the full space of thirty days were accomplished, that in the meantime that might be fulfilled, Give place to wrath; and lest the like accident should again befall any, that had befallen those of Thessalonica. 
f Rapuerat auriga, gubernator l●dorum Circensiam, adolescentem ad stuprum, hunc aurigam praefectus, vir honestus, incluse●●i carceri. Quia vero populus hujus aurigae industria delecta atur, poscit, ut impunitus dimi●tatur; quod cum denegaret praefectus, per seditionem occisus est: Tria igitur magna scelera co●●●rruc● quod noluerum 〈◊〉 ●au umsrelus aurigae; quod seditionem in caussa turpissima moveru●●: quod praesectum, & alios v●ros nobiles trucidaver●ni: Propter ●as tantas caussas cum Princeps, justo dolore exarserit, no● exissimetur deliquisse more Tyrannorum, qui propter nullas, aut leves caussas, magnam saevitiam exercent, e●si excessi● modum. Sed in mag●i● viris Nemesis valde inflammatur. Hanc ex●usationem Theodosii addid●, quia multi caussa errant. Chion. Carion. à Phil. Melancth, aucti, lib: 3: in Theodos.  And yet (as a late Writer well observeth) there were three great and notorious offences, which incited this pious Emperor to this severe revenge, lest it may be imagined, that like a Tyrant he raged thus against his subjects without any seeming reason, for a small or no cause at all. For in the first place, the people would not suffer a villain to be punished, who had ravished a youth to abuse him against nature: again, when as he was by this good governor committed to prison, they raised a tumult about so infamous a business: and when as this governor did labour to suppress this their sedition, they killed both him and diverse others of worth assisting him. But it is now more than time we come to the hurt it procureth to the body, both in sickness and in health. And first in health, it often altereth the natural comeliness and decency thereof, changeth the colour of the face, dazleth the eyes, maketh the tongue clamorous, armeth all the parts of the body; as hands, feet, teeth, etc. And as for diseases thereby procured to the body, they are not a few, and no passion more prejudicial to the life of man, and which more accelerateth or hasteneth on old age. And this to be consonant and agreeable to right reason, may easily appear: for anger being nothing else but a heat, or ebullition of the blood, and a violent motion of the same in the heart, which at length with violence is diffused and dispersed over the whole body; as Galen himself defineth it: it must needs overheat and dry up the body; by which means, it sometimes exciteth Fevers; in such bodies especially as are apt for a long time to retain this impression of heat. And although oftentimes the violent motion of the heart be settled and stayed, there remaineth, notwithstanding, in the body an unnatural heat, from whence often proceed Fevers. Many also overtaken with this passion, have been suddenly surprised with Apoplexies, Epilepsies, Convulsions, Palsies, trembling of the joints, and gouts of all sorts. Some also have fallen into Pleuresies, laundizes, many sorts of laskes, proceeding of choler, etc. But such especially are most offended with this passion, that are of a hotter constitution of body than ordinary, either natural, or adventitious, by means of any infirmity: but such especially, as have the head and heart hot naturally, or accidentally, are most obnoxious to hurt by the same. In all hot and acute diseases, therefore, as also in hot choleric constitutions, we are by all means possible to prevent this passion, the patient then of himself, by reason of his infirmity, being more peevish and froward: for the which cause there must such caution and circumspection be used of those about the sick, that all possible content must be afforded, and such placed about them in whom they most delight. Their diet also and their Physic must with all discretion be accordingly accommodated, as hath already been related. But it may, perhaps, here be demanded, 
Whether anger be useful in any diseases?  whether anger be not useful in some diseases? 
Answ.  or whether it be hurtful in all? I answer, that in some diseases it may be beneficial for the patient. And this is chiefly to be observed in some infirmities of the animal parts; especially in cold diseases of the brain, 
In what diseases and constitutions most useful.  in cold constitutions of body, and where the head and heart, especially, are of this temperature, and that even by the authority of 
g Lib. 1. cap. 4 de differ. Febr. & lib. de causae mor●.  Galen himself; where he affirmeth, that it exciteth and stirreth up natural heat, in them almost decayed. And this is the opinion of 
h Adhibenda diligentia est, ut praeceps acerbaque iracundia inducatur, cum coloris reficiendi, tum etiam succorum in corporis habitum effundendorum gratia. 2 Epid. sect. 4.  Hypocrates himself also, where he affirmeth, that both it helpeth the colour of the face, and disperseth the blood through the whole body. In cold and moist cachectical constitutions, it may be now and then, and by intermission used, and that at fit and opportune times: but yet never so as the body be thereby prejudiced, or the faculty offended. And this must be, as it were, by way of exercise, and that with great discretion: as for the degrees of anger, we mentioned them in the general discourse of the passions; and howbeit all the sorts of this passionate anger be evil, and pernicious; yet the most violent and most furious are most hurtful to health▪ and inflict the deepest wounds. Before I finish this discourse of anger, resteth yet I should say something concerning a question which may here be asked, Whether any may die of anger, as of other passions of the mind?  

Whether one may die of anger.  Now, that I have reason on my side to move this question, it may from hence appear, that even 
i O● timorem nonnulli subitaria morte perierunt, prae gaudio etiam nonuulli, &c At ex ●ratu nemo mortuus est, ut pote quibus, neque ca or refrigeratur, neque robur dissolvitur. De Sympt. cause. lib. 2.  Galen himself, who freely confesseth that of exorbitant joy and grief one may die, yet, that ever any died of anger, he altogether denieth. His reasons are probable, in that anger neither cooleth the body, nor yet overthroweth the strength thereof. But by Galens good leave, we have of late years learned another lesson. In his time he never had observed it, and yet others have since his time: Bernardus non videt omnia. 
k Plat. Oservat. medicine. lib. 7. pag. 34.  A late Writer, and heretofore sometimes mentioned, tells us this story: A widow being married to a captain and Swisser by nation, on the marriage day, some of her friends having hindered her to bestow upon her new married husband so much as she desired, was so transported with choler, that she would eat no supper that night, and fell, a few hours after, into so strong convulsions, that she died immediately after. 
l Jdem. ibid. page 46. History.  The same Author relateth yet another history: A man of good account having by certain intelligence found, that his maid had one night lain with his miller, watching her on the morning, as she came home, pulled her by the hair of the head, and trod her under his feet, and was in that violent manner transported with anger and indignation against her, that suddenly he was seized with shortness of breath, and a trembling over his body, insomuch that I (being called to look upon his wife's eye) found I had more need to succour him: but having used phlebotomy, and findin no alleviation, the former accidents continuing, and strength decreasing, he died within two days. By this than which hath been said, the truth of this assertion may appear, so that I shall not need to instance in more examples of such as have fallen into epileptical, apoplectical and convulsive fits, and after died of the same. Those that are wise, will be warned by that which hath been said, to those not I, but that truth which cannot err telleth them, that anger resteth in the bosom of fools, and therefore with these verses I conclude this point.  

Ira animis lethale malum procul absit, ahilla  
mors saepe ingeniis corporibusque venit.  
Turbat enim, caecaque animos caligine versat,  
et sensus tota cum ratione rapit.  
Sicut enim tactae serro candente lacunae  
sic motu calidi sanguinis ira fremit.  
Hinc subitis fractos accendit febribus artus,  
saepius hic etiam deteriora facit.  
Hinc flavam ratione omni praevertere bilem  
convenit, & caussis non statuisse locum.   

A deadly plague to mortal minds, is fretting wrath and rage,  
It kills the body, spoils the wits, thine anger then assuage.  
It troubles so, and overturnes men's heads and hearts always,  
That senses, wit and reason quite, it snatcheth clean away.  
As water trenches make a noise, hot iron put therein,  
So anger meeting with hot blood, to rage doth still begin.  
Thus man with sudden agues oft his broken limbs inflames,  
And oftentimes in mortal men, it breeds far worse ill quames.    

CHAP. XXXIII.  
Of Sorrow, Grief and Fear, the danger and detriment cometh thereby to the body of man; and how hurtful in sickness and in health: Whether any may die of Sorrow and Gríefe.  
THere is yet a passion of the mind, oppressing both body and mind, when it exceedeth moderation, and is not kept within the compass of mediocrity, and ruled by reason. And this is Grief and Sadness, which in Latin hath obtained diverse names, which by reason of the penury of our vulgar tongue cannot all be Englished by several terms. They proceed all from the opinion of some future or instant evil oppressing the mind, and by this means often occasioning great hurt to the body: and are these following: Metus, Tristitia, Timor, Terror, Pavor, Consternatio, & exanimatio, 
Several sorts of fear● and grief.  as we have already in the general discussed. These passions do all, more or less, concentrat and draw in the spirits from the circumference or outward parts to the centre, or middle region of the body, the heart especially, which being destitute of heat and spirits, they do by this means cool and dry up the body; and that less or more, according to the extension or remission of the passion, the sudennesse of the same, together with the aptitude of the subject to receive such impressions. Of this effect of sorrow and grief, the wise Solomon was not ignorant. 
a Proverbs 12.25.  Heaviness in the heart of man maketh it stoop, and again, 
b 15.13.  By sorrow of the heart, the spirit is broken; or as it is after expressed, it drieth the bones. This fear or grief, or sorrow, are commonly affections following melancholy, and depending thereupon; on the which subject, if I should expatiate, I had need begin another volume; but because this hath been by 
c Democritus junios', or Burton of melancholy.  others, both learnedly and largely handled, as also my purpose and intention not being here to handle any particular disease, but briefly to say something concerning these passions of the mind, and what dangers they procure to the body in sickness and in health, I will not meddle therewith, but prosecute that I have undertaken. This grief and sorrow then, if too much yielded unto, 
Hurts procured by grief and sorrow.  will to some procure irrecoverable Consumptions, will dry up the brain and marrow of the bones, hinder concoction, and so procure crudities by means of want of rest, and by consequent prove a cause of many dangerous diseases. Now, as the excess is hurtful to all, so to some far more than to others: especially to lean spare bodies, dry brains, persons inclining to melancholy. And women, especially, if with child, young children, who be reason of their sex and age are less able to resist such passions, and some by natural constitution very timorous, are more liable to danger, by reason of fears and sudden frights, than other people. It is therefore a very unadvised course most commonly to affright children with bugbears, hobgoblins and the like: 
An evil custom to affright young children.  for there is many times thereby such a deep impression of fear engraven in their tender senses, that howsoever it doth not bereave them of their lives; yet are they so possessed with an habitual fear, that they are scarce ever freed therefrom; at least, until they attain to ripe and mature age. And some that are yet of a more tender constitution, are sometimees ceized with some sudden and dangerous disease, if they escape death: as Paralyticke, Epilepticke, Apoplecticke and convulsive fits, as I could easily instance, but that I cannot dwell upon it. 
Dangerous, especially for women with child.  Of all others it is most dangerous for women with child; and that not only for fear of present aborsion; but even for some future fear of some hurt may befall the tender fruit of her womb. I have known some little better than mere naturals, by reason of the mother's fright, during their ingravidation. It hath been often also observed, that even upon men of mature age and judgement, the strong apprehension of some future danger, hath in them produced strange and sudden effects. 
d Schenck. observat. med. libr. 1. obs. ●. ex Had. Junii li. de coma. History of one whose hair turned white in one night.  A late Author relateth a story of a young Gentleman, whose hair was in one night turned white. The Gentleman's name (saith he) was Didacus', or Diegus Osorius, a Spaniard, Who falling in love with a Gentlewoman, one of the Queen of Spain's attendants, this Gentleman according to former agreements, was got up into a tree growing within the precincts of the court, but bewrayed by the barking of a dog, was by the guard laid hold on, committed to prison, and in danger to have lost his life, for attempting any such thing within the precincts of the court. The next morning the keeper found this Gentleman's hair turned to a perfect white colour as the ancientest man's in the country (and yet their hair in that country is ordinary of a black colour) the which the King first hearing related, and seeing it so indeed, it wrought such an alteration in his mind, that not only freed he him from his punishment, but restored him to his former liberty, affirming, that it was punishment enough to have changed the flower of youth with white old age. 
e Idem ex Levini Lemni● de complex. li. 2. c. 2. Another.  There is in the same Author a like accident happening in the cour of Charles the fifth, Emperor, whom the Emperor himself could scarce believe to be the same party that was committed to prison the night before, and granted him likewise a gracious pardon: And many strange accidents are there out of diverse Authors related, which for brevity I here pass by. Now, as other passions excite and stir up some particular humour: as joy stirreth up the blood, 
These passions excite and stir up melancholy.  and anger choler; so doth fear and grief stir and move melancholy. But it may then be demanded, whether such passibe contrary to all sorts of people, and whether one may ever give way on's thereunto? 
What sort of people are least hurt thereby.  I answer, some people are more privileged than others; provided always, that it be not in excess: and such are principally 
f Arnold Villa nov. come in c. 1. Scholar Saler. Faul. Aegin lib. 1. c. 57 Aetius cap. 32. Rhas'. lib. 4. ca 9 ad Almans.  gross, fat and foggy people, with full bodies, and such as have their spirits hot & movable. And in such people sadness, fear, and profound cogitations and cares do somewhat blunt the edge of those hot and fiery movable spirits, and withal do extenuate and take away some part of that bulk of body wherewith they are so burdened; the which both Greek and Arabian Physicians do with unanimous consent witness. Such as are of a contrary constitution, of body, brain, or both, as we have said already, are by all means possible, as they love their lives and healths, to shun and avoid these passions. But in sick persons especially, which is that I here principally aim at, there must a singular care and regard be had, that as little distaste as possible be given. And herein that golden rule of Hypocrates hath chiefly place; 
g Aph. 1. lib. 1.  that it is not sufficient for the Physician to play his part, but the assistants also, and attendants; and all other things must also be answerable. The sick, we know, by reason of his sickness, hath sorrow enough, especially, if the party be of a feeble, fearful and pusillanimous spirit, the fancy still framing unto itself new fears of some bad and sinistrous event. And thus we see through rashness and indiscretion of some about the sick, sometimes by relating to them some evil tidings, and sometimes putting them in needless fears, without any sure ground: or yet when there is just cause of fear in the sick; yet being indiscreetly revealed to him, either by the Physician, or others, or yet at an unseasonable time: as about the time of rest, or before meals, may much prejudice the sick. And therefore I advise all those whom it concerneth, 
Care and circumspection to be used whom we suffer to come about the sick.  to be very vigilant and circumspect, whom they suffer to come about the sick, we finding by daily experience, that many times ignorant and unadvised people, prove the causes of infinite evils to the sick: and that sometimes by dissuading them from a laudable and legal course for the speedy recovery of their health, prescribed by learned and wise counsel; especially if their shallow capacities be not able (as seldom they are) to dive into the depth of the Physician's intentions: and sometimes also by erring in the manner abovementioned. Such constitutions of body as we named heretofore, are not hereby so much wronged, providing we go not too far. My meaning is not here, notwithstanding that which hath been said, to forbid any that true sorrow for sin, and a true compunction of heart, for offending the Majesty of the Almighty God, the which will be so far from producing those effects of worldly sorrow, that on the contrary, it will purchase to thy soul more solid comfort and content, and more enlargement of true heavenly joy to thy drooping and sorrowful soul, than all the silver and gold of Ophir, and both the Indies, and all the gracious gems and jewels ever gave to the greatest upon earth that possessed them; yea, if it were yet possible they were all in one man's possession: And as 
h Proverbs 14.23.  the wiseman saith, that, Even in laughter there is sorrow; so may I as well invert it, that even in this godly sorrow, is joy in the holy Ghost, and comfort unspeakable. Worldly sorrow causeth death (saith the Apostle) but godly sorrow causeth repentance not to be repent of. But many are the volumes written by our learned Divines, concerning this subject; among others 
* Robert Bolton, preacher of God's Word at Broughton in Northampton shire.  a learned late Divine hath handled this point very punctually, in his learned and elaborate Treatise of comforting afflicted consciences. But this not being my proper element, therefore I proceed.  
There is yet a doubt concerning this point, 
Whether one may die of sorrow or grief.  which resteth to be discussed, whether of grief or sorrow any may dye? To this question 
i Itaque etiam ob ●●●morem, & immentum moerorem ●●nnulli repeniana merte ●interie unt, quod sci●icet imbecilla suaple natura animula eorum sub valido affectu oppr●ssa confertim extincta & suffocata sit. De causa symptom lib. 2  Galen himself maketh answer that one may dye of these passions, and to this do all Physician's assent; and experience maketh it so appear. And this same Author seconds his authority with sound reason: for in such passions the blood and spirits having a speedy and sudden recourse to the heart to succour the same in so great a need, where aboarding it with too great violence, and in too great a quantity, they leave the outward parts of the body quite destitute of this blood and spirits. We see what a strange effect this grief wrought on 
k 1 Sam. ●. 18.  good old Heli (alas how small is our grief for matters of this nature) when he heard the ark of God was taken. And 
l 1 Sam. 4.20.  that worthy woman his daughter in law, although her husband were a profane and wicked man, yet at the hearing of the taking of the ark, she was so much therewith affected, that nothing, no not the news of a son borne of her womb, could give her any comfort, or hinder her from following the footsteps of her father in law in giving up the ghost And 
m joseph. antiquit. Judaic. lib. 12. cap. 13.  histories relate that Antiochus Epiphanes, or rather, as some well call him, Epimanes, that tyrant, being chased out of Persia, and hearing also that his general Lysias was defeated, and chased away by the Jews, by reason of grief and sorrow fell into grievous diseases: although there was yet in him divine punition to be observed, and yet not excluding natural causes. 
n Platerus observat. medic. lib. 1. pag 49.  A famous Physician, and now and then mentioned in this discourse, relateth a story to this same purpose. 
History.  A preacher of this City (Basil he meaneth) accompanied with his wife only, in the month of November returning from a village not far from the town, hearing them call to shut up the gates, he ran before to cause them keep open the gate until his wife came in, and so entering himself supposed his wife had been entered after him, the gate was shut and she excluded (the keys being, as is the custom, immediately carried to the Burgermaster, no entry is of any to be expected for that night, as I found once too true by mine own experience) and neither could he get forth to her, nor she suffered to come in to him, the night very dark; this poor desolate woman, all the night filling the air with her complaints (there being no house nor town within a great way of this city) passed a part of the night, and in the morning of this fear and grief was found dead at the gate. 
o Idem ibid. pag. 33.  The same Author relateth yet two other stories making to us appear the truth of this point. A company of young wenches in the Spring of the year, walking abroad in a fair morning, they came to the place of public execution, where was still hanging upon the gallows one who had been lately put to death. These wild wenches began to throw stones at this dead corpse: at length one throwing a greater stone than the rest, this corpse turned round: at the which motion, this maid apprehended such fear and terror, that strongly apprehending this▪ dead corpse to be alive, with all possible speed she ran home, still supposing this dead body followed her. Being come home, she fell into strong and violent convulsive fits, 
Another.  and so died suddenly. 
p Idem ibid.  Another young maid about 16. years of age went down into a grave new digged, where had been laid heretofore some matron of the City of Basil, and not as yet consumed: this dead carcase this young maid essayed to lift up by the arms; but was presently stricken with such a fear and terror, that she went home, and was seized with so violent Convulsions, that her eyes were like to leap out of her head, and so presently died, and was the next day buried in a grave hard by the other; as though this dead corpse had called for her company; as she cried out a little before her death. In the late year 1630. in the beginning of January, my presence and pains was craved for a young Gentleman living within some few miles of Northhampton then sick of a Fever. 
History of a young Gentlewoman recovering of a dangerous fright and convulsions.  Within some two or three days this gentleman still continuing very sick, the gentlewoman his wife being now quick with child, terrified with some accidents she saw in her husband, and withal fearful of some future event, fell suddenly one morning into strong and violent fits of Convulsions (being at other times also subject thereunto) the agitation of her head and arms being so violent, sometimes drawn one, and sometime another way, that much trouble it was to hold her: but withal the blood and spirits flying all upwards, the neither parts were left so feeble, that she was presently deprived of the use of her legs, insomuch that she was in a chair carried into another room. But yet the gentleman her husband recovering, she was in a few days freed from all her former fits and fears; and at her full appointed time was safely delivered of her burden, without any hurt or danger either of herself or infant. I have the more willingly instanced in these particulars, to make every one more carefully and circumspect in avoiding and shunning these passions, and whatsoever may provoke or incite us thereunto. The remedies shall appear in the next Chapter, where we purpose to speak of the last passion.   

CHAP. XXXIIIJ.  
Of joy and Gladness, and of the excess thereof, which may also hurt the body: and whether any may die of excessive joy.  
THat the former passions are prejudicial, and often very hurtful to mankind, especially if they exceed, may easily obtain credit, perhaps, with an ordinary understanding: but that joy and mirth so agreeable to our nature; and so acceptable to our senses, should ever produce any such effect, will hardlierreceive entertainment. And this may seem yet so much the more strange, in regard this is that we all principally aim at, as being a sovereign and excellent means, not only to preserve and maintain our health, but likewise to recover the same, being already lost. And good reason there is for this; 
a Est letitia animi motus ad extimas corporis parts, cum libidine amplexandi gratum: in qua adeo fit sanguinis & spirituum motus vehemens, ut pusillanimes exanimato corpore reliquerit, ex nimiá ipso●rum prosuslone. Mer. tom. 1. lib. 2. class, 2, quaest. 1●8,  Joy being a motion of the mind to the outward parts, with a certain grateful and delighting desire to lay hold on that which may give us content. And yet there is withal such a violent motion and agitation of the blood and spirits, that weak and pusillanimous people may be much thereby endangered. And the wise man intimates unto us such a moderation in every thing, where he warns us to be wary even in visiting our near and loving friends, under the comparison of eating honey moderately, wherein if we exceed, we may far the worse for it. But as for moderate Joy it is commended by the Holy Ghost himself, and in the same Book of Proverbs the utility thereof extolled. 
b Animi & corporis tame●si sua substantia & materia lo●●e maximu discrimen si● tamen tam arcto illa vencuio Deus colligavit, ut mutua sit utriusque in se invicem compassio, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam corpore afflicto dolor ad animum redit: & contra, animo exulcerato corpus concutitur. Sed maior tamen corporis quassario cum malum ab animo initium capit, quam cum contra fit. sametsi vero malum per totum corpus se diffundat, tamen quia eius mali indicium primum in●vu tu aspicitur, ideo Salomon vultus praecipuam mentionem facit; & docet a●imum latum & hilarem n●n tantum sanum corpus efficere sed porro reddere vultum aspectabilem & amabuem, ut si●ut corpus sanum est, sic etiam sanum & macre apparet. Vnde sit ut cum cor laetum sit, oculus sit vividus, versabilis, & ad videndum acutus, genae sint rabicundae, sanguis purus & purgatus, cutis pulcbra & spectabilis: contra vero cum animus afflictus est. Hoc quanti sit ad omnes vitae parts, non facile est explicatu. Num in cultu divino operae pretium est, ut animo laeto ac alacri fiat. Hince est quod Isaacus ad filiorum suorum propheticam benedictionem se acci●gens, priu● mandat ferinam sibi comparari & vinum, quibus exbilaratus liberius posset manus Propheticum obire. Gen. 27. Elizeus contristatus aspectu impij Regis ●orami, antequam quid conatu● sit, quo 3. Reges siti laborantes reficerentur, ●ussit sibi peritum musices adduci, cuim art, & in pulsando perit●a ra●●ror●m pelleret. Quod si Prophetae qui per inspirationem locuti sunt hoc laetitiae animi adminiculo opus habent ad culium Dei pro dignitate exercendum; 2 Reg. 3.13. nedumalijs, etc. Apud homines etiam officia quae a ir●stibus & maestis praestantur ingrata sunt, ut in Mardocheo & Nehemia liquido constat. Esth. 4 2. Nehem. 2.1, 2. Animum vero laetum vultum jucundum reddere apparet exemplo Esau●, munere a lacobo exhilaratus, vultu tam se amabilem & jucundum exhibuit, ut lacobus in eo, visus sit fac●em ●ei benignam intueri. Gen. 33.10. Sed in pijs hoc magis illustre est, qui pace conscientiae ●ecreati vultum habent & aspectum 〈◊〉 lem Vide Naz●●eos, qui cum vinum non biberent, tamen, etc. Vide porro exemplum Danielis & sociorum, qui tametsi leguminibus & aqua pascerentur, tamen, etc. Haec igitur animi laetitia, quae consistit in reconciliatione cum Deo, unde nascitur bona conscientia, omnibus fucis & pygmy itis, quae moltes & delicatae foeminae ●udiose ad se infucandum & ●pingendum conquirunt, potior & praestabilior est; praestabilior omni ●taeta & delectu ciborum, in quo tamen plurimi multum ponunt, vel omnia potius, 〈◊〉 ad valitudinem & colorem tuendum pertinent. Cartwright ad vers. 13 cap. 15. Proverb.  A merry heart maketh a cheerful countenance. And a learned expositor upon this place affirmeth, that although the substance of the soul and the body differ much; God hath notwithstanding tied and united them so fast together, that there is no small harmony and sympathy betwixt them: insomuch that either of them being affected, the other suffereth also. And although the harm redoundeth to the whole body; yet because it is most conspicuous in the countenance, therefore the Wise man maketh chiefly mention of the countenance; and teacheth us here likewise, that a cheerful and merry heart not only maketh the body sound and healthful; but maketh a cheerful and amiable countenance. Hence cometh it to pass, that when as the heart is merry and cheerful, the eye is lively and quick sighted, the cheeks of a comely, ruddy colour, etc. But all contrary, when the mind is heavy and dejected. In what an account and high esteem this is in all the parts of our life can scarce be declared. For first, in Divine worship and service it is very requisite that we be of a cheerful countenance. And hence was it that Isaac preparing himself for that prophetical benediction of his sons, calls first for wine and venison, whereby his heart being cheered and refreshed, he might the better perform this Prophetical function. And the holy Prophet Elizeus being much grieved at the sight of wicked Joram, before ever he went about to refresh those three Kings distressed with thirst, calleth first for a cunning Musician, whereby the grief and sorrow of his mind might be mitigated. Now if the Prophets themselves, inspired with a prophetical spirit, had need of this cheerfulness of heart for the better performance of God's worship and service, how much more have others use thereof? And such services as performed by sad and heavy persons, we see, are not so acceptable: as may in Mardochee and Nehemia plainly appear. And we see that Esau being cheered with jacob's gift, was of so cheerful a countenance, that Jacob confesseth he beheld his countenance as though he had beheld the face of God. But in the godly (saith the same Author) this doth yet far more plainly appear, who being refreshed with the peace of a good conscience, have a cheerful and lovely countenance. This may plainly appear by the example of the Nazarites who drunk no wine, &c: As likewise by the example of Daniel and his fellows, who although they fed but on pulse and water, yet their countenance was far fairer and better liking than of any of the rest who were fed with all the Kings dainty fare. And therefore this joy & mirth consisting in our reconciliation with God from whence proceedeth a good conscience, is far to be preferred before all the most curious washeses and paints, wherewith the lascivious and dainty Dames of our times do dawb, and as they think, so curiously adorn their faces: yea, and of far higher esteem than all the most curious and dainty diet that can be devised, in the which nevertheless, many, if not all, place all that pertaineth to the preservation of health and maintaining the comely colour of the countenance. That the life therefore might be the more comfortable, and that grief, sorrow and sadness might not too much prevail and oppress us, it was the bounty of our good God to give us not only food and raiment for necessity, and water to quench our thirst: but to give us also wine to cheer the heart, oil to make glad the countenance (in the hot Eastern countries then in great request, howbeit in our cold climates not so useful) and music both vocal and instrumental, to stir up, and excite the dejected melancholic mind. And therefore the moderate use of all these comfortable creatures is, as we see, allowed by God himself: and beside good merry company, either at meals or otherwise; provided, the mirth be honest, not scurrilous, and offensive either to God or man: and thus may these verses following be understood: 

Quaere igitur sed honesta tuis solatia curis,  
quae tibi nec somni, nec loca sola dabunt.  
Vtere convivis, non tristibus, utere amici,  
quos nugae & risus, & ioca salsa dabunt.  
Quem non blanda iuvent varii modulamina cantus?  
hinc iecur, & renes, agraque corda stupent.  
Nam nihil humanas tanta dulcedine mentes  
Afficit, ac melica nobile vocis opus.   

Seek comforts in thy grief and cares, which may thy heart solace,  
Much more than either drowsy sleep, or solitary place.  
But let thy comforts comely be, and honest all thy jests.  
Converse with cheerful merry friends, at banquets and at feasts.  
Sad company avoid and shun, such company frequent,  
As love in laughter and delights to have the meeting spent.  
What man so lumpish is of mood, whom music doth not move,  
And merry songs? these from thy heart all pensive quames remove.  
For nothing doth with such sweetness the mind of man rejoice,  
As doth that noble worthy work, of man's melodious voice.    
But my meaning is not here of such mirth and music as is most commonly and ordinarily used in Taverns and Tap-houses, in Play-hous and Alehouse, where the most dissolute and deboist companion is often accounted the best fellow; and he that can most dishonour God by blasphemous bloody oaths, and by that swinish sin of drunkenness show great manhood in un-manning himself, carrieth away the bell for good-fellowship, and such are accounted the only merry companions of the country. If one should advise them sometimes in their merry mood to sing Psalms, it were puritanism; and yet such a puritan was the 
c james 5.13.  Apostle james: If any be merry, let him sing Psalms: and such a puritan was the 
d Ephes. 5.19.  Apostle Paul, willing us to use Psalms, Hymns and Spiritual songs. I know there are times and seasons for all things; and as excess of mirth is always, so, especially, in these bleeding times of the Christian world most unseanable. 
e 1 Kings 5.20.  And as the Prophet Elisha said in another case, Is this a time to take silver, &c: So may I say, is this a time for such excess? The Lord (saith the Prophet Isaiah) God of hosts did call to weeping and mourning, 
Isaiah 12.22.  and to sadness, and to girding with sackcloth; and behold, joy and gladness, staying oxen, and kill sheep, eating flesh, and drinking wine; let us eat and drink and be merry, for to morrow we shall die. And it was revealed in mine cares by the Lord of hosts; surely this iniquity shall not be purged from you. And the words of that worthy Vriah ought never to be forgotten: 
f 2 Sam. 11.16.  The Ark, and Israel, and juda abide in Tents, and my Lord joab, and the servants of my Lord are encamped in the open fields, shall I then go into mine house, to eat and drink, and lie with my wife? as thou livest, and thy soul liveth, I will not do this thing. There is yet a pregnant place for this same purpose. 
g Amos 6.4.  That lie upon beds of ivory, and stretch themselves upon their couch, and eat the lambs out of the flock, and the calves out of the midst of the stall: that chant to the sound of the viol, and invent to themselves instruments of music, like David. That drink wine out of bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph: Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. Let our Preachers apply these places; I will not thrust my sickle into another man's harvest. 
Sick folks chiefly to be cheered up, and who have greatest need.  But now, as concerning mirth, and cheerfulness in diseased and sick persons, I think it is to them by all means to be procured; and, as I said already, all manner of discontents are to be avoided. But of all other, sick people, to such especially as are otherwise of a melancholy constitution of body, or sick of any disease tending that way, although but accidentally: as likewise such as are of themselves fearful and pusillanimous, and easily dismayed at a small matter. And herein is required great wisdom and circumspection, and that the Physician do accommodate himself to the several dispositions of his patients, and to many particular circumstances concerning them, which cannot punctually be set down. And howbeit this passion as well as others may sometimes exceed the bounds of mediocrity, yet are not the sick for the most part so much hereby endangered as by other passions: Resteth now to discuss one question before we conclude.  

Whether any may die of mirth and joy.  Since joy and mirth is so agreeable to mankind, and less offensive than any of the rest, it may then, not without good reason, be demanded, whether any may die of this passion? I answer, that even 
h Praegaudio autem nonnulli supra modum pusillanimes mortui sunt, haud aliter quam timentes, de Symptom. cause. lib. 2.  Galen himself, who was ignorant that any could die of anger, yet did confess, that some might die of too great joy. And there is some reason for it: for the blood and spirits flying all from the centre, or heart, to the circumference or outward parts, the party must needs die, the heart now being left destitute of such necessary provision: and 
i Gaudio praeter Chilonem de quo diximus, Sophocles, Dionysius Siciliae tyrannus uterque accepto tragicae victoriae nuncio. Mater pugna ila Caennensi filio incolumi viso contra falsum nuncium, Plin. lib. 7. cap. 8.  Pliny makes mention of some: as of one Chile, Sophocles, Denis the Tyrant, and of her, who after that dismal battle of Canes, contrary to a false rumour, received her son alive, whom she supposed to have been dead. And Purchas maketh mention of the like accidents even in this our age. 
k Purch. lib. 4. cap. 9  Abraham Kendal (saith he) put into the I'll of S. Helena, about the year, 1592. and left on shore a sick man, whom Edmund Barker 18 months after found in good plight: but their unexpected coming, as it seemeth, so ravished his weak spirits with joy, that it distracted him, and being otherwise of constitution very well, he died 8 days after. The like he saith of a Portugal in the same place: I wish therefore thou use moderate mirth and cheerfulness, and such as be too much subject to sorrow and grief, to refrain therefrom, and not to give way to any anxious cares, which are the causes of many mischiefs both to the body and the mind. Take therefore this counsel with thee: 

Omnia curarum somenta relinque, nec ullis  
Corpus habe pressum sollicitudinibus.  
Anxia mens, non ipsa sibi, non rebus agendis  
constat, ab hac vitium corpora saepe trahunt.  
Hince variae pests, morborum mille figurae,  
crede animam nostri corporis esse ducem.  
Saepe graves ista, veniunt ex arce labores,  
sicut ab aercis pestilens aura plagis.   

All things that may thy cares increase, avoid and lay aside,  
Keep still thy heart from heaviness, let joy there still abide,  
A pensive mind even to itself, inconstant is always,  
And in all things it undertakes, it keeps no constant stay.  
From thence the body often draws corruption and vice,  
Hence plagues, and of sore maladies a thousand sorts arise.  
This know, that of each man the soul is of his body guide:  
From whence, as from corrupted air, great pains in him reside.    
And thus much shall suffice to have said of joy and mirth, the true antidote against sorrow, grief and fear. And this likewise shall suffice concerning all the passions and perturbations whereof I undertook to speak: and as I said at first, I am not ignorant, but that there are yet a many more affections which in time work a deep impression both on the body and mind of man; yet work they but leisurely, and by degrees, and work no such sudden impression, and therefore I pass them by.   

The Conclusion of this whole Discourse.  
BY that which hath been said already, may plainly appear how excellent, and how useful is this Diet of the Diseased, and how necessary it is to be careful in the prescription thereof, and from hence may evidently be evinced, into what danger they precipitate themselves, who fall into the hands of such unskilful persons, who are not able to advise them what Diet is best, and what is worst. And yet, as by this precedent discourse hath plainly appeared; Diet is that which principally, and above all other means, is narrowly to be looked into. And that this is not a matter of so small a moment, as by the vulgar it is accounted, hath at great length, 
Many things in this discourse to be considered.  by the authority of the learned in all ages, been plainly proved. In the first particular then, we see, we must consider the nature of the aliment, whether it be a vegetable; as all sorts of plants, fit for the use of man; the variety whereof, together with their several virtues, we have at length set down. Again, there being such variety of other creatures, fourfooted beasts, fowl and fishes, which afford food for sustaining of man's life, their natures must be well known, and what food they afford the sick, and how safe it is to administer the same. Besides all this, the right preparation is duly and carefully to be observed; some sicknesses requiring one, and some another kind of food, and a different preparation. And beside, the quantity must carefully be observed, and that according to several individual bodies; and the order, when more than one dish is allowed. Now, all this is yet nothing, if the state of the individual body thou dealest with, be not without great care and diligence looked into. And principally, and above all other things, we must have a watchful and careful eye over the strength of the sick, and not only narrowly observe the difference of several and individual parties, one from another, according to their several complexions▪ but even one and the same individual party, how it differeth from itself, according to the several seasons, not only of the sickness, but even of the time of the year also. All the which circumstances, as they have been at great length discussed, so doth it as evidently appear, that this is not the task of any ignorant quack-salving Mountebank, Empiric, Barber-surgeon, or of an ignorant busybody woman-physitian; nay, nor yet of a meddling pragmatical Minister: but of a skilful and judicious Artist, able upon all occasions to add what is wanting, to alter what is not useful, and detract what is superfluous. 
If it transcend the skill of the ignorant Physician, to prescribe good and wholesome diet for the diseased, how shall they be able to prescribe physic fit for the state of the sick bodies.  If this than be true in this dietetical part, as hath been proved, what shall we then say of the administration of physic itself? If the unlearned, by reason of their unsufficiency, are not to be allowed to deal with this dietetical point, how much more are they unable and unfit for this other of so great a consequence? If the vulgar be so afraid of physic, that scarce can they sometimes be persuaded in cases of greatest extremity (and I cannot in some sort blame them, there being so many dog-leeches, and ignorant practitioners of all sorts suffered, as it were, to throw lots upon men's lives) to admit of any lawful remedy, although exhibited by the hand of a skilful, learned and rational Physician: why are some of them, yea, and some of a more refined judgement often so lavish of their lives, that they will sooner commit themselves into the hands of any quack-salving Mountebank, or Barber-surgeon, than into the hands of the must learned and judicious Artist, and are often so shy of physic, as of some deadly and deleterious poison: But it often befalleth them according to the old Proverb.  
Incidit in Scillam, dum vult vitare Charybdim.  
They leap out of the frying-pan into the fire.  
And whereas the learned and skilful Physician is furnished with store of gentle and benign medicines, which offer no force nor violence to nature; and if at any time the greatness and malignity of the disease indicate an addition of stronger remedies, either to acuate and quicken the dull and sluggish quality of the others, or to eradicate some inveterate disease; yet is he able so to correct the malignity thereof, that he can make it a sovereign medicine for the healing of his infirmity: the other on the contrary useth most commonly his crude, malign and unprepared medicines both minerals and vegetables; the hurt and smart whereof, howsoever they be not at the first felt, yet are they often afterwards the causes of many mischiefs: beside, that this kind of counterfeit Physician purgeth often away as well the good as the bad humour, the which is impossible for the patient to observe or discern, howsoever he knows it to his cost. But besides Empirics, there is yet another sort of intruder upon the profession of phycsike as faulty (if not more, all things considered) as the former: practising Ministers, I mean, concerning whom although I have in the beginning of this discourse said something; yet by reason of some seeming colourable objections might by themselves or others be made in their behalf. I will add yet something before I make a full end: although in my opinion, this one place of S. Paul, if there were no more, 
a 2 Cor. 2. ●6.  Who is sufficient for these things? were sufficient to confute them. 
Charity is not sufficient to warrant any with the neglect of his own calling to meddle with another calling, wherein is as much, if not more difficulty than in the former, and no less danger then of life in the errors committed therein.  But I have heard some of them pretend a charity and love to their neighbours to help them in their need. This reason, as it first makes a glorious show, so if we shall narrowly view this pretended reason, we shall find it like 
b joseph. de billo judaic. lib. 5. cap. 5.  those fair apples of Sodom, which being once touched, turned into ashes; and like 
c Matth. 23.27.  those painted sepulchres being within full of rotten bones. But this is no new practice to cover vice with the mantle of virtue; which as it is most common, so it is most accursed: Simulata sanctitas duplex iniquitas. And this by many places of Scripture I could make manifest, but that I think it will not be denied, and I am loath to spend too much time on it. Charitable works, I confess, are to be performed; but every person is not fit for the performance of every work of charity. The ministers charity is to have a care of his people's souls, to visit and comfort them when they are sick; and even to extend their charity to their bodies, according to their ability. As for the curing of their bodies, that exceedeth the compass of their callings, and in so doing they break down hedges, and intrude upon another man's right. If they shall reply, that sometimes they do it to supply the place of a Physician (perhaps) wanting. I answer, they are very witty to devise wiles to maintain a wrong cause. And it was a good speech of a worthy Divine of this shire, now resting in peace: O quam argutatrix est humana ratio, praesertim quum aliquid de suis commodis & emolumentis deciditur! How hard do men plead for their profits! I say again, If a minister be endued with any competent skill in this profession (as perhaps having learned it before he betook him to this profession) and any of his parishioners be amiss, either in the absence of a sufficient Physician, or yet in case of the patient's poverty, the ministers charity in such a case is most seasonable. But my meaning is principally of such as make a pecuniary traffic of this profession, erect Apothecary shops in their houses, and often train up others in that profession which they are yet themselves to learn, and have been known to have been most busy, where able and sufficient Physicians were to be found. And the want of able and learned physicians is often by means of their lawless intrusion occasioned. It is not unknown to some, that some of these men have been so impudent and shameless, that they have often offered their service to the Gentry, and people of best note, some of them traffiquing to and fro to engross all employment into their own hands, debasing and vilipending the actions of other able physicians: and if (perhaps) at any time, some success doth second their bold attempts (as sometimes Audentes fortuna juvat, fortune helps the hardy) thou shalt then have them like that proud 
d Men●erates celebris Ep●lepsiae medicus nunquam sine in publicum, nifis suis quos curaverat, rabitu ●eorum vestius st●●●o●us, & ipse vero purpura vell● tus, aurea orona deco ratus, sceptrum demque●n ma●ibus velat alter Iupiter gest●nt, prodire solitus est Lang Epist. medic. lib ●. epist 25 ex Athen dipn. lib 7.  Menecrates brag and boast of their noble exploits. It is no doubt a hard case, when no Physician will serve the turn but Levies Tribe; and if Lucullus were not, Pompey cannot live, scilicet! It is a hard case, no question, when Physics sufficiency is all covered under a Clergy man's cassock. But I would fain know what Aesculapius hath infused this sufficiency into them. The famous Universities of this Kingdom do quite disclaim them as inform Monsters, and births borne out of season, which never yet received the right shape of a Physician. The famous Physicians of the College of London acknowledge them to have no part in the hippocratical commonwealth. Their grave and learned Brethren of best note deny them, 
e The reverend Bishop of etero●riow in a Sermo pirached at Northampton this same year 16 ● a little before midsummer, out of this text, Gen 47.3. What is you● trade or occupation taught that a minist● 〈◊〉 trade, and should have but that on: the question being Quid operu in the singular number. That ministers therefore are not to meddle with other callings. They are not then (saith he) to meddle with Galen & Hypocrates, which he there proved ●oth learnedly and religiously, by the weightiness of the calling, and pains there●n to be in lo●ed. And as there was there a great deal of good counsel for the clergiss, ●o I hope he will have a care to be all faults and abuses of armed.  some preaching against their practice, and some again 
f As it is unlawful for a Physician to preacher administer the Sacraments: so I think it unlawful for a minister to be a professed practiser of Ph●sicke. Parr on the 〈◊〉 to the Romans  publishing this dislike in print. But it may be, they will claim kindred to the 
g Theslal●s quum ostendit se in Hippocratica Disciplina nequaquam institutum, nec eius opera sub prae●eptore leg●sse, tamen non veretur talis quum sit, palmam sibi ipsi eri● u●e Gal. meth. med. lib. 1.  methodian Thessalus, who taught that the profession of physic might in six months space be attained unto. Similes habent labra lactucas. Like lettuce like lips. But there resteth yet an objection, and more material, at least in show than the former. Venture non habet aures. Need maketh the old wife to troth. A necessity by some is pretended, their livings being too little, and their maintenance too mean to maintain them and their families. I do not deny, that many of our learned Levites are not rewarded according to their due desert, learning not being rewarded according to its worth; which is far easier form to lament than to amend But all the offenders cannot cover themselves with this cloak: nay, the most gross and notorious offenders for the most part enjoy greatest livings, of one, two, or three hundreds a year, if not upwards. One of them in my knowledge hath played the usurer; although some of the principal is gone into a bottomless bag. Let the ingenious Reader than judge, whether any of these can justly plead poverty. Others again, I confess, have smaller allowance, and therefore would seem to deserve more favour. In the first place, as I grant the antecedent, so I deny the consequent, as false and erroneous. Many honest men and good scholars of unblamable life and conversation I myself well know, whose livings come not near the others who have least; many of them not exceeding forty, thirty or twenty pounds, and some not twenty Marks, yet far more painful in their calling than the former, of whom none that I could yet hear of under fifty, three or fourscore pounds. But put the case this were yet true, what then? Must they strike Richard for Robert? Must they rob Peter to pay Paul? If they themselves be wronged, must they of necessity injure others? Must they of necessity deprive the people of their pains, and encroach upon an other calling too weighty and heavy for their shoulders? But if they will needs make an addition to their means, why meddle they not with some other calling of lesser consequence, in the performance whereof the error of the Artist bringeth less danger and detriment? If they shall reply, that were too base for them, I answer, that 
h Acts 18.3. & 20.34. 1 Cor. 4.12. 1 Thessal. 2.9. 2 Thessaly 3.8.  S. Paul, notwithstanding, in the nighttime made tents, and in the daytime was diligent in delivering his master's message. And there are yet some other means in case of necessity might far easilier and safelier be used, than the profession and practice of Physic, and that without derogation from the dignity of a scholar. And yet the Abissine Priests even at this day keep this custom, of 
i 
For this same practice there were canons in former times set down.  
Clericus quantum libet verbo Dei eruditus, artificiolo victum quaerat.  
Et postea.  
Clericus qunntum libet verbo Dei eruditus artificiolo, vel agricultura absque officij sui detrimento victum praeparet. Lib. Concil. Concil. Carthag. 4. can. 51, & 52.   labouring in some trade or calling, their ordinary maintenance being but very mean. But let no man mistake my meaning, as envying the maintenance of worthy, learned and religious, painful Divines, as willing to reduce all to that ancient, Apostolical custom, which in our established Churches now for good reasons, I confess, to be out of use. Absit, nay it never came into my thought. Nay, would to God I might be so happy to live to see abuses reform, buyers and sellers whipped out of the Church, and Levi to enjoy his full allowance, that I might then with 
k Luk. 2, 29.  holy old Simeon, sing a joyful Nunc dimittis. On the the otherside, let ministers wait on their ministry: I neither plead for Simoniacke Patrons, nor yet for lazy Levites: but as I think them worthy of double honour, so let them consider who deserve the same; such as labour in the word and doctrine. As for idle loitering Levites, who seek the fleece and not the flock, I think them so unworthy of any honour, that I wish, like drones they may be driven out of the Church. Some again, willing to mince the matter, maintain, that a minister may at least so far play the Physician, as the Physician is sometimes to play the part of the minister: and that as sometimes the physician in absence of the minister may administer spiritual physic to the sick, so may the Minister in absence of the Physician administer to the patient corporal physic. I confess this maketh the fairest show of reason of any of the former, and my meaning is as far from hindering charity in time of necessity: provided always, the party be able to exercise that kind of charity, and this particular case occurreth but seldom. Again I say, there may here fall out by this means some inconvenience; so that still, Latet anguis in herba. Besides, these two cases are far unlike, there being therein a great disparity. 
Consider the diversity of these two cases.  The Physician may in time of need give the sick good and wholesome counsel for his soul's health: and this may sometimes a neighbour aswell, yea, it may be, better perform, than either the Minister or the Physician. The Physician than performeth this charitable work, as the duty of a common Christian, and that which any other that is able is allowed to do, there being no danger in applying this remedy, if done but in any ordinary discretion: although it were to be wished the spiritual Physician himself were able always to administer his own Physic. Now the case standeth not alike with the minister, who may easily be mistaken either in the disease, or the remedy due to the same, or yet in the due and convenient time of application, with diverse other considerable circumstances, unless he be skilled aswell in a theorical knowledge, as in the practical employment of this profession: unto the which he shall hardly ever attain, without the neglect of the worthiest of the two. And put the case he may yet help some distressed neighbour in his need, it will both draw him on to do the like for others, who may plead the like interest in him; and again, his example may encourage some ignorant and idle dames to do the like. Principiis obsta. Resist occasions of error at first. All the errors of the Roman Church at first crept in upon fair and plausible pretences, as might easily be proved; the which now are become so many, and so strongly maintained, that we had now need of some Hercules to cleanse this unclean and filthy stable. And the Pope himself, made he any small account, think you, of such ware, whenas 
l History of the council of Trent.  he sent his holy ghost so often post in a cloak-bagge from Rome to Trent, to inspire the Fathers of that council, to stand stoutly to the maintenance of this their freehold? But if they will yet plead any sufficiency in themselves, whereby they may safely practise this profession, and if any Aesculapian genius hath infused into them the hippocratical skill, I see no reason why they should be debarred from doing good, even in this same kind. But let this proviso be put in, That they first resign their livings to those who will afford them better attendance. I need not mention that young fry of able scholars, these famous nurseries of good learning, like two fruitful mothers, send yearly abroad into this our fruitful Canaan, flowing with milk and honey: and how many of these stand idle in the marketplace, no man hiring of them into his Vineyard; when as others undertake and engross far more work than either they are able, or is fit they should deal with. But if the dole be a dealing, I see no reason why the Physician may not claim a share in it, as well as they do in others. The Talion Law will allow it, and I make no question, but they may find some of them as fit to preach, as they to practise. As for that objection taken from the affinity of the soul and body, I think it not of that worth, 
Objection taken from the affinity of the soul and the body, idle, and to small purpose.  as to be objected by any scholar: and yet I have heard that some have pleaded this. Now, if it may take place, it will make as much for the Physicians preaching, as for their practising. And beside, if this argument may take place, then by reason of this affinity of the members of the body one with another, the Tailor shall become a Shoemaker; and again, the Shoemaker a Tailor: and the Haberdasher (because he dealeth with the head, the most eminent part, and seat of the sense and reason itself) will, perhaps, plead a privilege in all three, and more also. I have somewhat the more at large insisted upon this point, not only for that this notorious abuse, hath so long continued; but likewise to give warning for the time to come, that Ministers keep themselves within the precincts of their own calling. To this the weight of their own calling, if there were nothing else, might be a sufficient motive: beside, that I have proved in the beginning of this discourse, that the Physician's pains and trouble are greater than of any calling, yea, even of the painful and laborious Divine himself. It is true, the Divine hath his evasion: for many of them have this trick (although scarce honest) that they are ready to glean what gains they can gets by sitting still in their cells, casting waters, as they call it, prescribing medicines to the absent, fall out as it will: and when the patient hath most need of their presence, Mr Parson cannot come then: and by this means, many time's Mr Parson hath his gains come in easily, declining the greatest pains; and if the patient rely wholly upon him, he shall either be denied that attendance is due in time of danger, or else cast upon another physician, who must now take the worst, when Master Parson hath had the best. Some again will sometimes, and that often, attend, as another Physician, on the necessity of the sick: and here is then another inconvenient, that many times, when Master Parson or Vicar should be in his pulpit, his patient calls for his presence. Let the judicious and unpartial reader then judge of the equity of this cause. We still hope, (and have hoped a great while) that the reverend Fathers of the Church will have an ear open to hear this more than just complaint. No ignorance can be pretended, this not being done in a corner, but in the eyes of all Israel. And among them, such especially, as are too much addicted to judicial Astrology, and many suspicious, if not sinful things thereupon depending: as calculating of nativities, and prognosticating future events thereby; using amulets without any show of reason, to cure diseases, and to prevent many outward accidents, are to be inquired into: if the ancient 
m Si quis Astrologia, vel mathesi existimat esse credendum anathemafit. Toletan. 7. con. 21.  Canons and Constitutions of the Church forbid such trash indefinitely, shall this be suffered in a Churchman, now under the clear Sunshine of the Gospel? But I leave this text, wishing withal, that people would not prove a means of distracting the Divine, and hindering him in that whereunto he is called and set apart, lest they prove accessary to his neglect, if he have not so much grace to look to it himself. I have 
n In the prefacé to the arraignment of urines.  elsewhere alleged the example of David, 
o 2 Sam. 23.16, 17.  who would not drink the water that had been fetched with the hazard of men's lives: see then how you seek health with the hazard of men's souls.  
But before I end, 
Sordìde and base objection in the defence of Empirics.  although I have already said somewhat of Empirics, yet a word or two more. There is an ordinary objection wherewith many people deceive themselves in this care of Empirics: for, say they, we are by using Empirics often freed from a great deal of charges which learned counsel would cost. I answer, 
Answ.  that in the first place they build on a false foundation, parallelling and equalling ignorant Empetickes with the judicious and learned Physician: and this erroneous opinion is often confirmed by means of the like events often befalling both the one and the other, which I have sufficiently confuted in the beginning of this discourse. It is then apparent, that this seeming saving of charges, is but a mere fallacy, and so many of them find it at the last, when it is too late. For in the first place, the ignorant and unskilful, howsoever most presumptuous of their own skill and sufficiency, yet are they not able often to find out thy disease; especially, if either it be uncouth or intricate, composed or partaking of diverse diseases, accompanied with various and several symptoms: 
Empirics can neither find out the disease, nor apply right remedies.  far less than are they able to apply a right and laudable remedy to the same. Again, put the case they both find out the disease, and apply some remedy: yet are their remedies often so rough, venomous and unprepared, that they leave a virulent and evil impression behind them; the which, howsoever, peradventure, not at first felt, yet at length often payeth both the principal and interest. Besides, that I say nothing of their ignorance in the application, according to the several constitutions of the individual bodies, sexes, ages, order, time, quantity, quality, due preparation and correction; but especially the strength of the patient, etc. Besides all this, when they have thus hazarded their lives, spent their money, poisoned their bodies, and neglected good and wholesome remedies, which in time and place, in all probability were like to have cured the infirmity: it cometh often to pass, that at length, howbeit too late, they are forced to fly unto the learned and judicious Physician, as I could instance in many particulars. Now, if the patient recover, what is here saved? is he not here at a double charge, besides the hazard of his life? and if he die, I confess there is something saved: but I think people that are wise, should in this be of Satan's mind, 
p job. 1.  Skin for skin, and all that a man hath will he give for his life. I mean, use the likeliest means to save thy life, and leave the success to God. As for the meaner and poorer sort, there is no honest Physician, but in charity he will be ready in time of need to further their health with his best counsel. But this fault we find to be as frequent in the rich, as in the poorer sort: some I know do it out of mere ignorance; but others out of mere avarice and fordid tenacity. And yet I have heard some say, their Empiric cost them as much as better counsel had done in former times. The ignorant are more to be excused, and therefore it were to be wished (and I doubt we may wish long enough) that there stumlbing blocks, which vulgar eyes are not able to discern, were removed out of the way. Then should our Surgeons betake them to curing of their sores, wounds, and other things thereunto belonging: Apothecaries to their compositions; and other ignorant and illiterate Empirics, forced to forsake their profession, and if they were of any before, to betake them to the same again, or to same employment befitting them, if they were of no calling before. As for women, they might find them work within doors about their housewiverie, far better beseeming their sex, than to play the busybody abroad, meddling with that whereof they are altogether ignorant. But because a 
q Doctor Venner, in his advertisement of the ●reat utility that cometh to man's body, by taking of physic in the Spring.  late learned Physician of this land, hath lately said something concerning Empirics, making well for our purpose, I will insert them also into this same place. But here I must advertise you, that you expose not your body to the unlearned Empiric, that can neither find out the peccant humours, nor parts affected; but to such as are learned in that art, that can well judge of your state of body, and accordingly prescribe you remedies, as your constitution and affected parts shall require. Many men think, yea, some of a generous note, wherein they bewray their carelessness, if not their stupidity too, that whilst they are in health, they may for prevention take physic from any one, it matters not from whom it be, nor what physic it be, so it work with them. I must tell you, that many overthrow their bodies thereby, and that there is no less art and judgement required for preserving the body in health, than for curing of it being sick, if they did but know how the four humours are, or aught to be proportioned in their bodies: for enjoying according, to their constitutions, a sound and healthy state, they would, I am persuaded, be more cautelous, than to commit themselves into the hands of the unlearned, who, by their inconsiderate courses, take humours from them at an adventure, so well those that are not offensive, as those which are, to the utter subversion of the economy of the body: whereof though, perhaps, in regard of their strengths, they are not by and by sensible, which is that which only cloaketh the errors of Empirics, and as a veil masketh many men's eyes and understanding therein: yet they will, as I have in diverse observed to their peril, by little and little, incur a lapsed state of body. It is strange to see the ignorance of most people, how backward they are to give to the learned professors of physic their due, ready to lay scandals upon them; but forward to magnify Empirics, their physic, their honesty, their care, willing to pass over and excuse their gross slips and absurdities, O mira hominum stupiditas! But proceeds this altogether out of ignorance? I suppose no: for doubtless many seek unto them, and magnify their physic, because it is cheap: but such are fools and Gulls indeed; for they wrong, and even poison their bodies with gross and ill qualified physic to save their purses. But to answer the reasons, or rather words which they produce and allege in the favour and behalf of Empirics: to what purpose is the working of that physic which respecteth not the peccant humours, nor parts affected, but to the overthrow of the body? What is a supposed honesty in a Physician without learning, but a snare wherein the ignorant do voluntarily entrap themselves? I say supposed: for I cannot think that man to be honest, which usurps a calling, which with a good conscience he is not able to discharge. Or to what purpose is the care that Empirics take about their preposterous and ill composed medicines, but to the utter ruin of the patient's body, as too too unlucky happened of late to a Gentleman of good worth and note, who taking physic by way of prevention, 
History.  of a Pill-boasting Surgeon, in a short space, by his ill qualified and preposterous physic, incurred an incurable and mortal lapse of his stomach and liver, being in his constant age and perfect strength of body. Vain therefore, and very absurd is that conceit, which many have in favour of Empirics, viz, If they do no good, they do no harm. Admit that sometimes by their trivial petty medicines they do no harm; yet nevertheless for that, I must tell you that they do much harm: for the sick body relying upon their skill, and they being not able to direct and execute such courses as shall be sitting and effectual to impugn the disease, while there is time fitting for the same, the sickness gets the mastery, and then (perhaps) when the strength is too much weakened, and the disease become incurable, they seek help of the learned Physician. So basely verily, are most of our people affected to their health, that until some practical Minister, parish Clerk, Apothecary, Surgeon, or the like, have done their utmost hurt, they seek not to the Physician. And here to vindicate our Art from calumny, I cannot but tax the most sort of people, that being affected with any great or difficult disease, which by reason of the nature thereof, or contumacy of the peccant humours, will have such progress, as that it cannot in a short time, by the medicines and best endeavours of the learned Physician, how forcible soever, be evicted, will reject their Physician, and betake themselves, which is an absurdity, super omnem absurditatem, to some ignorant sottish Empiric, and every good wife's medicine, to their great hurt, and oftentimes utter overthrow. But if it happen that they recover thereupon, they lay an imputation upon their Physician, and grace their Empiric with the cure; whereas, in very deed, the matter of the disease was wholly, or at least the greatest part thereof eradicated by such fit and powerful remedies, as the learned Physician had formerly ministered unto them: whereupon the residue of the cure was effected by the force of nature, not by the weak endeavours of the Empiric, or trivial medicines of any other whatsoever. I have of purpose enlarged this advertisement, and do leave it far a memorial and caveat to all posterity, especially to the Gentlemen of this our age, who, for the most part of them, very much wrong their judgements and understanding, in taking physic of the unlearned; and wherein they do not only wrong themselves, but also give occasion of hurt others: For the meaner sort of people following their example, do the like, whereby it comes to pass, that in all likelihood, more untimely perish (which I believe to be true in the 
* We may say as much in these parts we live in, if the matter might be narrowly looked into.  Western parts of this Kingdom) under the hands of Empirics, than die otherwise. Such as will not take notice hereof, in Empericorum manus incidant. And if any Asinus Cumanus, or Terrae filius shall object, that diverse recover under the hands of Empirics; I answer in a word, that the recovery is not to be attributed to their physic, but to the strength of Nature, that bears up, both against the disease, 
History of a bold Empiric, disgraced by that matchless prince King james, of happy memory.  and their preposterous courses. A grave Divine lately told me a story of a notorious old Empiric, living in the West country. This Empiric was by a Noble man brought before that famous Prince, King James, of happy memory, thinking thereby to grace him (a small grace for a great man to grace such worthless persons) which notwithstanding, was not answerable to expectation. This Noble Prince then, as he was most judicious, and Eagle-eyed in all Arts and Sciences; so had he a singular dexterity in discerning a skilful and learned Artist in the profession of physic, from an Empiric, an ignorant and counterfeit Physician. This bold Empiric (as is the custom of such empty barrels to make a great sound) bragged before this learned Prince, how many Consumptions, and other dangerous diseases he had cured: to whom his Majesty replying, asked him how many he had killed. This learned Prince asked him after if he could cure mad men? that I can, quoth the Empiric: Being asked after what manner, by making of them madder, quoth the Empiric. I believe thee well saith his Majesty, and withal, asked him whether he had ever read Hypocrates, 
A speech well befitting such a Prince.  Galen, and other physical Authors? Who answered, that he had never studied in any such books. His Majesty at length, thus closed up his discourse, Go thy way man; for if I have need of good advice for my soul's health, I will be advised by the honest and learned Divine; for my bodily health, the learned Physician; and for my temporarll estate, the learned Lawyer shall give me directions. Now then, since people are commonly so carried with apish imitation of great ones, why will not people in this particular imitate the pattern of so great a Prince, of whom it may well be said, that since the days of Solomon, the world saw not a wiser. But now to draw to an end, what I have said, either against these, or any other erroneous practitioners, if the unpartial reader will but seriously consider that which hath been said already in this precedent discourse, he will, I think, say, it was no less than necessary. I doubt not also, but according to the several and various humours and dispositions of people, this my pains shall find censurers of several sorts. But against all envious detractions the uprightness and innocency of my intention, being a desire to profit the public, shall be to me as a brazen wall. Now, if I have done any thing well, as is fitting, it was that I aimed at: and if otherwise, yet was my principal aim and endeavour, to do good: and therefore, in this imitating our gracious God, I pray thee to accept of my endeavours in a good part, and charitably to interpret any error or oversight, Farewell.  
FINIS.    

An Alphabetical Table of THE CONTENTS OF THIS WHOLE DISCOURSE, WITH relation to the page: Intr. is for Introduction.  

Ablution of the body, page 294.  
Abricocke, page 64.  
Abstinence from food, 157.  
Abstinence natural, voluntary, miraculous, violent or forced, moral, physical, religious, superstitions, etc. 158, 159.  
Abstinence of the Archbishops and Bishops among the Russians, 159, 160.  
Abstinence of the Abyssine Priests, 192.  
Abstinence of the Church of Rome, 160.  
Abstinence of diverse Heretics, and of the Egyptian Priests. 159.  
Acid or sour waters, 395.  
Acid or sour waters abound in Germany, their virtues, and in what infirmities hurtful: the continuance or duration of their use, ibid.  
Egyptians rigid in the time of purgation, 283, 284.  
Age best admitting, or not admitting large and ample evacuation, 242.  
Age doth not always indicate, nor yet inhibit phlebotomy, 245.  
All ages may be purged, 271  
Age aptest to be purged, ibid.  
Many things therein considerable, 267.  
Aire, the utility and qualities of it, how our bodies are thereby altered, 14.  
A pure air, and what it is, 15.  
Advertisement concerning the air to our new colonies beyond Seas, ibid.  
Best Air according to the time of the day: night air bad, 16.  
In the coasts of Africa especially pernicious, ibid.  
Air of the Sea, see Sea-wind.  
Air of no small consequence in sickness and in health, 141.  
Aire the general ambient, 142.  
Ambient air chiefly to be considered, 255.  
Aire temperate, correction of bad air, and how to order the body according to the seasons of the year, 142, 145.  
Air of Churches and Churchyards, in populous places especially oftentimes noisome, 142, 143, 144.  
Air of stoves, or hot houses not wholesome, 147.  
Air in sickness how to be ordered, and how to be corrected, 145.  
Air of the Country, and several differences thereof, 148.  
Of towns and Cities, and the differences thereof, and whether a country air, or that of cities and towns be better, ibid.  
Air of the ancient town and corporation of Northampton temperate, 149.  
Aire considered in a double respect, 142.  
Air of the room where the sick lieth, 146, 147.  
Albanians they see better by night than by day, 355.  
Ale, and the virtues thereof, 127.  
Ale without hops. ibid.  
Alehouses nurseries of drunkenness, 135.  
Dry alehouses, see Tobacco.  
Alexander the great sober before his Asiatic victory against the Persians, 106.  
Alexander Severus had something read during meals, and after meals, 220.  
Allows, 93.  
Almonds, 69.  
Almond-milk, 201.  
Almond-milk, or nutmilke for the poorer sort 202.  
Allisander, 54.  
Alphonsus' King of Arragon his Epicure-like speech. 3.  
Annulets, and of what power and efficacy against fascination, 356.  
Anchovies, 91.  
Andrew Dure his life by sea, 19  
Anger a cruel monster, 388.  
Anger hurtful to the body. 392.  
Anger the cause of many dangerous diseases in the body of man, ibid.  
Anger hath sometimes caused death, 392.  
Anger for whom most hurtful, ●91.  
Anger in what diseases most useful, and in what diseases most dangerous, ibid.  
Antidotes against anger, both out of holy Writ, and out of diverse ancient Philosophers, 388.389, 390.  
Apples of several sorts, how to be used, and when best, 66.  
Apples of what operation, ibid.  
Aquavitae, 193.  
Aristotle his counsel to Alexander the great, 389.  
Arteries seldom opened, 239.  
Artichockes, 57  
Artichockes of jerusalem, 45.  
Ash-keyes, 99  
Asparagus, or Sperage, 53.  
Ass' flesh, see uncoth flesh.  
Astomis, or men without mouths, 29.  
Astringent medicines in fluxes not rashly to be exhibited, 315.  
Aveus, 34.  
Augustus Caesar very sharp sighted, 134.  
Aurum Potabile, 6. 193.  
Autumn, and the temperature thereof: See Seasons of the year.   

B.  
Barble, 93.  
Barlev & the commendation thereof, 198.  
French Barley, 199.  
Cream of Barley, 198, 199.  
Barleywater how used among the ancients, both Greeks and Arabians, 200.  
Barley water cautelously to be used, and how to be corrected, 201.  
Barleywater for the poorer sort, ibid.  
Our ordinary Barley, how to prepare both for Barleywater, and Cream of Barley, 200.  
Basiliea-veine, 288.  
Basilisk, 355.  
Bathing and anointing the body before meals, 294.  
Bathing very frequent among the ancients, ibid.  
Bathing very frequent among the Germans, Used there promiscuously without any previous preparation, 294, 295  
Baths artificial 296.  
Use of Baths in man's body, ibid.  
Warm or temperate Baths and their virtues. ibid.  
Hot Baths, and their use in diverse diseases, and in what cases most hurtful, 296, 297.  
Bathing in cold water, and for whom hurtful in sickness and in health, 297.  
In Bathing how to be ordered: continuance in the bath, 298.  
Baths natural of several sorts, 300, 304, 305, 306, etc.  
Baths participating of the nature of iron, alum, copperess, plaster, silver and gold, ibid.  
Of Sulphurous and Biluminus Baths ib.  
Immoderate Bathing dangerous, 299.  
balm, and Bawme-water, 56.  
Beans, 43.  
Bed whereon the sick lieth 152.  
Down Beds and featherbeds heat the back much, in summer especially, and in hot diseases. ibid.  
Beds filled with wool, ibid.  
Beds filled with Oat-chaffe very useful, etc. ibid.  
Babylonian Beds of leather, filled with water, ibid.  
Italian beds filled with wind, ibid.  
High French Beds best in summer, and hot diseases, ibid.  
Field-beds and canopy beds, ibid.  
Hanging Beds good for the use of the sick, ibid.  
Beds should differ according to the disease and season of the year.  
Beef, 72.  
Beer, and the virtues thereof, 123.  
Differences of Beer from the malt it is made of, from the age, the strength, substance, taste, quantity of hops, the calour, the fuel wherewith the malt is dried, and the water wherewith it is brewed, 126.  
Bitter Beer, 127.  
Beer better for our sick than wine, 192.  
Buttered Beer, and the abuse thereof, 324.  
Beets, 49.  
Belly or Tripes, 75.  
Benedict. 1. and 14. Popes, and their licentious lines, 330.  
Barberies, 62.  
Beteony, 56.  
Bewitching: See fascination.  
Bilberries, 62.  
Bird of Paradise, 29.  
Bissextile or leap-yeere, 229, 300, etc.  
Blackbird, 80.  
Bittowre, 81.  
Blear eyes, the and effects they produce, 355.  
Blites, or Bleees, 49.  
Blood of beasts, 76.  
Blood abounding causeth many diseases, 228.  
Bloodleting: See phlebotomy.  
borage. 50.  
Boare-heads nailed on great men's gates in Switzerland, 356.  
Brains of beasts, 75.  
Brains of fowl, 82.  
Bramble-berries, 61.  
Brawn: See Hog's flesh.  
Bread of several sorts, 42.  
Bread of Wheat, and the differences thereof; from the meal, prepration and age, ibid.  
Bread made of Barley, of Pease, Beanes, Oats, Millet, Panic, etc. 43.  
Bread made of roots, ibid.  
Bread of other grains seldom used for food, more for physic, ibid.  
Bread of Chestnuts, 70.  
Bread yieldeth the best nourishment.  
Bread to be used both with Fish and Flesh, ibid.  
Bread, what best for the sickes' use: how for them to be prepared, and how to be used, 170, etc.  
Bread of new flower fittest for the sick, and how the ancients washed their bread, ibid.  
How it is washed with us, ibid.  
Unleavened Bread hurtful for the sick, ibid.  
Artificial preparations of Bread according to occasions, ibid.  
Breakfast, and whether it be usedfull, 49.  
Broome, 93.  
Broome-flowers, 99  
Broths for the sick, 179.  
bugloss: See borage.  
Burial in Churches and Churchyards: See Aire.  
Burning lamp made of blood: See lampas vitae & mortis.  
Bustard, 81.  
Butter, 76.  
When best, 208.  
Whether useful for the sick, and how to be used, ibid.   

C.  
Cabbage and their qualities, 52.  
Cacochymia what, 231.  
Calipha died by eating pigeons roasted with the heads, 275.  
Camel's milk: See milk.  
Camel's flesh: See uncouth flesh.  
Capers pickled, 99  
Capon's flesh, 77.  
Capon's unknown to the ancients, 154.  
Capons whether they engender the gout, 175.  
Cardan contemned the dog-days: His voyage into Scotland to Cardinal Beton, 255.  
Carnal copulation, and the moderate use thereof, 325.  
Moderately useful, and profitable for the body, 326.  
Immoderate use thereof procureth great hurt to the body.  
For what bodies most useful:  
For whom most hurtful; sick folks must abstain from it.  
Some other things concerning this subject, 326.327, etc.  
Carpe, 93.  
Carret, 45.  
Carrying on men's shoulders, 219.  
Cat's flesh: See uncouth diet.  
Cephalice vein when to be opened, 239.  
Chameleon liveth not on the air. 29.  
Charles the great had something read to him during meals, 229.  
Cheeks of beasts, 75.  
Cheese. 76.  
The best. ibid.  
Cherries and their kinds, 62.  
Chestnuts: See Nuts.  
Chickens. 77.  
Children are not to be frighted with bugbears and the like, 394.  
China broth: See broth.  
Cider, 128.  
Cinnamon, and the virtues thereof, 102.  
Cinq-foile, 51.  
Circaea or Circelus: See Mandrakes.  
Citron or Lemon, 63.  
Cives, 46.  
Clary, 54.  
Clement the 8 Pope, a bastard, a Bawd, etc. 329.  
Climacterical years, with the signification of the word 10.  
Climacterical years of diverse sorts, and what they portend, ibid.  
According to some, diverse in man and woman, ibid.  
Three several causes of these years, Astronomical & Physical, Numrical, 11.  
Clothing of the sick, 153, 154.  
Clothing would enrich Northampton, 150.  
Clothing begun to be set up in Northampton, ibid.  
Clovegillisiflowres, 99  
Cloves, 101.  
Cockatrice: See Basilisk.  
Cockes-flesh, 78.  
Old Cocks, 157.  
Cockles, 91.  
Codfish of diverse kinds, 89.  
Coelica passio▪ See Fluxes.  
Cold of Northern countries, 259.  
Cold countries may feed more liberally than hot, 38.  
Colice, 180.  
Columbines, 53.  
Colworts: See Cabbage.  
Concoction, natural and artificial, 277.  
Concoction when to be expected, ibid.  
Conger, 89.  
Conie, 74.  
Constantine, King of Scotland, made strict laws against riot and excess, 106.  
Conviviall discourses: See exercises of the mind.  
Corn, and the kinds thereof, 4.  
Corneillons, 67.  
Covering of the sick, 151. 152.  
Too much covering of the sick, ibid.  
Countrie-people often much wrong themselves in the use of phlebotomy, 148.  
Country-Surgeons often much wrong the people in this same particular, ibid.  
Cow-slip flowers, 99  
Crabfish, 92.  
Crane, 81.  
Critical days depend more upon the material cause of the disease, than on the stars, 358.  
Crustards: See white meats.  
Crying: See exercise.  
cucumber, or Coucomber, 58.  
Cupping most commonly used with scarification: See Scarification.  
The matter and form of such cups, and in what bodies most useful ibid.  
Dry cups without scarification, ibid.  
Currants, 61. 65.  
Cuttlefish, 90.   

D.  
Dates, 65.  
David, King of Scotland, suppressed all riot and excess in his kingdom. 167.  
Days good and bad, a heathenish superstition, 259.  
Dear: See Venison.  
Derivation, and when to be used: See phlebotomy: What it is ibid.  
Distillation unknown to antiquity, 190.  
Distilled waters, ibid.  
Distilled restoratives for the sick, 180.  
Dinner, and the time thereof among the ancients, and among us, 37. 38.  
Dinner or supper, which may be more liberal, 39 40.  
Dinner the day of purgation, 288.  
Discourse of weighty matters during meals: See conviviall discourse. ibid.  
Directions for Conviviall discourse, ibid.  
Divines and their education in good literature: Intr. 19  
Their pains and prerogative: ibid.  
Their advantage beyond the Physicians: ibid.  
They are freed from many encumbrances whereunto the Physician is subject: ibid.  
They have the sole power of admitting those of their own profession, Intr. 19 21.  
Diuretic remedies, and their use, 311.  
Their right use and preparation before. ibid.  
Of two sorts, ibid.  
Error in the use of diuretickes: Safest and best diuretic simples, ibid.  
Danger in the use of hot diuretic simples, ibid.  
Dog-days, whether to be observed, 151, etc.  
Whether phlebotomy and physic may not safely be administered therein, ibid.  
They are often needlessely feared, ibid.  
This season often colder than other seasons of the summer, 251. 252, etc.  
Dogs-flesh: See uncouth flesh.  
Dosis of medicines diverse, 278.  
Dreams and their several kinds, 338.  
Signification of dreams, and whether they concern the ficke, 338. 339, 340.  
Drink and the utility thereof: 312.  
What drink is: ibid.  
Division of Drink, and rules to be observed in the use thereof: ibid.  
Quantity of Drink: ibid.  
The ordinary measures of Drink among the ancients, 113.  
Morning draught. ibid.  
Strong Drink not to be used fasting. ibid.  
Beginning the repast with a draught ibid.  
Drink often used in ancient time to close up the stomach, 114.  
Drinking to Bedward, 115.  
Drink made of corn used by the ancients, especially Egyptians, 125.  
Drink made of corn with us differeth much from that of the ancients, ibid.  
Drink very useful in many diseases, but in hot and acute Fevers especially, 183.  
Divers drinks useful for the diseased. 198. 199, etc.  
Drunkards break all the Commandments, 130.  
They are pernicious to a commonwealth, 132  
To be put to death by the Laws of a Scottish King, 133.  
They are often short lived, and many times die of long linger diseases, 137  
No new sin, 129.  
What it is, ibid.  
Nations taxed with drunkenness, ibid.  
It is the cause of great mischief to the mind and understanding, 131.  
It procureth diverse diseases to the body, making the same also subject to many outward dangers, 131, 132.  
It proveth likewise often dangerous to the soul, and many times overthroweth a man's temporal estate, 132.  
It is unseemly to all estates and degrees, 133.  
Diet hath diverse significations, and what properly among Physicians, 1.  
Diet whether necessary for healthful and sick persons? 3.  
Whether by Diet the life of man may be prolonged for many years? 4.  
Diet cannot perpetuate the life of man, and yet a most forcible means both to preserve and recover health. 5.  
Diet of the Diseased but slenderly handled heretofore, and by very few, 140.  
Strictly observed among the Ancients, ibid.  
Among the Egyptians and Locrians, ibid.  
Diet of the Diseased in general, 162. 163.  
A full and liberal Diet: A spare and strict Diet, and the mean betwixt both, 163.  
hippocratical Diet too rigid for our country climate, ibid.  
Arabian Diet better suiteth with our bodies, ibid.  
Diet of the Diseased reduced into two heads; the diseased, and the disease itself, 164.  
Diet in acute diseases how to be ordered: 167.  
In intermitting Fevers: ibid.  
In continual Fevers without intermission, ibid.  
In prescribing the Diet of the diseased diverse things to be considered, 165. 168.  
By whom the most sparing diet is to be observed, 166.  
Diet drink: See drink of the diseased.   

E.  
Ears of beasts, 75.  
Earth nourisheth not, 30.  
Ebionites heretics & their abstinence: See abstinence.  
Eels not wholesome, 93.  
Egestion: See excrements.  
Eggs and their nourishment, 83.  
Eggs whether fit for the sick: they are not so hot as is supposed by Hypocrates in acute diseases, 176. 177.  
Eggs man safely be allowed in fevers, ibid.  
Eggs of Hens best of all others, ibid.  
Eggs prepared after several ways, in sickness and in health, ibid.  
Marks of Eggs, and how to discern a new laid Egg. 178.  
Electuaries how taken, 288.  
Elements pure and simple nourish not, 21. 29, etc.  
Elephant's flesh: See flesh.  
Embrocations, 293.  
Empericke-physitians, Intr. 2.  
Empiric what, ibid.  
Empirics of diverse sorts, ibid.  
Empirics abound here with us, Intr. 3.  
Emulsitions, their compositions and several sorts of them, 201.  
Emunctories in the body of man, whereby excrements are expelled, 225.  
Endive, 49.  
Error of such as divulge secrets (as they call them) in the vulgar coung, Int. 26.  
Esseans fast, or abstinence: see abstinence.  
Evacuation, what, 226.  
Evacuations sometimes too much abound, ibid. Before Evacuations what to be considered, ibid. Evacuations of several sorts, general, and particular, when they maybe most liberal, 228.  
Ewes milk: See milk.  
Excess of the Persian Kings in their ordinary expenses, 106.  
Excrements of the guts, or fecall excrements. 313.  
Best excrements, ib. Worse excrements, Evil coloured excrements of diverse sorts, worms in excrements: Liquid excrements and the causes, 314.  
Soft excrements with their causes: hard excrements, and their several causes: Quantity of excrements: Time of egestion, and how often it is useful in sickness and in health, ibid. & 315.  
Exercise and the utility thereof, 211.  
Useful in sickness and in health: Fittest time foe exercise, 213.  
Violent exercise immediately after meals hurtful to health, etc. ibid.  
Place fit for exercise, the persons to be exercised: the quantity or duration, quality, order, etc. 213. 214.  
Exercises ought not to be too violent, especially in some persons, 214.  
Difference of exercise, ibid.  
Exercises of the whole body: Of some part, mixed particular exercises, ibid.  
Exercises of some particular profession, 216.  
Exercise must differ according to several constitutions, 213.  
Exercise in what kind of disease may be permitted, 221.  
Exercises in chronical diseases, ibid.  
Exercises of the mind, 217.  
Expectoration, 323.  
Error in the use of expectoration, ibid.  
Caveats in the use of expectorants: preparation of the humours to be expectorated, 324.  
Form of expectorants, ibid.  
Expectoration in diseases of the lungs and pectoral parts chiefly to be considered, ibid.  
Expectoration ceasing in ulcers of the lungs, and the presage thereof 26.  
Expressum: See Broth.  
Eyes of beasts, 75.  
Eyes full of resplendent spirits, 354.   

F.  
Fable of the Fox and the Crane, 218.  
Fecall excrements: See Excrements.  
Fancy: See Imagination.  
Fascination, and the several sorts thereof, 334.  
Fascination with the eyes, ibid.  
Fascination by speech and voice, and how procured, 333.  
Fast: See abstinence.  
Fat of Beasts, 74.  
Fear, and the several kinds thereof, 39●.  
Fear produceth strange effects in the body of man: Fear may cause death: What persons it hurteth most: Fear and Grief stir up melancholy in the body of man: Sick folks are carefully to avoid this passion, and great circumspection for the prevention thereof to be used, 393, 394, 395, 396.  
Feet of beasts, 75.  
Figs, 65.  
Filbird: See Nuts.  
Filled fare. 81.  
Fish, and their several kinds, 88  
Freshwater fish, 92,  
Fish in ancient times how prepared: how in our time, 182.  
Fish, whether fit for the sick, ibid.  
What Fish fittest for the sick, ibid.  
Fistic, ibid.  
Flesh of several sorts, 72, etc.  
Goodness of Flesh, according to their several circumstances. 71.  
Uncouth Flesh, 83.  
Flesh for the sick, and diverse preparations made of the same, 178, 179, 180.  
Flounder, 89.  
Fluxes of diverse sorts, 315.  
In Fluxes, astringent medicines cautelously to be used, ibid.  
Fonticulous; See searing.  
Food: See nourishment  
Food of a gross, slender, and of a mean substance, 34.  
Football play, 214.  
Fore-spoken what: See Fascination.  
Fowl of several sorts. 77.  
Tame-fowle, wildfowl, 79, etc.  
Waterfowl, 81.  
Frictions usefell for the sick, 221.  
Frogs; See uncouth flesh.  
Fruits and their nourishment, 59  
Fruits of several kinds, together with their qualities and nourishment, ibid.  
Fruits, what fittest for the sick, 172.  
frumenty: See white meat.   

G.  
Garlic, 46.  
Gelee, 180.  
Gelee of Hartshorn, ibid.  
Ginger, the virtues and cautions in the use thereof, 100  
Glisters used for diverse ends, and in diverse infirmities: they differ both in the quantity and quality: quantity differeth according to several circumstances; Retention of Glisters, 281, 282.  
Gluttony with the incoveniences thereof, hurtful both to soul and body, 103.  
Gauseth many diseases, 104.  
Goats-flesh. 73.  
Goats-milk: See milk.  
Gold and Silver communicate no virtue to mineral waters, 305.  
Goose-berries, 61.  
Goose, tame and wild 78.  
Solan Goose, 79.  
Gourd, 57  
Gournard, 90.  
Grapes, 64.  
Gregorian year: See Bissextile.  
Grief and sorrow, and the effects thereof, what sort of grief allowable, what sort of people it most hurteth; and whom lest, 393.  
Gripe in purgation, 290.  
Gudgeon, 92.  
Gufford: See maw.   

H.  
Haddock. 90.  
Hair, whether it ought to be cut in sickness, 155▪  
Whethet it ought to be short or long, 156.  
It ought not too often to be cut, especially that of the face and beard ought not too often to be shaved, 155.  
Hair baltered together after a strange serpentine form, a very strange and prodigious thing to behold 156.  
Hollibut, 90.  
Hares-flesh, 74.  
Heat of beasts, 75.  
Haslenut: See Nut.  
Head and brains, 75.  
Health a chief earthly happiness, 1.  
What Health is, 2.  
Health twofold, ibid.  
Heathens and Heretics far surpass our Romanists in strictness of abstinence: See Abstinence.  
Hectickes how to be bathed, 296.  
Hedge-hogg, 74.  
Hen, 77.  
Herbs, and their use in diet. 48.  
Their use for the sick, 171.  
Heron, 81.  
Herring, 90. Red-herring, ibid.  
History of a woman-physitian in Northamptonshire, Intr. 10.  
Of a noble virtuous Lady of Northamptonshire very charitable and beneficial to the poor, Intr. 12.  
Histories of quacksalving Mountebanks, Intr. 3.  
History of a young woman cured by phlebotomy, howbeit much dissuaded by her friends therefrom, Intr. 11.  
Histories of Leprosies cured contrary to intention, Intr. 7.  
History of a desperate cure in the sweeting sickness ibid.  
Another of a desperate fellow casually curing himself of an inveterate headache, ibid.  
Another of a fellow taking an indefinite quantity of sweeting powder for the Ague. ibid.  
Another of a Gentlewoman cured of the mother, stone, and spleen, Intr. 20.  
History of a man living only on the Sun and air, 29.  
History of the diversity of weather in a small distance, 22.  
History of Democritus his life prolonged for certain days, 29.  
Histories of some who lived diverse years without any manner of sustenance, 31.  
History of a fellow living 7 days under the ground on his own urine only, ib.  
History of a dead Hen turned into a stone, 32.  
History of Pythagoras his supposed forty days fasting, 33  
History of the imposture of an Hermit counterfeiting long abstinence, ibid.  
History of a maid eating all the salt she could come by: See salt,  
Histories of some living all their life time without any drink, 109.  
History of jovinian the Emperor killed with the smoke of charcoal, 145.  
History of wine permitted in a fever, 192.  
History of one living long on the spirit of Wine, 193.  
Histories of some living all their life time on milk only, 109.  
Histories of diverse dying about their climacterical year: See Climacterical year.  
History of a Gentlewoman delivered of twins in the field, far from any town, 236.  
Histories of women with child purged and phlebotomised, 273.  
History of phlebotomy in an ancient Gentlewoman. 245.  
History of phlebotomy an in old man during the dog-days, 254.  
History of a Knight cured during the dog-days, 233.  
History of a tame Buck once drunk, which never after would drink any strong drink, 131.  
History of an absurd cure of sore eyes, 257.  
History of Galeacius, Duke of Mantua, 345.  
Another of Faustina, wife to Amonius the Philosopher, who drank the blood of a swordplayer. 347.  
History of Antiochus in love with his mother in law, Stratonice, 346.  
History of one killing his wife & a man in the very act of adultery 348.  
Another of a French Doctor, severely punishing his corrival, ibid.  
Some others to the same purpose, especially of an old woman, fearing lest after her death, her young husband should marry a young woman, 359.  
History of Philip king of Macedon falling in love with a fair young maid, 353.  
History of a ligature in a young country-fellow and his wife newly married, 351.  
Another of Priests in France, ordinarily using ligatures, ibid.  
History of one by the Devil tempted to drunkenness, who by this means fell also into two other foul sins, 131.  
History of a old strumpet-killing certain Abbots with her love drinks, 352.  
Histories of some dying of fear, 396.  
Others of some by fear having their black hairs changed all white in one night, 394.  
History of a Gentlewoman in Northampton: shire big with child, by reason of fear falling into strange convulsion fits, yet recovering, 397.  
Another of a widow newly married, who after a great anger, died of convulsions, 392.  
Histories of Philosophers concerning anger, 389. 391.  
History of a much renowned Empiric, disgraced by King james of famous memory 410.  
Hog's flesh, 71. 72.  
Wild Hog's flesh, 74.  
Hony and the virtues thereof, 95. 96.  
For what complexions most useful, ibid.  
Boiled Honey; it must not be over-boiled, ibid.  
Course Hony, quintessence of Honey, 96.  
Clarifying of Honey, skimming of Honey:  
Effects of raw Honey, ibid.  
Horseflesh: See uncouth flesh.  
Hothouses or Stoves, 147.  
Humours to be purged out of the body:  
Humours capable of concoction: See purgation.  
Hydromell, 196.  
Hydrotickes, or medicines provoking sweat of several sorts, 291. 292.  
Hydroticke minerals, ibid.  
Hydroticke inunctions, ibid.  
Hydrotickes cautelously to be used: preparation before their use, ibid.  
In chronical diseases how; in what cases hurtful: Caution in the use of strong Hydrotickes, ibid.  
Continuance or duration, 243.  
Hyssop, 57   

I.  
Idleness a great incentive and stirrer up of lust, 345.  
jews abstain from water during their solemn fasts, 30.  
Ignorant and unskilful persons are not fit to deal with this dietetical part of Physic, far less with the particular part thereof, Intr. 26.  
Ignorance of the vulgar in judging of a Physician's sufficiency, Intr. 4. 5, etc.  
Ignorant and undeserving people often rob the Physician of the praise & commendation due to his desert, Intr. 20.  
Ignorant and unskilful practitioners often more chargeable to the patient than the most skilful Physician, 410.  
Illyrians hurting by aspect, 355.  
Imagination produceth strange effects within the same body, 359.  
Imagination cannot attract influences from the heavens; according to the doctrine of Paracelsus, Crollius, and other Paracelsians it works wondrous and stupendious effects, attracting from the heaven's plagues, pestilent Fevers, etc. And like a loadstone it attracteth any power from the elements, and worketh beyond thousands of miles: As likewise that the imagination of the sick attracteth health from the healthful, 160. 161.  
Indication of phlebotomy, 230.  
Indication of purging, 271.  
Indication of the quantity, 278.  
Infirmities following lustful love, 345.  
Ingratitude of patients towards their Physicians, Intr. 22, etc.  
Ingratitude of old, blame-worthy, ibid.  
Intemperance: See Gluttony.  
Iringo-roots, 45.  
joy and gladness good if they be moderate: Exceeding measure may prejudice the health, and may sometimes cause death, 398. 400.  
joy and gladness useful for the sick, and carefully to be procured ibid.  
Ischiadiça, or vena poplitis when to be opened, 240.  
Issue and event in God's hands; it falleth out alike to the learned and unlearned Physician, Intr. 5. etc.  
Issues where to be made, 265.   

K.  
Kid, 73.  
Kidney, 76.  
S. K●aherines well a bituminous spring, near Edenbourgh in Scotland, 307.  
Knaresbor●w well in Yorkshire, ibid.   

L.  
Labour of the mind cannot be recompensed: See Physicians.  
Laconicum what, and for what bodies most beneficial; together with the time, both general and particular: Preparation before the use of it, 297.  
Lamb, 73.  
Lampas vitae & mortis, 347.  
Composition of this Lamp, 365.  
Lamprey, 93.  
Lapwing, 81.  
Lark, 80.  
Lavative broth, 288.  
Lawyers and their great pains: They have many advantages of the Physicians: See Physicians.  
Leeches, their election & right use, 263.  
Leape-yeere: See Bissextile.  
Leake, 46.  
Legs of fowl, 82.  
Lemon: See Citron.  
Lettuce, 48.  
Leuret: See Hares flesh.  
Ligatures, their utility and profit, 221.  
Ligatures' unlawful, and their too too frequent use among some, 351. 352.  
Linen of the sick: It ought to be often shifted: Error of the vulgar in this point detected and confuted, 163.  
Linnet, 80.  
Liver of beasts, Lungs of beasts, 75  
Liver of fowl, 82.  
Lobster, 92.  
Locusts: See uncouth flesh.  
Love, and what it is: Lustful Love and harms thereby procured: Remedies against this unlawful lust, 144, etc.  
Lovepotions mentioned in profane authors: simples provoking lust of diverse kinds: they prove often poison to the body: They have no such virtue as our ancient and modern Physicians write of: they cannot force affections, or produce such effects of themselves, 361.  
Whether love can be procured by any medicine? 352.   

M.  
Mace, 101.  
Mackerel, 90.  
Magistrates should not suffer any niceties to be published in Almanacs, 261.  
Mallows, 50.  
Mandrakes and the consideration thereof: Description of Mandrakes: Imposture of cheaters with their counterfeit Mandrakes: Opinion of the ancients concerning this point: Opinion of S. Augustin & others, 382. 383.  
It is rather hot than cold in operation: It hath no power to make the barren bear children, 386.  
Apples of Mandrake: Narcoticke qualities of this plant, 384. 385.  
Man's flesh: See uncouth flesh.  
Shambles of man's flesh, ibid.  
Manichees error concerning fasting: See Fasting.  
Manucodiata: see Bird of Paradise.  
Marchpanes and their use: see bread for the sick, 328. 329.  
Marigold. 53.  
Marjoram: Pot Marjoram, 55.  
Marrow, 75.  
Maw or Gussard, 82.  
Mawborne hills springs, 307.  
Meal: See Repast.  
Mediana, or Median vein, 239.  
Medlar, 67.  
Melicratum: See Hydromel.  
Melon, Muske-melon, 58.  
Menstruous flux stopped, cause of many diseases, 331.  
Menstruous flux abounding, ibid.  
Mercury, 52.  
Metheglin used much by the ancient Britons, 96.  
Milk, and what it is, 76.  
Best Milk and the parts thereof, ibid.  
Milk, Milk of diverse sorts: Mares milk in great request among the Tartars: Woman's milk: Ewes milk: Cowes milk: Goats milk: Sows milk: Virtues of these several sorts of milk: In what time of the year best: It differeth according to the nature of the beast from which it is milked: the colour and food it feeds on: qualities and properties of the best milk, and of whom it may safeliest be used: too frequent used offensive: how, and with what preparation to be used, and what to be done after the use thereof: How the ancients used it: Cautions before it be used: Ancients boiled water with their milk: The quantity. pag. 203. 204, 205.  
Sower-milke: Buttermilk, 280.  
Milt, 75.  
Mineral waters brought in by the later Physicians, 300.  
The lose not their virtue in leap-yeere: See Leap-yeere.  
They lose much of their efficacy and power by carrying and warming, 306.  
Useful for the health of mankind, 299.  
They are used in a double manner, 303.  
Preparation of the body before their use: The time and manner of using them, 304.  
Ministers too busy with the practice of Physic, even where able Physicians are to be found, 404.  
They have no reason to plead for want or need: Divers reasons against this practice, and the unlawfulness thereof proved, ibid. etc.  
Moon in some cases observable: She is of swift motion, and abideth not long in a sign, 257. 258.  
Moore-Cocke, 80.  
Moorehen, 82.  
Mulberries, 60.  
Mules flesh: See uncouth flesh.  
Mullet, 90.  
Mulsa, Mulsum, 196.  
Mushrooms, 47.  
Mussells, 91.  
Mussell-broth: See Broth.  
Mustard, 99  
Mutton, and which kind is the best, of Ewes, Wedder, etc.   

N.  
Newname Wells, 308.  
Nightwalkers. 304.  
Nine runneth hard by the ancient town of Northampton, 149.  
This River made navigable would enrich all the country round about it. 150.  
Noctambulones: See Nightwalkers.  
Northampton situate in a good fruitful soil, 199.  
It is situate towards the South Sun: the air very temperate, and healthful for the body of man, ibid.  
Nourishment in general, 34.  
Things to be considered in nourishment, ibid.  
Nourishment of herbs, 48. 49, etc.  
Nourishment of fruits, 59 60, etc.  
Nutmegs, 102.  
Nuts, 68  
Indian Nuts, 112.   

O.  
Oil, and the use of it very ancient, 98.  
Oil of two sorts, ibid.  
Oil of Walnuts wholesome, 99  
Oysters, 91.  
Olives pickled, 99  
Onion, 46.  
Orach, 49.  
Orange, 67. 68  
Orgemond, and what it is▪ See Barleywater  
Orifice of the vein: Large Orifice: a small Orifice, 240. 241.  
Oxymel and the commendation thereof: simple and compound; how prepared of old, and how with us, 195.   

P.  
Paracelsians swelling promises, 6.  
Paracelsians commonly short lived for all their smoky promises to others: They fail grossly in their antidotes against the Plague, and other contagious diseases: They hold that metals nourish the body, but falsely, ibid.  
Paracelsus himself short lived: His strange opinion concerning long life: the lives of our forefathers, and prolonging of life by imagination: To save his credit, said to be poisoned, ib.  
Parslie, 54.  
Parsnep, 44.  
Partridge, 79.  
Peach, 63, 64.  
Peacock, 78.  
Pears, dried Pears, 67.  
Penniroyall, 54.  
Pepper, the kinds, right use and abuse thereof, 100  
Perch, 92.  
Perry, 128.  
Fancy: See Imagination.  
Pheasant, 79.  
Philtra: See Lovepotions.  
Phlebotomy what, 228. 229.  
How it differeth from purgation: What things therein to be considered, 229.  
Preparation before, during, and after bleeding what to be done, 262.  
Phlebotomy threefold, 230.  
Indication of Phlebotomy: Use and end of Phlebotomy, and in what cases to be used, ibid.  
Use thereof in pestilential, contagious and malign Fevers, in the small Pox, Measells and laundise, 233.  
The vulgar shy of Phlebotomy, & why? and causes of the often evil success of this remedy, 234.  
Not so frequent in Hypocrates time, 243.  
To what persons it may safely be administered: It may safely be administered to women with child in time of need; and safely to both young and old, 141. 142.  
Quantity in Phlebotomy hath no certain rule, and how to be found out, 246.  
Large evacuations when to be used, 247.  
Swooning yieldeth us no certainty concerning the quantity, nor yet the changing of the colour, ibid.  
Ancients very lavish in this evacuation: Reiteration of Phlebotomy, and diverse kinds thereof, 248.  
Divers vulgar errors concerning phlebotomy: Oportune time of Phlebotomy, general and particular; of election and coaction; in prevention and in sickness; in chronical and acute disease, 250. 251.  
It may with us in any season of the year be administered, ibid.  
Phlebotomy evacuateth Plethory, 231.  
Things to be considered in the opening of the vein, strength especially, 241.  
Particular Phlebotomy by leeches and scarification, 263.  
Physic a more painful, laborious, and troublesome profession than any other, Intr. 18.  
Physician's practical pains exceed the pains of other professions: Pains of the three chief professions paralleled and compared together, Intr. 19  
Extent of the Physician's study exceedeth that of other professions, Ibid.  
Physician's often much encumbered to please their patients: Their best actions and endeavours often misconstrued, and they wrongfully traduced: Their pains greatest, and yet often worse requited than those of other professions: They have many sharers with them which often rob them of their due, Intr. 21.  
Pigeons, 78. 175.  
Whether to be used of the sick, ibid.  
Pig, 72.  
Pilchards or sprats, 90.  
Pills, how, and when to be taken, 280.  
Pineapple: See Nut.  
Plethora: See Repletion.  
Plover, 82.  
Plums and their properties, 65.  
Pomegranate, 68▪  
Pope julius a Sodomite, 329.  
Pope Sixtus 4, erected in Room, stews for both kinds of uncleanness, and allowed the use of Sodomy, ibid.  
Pope Clement the 8: See Clement the 8.  
Pope john the 4, a whoremaster, an adulterer, a Sodomite, ibid.  
Pope Benedict: See Benedict.  
Pope Paul the 3 prostituted his own daughter, 330.  
Posset-drinke, and several ways of preparation, 207.  
White-wine posset-Drinke, ibid.  
Sorrell posset-drinke, ibid.  
Posset-drinke in malign and pestilential fevers, ibid.  
Plain ordinary posset-drinke, ibid.  
Best Posset for healthful people, 208.  
Eating Possets, and the abuse thereof, ib.  
Potato roots, 45.  
Pricke-madam, 50.  
Prescilli●mists fast: See Abstinence.  
Ptisan: See Cream of barley.  
Puff, 47.  
Purgation what, 267.  
In Purgation what to be considered, ibid. & 368.  
Purging medicines different, 168.  
Compound medicines various and of diverse sorts, ibid.  
Of diverse forms, 269.  
external and internal, ibid.  
Purgation perfect and imperfect, ibid.  
Minorative purgation, ibid.  
P●r epierasin, ibid.  
Method of Purgation, and what therein to be considered, 269, etc.  
Error of the vulgar concerning Purgation, 270.  
Indication of purging threefold, 271.  
When to purge, and several circumstances in purging to be considered, 283  
Humours to be purged, 276.  
Preparation before purgation, ibid.  
Preparation of the body and humours requisite, 277.  
Difference thereof, ibid.  
Quantity of purging medicines, 278.  
Time of our purgation, general and particular, 283. 284.  
When to be deferred, 284.  
In the beginning when to purge, ibid.  
In the fit when useful, 285.  
Best time of the year, fittest day and time of the day, ibid.  
Strong purgations, 268.  
Gentle purgations, ibid.  
Defective purgation, and the cause thereof, 289. 290.  
After Purgation, how the patient is to be ordered, ibid.  
Divers forms of purging medicinces, 280.  
Liquid and solid forms, etc. 287.  
Passages by which we are to purge, and what therein to be considered, ibid.  
Perfect purgation and the signs thereof, 289.  
Purslane, 50.  
Pythagorean abstinence: See abstinence.  
Pike and Pycarell, 29.   

Q.  
Quail, 80.  
Quince, 67.   

R.  
Rabbit or Conie: See Conie.  
Rail, 81.  
Raisin: Raisin of the Sun, 65.  
Raspes, 60.  
Rats-flesh: See uncouth flesh,  
Reddish, Horse-Reddish, 44.  
Repasts and meals, and their number for one day 37.  
Time's fittest for Repast, 38.  
Repasts and their times differ in several countries, ibid.  
Repletion, and how engendered, 225.  
Repletion indicateth evacuation, ibid.  
Revulsion: See Phlebotomy.  
Rheums distilling down upon the breast, and how to expel this excrement, 323.  
Rheums troublesome to the body, ibid.  
Rheum differeth both in colour and in taste, ibid.  
Rheum, or that which is spit up must be observed in pleurisies: Error of the vulgar in the use of expectorating medicines against the Rheum, ibid.  
Rhintax: See Bird of Paradise.  
Ribs: See Currant.  
Rice-bread: See Bread.  
Rice-pottage: See white meats.  
Riot and excess abound much in this our age: See gluttony.  
Rochet, Roch, 92. 93.  
Roses of several sorts, 44, etc.  
Roses their several kinds & virtues, 51.  
Rue eaten against fascination: See fascination.   

S.  
Saffron, 102  
Sage, 56. It is far more sovereign for the corroboration of the bram and animal parts than Tobacco: See Tobacco.  
Sailing, and the differences thereof: See Exercise.  
Sal gemmae: See Salt.  
Sal ammoniacus, ibid.  
Salivation, and the use the thereof, 316.  
Abuse thereof, ibid. & 321.  
Salmon, Salmon-trout, 92.  
Salt a sauce of sauces, 94.  
Salt of several sorts, 95.  
Salt what best, ibid.  
Salt of salt-wells, ibid.  
Salt made by the heat of the fire, ibid.  
Salt of plant, ibid.  
Salt, what complexions it best befitteth and to whom an enemy, 94.  
Cautions in the use thereof. ibid.  
Immoderately used hurtful. Properties and virtues of Salt, ibid.  
Salicatella vena, 240.  
Sampierre kept for salads, 92.  
Saphena vein, 240.  
Sardanap●lus his Epicure-like Epitaph, 105.  
Savory, 56.  
Scarification, 264.  
Often used with cupping: In what cases to be used, ibid.  
Scald, 90.  
Scurvie-grasse ale: See diet-drink.  
Searing or burning of some part, What it is, 265.  
The benefit and utility thereof. The place of the issue, with some cautions, and the instrument wherewith it is made, ibid.  
Seasons of the year considerable in sickness and in health. 20.  
How ordinarily defined and limited, 21  
Otherwise distinguished by Hypocrates ibid.  
Seasons differ according to Climates and Countries within and without the Tropickes. ibid.  
They differ according to the situation of places, 22.  
Section or opening of the vein: See vein.  
Seed of generation what, and for what use, 315.  
Service, 67.  
Setaceum and Setum: See searing.  
Shifting of the sick: See clean linen.  
Shooting with a bow: See exercise.  
Shrimps: See pranes.  
Sign whether to be considered in Phlebotomy? 256.  
Erroneous and superstitious custom of the vulgar in so punctually observing the sign, ibid.  
Confutation of this opinion, 257.  
The Sun ought to have a greater share in the sign than the Moon, and the reasons, 259.  
Signs ruminant a mere fancy and Chimara. 258.  
Signs not to be observed in purging, ibi.  
Signs neglected of our best Physicians, howsoever some of them expert Mathematicians, 260.  
Silkworms eaten: See uncouth diet.  
Situation of the sick, house: See air.  
Skallions: See Onions.  
Sleep moderate, and the benefits thereof, 332.  
Immoderate sleep with the harms thereon ensuing, ibid.  
What sleep is, ibid.  
It is not properly a function of any sense ibid.  
Fittest time for sleep, 333.  
Sleep in the day time whether allowable, ibid.  
For whom most hurtful, ibid.  
Best situation of the body for Sleep, Morning-sleepe, ibid.  
Sleep of the sick, 335.  
Time fittest for sick folks to sleep in, ibid.  
In acute diseases fittest time. ibid.  
In what diseases it may be of longest continuance, ibid.  
Sleep in intermitting Fevers, ibid.  
In 〈◊〉 disease's ibid.  
In sop●●●●rous diseases it must be s●●●ted. ibid.  
Whether the sick may sleep after physic? 288.  
Sleep not natural threefold, 335.  
Drowsy or deadly sleep, ibid.  
Critical Sleep, and the several sorts of the same, 336.  
Sleep carefully to be procured, ibid.  
The vulgar very shy of hypnoticke or sleepy medicines, ibid.  
Skirret, 45.  
Smelled, 90.  
Snails and their use: See uncouth flesh,  
Snails whether useful in Consumptions and Hectic fevers, ibid.  
Snot and Snevill, and the significations thereof, 303.  
Snowtes of beasts, 73.  
Sodomy by a Popish Prelate maintained lawful, and allowed by a Pope, 329.  
Sorrell, 30. Wood sorrel, ibid.  
Soul and the passions thereof, 341.  
Spa. See Mineral waters.  
Spa by Aberdene, ibid.  
Sparrow, 80.  
Spells, characters and strange words of themselves have no power to produce any strange effect, 357.  
Spices used in Diet, 100  
spinach, 49.  
Spirit of wine: See aqua vita.  
Spirit of Ale or Beer, 1●3.  
spital, and the use thereof. 316.  
spital best in condition. Several tastes of spital: Several colours, ibid.  
It is to be considered in sickness and in health, 3●6.  
Sprats: See pilchards,  
Sterline, 80.  
Stipendiary Physicians, Intr. 24.  
Stipends for Physicians would prove very profitable for the commonwealth, ibid.  
Stock dove, 78.  
Stones of beasts, 76.  
Stones of fowl, 82.  
Storke, 81.  
Stove: See Hot-house,  
Strawberrie, 59  
Sturgeon, 89.  
Succory or Cichoree: See Endive,  
Sugar and the virtues thereof, whether known by the ancients, 96, 97.  
Sugar and sweet meats much used often prove dangerous, and for whom especially, 97.  
Sulphurous Baths: See Baths,  
Supper: See repast.  
Suppositories, their use, and with what caution to be used, 282.  
Surgeon's ought to be careful. They are often too busy with the profession of Physic, Intr. 4.  
Swan, 81.  
Sweat an excrement of the third concoction, 290.  
Sweeting in acute diseases, 291.  
Natural and procured by Art: Sweat diaphoretical: Sweat critical and symptomatical: Sweat how to be procured: siimples provoking sweat, ibid.  
Swooning in phlebotomy no certain sign of a sufficient evacuation, 247.   

T  
Tansey: See eggs,  
Tarragon, 56.  
Teal, 81.  
Tears, their diverse kinds, and several significations in sickness and in health, 293.  
Tench, 93  
Tennis play: See Exercise.  
Theodosius his cruel execution at Thessalonica. His worthy decree and constitution against the sudden execution of Prince's decrees, 390.  
Thirst hardlier endured than hunger, 109  
False thirst, Sitis mendosa, 183.  
Thrush, 80.  
Thornebacke: See Scate,  
Tiberius Caesar as sharp sighted as a cat, 354.  
Time, 57  
Tobacco as strong and violent a purger, & partaketh as much of a venomous or poisoning quality as any other simple accounted therefore most infamous, 317  
It evacuateth often good and laudable moisture with the bad: It is indifferently used of all without respect of any circumstance whatsoever: Qualities of Tobacco. Violent purging faculty. Abuse of Tobacco, with the best use: It is a strong narcoticke or benumbing medicine, ibid.  
Often unseasonably used to further digestion, 318  
It often causeth crudities, ibid.  
It is much sophisticate. For what infirmities fittest. In what season of the year, and with what correction to be used. Circumstances in the use thereof to be considered. For whom most hurtful. It is the cause of many diseases and dismal accidents, 329 330.  
Tongues of beasts, 75.  
Tortoise, 92.  
Triballians: See Illyrians,  
Tripes: See belly,  
Trout, 92.  
Truffe: See Puff,  
Tunbridge-water, 307  
Turbot, 89.  
Turkey, 78.  
Turnips of several shapes and forms, and their faculties, 44.  
Turtle, 78.   

V  
Vdderne of beasts, 76  
Veal, 72.  
Veins to be opened in several parts of the body of man. 239.  
Venetians vigorous and long lived, 18.  
Venison, 73.  
Verjuice, and the use thereof. 98.  
Vesicatories or blistering medicines: See searing or burning,  
Violets, 51.  
S. Vincents' rocke-water, 307.  
Vinegar. The virtues and various use thereof, 98.  
Vomit, and the commendation thereof: Rejected by some of the ancients, 280  
But very frequently used by others, 281  
What parts best purged by vomit. Often rashly exhibited by Empirics. ibid.  
For what persons most useful, and for whom most unfitting. Preparation before, and what after a vomit to be done, 280, 281.  
Urines, and their use, 309.  
Best urine in colour and contents. Golden coloured urine. Black urine. Urine a fallacious sign thereby to judge either of the disease or issue thereof. ibid.  
Urines vary much in diseases. 310.  
Critical excretion of urine. Retention and difficulty of avoiding urine. Quantity of urine. Suppression of urine from diverse causes, ibid.   

W  
Walking a profitable exercise: See exercise,  
Walking after supper, ibid.  
Wal-nut: See nut.  
Washing and anointing of the body after. Washing in cold water, 294, 295.  
Washing of the hands. Of the head. Of the feet usual with us. 295.  
Washing of the feet in sickness, 296.  
Watching what it is, and to what function to be referred, 332.  
Immoderate watching hurtful, and how, ibid.  
Water highly esteemed of the ancients.  
Antiquity, utility and division of water, 24.  
Weighing of water, deceitful. Division of useful waters. 25.  
Rainwater. Snow-water. Harms of snow-water. Cisterne-water, and the correction thereof. ibid.  
Vulgar error concerning the boiling of water, 6.  
Terrestrial, or water springing out of the earth. Spring-water. Best spring-water according to situation, place, aspect of humours, etc. ibid.  
Water carried through pipes of lead, whether useful? Water of rivers, of pools and ponds. Of wells and pumps, and which of all these is the best. ibid.  
Water the most ancient and common drink of mankind, with diverse observations in the use of drinking water, 116, 184.  
Not to be despised for drink. 187  
Bad water how to be corrected, 117, 118  
Water destilled to the Ancients unknown. Destilled better than boiled, 290.  
Water in great request among the ancients Not to be indifferently exhibited in all diseases, 184, 185  
Water how to be exhibited without hurt, and what in the use thereof to be considered, ibid.  
Cold water how to be prepared for the use of the sick, together with the time of use general and particular, the quantity, etc. ibid.  
Water warmed in frequent use among the ancients. Whether useful for the sick, 188, 189.  
Strong waters of several sorts, and the great abuse thereof. For whom most useful. 193, 194.  
Weapon-salve. The names. Various ways of preparation. Blood sometimes omitted in the preparation. It effecteth just nothing. Sympathetic and why? Magnetical and why? Blood used in the Weapon-salve is taken from any man. It receiveth no particular virtue or efficacy from the stars. It is accounted sometimes miraculous, and sometimes mystical. Confutation of many arguments brought for the confirmation of the weapon-salve, and such other cures as are sometimes supposed to be done at as great or greater a distance without any Physician's contact, 362. 363, 364, 365, 366.  
Welling-borrow-well, 367.  
Whey, and what it is. It may safeier in sickness be exhibited than milk itself. Virtues of Whey Best whey. Whey of goat's milk, and the virtues thereof. It differeth according to the preparation or separation, 206.  
Clarified whey, 207.  
Whigge or wigge: See sowre-milke.  
White meats, and for whom fit, 21●.  
Whiteing, 90.  
Wild-fowl: See fowl.  
Winds alter the body of man in sickness and in health. They are of great force, 16.  
Their number, natures, and properties according to several countries. Principal winds to be observed. Division of winds. Division of land-winds West-wind most terrible to Gascony. Southwind our greatest, for the Northwind our greatest friends. Etaesian, aniversary, or East-winds: Maritime, or winds blowing from the Sea, with their commendation; Why in Italy this proveth otherwise, 17. 18.  
Winds of the Western world, or America: South and South-west winds bl●● most constantly in Peru: Various qualities of the Easterne-wind according to several countries, 19  
Several effects of winds, 20.  
Wine, and the differences thereof, from the colour, taste, and smell, 119. 200.  
Wi●● whether it may safely be exhibit the sick, 192.  
What wine best for the sick: what not useful foe them, ibid. & 196.  
What is the best; Artificial wine, ibid.  
Wine is hot: It is potentially dry: White wine: Small white wine least hot of any other: Red wine: Strong yellow wines, 121. 122.  
Our wines differ much from the wines of the ancients, 122.  
Wine moderately used, for some beneficial: ibid.  
For whom most useful, 123.  
Sugar mingled with wine, 24.  
Wings of fowl, 82.  
Wolf fish, 90.  
Women-physitians, and who unfit and unseemly it is for their sex, Intr. 8.  
Women too censorious and busy about the sick, and yet ordinarily ignorant of that which is to be done, ibid.  
women's cures are casual, and therefore not to be trusted to, ibid. & 9  
Women fail much, and for the most part in dieting of the diseaded, Int 2.  
Why women so ordinarily exceed in their actions, ibid. & 10. 11.  
Women with child may safely be phlebotomised and purged, 143. 269, 270.  
Women of Scythia of a venomous aspect, as also those about Pontus, 355.  
Old women often froward & peevish, 356  
Wool of Northamptonshire very good: See Northampton.   

Y.  
Year altered by Numa Pompilius, 302.  
By julius Caesar, 301.  
By Pope Gregory 13. ibid.  
Youth ought not to be too tenderly educated, 153.  
Youth made to lie upon the ground, to accustom that age to hardship, 107.  
Youth ought not to accustom themselves to cover their heads too much, 253.    

COurteous Reader, by reason of the Authors absence, and the strangeness of his Character, diverse faults are committed, which you may thus correct:  
Introduction page 2. line 24 read, more hurt, l. 52. ● deprived p. 1●. 44 it 〈◊〉 p. 11. marg. note 47. responce d'vne, p. 1● l. 2●. 〈◊〉. l. 〈…〉 of, p. 25. l. 17. 2000 years, p. 〈…〉, person of.  
In the Tractat itself, page 15. line 1. be of itself, &c: p. 3●. l. 31 in bodies, 〈…〉 p●5 ●5 l 4● the livers, 89. 〈…〉, 93. 〈◊〉 4. replieve, 95. ●4. It is, 97. 3. that which we, ●●. 4● very 〈…〉, 1●4. ●● (If such) of the pa●sh, 135. ●● bus●i● heads▪ 136 ●6 〈◊〉, 146 〈…〉, 147. 21 concerning the a●●yes, 〈…〉 g●●ions, 156. m. n. 2. Franco●, 164. ●8. indication, 166 26 affluence, 18●●●●go●ion, 1●8 〈◊〉 this were 〈…〉. alter●ation, 19●●9 〈◊〉 have this 〈…〉 thought to be li●●es, ●15. 46. blow lighteth, 116. 6. for any, 233. 〈◊〉. 22 ●ractatû● de pest●, ●34. 15. Fe●●●s 〈…〉 the same 〈…〉 beginning from the ●●ver, 240. 4● 〈◊〉, ●3. 12. to second, 248, ●. alleviation, 151. 3 〈…〉, ●61. m. n. 39 〈◊〉, ●65. 48. preceded, ●69. 11 minora 〈◊〉 ibid. in m. n. 282. 13. 〈◊〉, 285. 1. we say, 286. 30 to wit, whether the passage be free and o●e●, etc. ●02. 25 〈◊〉, & 36. successor, ●●7. 3● be crudities, 3●●. 27 many mat●er 13 14. 10. colliquation, 〈…〉 seed of, l. 3 ● permaticall 〈◊〉, 5 33. 5▪ 〈◊〉 required, ●●5 of sleeping in 〈…〉 our intention, 332. m. n. 1 imposture des d●ables, 360. m. n. 59 quintum ●sse, 3●6. 〈…〉 grandize, l. 44. ●aker, 380, 1●. is it 3●6 〈…〉.