THE TREE OF HUMAN LIFE, OR, THE BLOOD OF THE GRAPE.  
PROVING THE Possibility of maintaining humane life from infancy to extreme old age without any sickness by the use of Wine.  
By TOBIAS WHITAKER Doctor in Physic of London.  
LONDON, Printed by I.D. for H.O. and are to be sold at his shop in Popes-head Ally. 1638.   

To the Reader.  
Gentle Reader,  
IF I would have made any particular Dedication, I could stoop no lower than a Prince: the subject meriteth as much, had it been handled accordingly: and if it had, yet I durst not fly so high, though Riolanus taketh boldness to tell Henry the fourth of France, that the faculty deserveth the patronage of a Prince, both in respect of antiquity, necessity, subject, and office; For Antiquity a twin with the Divine, for so soon as the soul was breathed into man, it was then Corpus humanum vivens & sanabile, and so the subject both of Physic and Theology: for had Adam never sinned, yet must his body have been preserved and maintained by diet, which is part of physic. But after his fall so violated his equal temper, that as then he became subject to mortality and natural decay. Then came in the necessity of medicine, and ever since for this necessity sake, hath the Almighty commanded an honour to be given to the Physician, for he hath created him an Angel of mercy. Also in respect of the subject about which this art is exercised, it rightly challengeth precedence of all other faculties (except Theologie) for it is the body of man: a world, a wonder, the image of God himself, and such a piece of architecture, as the Almighty would not vouchsafe to frame without a Council. The office then of preserving and maintaining it, must needs be high and eminent, and may well befit a King to exercise: Such esteem it had obtained when Avicenna, Isaac, and other Princes were Physicians: nay, the faculty hath crowned some to this day with title of Prince, witness the house de Medicis. And if I should say it comprehends all other faculties I dare attempt the proving of it. First in respect of government as Agents they ought to be obeyed in practice, even by Princes, for they are subject to sickness and must die like men; and judges which have power to condemn poor malefactors or others, yet they must receive their sentence of death from the Physician, if they come to a fair and timely end. And as they make laws for the well ordering and governing the Republic. So doth the Physician prescribe rules, for the preservation of harmony throughout this little world, but ab quantum mutatus ab illo! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was his Motto in Homer. Now if Stercus and Vrina can be picked out of the vanities of Cornelius Agrippa, it shall be thrown upon the purple robes of the Physician, by the ignorant or impudent. For Science hath no enemy but ignorance, nor is vilified among any except pigritious and impudent persons. Then let the ignorant prattle, still the Physician shall be the instrument of all common good in a Republic, and if no valetudinary man of any condition be able to effect any solid good, either to his King, Country, or self, as he is not, and the power of restoring and healing him, be given principally to the Physician. And if also upon that prolongation of life, if upon but one hour or moment eternity doth or may depend, then consequently the Physician must be acknowledged an instrument of salvation, principally to the body, accidentally to the soul. What if I shall seem in the eyes of others to advance my faculty, higher than their judgements will embrace? yet can I not justly deserve a frown, where a probable truth is manifest: nor is my intention, hereby to undervalue any person or judgement, nor overvalue my own, whatsoever Cicero shall affirm to the contrary in these words Nemingem unquam, neque Poetam, neque Oratorem fuisse, qui quenquam meliorem, quàm se arbitraretur, but rather to vindicate my faculty of those contempts and disparagements, which various dispositions cast upon it. What I have written concerning the subsequent subject, begs neither acceptation, nor encomiastic favour, nor do I quit myself of temerity; Suffenus will be a companion for the best learned, and some wantonness will escape the tongue and pen of the wisest man, in this or that thing. Therefore I do fear no frown (except from my natural Prince) and those whom he hath commanded me to fear and obey, and thus as a loyal subject I do. In testimony whereof I have endeavoured to open this mystery of life and health to my King and Country. If I have frustrated any expectation in the handling of it, let my velle be accepted, in magnis est voluisse satis.   

THE TREE OF LIFE; OR, THE BLOOD OF THE GRAPE.  
THis subject is blood, in that is life; 'tis of the Vine, and that the plant of life; And if I should say a Species of that in Paradise; my opinion might not in all places, and amongst all persons be rejected: magis and minùs, may be the difference; for as that was called the Tree of life, so is the Vine, and they do not only agree in the appellation, but in their nature and effects also. In testimony hereof Aselepiades the Physician, both to my former distinction, as also to the appellation affirmeth, The nature of Wine to be nearest to the nature of the Gods, and their nature is incorrupt. Secondly, he adviseth the application of it to unsound bodies to reduce them to a sound and incorrupt temper, and in some sense to eternity, for such a state there is in this world as will be more plainly demonstrated in our following discourse.  
How necessary then is this subject, and how difficult to explicate? Necessary because life is short, difficult because art is long: yet if by this Act I shall be an instrument, to protract life and abreviate art, not only show the plant, but teach the use, it may prove worth my labour and Country's acceptation.  
How ever reason and Philosophy shall be my guide, neither Hypocrates nor Galen nor any other authority, further than they are my own, and agree with reason and truth. As for the abbreviation of art, preservation of life, and restauration of health; we will comprehend in a small circle, and render in a few words, the sum of all Classic Writers, to this purpose, especially the Fourteen books of Galen his method of curing, and Six of health preserving: and in these few words expressed (viz.) Diet and Medicine: for thus chief and substantially, and by these two ways are life and health extended and restored, quantity, quality, and manner of application in them observed. Quantity, as it is usque ad vasa & ad vires; Quality, as it corresponds with humane bodies in general, or with this and that individual.  
Lessius seemeth to me to dote more upon quantity ad vasa, than any other thing conducing to the preservation of life, and yet such a quantity as is not ad vasa, as if Satiation were the Usher of diseases, corruption and mortality: which I suppose differeth very much from the sense of Galen, (that is) to prescribe a pondus or straight weight and measure of nutriment to all tempers, and such a weight not to be exceeded upon any occasion. But if he be understood to speak only to men in religious Orders, and such as impoverish their bodies to elevate their minds to pious thoughts and exercises, than his Twelve ounces will be better understood and little blamed: but in a physical sense cannot stand with the principles of art. For Hypocrates and Galen both, will tell him diseases are cured by contrarieties. Inanition by fasting, must be cured by repletion in feeding; and this inanition may be extreme or not extreme, and then no constant Pondus ought to be observed. But if I understand those Worthies, then thus I explicate their doctrine in this point, and so will leave the jefuite to his own order. As for the quality of aliment, that it be Homogeneal, pleasant and familiar to humane constitutions and tempers, not only in general, but also to every individual, is a point that the Ancients were strict observers of, and not without much discretion. For the judgement of a Physician is most seen in his election of aliment in quality answering the temper of the body. For though a disease must be cured by his contrary, yet the temper of the body must be preserved by its own Simile; as heat by heat, and moisture by moisture: but the degree whether more or less intense is judicated by nature, and to be ordered by the Physician; But this is a paradox to vulgar practisers, who argue falsely upon a true ground, for when Hypocrates saith, Contraria contrarijs curantur; they like an ignorant jury will run altogether upon contraries, both in curing, and also in nourishing, according to my Simile, making no difference between honesty and dishonesty, or contrary and contrary. 'Tis true, contrary remedies must be, and are most rationally administered in affects of the body, because a crooked stick must be bend as fare the other way to make it straight, according to Aristotle. But if contraries shall be adhibited to a harmonious temper 'tis the cause of discord and conflict in Nature. As for example: In a hot and moist temper to use a cold and dry diet; Therefore it appeareth plainly that the quality of aliment ought to be most observed; But for Quantity that is left to the free choice of Nature, because natural choice is never ultra capacitatem recipientis.  
But to speak more fully to Lessius, who in a religious way disputeth principally for temperance; yet so severely that I must tell him, as a Physician, the Fathers of our Art prefer excess (so it be not in the highest degree of excess) before such temperance, and of two evils the least: For they lay it down Canonically that all affects of plenitude or fullness, are safer for the body than diseases of emptiness: And I apprehend much reason, and variety of reasons in this axiom.  
First, because universal evacuation is sooner effected than repletion; Secondly, because accidents of various forms cannot be avoided, for they are infinite, and the least affliction falling upon an extenuate or lessiate body, for want of a sufficiency of excrementitious humours to move in, giveth not only a dangerous assault to the radical spirits, but without sudden resistance of art, must tyrannize nature before enfeebled and kept under cannot of itself resist to expel it. Which mere resistance of nature or labour to expel noxious humours doth beget a Fever, and that only ex conatu natura (according to Christophorus à vega) natural heat is fired and not otherwise, by the ascent of putrid fuliginous vapours to the heart, or if medicine be adhibited, yet such a body must suffer from both and life be shortened.  
Contrarily, where there is a sufficient quantity of excrementitious humours for diseases to involve themselves in, there are they retained with less danger or oppression to the radical spirits: and removed by medicine with as little offence, as I shall demonstrate more Philosophically in this manner.  
Alberius (amongst other Philosophers) doth constitute a twofold moisture in mixed bodies; One which he calleth Humidum continuans, and from this continuating humidity proceedeth an unction of parts for otherwise they would be altogether dry and consequently disunited: But there is no natural body void of this humidity, though never so hard or dry, but hath a sufficient moisture to conjoin their parts together inter se: and every Alchemist proveth this truth by practice, and daily extracting oil out of the hardest and driest bodies. Therefore this humidity is rightly nominated by some Physicians Oleaginosum Humidum, oily humidity consisting of airy and aqueous moisture.  
The other humidity is Humidum quasi nutriens, as it were the nourishing moisture, and this is a waterish humidity in the mixed body, nothing advantageous to the continuation of parts, and is easily resolved because of its tenuity, so is not the oleaginous, because of its crassitude: So that where a proportion of excrementitious humours, by reason of a severe diet is wanting in the body of man, both disease and medicine must needs be more powerful over the fixed moisture and heat, which is the ligament of life.  
Contrarily where there is a second moisture to entertain, either effect or medicine doth less harm. But I intent no controversy with Lessius, therefore I will return to my proper subject, and show how every temper may be preserved void of all distempers, or such as arise out of the material principles of nature by the true use of wine, and also pove it to be an excellent remedy, applied according to proper judication, and may prove specifical in diseases of every nature, arising out of the aforesaid principles, passing as dilucidly and briefly as may be through all the parts of this discourse.  
Curiosity hath newly conceived, and will now suffer abortion, if a taste of this promised juice be not suddenly presented whose nature and excellency is encomiastic, sufficient, so transcending all other nutriment, as that just Noah makes it the first act of his husbandry: and planted a Vineyard before either corn or any other grain, as is affirmed by sacred testimony. The reason if I should presume to offer, Ne Suitor ultra crepidam, I must expect from divines, and justly, if I should adventure to explicate any text of holy writ, without qualification; yet will I not so enthral my fancy, or suffocate such motions as may be advantageous to a rational man, without prying into the Ark; as not only to take notice of this plantation to be the first act of husbandry, but especially of his age, which was Nine hundred and fifty. His age extended Twenty years beyond Adam, in whom the principles of Nature were most firm and pure; And no reason can argue otherwise, but that in course of Nature, being so many Centuries after Adam, the years of Noah necessarily must have been shorter by many score than were his Grandsire's years, had he not tasted Nectar from that plant from which Adam was excluded, I mean an inferior species of that tree of life: For had it been equal in power, whereas he lived after his plantation Three hundred and fifty years (a good cordial to an old man) he had been now alive, and so should have been for ever. Moreover, in Six hundred years he could not but conclude, and determine most natural questions by experience, and thereby sufficiently taught out of universals how to draw his particular conclusions, or otherwise by resolving them into their natural principles, make a sensible discovery of Nature's secrets. And out of this fullness of knowledge and experience, doth he plant his Vineyard; So that by inference the excellency of this subject doth appear transcendent; Now let us really consider the nature and quality of it, with its difference and use, both in respect of aliment and medicament and application to every individual, of what age or temper soever.  
And to the end we may act as much as we speak, Let us look upon the quality of Wine philosophically, and at the first view we shall discover a twofold heat in it, as it flows from a living body (viz.) an animal and elementary heat, for though wine cannot be said to be animatum, such as giveth a soul or life, yet it may carry with it and to itself, an impress central orimplanted heat from a soul, as may be demonstrated plainly in other things: for the seed of animals aswell as of plants, have not a soul in act, according to the doctrine of Aristotle: Yet it doth take from a soul such a generative power like unto the soul, which Aristotle saith is nothing else but a vital heat, which he hath distinguished from igneous and elementary. So as in the generation of a living creature the first moving is animal, or the plant from which the seed issueth, but the seed is the instrument, which by a power received from the plant (that is to say) by a vital heat; begetteth another being like itself. Since therefore there is in semine, a vital heat, distinct from elementary, why may we not say the same of wine, which in like manner issueth from an animate body? Then wine hath a double heat, or one conflate or moved out of two: and that which is great and intense doth not consist of an indivisible, but in some certain latitude, and it is now greater or less according to the variety of Species, as also from the diversity of places; for in more hot places where the Sun effects a stronger heat, there grow hotter Wines, and this heat in them is not external, but rather natural and implanted in the wine: For from the heat of the place it cometh to pass that the vital and elementary heat, which constituteth the natural heat of the wine, doth become greater and more intense: So as we cannot deny in wine that double moisture: and Galen is of the same opinion, when as he distinguisheth the substance vinosa from the substance aquosa, for vinosa qualitas, hath that humidity which doth unite the parts, and the waterish substance, only that which is contracted from aliment: For so long as the Grape was conjoined to the Vine, there did flow thereunto a waterish humour by which it was nourished, and after the Grape is separated from the Vine, still doth retain that waterish humour, which as yet was not converted, nor assimulated into the substance of wine, neither can have any further conversion, because the wine is now no more animatum, or able to produce it into act. But this is that humidity in wine which is spent and wasted in boiling or otherwise, and the other heat remaineth only which is innate, and fixed to the substance of wine; and hence it is that the boiling of wine makes it more sweet, the other humidity being thus spent, it returns to its true natural moisture; And this I hope will be a sufficient satisfaction for the nature of wine in general, from whence its familiarity with humane nature will appear.  
Now we proceed to the specifical difference of wine, and wine, and these differences consist chief in name, for although some differ among us in name, yet there is no specifical difference; but if you take them naturally there is in such a specifical difference, which addeth to the name, as colour tastes and smell; The nature of them all corroborative, nutritive, mundificative, apperitive, and these are not only testified by the ancient learned Physicians, but also proved out of their own existence or prime animation, which hereafter shall be demonstrated.  
To return therefore to the difference in name or names they are so various and endless, as that will relish more of curiosity than utility, to render, many of them being more fantastically imposed, out of the exuberate singularity in Merchants of all nations. But so many as Philosophers, Physicians, or Poets have taken notice of, I shall briefly set down, and so pass to the colours.  
In the first place let us take notice of the general name Vinum, and so called à vi, from the strength of it, as Varro would have it, but I rather render it vinum quasi divinum, and so a species of the tree of life in Paradise. The Ancients they had many sorts of wine differing in name, as Fortinum newly expressed from the grape, Protopum, such as fell from the Vine before the grapes were trodden; others which take their names from the regions in which they grow: as Chium, Lesbium, Falernum, Caecubum, Surrentinum, Calenum, Signinum, Tarraconense, Spoletinum, Ceretanum, Fundanum, Malvaticum; amongst the French many others: as vinum Belonense, Divionense, Monlispedonense, Remense, Burdegalense, Aurelianense, Andegavense, and these agree better with sound bodies in preserving their temper then with infirm constitutions. There are weak wines in France which agree better with feverish dispositions, then with cold phlegmatic tempers: as Parisiense, Limonicense, Forense, Allobrogense, with many other. But now you know their names, and partly to what temper they are proper let us take a taste, and principally strike these four vessels, (viz.) sweet, acute, austere, and mild, observing also four colours in them, (viz.) white, sanguineous, yellow, and black, the first three commonly used and known to us by the names of White, Claret, and Sack, and these also admit of their differences: for there are several sorts of Sack and Claret, so also are there of white wines, some sweet, some austere, some thick, others lympid and clear, and all these nourish much, but especially the sweet wine, with this caution, that the liver, spleen, and reines, be void of obstruction; For the sweetest Wines, (though they nourish most) yet because they obtain a body generally more crass: therefore they are said to obstruct very much. Now having Philosophically showed their nature and difference specifically, it remains that I offer them medicinally to public view.  
The qualities generally received amongst Physicians are to nourish, Et super omnia alimentan, if you will accept the testimony of Galen; It doth also evacuate, corroborate, correct putrefaction, open obstructions, exhilarate the spirits: and what more is wanting or needful for the preservation or restauration of life and health than these, except we should prefer circumstance before substance, nor can there be any thing more securely practised, then that which is so familiar to nature, and universal principles of mixed bodies, or humane tempers: or so undoubtedly known to us in our Region, in any of these respects incomparable either with vegetal or mineral. For though we be very curious in our scrutation, we shall find either a difference irreconciliable in their figure or quality, and for the last, if it be argued home in most drugs, it will put us, or rather force us to our hidden quality, and if we speak of remote drugs which are transported from other Regions, than I dare be bold to say we know them not at all, or not in such a degree of perfection as we ought: considering the frequent use of them. However the use of them cannot but be doubtful; for if we know them, either we cannot have them, or else such is their alteration and change in transportation, as must force us to fault the Ancients for their high commendation of them, we finding either no such virtues as they affirm of them, or none so effectual as they avouch.  
To this purpose Christophorus Barri a jesuite in his relation to the Pope, of Cochin-china, professeth that the rhubarb which he brought with him from thence, was so changed in transportation from what it was, as that he did not know it to be the same thing either by the virtue or colour of it. And Symphorianus a learned Physician, hath adventured to challenge most of our pharmacall compositions upon this very ground, and doth affirm the chief ingredients to be altogether unknown or found in the shops of European Apothecaries: For better satisfaction take this expression in his own words; Sed quòd res quasdam vel non afferri, vel non sine macula, vel in totum ignorari puto: ea sunt balsamus, Cardamomum, Myrrah, Nardus indica, Cassia, Scordium, Cinnamomum, radix Pentaphylli, Calamus odoratus, Xylobalsamum; Now if no man hitherto hath answered his challenge, which for my own part I suppose unanswerable. Then let us view our Pharmacopea, and judge what use can be made of our greatest compositions. How uncertain, how unsafe the practice of them which in a plain expression is but pugnare contra hostem clausis oculis. I could start other doubts about many other things much in use amongst us, as Unicorns horn, and Bezoard-stone, or such like; but my intention is not to enter into controversy; yet desire either to be better informed, or else to inform others, for which cause I now fall upon this subject, so well known to all Nations, that there is such a thing as Wine, and that this or that, is without question such a kind of wine, and familiarly used in this or that place; And if I prove not the aforesaid qualities to be in it, I neither look to satisfy myself nor the reader. Therefore that which was last in my intention shall now be first in execution; And though I make not an Index of Authors, yet now my arguments shall be altogether a Testimony not doubting in our subsequent discourse to clear the point more artificially.  
The first than is, That wine nourisheth above all other aliment; they that have read Galen, know these are his words translated. Indeed some nourish more, some less, according to their specifical quality, as Vina aquea perexiguum alimentum corpori praebent, quae verò crassa sunt & colore rubea plus alimenti habent quàm reliqua vina, Gal.  
Secondly, that it doth corroborate, Vinum confortat spiritum, & ad spiritum convertitur, & fortificat virtutem, Avicenna.  
Thirdly, that it doth evacuate, Vivacrassa dulciaque quod alvum deijciant nemini ferè ignotum est, sicut mustum, quod tametsi aegrè concoquatur crassumque succum, & inflationes faciat, alvum tamen movet, Gal.  
Fourthly, that it doth open obstructions, Vinum dulce vehementer aperit oppilationes pulmonis, Avicenna.  
Fiftly, that it doth exhilarate the spirits, take sacred Scripture; so that hitherto I have cleared, and plainly discovered these qualities in wine medically, and confirmed all by ancient classic authority. Yet if further satisfaction be expected, then look upon the qualities of Wine in gross, as they are obviously laid down by most or all the chiefest Ancients. White wine may be adhibited in all acute and hot distempers, ut voluit Hippo. Sweet wine in cold diseases, because it heateth the body more, yet cum calefactione temperata, Gal. No White wine is sweet, and that which is pure and subtle moveth Urine very much, leaveth no impression in the head, because it doth not manifestly heat, it doth sensibly refrigerate, and is commanded to be administered in febre continua, Gal. Wine in general taken moderately, doth purge choler by Urine, exhilarate the mind, and refresh the senses; Wine also that is dilute may safely be given in Fevers, and White wine doth manifestly refrigerate, and cleanse the lungs, sweet Wines also may be taken in acute passions, as Pleurisies and inflammations of lungs to provoke expectoration, when the matter is digested according to Oribasius, Haliabbas, Constantius Monachus. Wine also that is white, subtle, and thin, is not turbulent to the stomach, but of easy digestion, soon penetrateth the veins, provoketh urine, and is profitable in Fevers, because it doth not make hot the body, or disturb the mind, nor offend either brain or nerves. But if it be mixed than it quencheth thirst better, if you will credit Isaac the son of Solomon, an Arabian King.  
Lastly, White wine is said to be insipid, dilute, coagulate with cold, because in such are more parts of water then of wine; yet under favour in respect of its universal parts, there can be no such coagulation, as is affirmed by johannes Portugalensis, once a Pope of Rome. These are the general opinions of the Ancients; But reason still urgeth to prove further the possibility of these seeming contraries in one and the same nature, as to open and shut, or shut and open, to corroborate and weaken, or to weaken and strengthen, and that these contrary acts should appear together at the same time, in the same subject to whom it is applied; As that wine (as you have heard) should generally evacuate excrements of the body, or particularly purge bilious matter by urine, and yet the same specifical wine shall corroborate the whole and every part it worketh upon at the same time: But when I consider or contemplate the super-excellency of this plant in a natural perfection and mixture transcending all other vegetals, as doth plainly appear by the purity of its nature in itself, and familiarity with all animals; than it doth not seem so unreasonable, to grant it in its temper a complicate mixture, or comprehensive nature, and to comprehend the quality of other Plants inferior to itself; and in its own perfection to obtain a degree, though not so high as in the more proper subject. And thus is man the Epitome of the whole world. How ever we know these aforesaid qualities to be in wine, and may be with as little contradiction as in Guiacum which doth by constringing evacuate, and Rhubarb which doth bind by purging. But still I spy more possibility than that, which is only extracted out of a Simile: and this is aliquid Catholicum, or an incorruptible spirit in Wine more powerful then in any other such thing. And this moveth freely contracting or dilating its self in its sphere, add distance weaker or stronger according to the power of the forenamed agent, and disposition of the Sphere wherein it moveth. It may also be said to move thus from its material principles, as by virtue of its fluent and fixed heat, the one oleaginous continuating, binding and uniting the parts together, the other fluent attenuating the humours, and loosening the belly or the body universally. And thus it is possible to effect these contrary actions out of its own natural mixture. And since it can do thus, there is a great deal of reason why it should be thus practised, for there is no other vegetal or mineral so safe, harmless and familiar in itself to humane constitutions as being naturally more pure, and better concocted then any other juice, either of milk, eggs, corn, fruits, or the like: all of them more subject to putrefaction, & more onerous to nature in concoction, by reason of their crudity, the most of them breeding little blood, or vicious blood, or no blood at all; But wine, especially Claret or red, is sanguified before it be taken: Nay, the Ancients seem to persuade me (when they call it the old man's milk, that it hath received a concoction more than blood, as it is cited in jecore. For milk is blood dealbated or thrice concocted. This is the physic which doth not dull, but set a true edge upon nature, after operation leaveth no venomous contact. Sure I am this was ancient Physic, else what meant Avicenna, Rhasis, and Averro, to move the body twice every month with the same, as it is familiar to Nature, so they used it as familiarly; As for my own experience, though I have not lived yet so long, as to love excess, yet have I seen such powerful effects, both on myself and others, as if I could render no other reason, they were enough to persuade me of its excellency, seeing extenuate withered bodies, by it caused to be fair, fresh, plump, and fat, old and infirm to be young and sound, when as water or small-beere-drinkers, look like Apes rather than men.  
My eye now is converted to the vulgar, and I see their hearts dance systole and diastole, disorderly without observation of true time, the heart being too much dilated with this report of preservation from death, sickness, and pain. For natural death, or extreme old age, suffereth dissolution without any pain, and all these to be affected by so familiar a medicament as Wine, this surely verifieth the Proverb, Every man now must be a fool or a Physician. But be not deceived, the application of this medicament, to every temper, age, distemper, with its circumstances of Sex and Clime, will exercise the best Philosopher rightly to dispose and order, and if disorderly applied, or ignorantly advised, the principles of Nature must suffer decay, and in stead of being extended shall be sweetly shortened, how sweet then must extension be! Empirics hear stand like Tantalus with apples at their mouth, but cannot be the better for them; They see this subject but can never reach it, their Logic from a particular to an universal is of no force here; nor in this course can any man have experience, but he that knoweth what he doth in every one of these respects following, which are not rightly to be apprehended by any Empiric quatenùs an Empiric. Yet before I fall upon the foresaid respects, give me leave since I see Plato to salute him: amicus Plato, magis amica veritas. The prohibition he bringeth concerneth Kings, Magistrates, Soldiers, Women and servants, absolutely forbidding Wine at any time, place, or to any of these persons, and confineth them altogether to water; So that whether he meant none but the Commonwealth of Scholars, should enjoy this happiness makes no matter, for assuredly he chief intended sobriety; Yet reason is not satisfied, nor is his politic rule or law so agreeable to reason, as to be received in any Republic (except Platonical.) First, because it binds those from the use of Wine which are most capable of it, in respect of judgement and reason, which Princes and judges have above other people, and therefore know how to use it rightly: and being continually in services of trouble, care, and pain, exhausting their spirits and courage, stand in need of such a refreshment as shall exhilarate the mind, and maintain the principles of nature. What panic fears doth Wine prevent in the Soldier subtilising their drooping spirits, which before were quenched with puddle water, and in time of famine how doth this cherish and defend their bodies against distempers, which by other stinking unsavoury meat and drink might be generated. As for servants, this is meat for their masters, but Physic for them upon just occasion. And so I pass to the tempers of bodies in general, and the Wines generally agreeing with those tempers, and then more directly to this or that individual.  
Temper itself being the reason of mixture, or the harmony and consent of the prime qualities in elements, and by the exuperancy of each simple quality; these four simple tempers are created; as hot when the heat surpasseth the cold, and yet of siccity and moisture remaineth an equality, and so of the rest, as cold, and dry, and moist. Besides, there are four conjugate tempers which proceed from the exuperancy of the two first qualities, as hot and moist, hot and dry, cold and moist, cold and dry, which are the four compound tempers; their fixation consisting in that oleaginous humour which we call innatum calidum: and this innate so praestantious, so necessary, as without it mixed bodies cannot subsist; 'tis also fomented, and cherished by influent heat, contracted in the heart, veins and arteries, as their proper channels consisting of spiritual blood, lying hid in the heart as the middle of the body, which by sympathy doth defend and maintain innate heat, and doth absolve and perfect the temperament, with all the functions of the body, even as the Sun like a blazing Lamp enlighteneth the world, so doth the heart ejaculate the influent spirit, into the universal body, besprinkling every part, conserving life, and excitating to particular functions, so as in truth such as is this fluent spirit, such is the innate or sixth spirit in power, and accordingly all the functions in a corporal Republic administered, which by sense and reason are plainly comprehended, so that the excellency of this fluent heat is not only admirable, but also of absolute necessity. And if such a cause may be admitted, as we call causa sine qua non, than this may be so accepted; for without this mutual commerce of fluent and innate heat, all bodily actions are stayed and quiet. These being then the prime existence and subsistence of humane nature, and powerful agents both in conformation and nutrition, their Sphere of motion may be more or less adaptated by external means, either homogeneal, or heterogeneal. For tempers then in general, there is no such aliment, no such medicament as Wine. For the smallest wine, is a truer pabulum to the fluent spirit than eggs, or milk sucked from any creature, they all laying some burden upon Nature to concoct, and in concoction there must be some expense both of fluent and radical heat, and by so much is man's life shortened. But Wine is so pure in its own nature, that it receiveth a sudden mutation, and in this very alteration addeth light and heat to the forenamed principles; and it is as oil to those natural lamps, therefore to be preferred in my opinion.  
Fernelius seemeth to favour my reason, where he saith, that diseases that are cold, admit of a safer remedy or cure then hot distempers, because contraria contrarijs curantur, and thus regularly applying to the cold affect; we foment and maintain natural heat. Contrarily in taking away praeternatural heat in the other, natural heat doth either suffer, or is extinguished: but both in cold and hot affects; Wine rightly applied, and upon true judication, is the excellent and inoffensive remedy. That it is a remedy, and such a remedy I shall thus endeavour to prove.  
If it were by the ancient Physicians given as a wholesome and safe remedy in Fevers, then is it a remedy in hot diseases, but so it hath been applied by the Ancients, as is before showed. Again, if it hath been also by the same authority affirmed and adhibited in cold affects; Then 'tis a proved remedy in both. And if we take along with us the specifical difference of Wine, than we shall soon observe this remedy to be regular according to the Rule of contrariety. For Wine as it is naturally apperient, it openeth obstruction; and oppilation is the next cause of putrefaction, and putrefaction of Fevers, so that opening being contrary to oppilation; Wine being opening is a true contrary remedy per se in obstruction, and per accidens in the putrid Fevers.  
Now let me descend to particular affects of each kind, hot and cold, and in either of these prove Wine to be a specifical remedy, agreed upon by counsels aswell as the foresaid Fathers, beginning with a jew that laboured with melancholy, his temper hot and dry, from a vicious praedominion over the blood, his body lean, colour black, ill disposed to sleep, prompt to all actions, prone to anger, of an excellent wit and discourse, but at this time mute, and hath been so for Six days, his temper thus agreed upon with his distemper in a counsel of Doctors, they come now to six upon two ways of cure, the one being of humectation, the other opening obstruction, and in respect of both, Wine is concluded a proper remedy.  
Another great consultation was had about one of the Canons of Rome labouring with a Fever, whether or no Wine might be prescribed. About this point was much controversy, and at last concluded and adhibited the remedy; For in all this consult I read of no other medicament.  
In the next place I present a young Gentlewoman epileptical, or labouring with the falling sickness, her temper hot and moist, and so concluded in counsel; for they found her body fat and fleshy: In this case they determined Wine to be most convenient for the attenuation of humours, and to be administered as a specifical remedy; This also was agreed upon in a burning Fever for a young Spaniard: in a great distillation pro Episcopo Lucensi: in various affects and distempers: pro Aloysio Fos Careno, in vertigine, proceeding from a cold and moist distemper of the brain: pro Cive Lucensi against all affects of the kidneys and bladder, pro Magnifico Contareno, with many others which were easy to produce, were it not prolix.  
Enough being spoken to prove Wine in all tempers to be proper aliment, and in all distempers as proper medicament, concluded by Fathers, and Counsels in medicine: thus fare have I urged Wine in its own simple nature, not but that I take notice of medicate Wines, and their excellencies in distempers above simple wine; So I pass to every age and sex, and show how it is to be used as aliment, and at what times.  
Humane bodies are not only obnoxious daily to affects of air, diet, exercise, passions of the mind, etc. but also from our implanted and internal heat, which by little and little doth dry up and demolish our original humidity, which ariseth out of itself, and doth so depopulate and waste it, as that it doth bring upon it many mutations, which are conscribed with certain periods and conversions of ages. For every Animal newly sprung ex semine & sanguine, as it were compounded of its prime humidity, is most humid, in whom all parts aswell bones and cartilages, as flesh, are soft, tender, and fluxible, which by progression in age doth stiffen, dry, whither, and consume. In like manner are the mutations and vicissitudes, of temperaments, faculties, humours, distempers and manners. Therefore age is but a course and space, in which the constitution of the body by itself is perspicuously altered and changed.  
Six notable differences of ages with their temperaments are to be observed. The first is Child-age, which from the birth is extended to the foureteenth or fifteenth year, and this hot and moist, and is more hot than ripe and juvenall age, by reason of fixed, not fluent heat; for by how much nearer it is to its original, by so much the more doth it participate of innate heat. Contrarily by how much it doth recede from its first Principles, by so much is this innate heat exhausted. And this first age, one of the Ancients divideth into four orders (viz.) Infancy, Dentity, and another between this and ripe age, and then puberity itself, which also comes in fitly and opportunely to be discoursed, because 'tis the second age in the order of Nature. This age of puberity beginneth at the Fifteenth year, and is extended to the Eighteenth, and is less moist and more hot. The third age is adolescency, beginneth at the Eighteenth year, and is extended to Twenty five, and of a middle temper. The fourth age is juvenile or flourishing young age, which beginneth at the Five and twentieth year, and extends to Thirty five, and in comparison with the next foregoing age, is of a temper hot and dry. The fift age is virile or manly, and the constant media, between flourishing young age and old age; Yet doth it not so participate of either, as that it is intemperate or infected thereby: it beginneth at Thirty five, and is extended-to Forty nine. The sixth and last is Old age, which with the exhaustion of natural heat, becometh cold and dry in temper, but excrementitiously moist, by reason of languishing heat. This last age also as the first doth admit of division into these three parts. The first is fresh old age, beginning at Fifty, and extendeth to Sixty, and all this time may do the Republic good service, and execute offices as other men. The second age is a media or middle old age, beginning at Sixty, and extending to seventy, and in this Classis, by reason of natural imbecility, they cannot deserve of the Commonwealth. The last is decrepit age, and this concludeth our life, and being in this life, it beginneth at seventy, and is extended ordinarily to Eighty; And further, according to the purity of natural Principles. These are the periods and differences exactly of man's age; The first ingress hot and moist, the last egress cold and dry, the middle temperate, sight and touch being sensible witnesses of this truth.  
Holy job testifieth with me, that man springeth up like a flower, and continueth not long in one state. Thus having circled out man's life à puncto ad punctum, it will appear very probable, that man's life may by art be preserved free from any disease, arising out of the mixture of natural principles, from the infant age to decrepit old age, except the Principles be cast impure, from whence proceedeth weaker tempers, and many distempers which we call hereditary diseases. And these also by art, and the artificial use and application of Wine, may be much altered, and life beyond all expectation prolonged. For the nature of Wine is so agreeable, and familiar with the natural principles, of man, as if by the Physician it be directly applied, it shall so strengthen the weakest temper, as shall make it subsist against a forcible distemper conveyed in materia spermatica.  
The best opportunity of performing or acting this duty is ab incunabulis, to take the child from the mother's breast, and from temper to temper to proceed, otherwise the temper universally may be spoilt before, or so injured by unskilful application of medicaments, as may cause to fail in the understanding. Yet much time may be gained in any such case, and that which is counted the shame of Physicians, and puts them so often to their wits ends (viz.) a Consumption hereditary or accidental, and universal of the whole body, is no way to be cured better than by the right use of this plant. All Physicians in this case have hitherto flone to milk of Asses, and the like; But what is milk, comparatively with this juice, which indeed is fit for Princes to receive, and Physicians duly to study upon, that they may learnedly and rightly apply it? For as Kings are the life and soul of the Republic and State, so for this cause, great care and judgement ought to be urged for their safety, and the extension of their lives to extreme age healthfully; which in many hath been shortened by Outlandish devices, and kickchawes. But if the learnedest Physicians shall throughly contemplate this subject, they shall soon see where the extension of King's lives is involved; Experto crede Roberto. I speak not fantastically, or from any palate-pleasure. For my own sickly temper durst not within these few years, so much as taste Wine, till time and study enabled my judgement better, and now I take it daily, and (by the concurring benediction of the Almighty) and not thin and extenuate, as formerly I have been, but sound and strong as any of my years that hath had so many violent sicknesses. I could also speak of strange effects I have wrought in others, but lest I should be challenged for ostentation I will forbear, it being also a thing somewhat unjust, to publish persons and their imperfections to the world, which were privately committed to my care. Nor is testimony in this case needful, since I have proved the probability of effecting these or such like, by reason, and argued the nature and mixture of this subject philosophically, and upon this ground I desire rather to be credited, then upon any other. And so I will return from my digression, and take up my subject again, and see if I can fit it now to all ages.  
The Infant age is the first and most difficult (as some think) to reconcile, because Galen saith, vinum Infantibus sit nocivum, by reason of their temper, which is hot and moist; And so they understand Galen to speak of the quality, but he was not so weak a Philosopher or Logician, as not to understand that mixed bodies are maintained, preserved, and nourished by their Simile. Nor did he ever argue against ijs nutrimur quibus constamus, which is to be understood of mixed qualities rightly applied, that such are most apt and disposed in their own nature to assimilate with their like, as is this mixture in Wine to our material Principles of nature; So that Galen cannot be understood to speak of the quality, but rather the quantity exceeding just proportion, with the manner of application, as if by the excessive quantity, you will add so much oil to the Lamp as shall extinguish it, or at such times when it shall disturb it, by moving of some other heterogeneal, with time of itself, with the help or secret and insensible motion of Nature will consume. But had the mixture in itself been hurtful, there would appear but little reason in Hypocrates, which dyeteth children which are hereditarily subject to the stone, either of the bladder or reines, with white Wine rather than with milk. Now he was not ignorant of diseases hereditary, that they are conveyed to the children in the Principles of Nature: and that Wine in itself was most agreeable to maintain their constitutions, without any alteration of it to move affectedly; myself also have advised it, and not only in the same case, but also in Consumptions, and many other affects with singular success: And (in truth) if Wine hurt any temper, the discretion of the Agent is to be questioned, not well observing or knowing the true specifical differences each way.  
By these expressions I hope, those that understand believe also, that the first is set at liberty to make use of Wine; now I must present a health to the next, which we called puberty, this temper is more hot, and less moist than the former. So that by way of contemperation of the heat, and humectation of the moist, the same Wine is still useful and most proper. But when, and how long, and how much, and how fitted is only known to the Physician, and he guided by his judications.  
Adolescency, which is the media, or of a middle temper, neither hot nor cold, may not fear either White, Claret, or Rhenish, in their order, observing the seasons; with the inclination of celestial orbs, and the measure.  
juventus, being more hot and dry, must also apply himself to these forenamed Wines, somewhat more dilute, which is easily effected by water.  
Virile age holds out a cup of more rich Claret from 35 to 49. and goeth out with a draught of the smallest Sack. Which Senectus makes stronger by addition of Aligants, and the richest Sacks and Muscadine, and continueth them unto the last period of life.  
Thus have I now applied it generally to every age, and briefly cleared my proposition. As for the Sex, male or female; between these I shall make no difference of temper. Nor do I give ear to some, that make foul stir de Lana Caprina, or to prove diverse temperaments of Sexes, and that the procreation of women is more in the left then in the right side; Ergo, they must be more cold, and more weak; But whatsoever they fancy this is only to be observed, without any further dispute; That temperaments are not conflate, out of heat more obtuse, or vehement, but depend on the perfusion and consent of the four Elements. Therefore having distinctly discoursed of temperaments, I have also included Sexes; As for the manner of using this subject. Thus it is as followeth.  
Hitherto I have taught the nature and use of Wine, both Philosophically, and medically, and how familiar a nutriment it is to man, and still say it must be so, both in respect of its substance and form, else I understand not Aristotle his alimentum simile and dissimile; For although all aliment of what substance soever must receive form of heat before it be converted into blood, by which it doth nourish both fluent and fixed heat in us. Yet such nor so apt is any substance for form to sanguify or nourish as Wine; and if it be possible, it will augment innate heat and moisture; For 'tis oil not water that augments the flame, a proportion observed, else it puts it out: so that it is the true Nectar, by the use whereof Principles of life are augmented, natural humours multiplied, spirits refreshed, strength restored, care expelled, and bodies in youthfulness conserved. To conclude, 'tis all in all to a natural body. For although in general, aliment is said to be liquid, airy, and solid, yet 'tis humidity that nourisheth. For medicament also I have proved it proper; The Arabian Physicians are of opinion, that to take this liquor once every month, in such a quantity as shall be approved by the learned Physicians is wholesome Physic, it doth much recreate the Animal faculties, reconcile sleep, provoke urine, and sweat, dissolve superfluities, and they affirm it to cure the Quartane with other diseases, circumstances conducing to the profitable use of it after this manner, which circumstances I obscure, because I am desirous to entertain time with substance, only Custom is to be mentioned as somewhat substantial, for it over-ruleth the rest; and the time generally most fit to receive Wine is with meat, and then such Wine as best fitteth the temper of the Individual; But those that mean to use this subject rightly must not be without their Physician, or out of their view, for let their temper or distemper be what it will, so it be not some fatal stroke, or wound; by the wisdom of the Physician and his skill, they may sinsibly perceive the prolongation of their life, and by this means, which is so pleasant to universal Nature. The Chemist his best Rhetoric is exercised about the pleasantness of his extract, smallness of quantity. But here I present a taste for pleasure, beyond all minerals forsafetie, 'tis incomparable either with them or Vegetals. Excess in this may be more easily repaired; nor is the offence in nature of so great moment. Now because there will be some difficulty in getting true natural Wine without sophistication, therefore I should think it fit (were it so pleasing to Authority whereunto I humbly submit) that as it hath been heretofore with us, and is still in other Countries, Apothecaries might have liberty to sell it, and so by the direction of the Physician, to make many medicate Wines, fitted and in readiness upon all occasions. But that I may draw to a conclusion, I will briefly lay down (or rather take up) two main objections, one moved by Galen, the other from the sacred Scripture, apprehended erroneously: both indeed at the first view or blast will seem to shake both my foundation and edifice also.  
Galen after all his ratiocination, is raised out of his Urn, and presents to me in his Commentary upon the Aphorisms these words; Wine debilitateth as Venus: and Frambesarius makes bold with his doctrine, and delivereth it for a truth, and in these words, Vinum Venusque nocent eodem modo. The objection I confess is instar omnium, and very material, whether he be taken to speak of the use or excess of Wine. In the first sense it doth oppose all that I have formerly taught and proved, in the last a fit opposition to Avicenna, Rhasis, and Averrohes, they advising wine once a month, usque ad obrietatem. Now if Galen be not understood to speak of excess, than (as I have said before) neither Wine nor Venery, can hurt, debilitate, and weaken the body, for both rightly used are profitable, the one to preserve the individual, the other to propagate the species, and venus as well as vinum, both exhilarate the mind, cheer the spirits, refrigerate the body, and cause sleep. So that at the first view, Galen doth seem to speak of excess only, or principally. But that I may reconcile him with the Arabian Physicians my part is now to explicate, and render him in his own proper sense and meaning. This exception is not so much, or principally against the quantity, as the quality and misapplication, both in respect of time and temper. As when the quality of wine exceedeth in strength the temper of the body, to which it is given, and at a time unseasonable, as upon a fasting stomach, and then to exercise the act of Venery, intemperately upon it: and in this sense is Galen to be conceived chief. But I apprehend Plato and Ambrose in another sense, merely distasting the nimium ebriety, and intoxication in a voluptuous way: and (to speak truth) after such manner abused, 'tis poison both to mind and body, inflameth the blood, debilitateth the nerves, vexeth the head, and to be short is worse than any poison. For this cause Moses not only calleth it Venenum, but the poison of Dragons which admitteth of no cure. Therefore Wine in this manner taken, and according to this sense is more detestable, for the strongest poison of Animals or minerals can but vulnerate the flesh, but wine is powerful to wound the soul; Yet such is my candid censure of those Arabian Princes in Medicine, that they never used it after this manner themselves, or advised it in a voluptuous way to others (I mean to ebriety) but as a medicament rightly and properly judicated; Thus they made use of wine rather than any other medicament, because of its familiarity with the Principles of humane Nature. Well knowing that ebriety, (as it is simply into xication) may be effected by other medicaments aswell as wine, and if not wine, than we are enforced to use the other for soporificks, and the like. So that by this time I hope the doubt is clear, the ancient Physicians reconciled, and myself moving towards the next objection grounded upon Scripture.  
There are a sect in the world, and in this Region, that stiffly defend the fatality of man's life; and that no man can be preserved, prolonged, or restored. That diseases of every kind are, or else to be inflicted, by an inexpugnable necessity determined of God, and immutably fixed; And these Ignaroes' have base and mean thoughts of those which defend the contrary, supposing it to be a superfluous curiosity to avoid contagion, to seek remedies for diseases, or to arm themselves against their enemies, because God forseeth death of this kind or the like; And the Almighty foreseeing death of this nature, and at this time, and to this or that individual; Ergo, it is not to be avoided, though the Lord shall say every man's perdition is of himself. Dangerous and impious must this opinion needs be, for if it be granted, what needs the Church or any private person, put up any prayer to the Almighty, for the restauration of life and health, and preservation out of danger? and to what end or purpose was the gift of healing dispensed to the Physician, if death and dissolution of every kind be predestinated, so as by no means it can be shunned or prevented? Nay, to what end should we pray for our daily bread or health, & c? That we may therefore expurge this pernicious and intolerable mistake concerning the divine providence of God, some things about his celestial administration of universals are more highly to be taken into consideration, and repeated: by which the dignity and eximious utility of medicine may be fully showed. That therefore the vicissitudes of humane actions and things happen not by chance or fortune, but by the ordination of the Almighty, aught to be embraced by all Christian pious people, and that God is the omnipotent and eternal builder of the Universe, and framed it of nothing, as is proved by divine testimony. This building being thus powerfully framed, is also by the same efficacy conserved, who hath also constituted to every particular created thing by its self, a beginning and an end of subsisting and moving, and doth take notice not only of principal, but also of subsequent causes of things, as if the Lord did govern, moderate, dispose and order them, according to his free will, and yet all this government is void of fatal violence, and most commonly cometh to pass mediately, and by deputed causes, which the vulgar call second causes; which the divine Majesty doth use as the instruments of his will, while he doth so manage all things which he hath created, as also himself may suffer them to exercise their proper motions; for the will of man by divine ordination is the beginning of humane actions, freely choosing what seemeth best to its self, especially in externals. And according to Aristotle, the nature of motion is the cause of this or that thing in which it is primarily & per se. As for example, in the Sun, perpetual rotation, in weights of their inclination to Centre. Yea, the causes so answer the effects, as if the effects be necessary, the causes are also necessary, and of contingents, the causes are also contingents; nor doth the presence of God, which is certain and cannot be deceived take away the contingency of natural events. But the future effect is disposed, as it were by a divine providence, necessarily or contingently. Nor is it so that the Creator is bound to the necessity, but moderateth all things freely according to his freewill and pleasure. As did plainly appear, when he caused the Sun to stand still a whole day. And when he caused the Sea to divide itself and stand like firm walls about the Israelites; As also in the case of Daniel. The three children in the fiery furnace. And Duffus Milcolumbus King of Scots, who being cruelly murdered, Anno Dom. 961. neither Sun or Moon was seen for the space of six months after. And although he can thus dispose of causes, and life and death absolutely at his own pleasure, yet it behoveth us rightly to take that constitution of term of life not absolutely for a fatal determination; but for a divine ordination of servient causes, by their natural power of sustaining or corrupting life. For since life (as the Philosopher speaketh) is nothing but a duration of heat conjunct with moisture, and duration of vital heat, and extinction of the same, are natural effects, depending in like manner upon natural causes; which without doubt for the various internal disposition of natural heat and moisture, as also external causes, not only the quality, but also the quantity of life itself may be varied. For it doth attain the internal condition of lively Principles, so long as the heat and moisture are so united in Animals, as one is not destroyed by the other, and so long they live, but either of these separated each from other perish. And in whomsoever innate is more vegetious and strong, and radical moisture more pure in substance, copious in quantity, and also temperate, in them life is more long. Thence it cometh to pass, that our ancient Fathers by reason of purity in the internal causes of life, have exceeded the age of nine hundred years; Succeeding ages departing from that purity of Principles, by little and little are come down to shorter ages; And in these our ages, the Countess of Desmond, and Thomas Parr, are extraordinary examples. For ordinary old age is Threescore and ten, if more it must be by the extraordinary power and purity of the radical Principles; For radical heat is the principal Agent of generation, in the liquid substance of seed and blood in the first conception, soon after renders it more dry, and exhibits the rudiments of every member, and by drying still more, doth publish the exact species; Then it doth augment after it is come into the world, and bringeth it to perfection. Hence by the continuate efficiency of the sameheate, all the parts being exiccated above measure are less able to administrate their offices, whence followeth a necessity of decay, and extinction at last of natural heat, and this is a natural death, according to Galen. Which by decrepit old age, by siccity and defect of nourishment, without sense of pain according to nature is extinct. And is unnatural and violent, when by any other internal or external cause or injury, it is put out before decrepit age; For so with care and skill it may be prolonged. For as I have plainly argued, and yet not swarving from true natural Philosophy, by this right it doth appear possible, to maintain the Unity of heat and moisture till they spend themselves in their own natural motion, and is to cut off their being by unskilful courses either in diet or medicine.  
And if a Simile will be acceptable, I suppose Hypocrates to be very happy in his, when he compareth the life of man to a candle in a Lantern, or set up in some other place, where neither wind or rain, or other tempest can seize upon it; In such a place the candle will be longer burning out, then when it is exposed to common injuries of wind and weather, by which it is either suddenly blown out, before the oil or tallow be spent, or else blazeth out in a shorter time. And these injuries are to the bodies of men plagues, wounds, and all manner of diseases, compelling nature violently, to yield its natural being; which otherwise might and would be further extended.  
I confess according to the truth of that, Contra vim mortis, non est medicamen in hortis; That natural death cannot be avoided, because the heart cannot be made moister, when as by age it is exiccated; Yet I do not think it wise or religious, in a negligent way to betray our lives to death before the time, as some do in a fantastical way, others in a desperate, but all like fools go to the slaughter alike, when as they run upon such dangers, inconsulto medico vel amico.  
By this time I hope the fatality of man's life will not be questioned much, nor the possibility of extending it to extreme old age; and by no means so familiar and safe as Wine. Now if I should proceed further to every circumstance conducible to the practical part, it would be a work of long time, which I cannot well spare, and of exact judgement, wherein I could be content to receive directions from others more able and learned then myself.  
That which I have done is rationally to satisfy the world in the thing itself, which hath been in allages questioned, both in respect of man's life, that it is not to be extended; As also in respect of Wines, that they are not so proper to extend it. Now if you look back upon the Principles of man's life, and the Principles of wine, none will, I hope, condemn my Philosophy, though some may differ in opinion, and many such there will be, which in such infinity aswell of judgements as of faces, cannot be helped nor avoided. Therefore it is not in me to satisfy every fancy, nor do I desire to be understood of the Vulgar; But rather that wisdom should be justified of her Children, and to such are these my endeavours offered a sacrifice, after the manner of those devout Children in Plutarch, which by reason of sudden inundation of waters were disappointed of their yearly oblation, which they used to offer up to jupiter, yet rather than they would be wanting therein, they religiously concluded in stead of a Ram to offer a Limon, which jupiter accepted in that case of necessity.  
So myself having lately waded thorough Fountains, Moors, standing Pools, Rivers, Wells, and the Sea, it is impossible my brain should be free of Inundation, and consequently my Wine pure without mixture of water and much weakness; Yet if my devotion may be well pleasing to jupiter, let it be blessed to the world. And whereas I have (like Hercules his dog) but only besmeared my lips, with this Crimson juice, other Herculean brains may vent it in a plentiful manner, by which every sense shall be refreshed, every capacity filled, and every understanding truly delighted.  
FINIS.   

PVlchrum tuum, vir clarissime, ac doctum de vine tractatum non oscitanter perlegi, ac tibi remitto. Ab isto subjecto Noacho agnomen obtigissê existimo; Quum isto fuerit gentilium Ianus bifrons nullus dubito. Nota illi fuere, & quae ante diluvium gesta, & quae aliquot annorum centurijs post illud accidêre. Ille à liberaliore vini potu pudenda detexit; tu ab ingenio vini arcana in publicum bonum revelas. Si quis sitqui ex assidua Authorum lectione qui tibi viam praeruêre, existimet se quae ad hanc materiam pertinent abundè percepisse nae ego illum existimo latè falli. Inveniet in tuo opusculo non pauca hact●nus non observata, quibus instructus possit, & quae in rem suam sunt pervidere, & aliorum sanitati consulere. Quamobrem fra●●o ●●●lign● 〈◊〉 voris dente perge 〈◊〉 ivi gloriam aternitati consecrare.  
Scribebam Londini 7 Calend. Mart. anni. abexhibito incarne Messiâ supra millesimum sexcentesimum trigesimi sexti. Tui si quis alius studiosus, Alexander Reidus.   

Imprimatur.  
Tho. Wykes R.P. Episc. Lond. Cap. domest.