ΠΕΡΙ ΨΥΧΡΟΠΟΣΙΑΣ, OF DRINKING WATER, Against our Novelists, that prescribed it in England:  
BY RICHARD SHORT of Bury, Doctor of Physic.  
WHEREUNTO IS ADDED, ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ OF WARM DRINK, And is an answer to a Treatise of Warm Drink, printed at CAMBRIDGE.  Galen 2. de temp. c. 7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Many that seem excellent Physicians, are deceived.  
LONDON, Printed for JOHN CROOK, at the Sign of the Ship, in St. Paul's Church yard. 1656.   

THE PREFACE, To the READER.  
GENTLE READER,  
I Will not trouble you with a long discourse, about the pedigree of Physic fetched from Aesculapius and Apollo, as the Grecians did, or from Mercury, Isis, Osiris, as the Egyptians. But I will tell you in brief, that the method of curing was written in the Columns of Aesculapius his Temple; and that in Egypt the wife say, and rules of Physicians were written in the same, or such Columns [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] But afterward Physic lay in darkness five hundred years, until Hypocrates restored it unto its former lustre, who in writing was the first Founder of it. With whose writings no Philosopher ever found fault, as Galen affirms. And his writings stand as firm at this day, as if it were written in Columns of brass, few innovations were ever taken notice of. Galen in his comments makes Hypocrates our Great Master, and applauds him (as I may say) to the Stars. But now we find many to forsake their own and old Master. We see too many new opinions in this later age are crept into the world, but by what right or warrant I will not determine at present. 'tis more than enough that we see so many kickshaws in all sciences, as new forged conclusions in Philosophy, and new Paradoxes in Physic, piping out of the novelists Brains.  
As new hatched Chickens from grand Cairo,  
Or some strange new castles in the Air.  
The whole world runs a madding in novelties, and our English men will not be left behind, such is the changeable condition of our nation, we cannot be constant, or continue long in our opinions. And although we be divided from the whole world, toto divisi ab orbe Britanni, yet we agree and join with it in novelties. Gregory Oxoniensis, the late library keeper in Oxford, saith the Astrologers, put our nation under the domination of Mercury, and quotes Roger Bacon for it. [Ind intricatioribus & profundis maxime momentis laborat propter impeditos motus.] From hence 'tis much perplexed, by reason of the uncertain motion, in intricate, and deep matters. Eswide quotes an old ginger, that affirms, [Angli sunt vagi & instabiles, nunc ad summum, nunc ad imum delati.] English men are inconstant, and uncertain, now they are elevated to the height, now again are carried to the bottom. Thus our Physicians, that had wont to be carried to the top of Parnassus, with admirable Galenical method, now they are carried to the bottom of emperical new experiments. Nothing passeth for currant now, but new devises. And if they cannot frame themselves to introduce a new opinion, they will create a new paradox of an old one, and furbush it over with a new aereal smooth Language: Thus [error foecundus est, et quaelibet aetas de veteribus quasi novos gignit, atque producit.] Error is fruitful. Every age, of old errors begets, and produceth new, which doth not only the Author's mischief, but others. Seneca [versat nos, et praecipitat traditus per manus error, nemo sibi tantum errat, sed aliis erroris causa, et Author est.] A traditional error winds us every way, and casts us headlong down, we perish by others examples, no man errs alone, but is the cause and Author of others errors. This our age thinks nothing supereminent, unless it hath fancy the Father, novelty the Mother, and folly the Nurse. To find out some new devise, or to bring into the world a new mode. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is more than to win Troy, or to discover some unknown part of America. Here I would not have any mistake me. I commend any ingenious man, that can find out new medicaments, or conclusions in any part of Physic. But I would not have them put out their Forefathers light, or eyes, that they may see the better, or that they may be esteemed [coelo delapsi] and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and their Forefathers [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] My intention is against such, as bring innovations against Hippoerates and Galen, which is not only a great temerity, and undiscretness; But lays a blasphemous imputation upon all antiquity, 'tis impudence for boys to bring in innovations against men, or children against parents. And Physicians were called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] boy's, not, because they came from the same lineage, as some ignorantly interpret, but because they were posteriores, so the Egyptians called the Grecians boys as Plato relates in his Timaeo, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Posteriour age's were but children, and boys in respect of their predecessors, such was their reverence to antiquity. But let this later age flatter themselves, and admire their new born fancies, hammered at the anvil of their own working brains, yet 'tis not possible to obscure, or obliterate the old dogmatical foundations (which so many ages past have crowned with eternity) from the glory of their heredity. Shall we dream to see more than our Forefathers did? have we any new oriental light breaking through the Chaos, or darkness of their ignorance? No no! these are but pleasing dreams of their own idle Romansies. And if later ages have found any thing new, that Hypocrates and Galen were ignorant of; They knew more that we are ignorant of: what Novelist can tell me what was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocratis, or melca Galeni. 'tis not necessary, not to the purpose, that we should know all things past, and to come. [Cardo rei] the main point is, that Galen left us an absolute and perfect Method, in all parts of Physic, and hath left nothing for posteriour ages to write, unless they will illustrate the Sun, or discourse of trifles, or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, do that worse, which was admirably performed before. Now we find out such toys which former ages have, and posteriour shall esteem vain bubbles, and vapours, sprung from ambition, and ignorance, as having a more sublime estimation of our own fancies, then of antique, and solid literature. Thus our Novelists make themselves the great Donn's of Physic, at whose tribunal we must expect the sentence of life, or death, as from the Laws of Medes, and Persians that cannot be revoked. These are the ridiculous trepidations of this age. And I for my part, cannot obtain of my rational part, to subscribe these new fancies, no not so much as incline to mine own opinion, but shall ever refer myself to the judgement of antiquity, & there rest as content, as [Tityrus sub tegmine fagi.] I mean in Hypocrates and Galen, whom the ignorant contemn, because (I think) they have Majesty in them, or because they understand them not, few will be troubled with their heathen Greek Language, obscure Phrases, intricate sentences, and scrupulous Method as they suppose. Yet all Physicians will pretend to draw from these Fountains. All Rivers come from the Ocean, and to the Ocean return again. All Physic is from Galen and Hypocrates, and to them own tribute as to the Founders, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as Bassus the Epigrammatist. I confess reason teacheth me to make use of antiquity, as from whence is all Canonical literature, and so much the more, because 'tis adverse to novelty. I know all literature [tota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is immured in the Ancients. The later Grecians, Arabians, Latins, are but so many rivulets from these Oceans. And that which the Novelists object, is frivolous, and absurd, that a dwarf standing upon a Giant's shoulder, sees more than the Giant, but stay a little, 'tis easier for a dwarf to get upon a Giant's shoulders, then for a pygmy, or an ignorant novelist, to understand Hypocrates and Galen, then how can they stand upon their shoulders? The comparison cannot hold, dwarves can scarcely come so near, as to salute these Giant's Pettitoes. Therefore how shall they rely upon their foundations. And if they do, they cannot see half so well as they. He that can go cheek by jowl with these Giants in parallel is a brave fellow, and he may as well span the circumference of the Heavens, as go beyond them, or see more than they, twenty years is nothing to read, and understand them, and hardly sufficient to learn the Language, without which they can not obtain this difficult faculty. Crato, called Caesar's Physician, although he was a very good Grecian [cum essem (inquit) juvenis, satis mihi erat si in quadam aviditateres prompte possem cognoscere, ideoque versiones amabam, nec putabam me plus visurum in Graecis quam vidissent doctiss. interprete. Nunc saepe haereo in vocabulis, saepe deploro quod in Gr. minus studiose versatus sum.] See how he deplores his unhappiness, that he was no better instructed in the Greek tongue.  
There is another objection as idle as the former, they say Hypocrates and Galen are no competent judges. It may be they expect new lights come from Sir Thomas Moors [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Or from the Man in the Moon, or what? have we new Ranters, and Quakers in Physic too? for these are the newest lights I know of, new natural reasons are as old as the world. Philosophy and Physic is as old as nature herself, but first written by Hypocrates, nothing is new under the Sun, saith the wise man. There are no general notions, canons, axioms new coined. Yet every Farrier, or any Mechanic may perchance find out some petty particular experiment. Others object that there be new diseases unknown to Hypocrates and Galen, as the scurvy and the French disease. But I utterly deny it, and so doth Julius Pacius, and Langius and others of the Learned. Again they object an ague [ex spermate] which is not in Galen. Secondly, that there be many symptoms which are not found in him. These are tidiculous imaginations of novelty. To the first I answer with Galens words. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and that some which contain themselves, have their head heavy, forsake their meat and have agues. To the second I answer, that Galen would not have you deceived [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and all the interpreters confirm, that Galen did not omit any symptom. Nay, I will be a little bolder, peradventure the opinion of the circulation of the blood so highly cried up, is not new, though it be made more manifest by Doctor Harvie. For Plato in his Timaeo seems to make mention of the circular motion of the blood. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Where we see that the blood is carried circularly in these words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] And thus much for novelties.  
Now (Reader) I will give an account of my intention in this Book, and the subject of it, why I cite the Greek text, of my Method, and translating the Greek and Latin.  
I writ against the Novelists, by which I understand those that deny, or decline the ancient authorities, and have new opinions contrary to them, without solid reasons.  
The subject of this Book is water, which is the best of things according to Pindar, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And Plato quotes Pindar for it.  
Hence cometh (when the Deity please)  
Fountains, Rivers, and sourging seize.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
But in this large extent I do not treat, my business is Physical. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is of drinking cold water, which I think is hurtful in our Country of England. And although many have endangered themselves, many have lost their lives by drinking of water, yet because they find no present hurt, they will venture what ever come on't, though it be for nothing else but to follow the new mode of drinking it. But I shall prove it hurtful by divers reasons, and authorities fetched from Hypocrates and Galen, and the best Physicians. And if our Novelists give not other materials of Physic more judiciously, they must kill more, and play with as ill luck as Th●mison did, and kill a multitude.  [Quot Themison aegros Autumno occiderit uno.] 
Some will object, that I interlace my Book with Greek texts more for ostentation then for any necessity: I answer; I regard not what folly may invent. The quotations are very necessary; for transiations do not only vary from the Greek Copies, but many times are false. Therefore 'tis necessary to produce the original, word for word, especially against Novelists, and such this curious age expect, which show not only the verity, but [majorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] more efficacy, more antiquity, more Majesty, and shows the dignity of the Author. A testimony is not only measured by its own validity, but by the Author's worth. Thus the famous Orator Cicero did mix Greek with Latin, lib. 1. de officiis. [Ipse de meam utibitatem semper cum Graecis Latina conjunxi, neque id in Philosophia solum, sed etiam in dicendi exercitatione.] For mine own profit, I always joined together the Greek with the Latin, not only in Philosophy; but also in the exercise of speaking. Thus I imitate the great Critics, Scaliger, Casaubon, Schottus Mercurialis, Julius Alexandrinus, Langius, and the Learned Duretus. That I may say nothing of our own Country men, who daily quote Greek in their writings. Lastly, although I cite the Greek, original Language, yet, if any man read but the English alone by itself, he shall find the sense of the Greek, and so of the Latin in most places.  
Now for the Method, I know it may be amended, yet I fear not the judicious Critical censure, & as for Petty-Johns, or dwarf Critics, I regard not. I know some Critics long ago, have been so bold as to find fault with the frame, and order of the great Fabric of the world, and called it blasphemously [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a confusion, or confused mixture: what mercy then shall I expect to find at their unmerciful censures. Let them slight my Method to atoms, or annihilate it. I shall esteem as little of their censures.  
And for my translation of the Greek, or Latin, although there may be faults, yet not considerable. I confess, I turn most texts not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] words for word, but Purposely, keep the plain sense, and mind of the Author. And so Plato understood Homer (not as poor verbal Critics do in these days) [non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not according to the words, but according to the mind of the Author. And if any mislike the translation, let them translate it better, if they can, so long as men be of several tempers, and fancies, and words have divers interpretations, 'tis impossible to please all men in translations. Lastly, 'tis a hard matter, so long as we be men, not to err in many things, some we are altogether ignorant of, some we judge sinisterly, some we writ negligently. As Galen saith, whose words, (to close all) are these, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Therefore (courteous Reader) humane errors judge charitably.   

THE DEDICATION TO THE Right worthy, and his much honoured Friends, MAURICE BARROW, AND JAMES COLTHORPE, Esquires.  
GEntlemen, the noble expressions of courtesy, which I have received from your hands, beyond all merit, and expectation of mine, have engaged me to be so bold as to prefix your names, in the frontispiece of this little Book. And although truth need no Patron, and falsity deserves none, for an Army cannot defend falsity, when truth of itself is murus aheneus, a brazen Wall. Yet I humbly crave, that you will be pleased to give it protection. Gentlemen, I assure you upon my credit, that I maintain ne treason against Philosophy, or any heretical opinion against Physic, but the ancient verity which Hypocrates, and Galen have delivered unto us. Therefore in this your protection you may deserve the henour of patronising those antique worthies whom the universal world, for many centuries of years have had in sublime estimation: And if you expect any of Demosthenes his Rhetoric, or Ciceronian Eloquence, I crave pardon, and make this apology for myself, That truth may be apparelled in plain garments, and need not curiosity. Philosophy, and Physic are as civil matrons, which neglict rich attire, and splendid ornaments. Sophistry is many times in rich vestments. It hath been observed many years ago, that the greatest Heretics were the Eloquentest men. And garments that are perfumed with must, civet, and amber, many time's hreed a suspicion. Non bene olet, qui bene semper olet. And as Scaliger saith, non in foro versamur, aut Romano comitio, sed in communi Theatro sapientum, sub oculis veritatis cujus supellectilem, atque apparatum non tam nitidum quam opulentum esse decet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Learning hath a plain coat without welt or guard as they say. Accept therefore I pray you, these plain lines dressed in a homspun English suit. And if this Tractate cannot deserve your worthy acceptance. Yet may it be as a monument, and Testimony of my affection. Thus wishing you both, not only a perpetual health (that you need no Physician) but also eternal happiness. I subscribe.  
Your humble Servant, R. SHORT.   

Doctor VENNERS OPINION OF DRINKING of WATER.  
REader, since I wrote this following Treatise, I found my opinion seconded, and confirmed by Thomas Venner, Doctor of Physic, in his Book entitled, Viarecta, ad vitam longam, which I will here transcribe, to give you, my Reader, more satisfaction than myself.  
His question is, whether it be not wholesome for Northern people, that inhabit cold Countries to drink water at their meals, instead of beer.  
His answer is: That although water be the most ancient drink, and to those that inhabit hot Countries, profitable and familiar, by reason of the parching heat of the ambient air, which doth exceedingly heat and inflame, and dry the body. Yet to such as inhabit cold Countries, and especially not accustomed thereunto, nor the constitution intensively hot requiring, and forcing the same, it is by the contrary in no wise agreeable, for it very greatly dejects the appetite, destroys the natural heat, and overthrows the strength of the stomach, and consequently confounding the concoction, is the cause of Crudities, fluctuations, and windiness in the body.  
This is the Doctor's opinion, and is the same with others in cold Countries, where they drink strongest wines, and beers, by the advice of their Physicians, & this is not without Hippocratical authority, whose counsel is, to drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in winter, and there is the same proportion with winter, and cold Countries. And to conclude, this Doctor's opinions are almost the words of Galen 1. ad Glauconem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus much for Doctor Venners his opinion.   

Authors cited in this BOOK.  

A.  
ADrianus Junius.  
Aetius.  
Alexander Trallian.  
Alexander Aphrodis.  
Alexander Massaria.  
Andernacus.  
Antonius Fumanellus.  
Apollonius.  
Apulcjus.  
Argenterius.  
Aristoteles.  
Arnoldus de Villa.  
Arethas Episcopus.  
Athenaeus.  
Avicenna.   

B.  
Beroaldus.  
Bodin.   

D.  
Dioscorides.  
Dodonaeus.   

E.  
Erasistratus.  
Eswide.  
Etymologicum Magnum.   

F.  
Fonseca.  
Fuchsius.   

G.  
Galen.  
Garzias a Horto.  
Gentilis.  
Glossarium.  
Gr. Oxoniensis.  
Graeca Epigram.  
Guastivinius.   

H.  
Herodotus.  
Hen. Stephanus.  
Hieronymus Mercurialis.  
Hypocrates.  
Hollerius.  
Homerus.  
Horatius.  
Horatius Augenius.  
Hugo Senensis.   

I.  
Isidorus.  
Joubert.  
Joannis Colle.  
Juvenal.  
Julius Pollux.  
Julius Alexandrinus.  
Julius Pacius.   

L.  
Lambinus.  
Latinus Tancredus.  
Langius.  
Lobel.   

M.  
Macrobius.  
Manardus.  
Mathiolus.  
Mercatus.   

N.  
Nonnus.  
Nunnius.   

O.  
Oppianus.  
Oribasius.  
Ovid.   

P.  
Paparella.  
Paulus Aegineta.  
Paulus jurisconsult.  
Petrus Abanus.  
Petrus Monavius.  
Petrus Bellonius.  
Persiu●.  
Pindar.  
Plautus.  
Plinius.  
Plutarch.   

Q.  
Quintus Serenus.   

R.  
Riverius.  
Rhasis.  
Roger Bacon.  
Rondelet.   

S.  
Sanctorius.  
Scaliger.  
Scholiast. Aristophanis.  
Seneca.  
Simon Simonius.  
Simonides.  
Stephanus de Urbibus.  
Strabo.   

V  
Vallesius.  
Valleriola.  
Varro.  
Virgilius.  
Ulpianus jurisconsultus.    

THE CONTENTS OF THE CHAPTERS Following.  

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

Of drinking Water.  

CHAP. I. The four considerations of water.  
THere be four principal considerations of water. First, as an Element, Secondly, as an Aliment, or nourishment, Thirdly, as a Vehicle of nourishment. Fourthly, as a medicine, or medicament.  
First, as an Element, water is the mother, as heat is the father of all generation. Hence the Ancient Poet Homer.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
Which verse I thus turn.  
From water as from an Ocean springs,  
The great generation of all things.  
Water also is called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] all-sperme, or all-spawn, as if all sublunary things had their original from water. And when the divine Scripture saith, that the Spirit of God moved upon the face of the water; This spirit is fire (as Valesius expounds) or, as others, heat, which is celestial: Aristotle call its [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] more divine, attributing a divine efficacy to this heat which moves upon the water, and nessles as a Hen upon egg; to produce all living creatures; but this consideration appertains rather to the Philosopher then to the Physician: therefore I pass to the second consideration.  
Secondly, Water is considered as an Aliment, or nourishment: and although according to Scaliger, and Valesius, water doth not nourish, yet the better part of the learned hold the contrary. And that water nourisheth, is evident by these following arguments.  
First, Water turns to choler according to Hypocrates 3. acut. 40. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] water is choleric to choleric natures; why may it not turn to other humours, as well as to choler? and consequently nourish?  
Secondly, Air nourisheth the spirits, as Galen intimateth: 12. Meth. cap. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] And why may not water as well nourish the more humid parts, as the air, aerial parts?  
Thirdly, Water nourisheth fish, and why not men?  
Fourthly, Costaeus reports of a Maid in Germany that lived some years by only water, by the command of Ferdinand the Emperor.  
Fifthly, The express testimony of Plato, who was numbered among Physicians that were [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is elegant and were opposed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to vulgar Physicians: Plato's words are these [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is; drynourishment nourisheth the dry parts of the body, so doth moist and waterish nourishment, the moist.  
Sixthly, The authority of great Hypocrates the prince of all Physicians: lib, de diata [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, fire moves all things, water nourisheth all things.  
Seventhly, Water maketh some men fat. [Ego (inquit Hieronymus Mercurialis) novi duos magnos principes aquae frigidae usu ping we factos:] I knew (saith Hieronymus Mercurialis) two great Princes made fat with drinking of water.  
Thirdly, Water is considered as a Vehicle of nourishment, or as I may say, a Wagon to carry nourishment into all parts of the body; and Hippocrases calls it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, a Vehicle or Wagon of nourishment. Valesius upon these words of Hippo. [potus, aut est tantum potus, ut sola aqua, non nutrit: aut est alimentum in potut] drink as only drink, as water alone doth not nourish, but serveth to temper the inward parts, helps concoction (for concoction is a boiling or elixation) and distribution. But as I proved before, water doth not only carry down nourishment, as a flood carrieth sticks, stones, rubbish etc. but nourisheth.  
The fourth and last consideration is, that water is not only an aliment, or nourishment, but also a medicine, or medicament, and not only [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medicamentum] a bare medicine, but in some cases, the greatest meditine or remedy that can be, and so 'tis called of Galen. 9 Meth. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Certainly in Agues nothing better, for thenatures of agues are hot, and dry, and therefore require cooling, and moistening. This is Galens discourse 9 Meth, 14. In burning fevers which are called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] nothing is better, or a more present remedy then cold water, as Tangius, and Alexander Massaria confirm. In thirst nothing is comparable to cold water. Thirst is hot, and dry, as all the learned confess: but water is actually, and potentially cold, and moist: ergo, water is the best remedy; for 'tis a rule eternally true in Physic: contraries are cured by contraries. Beside, water is not only profitable in sickness, but in health, Gal. 8. Meth. 3. [Ego vero calidas naturas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that hot natures that are in health find great profit by drinking of water, so that it be moderately taken. For 2. the temperament: Gal. saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Moderate drinking of water is profitable. Last of all, water is convenient in all ages, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] In very children that are hot, and moist, Galen doth not forbid water, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;] Besides many experiencies may be produced of the novelists to prove water to be very healthful. Therefore we see that water is not only healthful in sickness, but convenient in health, and in all ages: wherefore the novelists of this age seem with much reason to exhibit water very familiarly in our Country.   

CHAP. II. Good nourishment, and good medicines may be employed sinisterly.  
BUt all these Authorittes, Reasons, and experiencies will not serve their turns: there is no venomous medicine, but may be so prepared that it may be healthful in the highest degree [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and there is nothing so good a nourishment, or medicament, but may be employed to a mischief, if not exhibited with method, which is guided by indications. Medicines well used are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the hands of the Gods; but ill used, or misapplied are like swords in madman's hands, as Erasistratus speaks in Galen: Galen also quotes the same Erasistratus in these words following, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 3. Acut. 41. that is the strongest faculties of meats, and drinks taken importunely, bring great hurt, but taken opportunely, bring great profit. All this is confirmed by Hypocrates, in his book of Aliments. Milk (saith he) is a nourishment to some, to others not. Wine is a nourishment to some, to others not: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] What is convenient to one man's nature, is not convenient for another: What is profitable for one Country, is not profitable for another. What is idoneus for one age, is not idoneus, and fit for another. What is customary to one Country, is not customary to another. Wherefore 'tis an happy use [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] makes them good, a sinister use makes them bad, although they be good of themselves, Galen. 11. Meth. 11. saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 'tis very hard to find a remedy very profitable, and to have no hurt at all. And although water be excellently good it itself [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as Pindar asserts. Yet it may be sinisterly, and ill used. How shall we then know, or distinguish, whether water be convenient drink in England?  
In which ambiguous, and dubious proposal, it shall be in vain to distinguish curiously of the several sorts, or species of water: for our discourse is of that which is simple, and without any strange, or alien quality, (such as the Ancients mingled with Wine, such as they commonly call [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Sweet water.) And this is the water we doubt of, for which we need Ariadne's clue of thread to get out of our Labyrinth, or some cynosure to guide us, lest we dash against a Rock: and for my part, I know no other way to give us more light, or guide us better, than the consideration of the Indications which are not only the basis, and foundation, but [lapis lydius the touchstone of all logical investigation. What sidoneus, or convenient, What not, either in general to all, or specifically to some, or individually to this or that man's nature. This is the true galenical way, this is [canon Policleti,] the rule of Policletus. Therefore 'tis requisite we should have a touch of Indication to know what it is, and whether water be good to drink in England.   

CHAP. III. Of Indication.  
ALl natural light is a spark, or participation of the divine light, without this natural light we are in darkness, and ignorance: reason is the light of the soul [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] such as is the sight, or light in the eye, such is reason in the soul; for reason is an internal light, as the light of the Sun is external. All the light that we have is a borrowed light, such almost as the Moon borroweth of the Sun: Scaliger in his exercitations saith [Ademptâ potioris authoritatis luce, incorti rerum, non solum dubitare, sed etiam contradicere audemus] the better lights being taken away we are uncertain of things, and not only doubt, but dare contradict them. The same Author in his comment upon theophra, calls Galen and Aristotle [duo maxima lumina] the two great lights: each of them have their rational demonstrations, as beams, and ●●aies of these great lights. Galen hath his logical indication, that is, manisestation, declaration, or demonstration; for indication [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 3. prag. 39] is a rational consequence, which must have of necessity some precedency. And Gal. 2. Meth. cap. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Indication is a light of consequence: few there be that understand what is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [and what is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The first is a word of the Lawmakers as well as of Physicians. Hence Ulpian saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Indication is a word of the law. The second word is used of Rhetoritians, and Physicians, and Lawmakers, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith Ulpian. Harry Stephens in his huge voluminous work, handles those words, (as for the most part all Physicalll words) very poorly: Indication saith Galen is emphasis. And what this emphasis is, Alexander Aphrodisaus in his Comment upon Aristotle de sensu & sensibili, tells us [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Emphasis is the visible species in the pupil of the eye. Plutarch calls the Rainbow the emphasis of the Sun, but these manifest appearances, are rather external, then internal, but Galen, his [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] emphasis is altogether internal, for as we see in a mirror forms, shapes or species, so in the intellect we see clearly results, and deductions out of precedent conclusions, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith Aphrodisaeus. Indication is a reflection of the light of reason, Crato, Physician to three Emperors calls emphasin an illustrious declaration, or light of the mind; this light is clear, and manifest reason, or a rational declaration, or illustration: this indication therefore is the clue of thread, the cynosure, the lydius lapis, the cannon Polycleti. Galen useth no other way then this, for the finding out of any diet, or medicine, so far as is useful. He that finds a medicine by indication, finds it by art, but he that finds it by experiment only, finds it by casuality, and chance, and is an Empiric, and no dogmatical Physician. Therefore Galen 2. Meth. 6. professes himself not to handle of an imperial finding out, but of a logical investigation. His words are these, [〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and 4. Meth. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is ●n a word, he treats only of a logical investigation, for seeing there may be error in an experimental way, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith Hypocrates. Therefore the genuine, and sublime way is by a logical manifestation, or clear illustration, which is nothing else but Galens indication. Therefore according to Galen we will consider these indications.   

CHAP. IU. The nature of our Bodles.  
FIrst [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the nature of our bodies is to be considered which is either found, and hail, or sick, or of a neuter condition, or disposition. Our constitutions that are hail, are not so firm, and strong as our forefathers. And in generally men [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as they are now, as Homer often repeats, are no● so strong as in time past. Great Aja● threw a stone [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] at Hector which was so great, that men of this Age could hardly move. Which Agathius the greek Epigrammatist expresseth thus, elegantly the stone speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That is,  
That now men with all their great endeavours,  
Can scarcely move me from the ground with Levers.  
Beside we dare not purge with white Hellebore, elaterium, and peplium, as the Ancients did, we dare not bleed their quantity, that is libras 6. which is 72. ounces as Heurnius affirms. We cannot draw our old English Archers Bows. For who can shoot (as the proverb saith) in Robin Hoods Bow? Few can handle our old English Swords, which are to be seen at this day. Besides that luxury, and distempers have weakened our bodies, Gal, 6. Aphoris. saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (male Graeci. codices habent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that luxury, and pleasures are so increased to that height in these our days, that scarce any thing can be added to them: for men's bodies of old were stronger, but now they be corrupt with excess, and riotousness, and are grown more dainty, as Andernacus saith [Corpora olim humana robustiora erant, hodie luxu corrupta, delicatioraque evaserunt.] Therefore Luduvicus Mercalus, Physician to Philip the second, and third, Kings of Spain, (I say) his opinion is discreet, and worth consideration. [Humana vero fragilitas (inquit) eo jam devenit, ut pauci adhucexstent qut aquam innoxiè bibere possunt, ob eum quem a principiis, aut improbo bidendi modo contrahunt languorem] that is, the frailty of man's nature is such, or come to that pass, that few there be living that may drink water without hurt, by reason of the weakness, and languishing condition they got from their first principles, or all ill course of drinking, for he that drinks water must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such strength as men had in the infancy of the world. Otherwise cold water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. Meth.] that it works a secret cold to weak bodies. And we cannot determine in our country (because we are not accustomed) whether our inward parts [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 9 Meth. 5. [may bear the familiarity of water, for [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the indication of parts (that I may add this to the former Indication) requires most accustomed things, as Galen 4. Meth. 7. his words are these, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] but of custom we shall speak afterwards. Hence I conclude that our bodies especially in England, where luxury, and distempers are not esse, but rather more than in Galens time, are much effeminated, and weakened, and consequently cannot bear water. And if our bodies could endure, and were able enough to drink it, yet our Country would not admit it, as is proved in the next Chapter.   

CHAP. V Water is not good in cold Countries.  
BY the way I must give my Reader notice, that I handle of water as dietetical, or as it belongs to diet, and afterward shall speak of it pharmaceutically, that is belonging to physic; therefore to go forward. There is another Indication taken from the Country wherein we live. Hypocrates in his Aphorisms. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] we must consider, and regard our Country: for several Countries require several diets. A hot region claims a cool diet. Therefore 'tis better to drink water in Africa and Lybia, then in Northern Countries. Wherefore Avicenna, the Prince of the Arabian Physicians affirm [regio frigida tolerat vinum, calida non tolerat,] that a cold region may tolerate Wine, a hot region will not allow of it. But 'tis Galens letter that kills. 8. Meth. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an intemperate time of the year, the inclemency of the air, and Country do demonstrate the Contrary diet: Valesius, and Paparella confirm this saying, that the diet of septentrional, and cold Countries must be like the diet of winter. There may be two solid reasons given: The first is because cold and phlegmatic humours are most frequently generated in cold and septentrional Countries: but water increaseth such plegmatique humours, as [Galen lib. de humoribus. [somnus, (inquit) & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inducunt pituitam] sleep, and drinking of water, beget phlegm. Therefore we must not drink cold water in cold Countries, for as I said before, the reason, or indication demonstrate quite contrary, which rely upon this great, and the mainest foundation of our faculty, 
Contraries are cured by contraries.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] which is the most general scope of all distempered constitutions. The second reason is, because waters are not well concocted in cold Countries; for waters rising towards the North, and averse to the Sun, are of ill consequence. So Cardan, [Aquae Pluviae, fontanae, & fluminum solae optima in regionibus validis, siccis, & Orientalibus, pessimae in conirarils locis,] that is, waters are best in hot, dry, and oriental Countries: but worst in contrary Countries, and harder to be concocted. Let us therefore conclude with the ever admirable Gal. 11. Method. ubi [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] none est aqua danda] where the air is cold, there water is not to be given. And there is the same reason of the constitution or slate of the heavens, the time of the year, and region, for all these are comprehended under the notion of air: which Galen. and Aristotle call, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a hundred places. And if any object, that water in Summer time (although I have seen Gentlemen drink cold water in Winter: let them look to it) is better, and may be drank in our cold Country. I answer with Plutarch in his natural questions. Water in Summer is more malicious, the heat drawing, or discussing the sweetest, and lightest part of it, for so sound these words. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Secondly, If any more curious critic shall object, that in cold Countries, or Regions, men are hotter and stronger inwardly; therefore they may concoct water better in cold Countries, and in Winter. For the heat is concentrated by an antiperistasis. But if this be true, than the colder the Country, the hotter, and stronger the men for concoction: therefore in the coldest Countries we may drink water, and in the hottest we may drink wine. Secondly, if men be hotter and concoct better in cold Countries, and Winter, how then comes it to pass, that we are subject to Rheums, and fluxes; and generally to all phlegmatic diseases in such Countries, and it Winter time? Therefore to give a full answer to this doubt, we must understand, that in these cases, the natural heat is increased in quantity, but diminished in quality, and this is the reason that phlegrne is begotten in such Countries, and in winter. For the remission of heat is a kind of cooling, which great hunger, and little thirst do demonstrate. Wherefore Hypocrates in his book of diet, text 2. saith, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] we eat much in Winter, and drink little, but our drink must be [meracissimum] strong wine. And Galen gives the reason, because winter is cold, and moist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] therefore we must heat, and dry the body by reason of the excess of coldness, and moistness of the temper of the time, the very heart is colder, the pulse is less, slower, and seldomer, the brain abounds eatarches, the liver generates phlegmatic blood, by which discourse we seethat water is not convenient in winter. The samereaso● is of cold Countries, in which water is hurtful. Wine not mixed with water, but pure wine, and strong beer, are more beneficial to our natures. Therefore by providence nature hath afforded us beer of necessity, as Cardane saith very well. [At verò necessariò qui Boream inhabitant zythum ex hordeo, & siligine, & tritico faciunt, lib. de. subtilitate.]   

CHAP. VI England is a cold Countrcy, etc.  
THat England is situated in the North part of the world: I think no man will deny, for not only Bodin, and Cardan, and other neoterics affirm it, but the old Geographers. France is cold, as the proverb witnesseth, [Gallicâ heyme frigidius] in Euphormio, colder than the French cold. But England is more septentrional, or Northern than France. As Stephanus de urbibus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Britain is an Island imitating the continent after, or beyond France, so this preposition [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] must be expounded, which I could show by divers authorities, but this is to trifle away the time. For Strabe in his Geography speaks plain. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] I think the Britain's to be more septentrional than the French. Plutarch out of Asclepiades reports the Egyptians grow old at thirty years, because they are burnt with the Sun. But the Britain's live 120. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for the coldness of the place which conserveses the natural heat. The Aethiopian bodies are more spongious, and rare, but English men which are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] under the North, (for so Galen, who hath the same story, expounds it, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] have bodies more compact, and thick, and therefore live longer.  
Scaliger in his exercitations calls English men gluttons, or great eaters [Anglos voroces] which Epithere proves England to be cold, for cold Countries eat more than other Nations. We may read in the Aphorisms: 1.15. and 17. that in winter we eat most. This much eating, or gluttony cometh from the coldness of the Country. Wherefore Argenterius doth not relish in my palate, when he asserts voracity to proceed from a hot distemper of the liver: 
Qui per nives incedn̄t multn commedunt. Plut. 6. Sympos. 8.  for cold both external, and internal provoke the appetite.  
Plutarch informs us that the air at Delphis, a City in Boetia is sharp, and biting, which argue the concoction of meat, his words are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] so doth water inwardly cause hunger, therefore great Hypocrates, Sexto Epidem, as the oracle of Apollo, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] water is ravenous, and very hungry because it maketh men [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] voratores, (for I think the latin hath his original from the greek) gredy-g●ts, because 'tis cold, for cold water, and cold meat contract the tunicles of the stomach, and in them the blood which increase the appetite, as Galen doth signify 1ᵒ. de Symp. cause. in these words, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] In the same place he shows that heat assuages, and blunts hunger. Therefore Argenterius his ratiocination is not well biased in this matter. Valesius also saith, that water is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] hungry hungry, because it doth not nourish, and cool the stomach: But I will not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cut to the quick othermen's errors. At the present 'tis enough that external cold causeth much eating, 
If English eat much, they must drink b●●r or wine to help co●●●ction.  therefore English men have a good stomach, therefore the Country is cold. Cardan in his book of subtleties, saith, England hath no Serpents [ob frigus immensum] by reason of the extreme cold. And saith further, that sheep in England do not drink water. [roar caeli sitim sedant ab omni alio potu arcentur quiaib●aquae sunt exitiales] flocks of sheep quench their thirst with the dew of Heaven, 
But sheep drink water in a hot and dry Summer.  because water in England is very evil and dangerous. In other Countries, Shepherds drive their Sheep to the water, for 'tis their only drink, as Aristotle, Varro, Plutarch, etc. and Virgil to boot.  
Ad puteos, aut alta greges ad stagna jubeto.  
[Nostra regio (saith Cardan) aquas bonas ob frigiditatem non admittit, neque in Thaseo, neque in Abderi, nec Larissa, quae omnes sunt urbes partim in Thessalia, partimin Thracia, aut Arcadia, bonae erant aquae quoniam loca montosa haec.] Our Country affords us no good water, because of the coldness: and a all their Countries that are mountainous have no good water, because they are cold: so is England cold, both by reason that 'tis septentrioval, & northern, and by reason of mountains, as Ludovicus Mercatus, saying, [omnes regiones ad septentrionem vergentes, & montotosae, sunt frigidae,] as England; therefore called Albion [ab altis & alb is rupibus quas mare pluit.] from high and white Rocks, which the sea washeth. Now if some upstart Critic object Scaliger in his exercitations that [Angliae coelum is temperatum,] that England's air is temperate, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] I answer, that this opinion of Scaliger does not favour the Novelists of this age, for if England be temperate, than it requires a temperate diet: as Galen lib. de. Meth. and libro de dieta, text 2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] that if the Country be temperate as the spring, Hypocrates commends a temperate diet, and giveth a sufficient reason following, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] that it behoveth to keep a temperate temper, and to change a distemperate temper, but water is not temperate in our Country, but 'tis cold of its own nature, and colder in cold Countries.  
Secondly, I answer that England is temperate in respect of Grontland, an Island which comes nearer the pole, and such as inhabit [extremas Oceani glacialis terras,] the furthest parts near the frozen sea. But 'tis cold in respect of South Countries.  
Now out of this chapter I deduce these following conclusions.  
First, if England be cold, 'tis not good drinking of water in it, because cold distempered Countries require hot drink.  
Secondly, The water in England is not well concocted, and will be hardly concocted of us, for 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Thirdly, If water be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hungry which make men [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] which are all one, that is devourers, and eatalls, especially in winter, we may become hungerstarved on the contrary good ale, or strong beer is meat drink and cloth, as the old saying, and soon satisfy hunger, so doth wine, which is more proper in cold Countries then water, and an excellent remedy against hunger, which water increaseth, for so the son of Aesculapius, great Hypocrates, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Aph. 21.] 'tis wine that cures hunger, although it were from a doglike appetite.  
Fifthly, if Shepherds will not let their sheep drink in our Country, because the water is pernicious. I conclude that Shepherd's in England are more careful of their sheep, than the Novelists of their patients in this behalf, for surely they intent to make them [Arcadicum pecus] beasts of Arcadia, whose dulness Aesculapius, and Apollo shall never cure.   

CHAP. VII. We may use stupifiing things to eat, as well as drink water.  
I See no reason but that we may as well give Narcoticks, that is, stupefying things, as ppopy, and opium as well as water in our Country, many Country's drink water without harm. So the Mauritanians, and Persians are so accustomed to eat opium, that when they abstain, they are in fear of their lives. As Garcius ab Horto and Christophorus a Costa testify. The Turks eat opium daily. Petrus Bellonius saw a Janisary eat a dram without hurt. Rondeletius a prime Physician saw a Spaniard eat half an ounce without any prejudice of his health. Beside, opium in strong and hot bodies cannot hurt unless it be immoderately taken, and out of season. The same I say of water: It cannot hurt strong, and hot bodies, in hot Countries where they be accustomed. Opium in children, and women, in cold Countries where they be not accustomed is dangerous, so is water. And if we may not exhibit opium becase 'tis stupefying, or narcotick, by the same reason, we must not give water, because 'tis narcoticall, or stupefying, as appears 5. Aphoris. 25. cold water cures the the Gout, and takes away the pain, because [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] moderate stupidness or stupefying dissoves pain. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is benumbing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to benumb.  Galen upon this Aphorism noteth, that cold water benumbs and stupefies the parts. So Christophorus a Vega, so Fonseca [Aqua frigida stuporem iuducit] cold water brings stupidness, and generally all cold medicines be●●m, and stupefy the senses. Galen 3. the temperament. c. 4. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (sunt) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cold things cool, and stupefie. And water is cold, as well as poppy, Galen 3. the temp. 3. speaking of those things which are cold, as juice of poppy [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the nature of poppy is cold, as also is water.  
But our Novelists object that opium is an narcoticall, and narcoticks be hot: If this proposition be true, than it may be given in cold Countries better than water. And if there be any accurate Critics that can make it out, that opium, and narcoticks be hot, than I promise upon my fidelity to eat as much opium, as any Janisary, or Spaniard: and if they cannot prove it, their punishment shall be to eat 10, or 5. grains. But for the present; Galens authority is greater than any Pigmy, or Colos-critick can contradict, (although some of these Novelists report that Galen was not a competent judge, which is as indiscrete as the former proposition:) Galen saith that the juice of poppy, (that is opium) is cold in the forth degree, for Galen esteems opium among poisons: and nominates castorium which is hot, to be its correcter. Neither is the bitterness any any certain [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or note of heat, as the novelists imagine, for then Endive, Succory, and Roses are hot, for all these are bitter.  
But suppose for granted, opium or juice of poppy to be hot, than I would feign learn how it came to be a narcotick. Here I expect [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] some strange arguments, that is more than humane, for no hot medicine can stupefie, as a hot medicine.  
Give me leave good Reader to make a digression. I had an occasion given me to be with a Gentleman, that was taken with a melancholy madness, and because he could not sleep for many nights together, but raved; I would have administered syrup of poppies, or a decoction of a poppy head: but presently I was run down by a Doctor of divinity, that had a smattering in Physic, who by no means would admit of my judgement, but affirmed confidently (see how new lights can prevail in this age) those things which I advised were narcoticall, or stupesying, and would fix the humour, or vapour in the brain, causing the disease to be incurable. Good God to see the ratiocination of this new light! for it narcoticks, or stupefying medicines be hot (as he, and others have strongly defended against me) how can they fix the vapour, or humour? The Philosopher can easily confute this unheard paradox. Aristotle 5. the generatione. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] heat makes thinner, and subtler. And Galen is very frequent in this discourse, 20. the simp. Med. 20. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] so in his book de tremore, & palpit. cap. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] That is, in a word, heat makes thin, dilates, and rarefies, nor only thick and gross spirits, but bodies, but on the contrary, 'tis cold that fix, congeale's and makes Ice, as every mechanic that is rational, know; although he hath but a twilight of reason.  
Secondly, If opium be hot, it cannot cause sleep, for all sleep cometh of a cold cause, 20. de locis affect. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Cold causeth sleep not only natural, but praeternatural.  
Thirdly, A hot na●cotick is as great nonsense as can be imagined: 'tis a black Swan, a cold fire, or hot Ice.  
Fourthly, If all narcoticks be hot, than water is hot, for water stupefies, as I proved before out of Hypocrates, and Galen. Now if out Neoterick be so wise, and cautelous to forbid us the use of stupefying medicines. Why will they have us drink water, unless it be to stupefie our understandings, and make us like beasts? But to return to our Divine-Doctor in Physic, was he not well read in Galens Method? or did he ever read one jot of his Theory? I imagine he never sounded that depth, yet he dare Catechise us, and give us Laws, and Maxims, nay, he dare undertake to fathom the vast limits of two great faculties in the narrow compass of his own understanding. Let not Divines intermeddle with Physic, lest they prove bad divines, and worse Physicians [quod medicorum est promittant medici.] Let Physicians handle physic. And that we may give stupifying, and sleepy medicines which be narcoticall, all practitioners approve of, in frenzies, madness, and generally in all diseases, where the patient cannot sleep: besides, Galen is worth a thousand testimonies 13. Meth; 21. speaking of those that cannot sleep, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] we must make the principal part stupefied, and sleepy. In another place he saith that opium cures phrenetical madness, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] and of those that cannot sleep. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] that opium causeth sleep marvellously: and further, if it be well corrected, 'tis a sovereign, and healthful remedy. Now see what a learned age we have, that contradict so great a light, to whom the world for above a thousand years together have subscribed, but now without reading of Galen 'tis enough to sleep on Parnassus' top one night, and early in the morning rise new dubbed, Physicians (by Oeron King of Faries) like upstart mushrums, guided, and directed by the light of a glow-worm.   

CHAP. VIII. Whether we may not eat Acorns as well as drink water.  
I Marvel that some new light of this doting age, do not bring upon the stage the eating of Acorns, as well as drinking of water: for in the infancy of the world, men and beasts had their meat and drink in common. They both eat acorns, and both drank water. Cardan de sand. tuend: water (saith he) is the natural drink of all living Creatures. Lucretius. [Ac sedare sitim fluvios, fontesque vocabant:] for without doubt all the world drank water in the beginning of the world; and that they cat acorns, 'tis no less manifest: Plutarch [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] tasting and eating of acorns, they danced for joy about the oak and beech: Galen de aliment. facult. 2.34. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and in old time men lived of acorns alone: and the Arcadians a long time after. Hence the Ancient Oracles in Herodotus.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
Men in Arcadia eat  
Acorns, for that's their meat.  
But if men did eat acorns in the infancy of the world, why may they not cat them again in the old doting age of it, as well as drink water again? [senes bis pueri:] old men are twice children. And if this decrepit age will eat acorns, and drink water, they may be as fat as bruit swine, we know hogs are fatted with acorns, and water, all Country blades know this: but I will tell you as much out of Homer.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hogs eat sweet acornos, drink water, that  
Abundantly nourisheth their florid fat.  
And if they nourish hogs (without question) they will nourish men; for men have a similitudinary or proportionable temper to hogs, as Galen have left to posterity. Therefore they will nourish men as well as hogs. But are not acorns hard of concoction, and hard to pass through the stomach? Let not that trouble your conscience, for as acorns are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] so water have the same attributes in Galen, as shall appear aterward. But they that forsake, Wheat, rye Barley, etc. for acorns; and leave Wine, Ale, Beer for water, I think they stand in their own natural light, and if they had [vulcanum in cornu] a candle in their sconce, they might peradventure see if they could find the way to Gotham. But most men are the older the wiser, and will not change their old custom in diet, but make use of the old proverbial saying. 
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
When that the best we find,  
We leave the worst behind.   
Otherwise they must be branded with weakness of some chimerical notions in their [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or principal part, that will change a fair and delicate English Lady, for a simple and course wench of Toboso, or Mambrino's golden helmet for a Barber's basin.   

CHAP. IX. There is no necessity of drinking of water in our Country, for hot men.  
THere is no solid argument to evince, that we should drink water, although in heat of years.  
First, there is no necessity, for God be thanked, we have plenty of rich Wine, gallant Beer, and nappy Ale, perry, cidar, &c, & if these be too hot, we may drink smallbeer, such as is water scared out of its wits, small-ale, small-wine [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]. & nec est conveniens [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] nostratibus, neither is it convenient or profitable or according to our natures, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to nature, because against custom. Therefore it is a fancy which no excellent Physician ever dreamt of in our Kingdom. And although Galen 8. Meth. 3. saith that hot natures [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that be hail are much helped thereby, for young men are hot, therefore require water necessarily to quench their heat: nothing quenches a hot and dry distemper more than water, and therefore in all such distempers, as also in agues, water is a perpetual remedy. 11. Meth. 9 Hypocrates confirms this sentence 6. Epidem. 1. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] hot tempers, or natures require cooling, drinking of water, and quietness. These and such authorities are somewhat urging to abecedary critics, and in hail bodies nothing seems to speak more, and nothing speaks less to the purpose concerning the drinking of water. For Galen or Hypocrates speak not of our English water or England, but is to be understood of hot countries, where the custom of water is familiar, and the water good, and they cannot be understood otherwise.  
And this is an answer to both Galon and Hypocrates: but Galen gives Hypocrates words another answer; for reciting Hypocrates words. 8. Meth. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] peradventure Hypocrates gave more water than wine: and in the very comment where Hypocrates hath the words. 6. Epidem. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] he commands to drink water, or waterish wine. So Hypocrates gave in agues, and acute, and fierce sicknesses, water with wine, or dilute wine [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for wine doth not exclude water.  
The custom of those days so prevailing that they mixed water more, or less with wine, as Julius Pacius notes very well. Thus all the authorities for water-drinkers that are deduced out of Hypocrates or Galen, or their ancient authors are to be understood of water mingled with wine, in hot countries, and where the custom is. And if Galen had known our beer, he would have prescribed our small beer. So Simon Simonius Physician to the Prince Elector of Saxony, gives beer in fevers. [Nostris hominibus qui assneti cerevisiae sunt, concedi largius illa poterit] our men that are accustomed to beer, may drink liberally of it. So Andernacus and others. And they that will not drink beer may take water and wine mingled, which is called dilutum, and it is far  than water. Johannes Colle admires the present age in which Physicians dare not give wine, and yet they are so bold to give water, which both Authors condemn.  
But here our Novice Critics may object, that we may drink water in the heat of Summer.  
I answer that men that are drowning in water lay hold of every twig. In summer Hypocrates gave the smallest wine, not water. And so Galen expounds Hypocrates in the book of Diet. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hypocrates for the most part bids us drink the smallest wine in summer.   

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

CHAP. XI. Old age, and Children may not drink water.  
NOw if young, and hot men may not of necessity drink water in our country for several reasons alleged. What shall we think of old men whom a perpetual winter, that is, cold temper, Phlegm, Rheums, Coughs, Gout, Palsy, dog at the heels? And therefore water cannot be a convenient diet, or medicine in this age.  
An old man of above sixty years told me (I can name the person) that he was earnestly persuaded to drink water by a Doctor of Physic, against his custom and his age, but would not be persuaded to drink it, he was fearful that it might do him hurt. And good reason, for old age is cold, and moist. Old men want natural heat, and have plenty of excrementitious moisture. [senes si humidis rebus paveris efficies hydropicos, si similibus duplo celerius senescunt] saith Cardan. If you feed old men with moist things, you will make them hydropical, if you feed them with the like to their temper, they will be old twice as soon. And therefore Galen commends wine to old men to correct their coldness contracted by years, and to bring them to a moderate heat. lib. quod animi mores. cap. 10. Secondly to change custom in old age is to labour in vain, and as it were to wash a blackamoor, and as much as if an old man should begin to learn a new art, as Galen speaks word for word.  
thirdly old men, if they ●e not accounted among sick men, though Terence say [ipsa senectus morbus.] yet to speak accurately [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] They are valethdinary bodies, and therefore must not change their custom of old, which is drinking of Beer, or Wine, especially in a cold Country: lastly they have imbecile Spirits, a poor concoction, and have not strength to bear water, which is hard of concoction. For as Galen saith, old men have not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] 11. Meth. 9 Therefore they must not drink water.  
The same conclusion may hold in children, in a cold region, where there is no custom for it, by reason of their natural infirmities from their parents, from their weakness, and effeminateness of their nerves as Alexander Massaria proveth out of Galen 9 Met. 5. water hurts all nerves. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
And if the curious Critic shall object Galen: that water is agreeable to all ages.  
I answer, it is true in warm countries, firm constitutions, where they be accustomed, and where the water is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] very light, which is not in England.   

CHAP. XII. Of custom that it hath a principal power in diet.  
I Have given some hints of custom, but now will handle it more fully. Some Physicians despise custom as a poor inconsiderable thing [vide quoddam theorema] 6. Epidem. 2.26. thinking no indication, or manifestation to be taken from custom to change diet, or cure of sickness. So Thessalus that vaporing bragadocio made poor, and slight account of custom. Galen 5. Meth. 10. Thessalus may contemn custom, but we must not, saith Galen. This was that Thessalus that bragged he could teach the art of Physic in six months, and would have wrote upon his monument [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the conqueror of Physicians, but let that pass. Hypocrates 1. Aphor. 17. seems to speak but meanly of custom [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] we must attribute something (that is some small thing) to the season of the year, country, age, and custom. But he that is conversant in Hypocrates and Galen cannot lay such an aspersion upon the great Hypocrates, of whom I may say without offence [quot ejus verba, tot mysteria:] so many words, so many mysteries. Scaliger calls him [naturam loquentem] nature speaking. Galen saith, that no Philosopher ever found fault with Hypocrates.  
Therefore I think Hypocrates doth not derogate any thing from custom, and that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or something which Hypocrates attributes to custom is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] some great thing. So Galen 3. acut. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is custom can do wonders.  
This truth Aristotle in his problems confesseth [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] custom is a great matter. For it is another nature, that is custom is so like nature that it seems the same with nature. For Aristotle speaking more accurately and more proper: 1. Rhetoricor. 11. and elsewhere [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] custom is like to nature. So Plutarch [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] custom after a certain manner is nature. But whether custom be nature, or like nature, or how they differ. I will not at present determine, only I say that custom is the great Diana in diet, in health, and diseases. Galen 9 Meth. 16. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] affirmeth custom to be no small, and poor Indication for the finding out of remedies for the preservation of health, and in the same chapter [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] custom hath no small but the greatest, and most principal power. The poet asserts the same. [nihil assuetudine majus.]  
If all this will not serve the turn but the impertinent Critic will desire as much as can be said, than I will quote Galen in these words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] 11 Meth. 3. that custom is the greatest indicat on, or clear reason in the world. Therefore good reader, give me leave to dwell a little longer on this subject. For it is a main, and greatest argument for my purpose.   

CHAP. V The argument of custom is powerful: we have no custom of drinking water.  
TO write all that I could of custom, would seem very large, and prolix, therefore I will select some choice observations of custom. Herodotus relates the Persians to have thin skulls, and as a man may say paper-sculs: but the Egyptians so hard that a man can hardly break them with a stone. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] the thinness of the Persians, and the hardness of the Egyptians came of custom, because the Persians wore hats, or caps, but the Egyptians went bareheaded. You may see by this the dominion of custom. Further what is more contrary to nature then poison which is] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] corrupting, and deadly, yet custom turneth or metamorphizes poison into nourishment. Scaliger in his exercitations reports that a king's son in Cambaia was educated with poison, and that being a young man, he was so venomous that flies which sucked his skin fell off dead. Avicenna Prince of the Arabian Physicians tells us of a young maid that was nourished with poison. Galen relates a story of an old Athenian woman, that was nourished with hen-bane. She began with a little quantity at first which nature overcame by degrees, at length she came to a great dose, and concocted that also. For custom, as Galen asserts had made it natural. Hypocrates de aere, aqua, & locis; proves that custom changes into nature, for [macrocephali] or or long-heads are made by custom of the midwife or nurses stroking and from them natural long-heads are begotten, although the first were made by custom. [Notandum quod de hominibus accidit (ut Cardanus) idem de mundo, ut consuetudo omnia meliora essiciat, nam quae singulis annis contingunt meliora sunt quam quae raro. Nam Mundus consuetudine tenetur, ut ipsi mortales.] it is to be noted, that which happens to men the same falls out of the world, that custom makes all things better.  
Those things which happen every year are better than those which happen seldom. For the whole world holds custom as well men, and to prove further the power of custom,  
Every thing in the world as much as is possible produces his species. Man begets man. The Sun produceth his species in a cloud which makes the rainbow.  
Thus the species, and forms of bodies are represented in a glass. meats, and drinks continually accustomed beget a character, image, or similitude of itself, in the stomach, liver, and other parts, which similitudes being imprinted in those parts, they receive them readier because [consueta sunt similia, & amica] that is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as Hypocrates 3. Acut. 3.33. They entertain one another (like brethren) familiarly, and consequently, familiarity causeth sooner concoction. And to draw to a conclusion; thus our English beer or ale etc. is received readier, and concocted quicker than water, because it is accustomed in our country, water is not, and therefore is not so easily received, nor so familiarly concocted.  
Nothing hinders so much the action of receiving and concocting as resistancy, which consists in a dissimilitude, or contrariety, but things not accustomed have a contrariety and dissimilitude.  
Such is water in our country; beer is according to nature because accustomed Hypocrates [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] water in our country is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] against nature, because not accustomed: upon which place of Hypocrates Galen hath these words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that which is accustomed is good, that which is not accustomed is naught. Therefore beer is good, water is naught, wherefore it is [Herculeum argumentum] an argument as strong as Hercules. That no nation must drink water against custom. Galen uses this strong argument and hath it from the ancient & admirable Poet Homer, who speaking of old men that they should after supper go to bed, &c saith.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for this is the custom of old men. S. Paul (ut prophanis sacra misceam) uses the very same argument 1. Cor. 11.17. we have no such custom in the Church. And [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an old and inveterate custom is of grand authority in the church of God. For so the great council of Nice cried out [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] let the old custom of the Church take place. Ancient customs are laws: not onlyin physic, and Philosophy but in civil and Ecclesiastical matters. If then custom be so great an argument in natural, civil, and ecclesiastical affairs, Why may we not use this argument negatively as St. Paul, and affirmatively as Galen? It is as great an argument in the negative against water as can be possible.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] we have no such custom in England to drink water, therefore we may not drink it. And it is no less argument in the affirmative for beer.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] It is the custom of English to drink beer. (Cerevisiam) therefore we must drink beer, and consequently no water.   

CHAP. XIIII. That wine is absolutely better than water.  
THe divine and inaccessible light changes always for the best, and man that is a glimpse, (divinae partiula aurae [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) of that light changes for the best as far as human wisdom reacheth. God out of darkness, and Chaos made light and order which is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the world. Our blessed Saviour that Oriental light, turned water into wine miraculously, but our new lights the novelists ignorantly turn wine, and beer into water, which is as foolish a change as that of Diomedes, and Glaucus, which Homer describes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which thus I turn very briefly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Jove, Satur's son had Glaucus made an Ass.  
And chan'gd his armour, that was gold, for brass.  
Now we see these new lights are in the same condition with Glaucus, they change wine, and beer to water, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] there is as much difference between wine and water, as is between gold and brass. Wine not only as [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a matter of diet, or aliment, but as a medicament, is better than water. This conclusion is not of mine own invention, but is the ancient opinion of our Antique lights. Johannes Coll● called Cosmitor, [wine saith he according to the authorities of the ancient writers is better than water] But I prove it invincibly out of Galen, for it is his authority that strikes dead all novelists. He therefore in 6. Epidem, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (non solum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (said) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] wine (saith he) is better than water for concoction, distribution, to make good blood, to nourish; to make water, to breathe better. But our novelists may well grant all this, but it is not better,  
First to quench thirst. '  
Secondly it is not better to repress vapours.  
To the first I answer with Antonius Fumanellus, that [aqua cum vino exhibit a citiùs sitim extinguit] water mixed with wine doth quench the thirst sooner. And Galen himself hath the same sentence expressly, ●rimo de simp. med. facult. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] wine if it be mixed with water quencheth the thirst sooner than water alone: for wine adds wings to the penetration, and distribution of water in all parts.  
To the second I answer that wine mixed with water or waterish wine tools and represses vapours: Hypocrates where the brain is touched, gives water, or waterish wine [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Ac●t. 4. gives water or waterish wine. For although wine be ho● and therefore is quickly carried up t● the brain, and carrieth up hot humours which it yet waterish win● such as hath the nature, or temper 〈◊〉 water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 8. Meth. 3. in colour, and virtue li●● water, is cold, and represses vapours For if it hath the nature of water, must have the same effects that water hath, and cannot raise humours or vapours up to the brain. It ma● be given to children, and never touch the brain [potest dart pueris, nec tent● caput] Cardan. lib. 1. Tractat, 2. contradict. 9 further to stop all novelists mouths, for the present I produce a sufficient testimony out of Galen, a kill authority that Oedipus canno● answer, to prove that wine is absolutely better than water. Galen therefore expressly 8. Meth. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] wine is better the water in every respect. Galen sait● [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a●● respects, he means without question waterish wine, such as Hippocrate● gave in hot tempers, acute, and fierce sicknesses: this wine is either dilute, or ●ixt called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or else it is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the one is natural, the ●ther is artificial, according to the ●●me and constitution of the year, puntrey, custom. But to conclude, 〈◊〉 wine be better than water absolutely: then 'tis far better in our country, because it is septentrional.   

CHAP. XV. Our English beer is better than water.  
ALthough we have neither shadow, nor liniament among the ancient writers of our English beer, ●et we may have sufficient authority of the nature of it out of later writers, therefore we must be content with these, but to the matter. If small wine, or such as I mentioned in the former chapter be better than water, then of necessary consequence, our small beer, or water skared out of its wits is better the● water in our country, because it is familiar to our natures and therefore better agrees with us. Beside been [vinum ex cerevisia] that is, imitate wine and hath the same effects wi● wine.  
Ludovicus Mercatus testifieth that [Cerevisia easdem obtinet vire● quas vina habent] beer hath the sam● strength and virtue that wine hath [Cerevisia simplex or aquosa cosdemeffectus parit, quos vinum quito sum] small beer hath the same effects that small or waterish wine hath.  
That it quencheth thirst we know by experience in the heat of summer, and Andernacus witnesseth the sam● thing. [quod si (inquit) calida aeris intemperies, aut sitis nimium urget, pot● ex frumento & aqua paratus est in us● qui vulgo cerevisia vocatur, clara, ten●is, non recens, nec vetusta nimium, na● haec acore stomachm offendit, illa dissculter per meatus urinarios transit] that is, If there be a hot season of th● year as summer, or very great thirst that urge, the drink called beer is i● use, that which is clear, thin, not new nor too old, for this hurts the stomach with its vineger-quality, the other passes hardly through the urinal vessels.  
Secondly, beer represseth vapourst So Petrus Monavius an excellent Physician in plain terms saith, that our beer represseth vapours. For quoting this old Proverbial verse.  
Potio finalis sit semper Cervisialis.  
Let your last draught be beer, the reason is saith he, least vapours should be carried from the stomach to the brain and disturb it, [frigiditate enim cerevisiae reprimuntur vapores] that is, vapours are repressed by the coldness of beer.  
You see that beer quencheth the thirst, & represseth vapours: nay better than water. For water performs its effects with danger. Water is hard of concoction in cold countries (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) beer is easy of concoction; water is hard to pass through (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but beer makes a man make water (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) quickly and pass sooner, and nourish more; there is a familiar acquaintance of beer with us. We have no acquaintance with water. There is no danger in beer. There is danger in water, as shall be proved hereafter. What madness is it then for English men to desert our customary drink of beer, which is in all respects better than water, & to follow a new fancy or chimaera brought into the world not by a rational but a fantastical light or an Ignis fatuus?  
Let it be therefore a perpetual and confessed verity, that which Table-Players commonly utter, and as If it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common notion:  
When they throw Cinque and Cater.  
They cry, Small beer is better than water.   

CHAP. XVI. The virtues of our English beer.  
THere was an Egyptian beer properly called Zythum, as Strabo the Geographer. Lib. 17. reports [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] but Zythum was properly among the Egyptians, although 'tis common to many, and with every one a several preparation. This Zythum, or beer was not the same with ours. 
The Britain's term it by an old word Kwrw whereof it read amiss. in Dioscorides Curmi. Camdeit.  Nor Dioscorides his Curmi which he saith the Britain's used, was our beer, for our English beer was not known unto the ancients, neither the way of praeparation, nor the qualities. Neither was Malt ever so much as named among them. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] among the later Grecians is found, but whether praepared as our English Malt I much question, but concerning the virtues of our English beer.  
Our beer saith Dodonaeus in sweet of itself, delicious, and of good juice [Est bera per se suavis, dulcis, as boni succi.] Our beer saith Lobel is sweet, and healthful, & affords good nowrishment. [by'r a est suavis, & salubris potio, alimentum bonum praebet.] Our beer is compounded of water, malt, and hops. Water is cold, and moist, malt and hops correct the coldness, and moisture, and rawness, being well boiled. Ne there can there be any fault attributed to hops, if they be well proportioned [Lupul● slores none nocent, qualitate, sed quantitate] as Lobel, the flowers of hops hurt not in quality but in quantity, as wine. There is much difference in beer, some have no hopps which is called ale, and it is more flatulent than the other which have hops. 
Aleis of Oela a Danish word somewhat wrested and not from Alica as Ruellius. thus Camden.  Ale is obstructive, beer is aperient, and is wholesomer than ale. Although ale be very pleasant in drinking. Cardan. [Est & hala quae fit in Anglia & Scotia, admodum suavior, adeo ut meminerim bibisse in ingressu Scotiae, quae dulci musto albo comparari possit.] The ale which is made in England and Scotland is very sweet, that I remember, when I went into Scotland, such sweet ale that it might be compared to white new wine.  
There be three sorts of beer: Strong, middle, and small beer. Strong beer is hot, of this Cardan speaks [Cerevisia si recte conficiendi modum perpendamus temperamenti calidi esse judicantus, inebriat quod non parvum est argumentum caliditatis dum vapores caput ferientes replent.] beer if we consider the way of making it, we may judge it to be of a hot temper, for it makes drunk, which is no small argument of heat, whiles vapours striking the head fills. But small beer is cold, and moist, the quality, and substance of water being predominant. as Dodonaeus. [tenuissima cerevisia frigida, & humida sup●rante in ea aquae qual●tate, ac substantia.] And this is the beer which is better than water in every respect, in our Country, for this beer hath no ill quality in it. But some Capricious fellow may object that [Zythum facit Elephantiacoes] as Dioscorides seems to teach: That is, beer maketh the skin, of a blackish rough, of the colour of an Elephant. Scaliger in his exercitations; Answears that barley cannot do this mischief, nor hops. [Lupulum dant medici ad sanguinis defaecationem.] Physicians give hops to purify, and cleanse the blood, for it cannot be that beer should be so hurtful, and unhealthful, as the Ancients imagine, as Valleriola. [Neque enim tam damnosa, insalubris haec hordeacea potio, quam prisci authores faciunt.] Among all other beers, our English beer, is as good as any if not outstrip all other beers. Why then should we (like so many Don Quixotes) change our national drink for water? Now let us come to experience.   

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

CHAP. XVIII. Of the ill qualities of Water.  
'tIs a good argument which is deduced from the matter of diet [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Therefore 'tis convenient that I treat of the nature, and qualities of water, as well as of beer. And I told you before of the virtues of beer, so now I will relate the vices of water, for it was not without great reason that the ancients mingled water with wine. Homer makes mention of it in this verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
The fair Penelope's suitors sup  
Both Bacchus and Neptune in one great cup.  And Virgil imitates Homer for a hair [Poculaque invent is Achelcia miscuit uvis] The reason is to correct the ill conditions, and vices of water, and to mitigate and assuage the heat of wine, which Galen. 3. Acut. affirms in these words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the vices of water are these, which Galen sets down Meth. 7. in these words. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Water stays long in the belly especially under the short ribs, and maketh a floating, and wavering in the stomach, 'tis converted to wind, 'tis corrupted. Lastly it dissolves the gallantry and metle of the stomach. And Galen further adds that water hath all these ill qualities, or vices [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] from the coldness of it. Therefore the colder water is, the worse, but water is colder in northern regions. For waters which belong to the North, and have the Sun adverse to them are hardly concocted, and consequently have these  vices. Galen also. 3. Acut. saith water is hard of concoction [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and pass with difficulty [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Although it be the best water: His words are these [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Galen here comments upon Hypocrates who finds fault, and lest any Curiosity should object, that Hypocrates speaks of naughty, and water. He takes away that objection, saying that Hypocrates spoke of the best water, for Hypocrates uses to speak of the best, and so we must understand him at this present. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Hypocrates refers all his say to the best, the purest water in that which is not mixed with any alien, and strange quality. And this although it be the best, stays a long time in the belly and makes fluctuations. Therefore all these vices in water are to be understood of the best water, and it hath all these faults from its coldness. Water is cold of its own nature, therefore of necessary consequence it must have the foresaid ill qualities, so Galen. 4. the rat. vict. [Aqua est [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 'Tis naturally cold, and staying in the belly. Therefore the best water hath these ill qualities naturally, and more especially in cold Countries.   

CHAP. XIX. Two gross errors in our new lights about the exhibition of Water.  
IN muggy, and foggy weather candles burn not so clear, for than we see about them [putres concrescere fungos] that is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a spongious concrescence about the snuff. And our new lights burn dim, when a damp, or obscure sum clouds their brain, but such lights must be snuffed, debemus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] They want a payer of snuffers. I will be their servant, if I can to take away two gross errors that be spongious. Our novelists are as bold as Lions to give water against clear reason, against Country custom and the nature of our bodies, etc. but beside all these they commit two gross errors in the exhibition of water.  
For first they give well, or pump water commonly as I have seen myself. Yet this is a gross error, and condemned almost of all the Learned: Galen condemns fountain water that runs [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] towards the North and have the Sun adverse. For such waters are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] And for the same reason, Lud. Mercatus saith that well-water is grosser, cruder, colder, because the rays, or Sunbeams never come near them. Therefore 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] cannot be overcome. Mathiolus. [Putealis gravis estaegreque concoquitur nec statui potest quod sit putredinis expers.] Well-water is heavy, and hardly to be concocted, neither can we determine whether it be corrupt, or no: Heurnius. [Dura ac cruda est puteal is utpote sole fraudata.] Well-water is hard, and crude, as wanting the Sunbeams: so Cardan. Jul. Alexandrinus and others. And pump-water is so much the worse, because closer, and sooner corrupts, and putrifies. Such water will corrupt in us, as plants watered with unwholesome water degenerate. [Pomaque degenerant succos oblita priores.]  
The second error is, that they exhibit well-water, and that raw without boiling. But Hypocrates and Galen (as Joannes Colle) [aquam crudam damnarunt quia manet in hypochondriis.] Condemn raw water, because it remains in the Lower belly. [Aqua quamvis optima hyemis tempore decoquenda] Jouberl. [aquae potabiles aestate maliciores ergo decoquendae.] Plutarch, the best water most be boiled in wintertime, and sweet waters in sommer-time are the worse or more malicious. Scaliger de Plantis. [Ex aestivis extractam puteis cum jumentis potui damus, ne frigore suo noceat aut torminibus aut angana, vexatam prius baculo exhibemus.] When we give water drawn out of summer wells to our cattle, (lest it should hurt by its coldness, or fretting of the belly, or squinsy) we first move it with a stick, or staff before we give it. For (saith he) all water gets a heat by agitation, and stirring of it [haurit enim multum aeris] for it sucks, or draws much air into it: Happocrates 6. Epidem. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and advise us to boil water lest it do hurt, and Galen calls it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a harmless preparation to those that will drink cold water, and especially if it be hard of concoction, Galen advise to boil it. de san. tuend. Besides ripe fruit is better than raw, so is water decocted better than raw. [Aqua coctione aerescit] saith Scaliger water boiling grows atrie therefore the better: [Etiam aquam coctam qui damnarent, medici nuper exorti sunt, sensibus obnoxii, cum apud Aristophanis, & Herodianis Subsellia, nullam invenissent rationem, nullam in Lyceo quae sivere. There are risen of late Physicians that condemn boiled water, Slaves to their senses, when they could find no reason in Aristophanes and Herodians Grammatical seats, they sought for none amongst the Peripatetic Schools; but to wind up the bottom of this conclusion. Cardan's words are worth consideration. [Omnium ergo doctissimorum consensu, praestantiss. atque nobiliss. aquarum remedium est decoctio, non solum caenosarum sive turbidarum atque alieno sapore odoreve infectarum, verum etiam liquidarum, atque splendidissimarum, nam pleraeque ipso blandiuntur aspectu quae haustae magnas turbas in corpore concitant, ventriculum statibus vehementer agitant, mordent ac vellicant, pariterque gravant & in ipsis hypochondriis diutissime haerent] Therefore by the consent of all Learned men the most excellent, and the most noble remedy of waters is decoction, or boiling, not only of muddy, and obscure waters, and those that have a strange taste, or smell, but of most clear, and dilucide waters, which although they seem to flatter with their looks, yet they bring much trouble to the body, they stir up much wind in the stomach, they by't, and pinch, and lie heavy in the hypochondrials, or lower parts of the short ribs, and stick there a long time.  
Here in this Chapter may start an objection of well-water, which may be purer and better for concoction with often drawing [sitularum verberatu] the bucket beating the water, and moving the air. Resp. that this water is always hard of concoction [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the often going down of the bucker do not make the water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or easy of digestion, but keep the air from corrupting there.   

CHAP. XX. Whether water be convement in fevers, many things about custom.  
THus far I have handled of water as diaiterical, that is as drink belonging to diet. In the next place 'tis convenient to speak whether water as Phatmaceutical, or as a medicine be good in Agues. I confess that Galen did give water [in febribus ardentibus] in burning fevers, and in hectics; but [multa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpanda] much curiousness is to be used, and as Scaliger saith well [qui ad pauca respiciunt facile falluntur.] They that respect a few circumstances are easily deceived, for many have exhibited cold water imitating Galen; but none touched the mark, as Galen himself speaks 10. Meth. 5. 'tis true in fevers you may give water, if you distinguish [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] accurately, and curiously, whether any hurt may follow or no, and if little, or no hurt follow, you may administer pure cold water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and you may be the more bold, if he that drinks water be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a drinker of water, that is accustomed to drink water; but we are not accustomed to drink water in our Country. Aristotle in his problems, saith, Fish cannot well live in the air, nor men in water, so sick men that change an inveterate custom, do it with difficulty [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and turning to custom again have their health, as if they turned to a natural state, and condition. They that live with dainties, and excess must not leave their custom unless they intent to fall into consumptions, for when they leave an accustomed d●et they are afflicted as if they took no diet at all [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] So Dionysius the Tire an'̄t fell into a consumption for want of his accustomed drinking, and returning to his drinking again recovered his health. Crato a Learned man and Physician to three Emperors, and therefore called Medicus Caesareus, Caesar's Physician in his Book styled Perioche in 8. Meth. 3. Galen saith he handleth of drinking of water, that is tho whom 'tis convenient, to whom not, and further shows manifestly that water is not to be drunk of those that are not accustomed: 'tis true, hot natures are much relieved thereby, if they be accustomed to it. Galen 9 Meth. 5. In giving of water in continual fevers we must especially consider custom, saying that in such fevers we may give as much water as the patiented please, and so much the more boldly, if he be used to drink water plainly signifying saith Nunnius that water is not to be drunk of them that are not accustomed to such drink. Wherefore 'tis not to be wondered that one Aristotle a Mitylenian, an archperipatetick, as Galen relates, lost his life by the ill counsel of Physicians that prescribed him water against his will and custom. For saith this Aristotle, I never drank water before. This History we may confirm with many others of this nature. We know many not only have been in great danger, but lost their lives for the unskilfulness of the Physician who against custom prescribed water, thus far Nunnius. I could second Nunnius with many Examples, for water.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Water sent very many brave  
And Gallant worthies to the grave.  
† Hypocrates gives a sufficient reason: 2. Aphoris 50. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Accustomed diet or Medicine, although it be worse, do less hurt than not accustomed. Galen de dissolute. continui hath these words [non debemus mutare consuetudinem quando est antiquata, & longa, etsi non bona, praesertim quando non adducit aliquid necessitatis ad mutationem.] We ought not to change custom when 'tis ancient, and long although it be not good, especially if there be no necessity of change; but there is no necessity of changing our drink. Scal●ger upon theophra: saith that Galen in his Comments forbidden us to change evil custom, if it be not hurtful. The place which Scaliger aims at, is 5. de Sanitate tuend. 11. & 5.10. but the custom of drinking our beer is not hurtful. And if it be hurtful we must not change it suddenly, but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by little and little. So they that eat poison must not leave it suddenly, but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] by degrees and as custom is got by degrees so it is lost by degrees. There is the same way from Athens to Thebes, which is from Thebes to Athens, as Aristotle exemplifies. For sudden changes are dangerous as Hypocrates 3. Aphor. 33. and 6. Epidem. Customs are to be kept and observed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] but the greatest danger is to change suddenly, and from one contrariety to another, as Galen in his Comment upon this place before mentioned [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] In diet we must keep custom and not leap from the drinking of water to the drinking of wine, nor from the drinking of wine to the drinking of water. For this a leap contrary to nature, to skip from one contrary to another, and to imitate the greatest vaulter that ever was. When Sanca Panca, Don Quixotes man asks a Parson, who was the greatest vaulter that ever was in the world. The Parson could not tell. Then quoth Sanca, I will tell you. 'Twas the Devil that vaulted from Heaven to Hell: but this by the way. I knew a Gentleman not by nature, but by the injury of the times was so melancholy that he could not sleep without a good dose of wine. But afterward was persuaded to drink water. I heard a Vintner's wife curse the Doctor for soosing so good a Customer; but what became of the Gentleman, 
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Black death took him away,  
And he to fate his debt did pay.  So did another a Great Sack drinker, who changed his custom of drinking of wine to the drinking of water. But what shall we say of this; but conclude with a piece of Homer: 
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
Great Patroclus the Grecian died  
Far more than thou wert dignified.    

CHAP. XXI. Who may change custom? young men, and they that be in health may: sick men may not, neither valetudinary men.  
THere is no question to be made but young and healthful men may change customs which hurt [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] although they have been accustomed from their youth, because they can easily bear such a mutation, and hope for some benefit in changing for a better custom. Therefore Aphoris. 2.50. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] and Galen gives a very good reason, because an uniform custom is dangerous [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for many cases, and necessities may intervene, in which they may be compelled to change custom with danger. Latin Hypocrates, Cornelius Celsus lib. 1. c. 1. [homo sanus, & qui bene valet, & suae stontis est, nullis obligare se legibus Medicinae debet] etc. A hail, and a sound man that is at his own command, ought not to oblige himself to any Laws, or rules of Physic, he need neither Physician, nor an Apothecary. He may be sometimes in the Country, sometimes in the City, sometimes go to Sea, then to hunt, then to rest, and be quiet. After to exercise, and to refuse no kind of meat that the people use, sometimes to be at a Feast, sometimes to be sparing. This is the Council of this ancient Roman Physician, wherein we see who may change custom. And he excepts those that are implicated in public affairs. Secondly those that are in sickness. Lastly we may observe what meat, and drink we may use, such as the people use. Therefore we must not drink water: the people drink none in England, a National custom in diet is rational.  
And for men that be sick, an inveterate custom is not to be changed so long as men be sick. This is pure Galen, and Mephostophulus cannot answer it 8. Meth. 9 [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] teaching universally that no custom which is inveterate is to be changed whiles men are sick. And there is the same reason of distempers which are to be conserved with the like, and not to be changed into new customs, because custom is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the greatest demonstration. Neither is the original or primogenious temper so much to be considered as the present temper when a man gins to be sick, or before sickness which is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the acquisititial temper [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the present constitution. 9 Meth. 14. and is called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the present temper which any man have before sickness; he that is curious may see more, 11. Meth. 3. and 8. Meth. 7. and 9 Meth. 13. this present disposition, or temper is always to be conserved, and kept with the like: The reason is because nature (that is) the temper (Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) although it be distempered must overcome the disease. So great Hypocrates 6. Epidem. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Observe Hypocrates his words they are ponderous, and worthy to be written in Letters of gold: he saith natures are the Physicians of diseases, natures in the plural number, and not in the singular, nature, to show not only a temperate nature, but all other intemperate natures are the curers of diseases. For the peculiar, and particular nature of every one whether temperate, or intemperate, that is in fault, must be conserved with the customary, and like in sickness. And if the old Athenian woman (which Galen speaks of) which was nourished with hemlock where to be found, & should fall into a fever. I (saith Sanctorius) could not imagine a better preservative or Alexipharmacon for her health, than hemlock which by long custom was made so like that it turned into nourishment. For every one is to be reduced to his custom. Galen 7. Meth. 6. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Especially in sickness, When I (saith Sanctorius) practised Physic, in Hungaria there was a famous Earl which had been accustomed all his life time to drink [vinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] strong wine without mixture of water, and being taken with a lassitude, or weariness, and pain in his head, sent to me for counsel: I advised him (against the Laws of custom) not to drink such strong wine, but to mix it with water, which they call [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] weak wine. The Earl put my advice in Practice, and presently fell into [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a swooning condition. Which when I perceived, I changed my counsel, and persuaded him to drink his accustomed strong wine without mixture of water, and presently he came to himself, and got strength. But what had become of this Earl if Sanctorius had prescribed him water? I say this had been ten times more dangerous, and not only contrary to custom, but to leap from one extreme to another, which nature abhors. Therefore our Countrymen must not driuk water contrary to their customs, especially in sickness. Galen himself dared not give sick men water before they were recovered of their sickness. These be his words: 8. Meth. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for water inaccustomed is not only against nature, but the disease also against nature; so that the Patient hath two adversaries: First the disease: Secondly the Physician, for he suffers from both. [at ne Hercules contra duos.] Hercules cannot fight against two. Then how shall an imbecil, and weak nature, behave itself against two potent Enemies?  
Lastly, custom is not only diligently to be observed in sick men, but also in valetudinary men, which are neither well, nor sick, but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or valetudinary, such as are not well pleased, for so the Greek word signifies. Galen 5. de San. tuend. 11. These valetudinary men are not in the Catalogue of hail men. 7. Meth. and are rather in the rank of sick men, then hail men (as Cardan affirms) Therefore must keep the rule of custom as well as sick men. For such valetudinary bodies are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] always complaining. Among these valetudinary bodies old men are esteemed. They always complain, they cannot do as they have done [fuimus Troes.] We have been brave fellows in our days: but now they cannot hope for a better custom, & in that respect they are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not like to see better days. And of all these valetudinary bodies Galen speaks 8. Meth. 8. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] I think it better to change their diet when men are well, and not when they be sick, or valetudinary. For nature rejoices, and delights in customs, and 5. de San. tuend. 11. Customs though evil are to be kept [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of valetudinary bodies. The reason is because such bodies are weak, and cannot suffer mutations. And for the same reason old men ought not to change custom, although it be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] something hurtful. Wherefore the proverb. [we must break the eye of custom] is not to be understood of sick, old, and valetudinary bodies. These therefore because they drink customaryly beer, ale, wine, they must not drink water in our Country.   

CHAP. XXII. Divers cautions to be considered for the drinking of water in sickness.  
WE must not only [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] diligently consider custom, but many other circumstances, for if water be drank [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] untimely and with excess, there may be many dangers, and sometimes of death itself, follow. Scaliger in his Exercitations [aqua epota frigida homini labour & sole aestuanti venenum est] water is of a poisonous quality to labouring men that are very hot, and in Summer so conciliator, called Petrus Abanus, especially if it be taken in great quantity. Hypocrates also, 6. Epidem. relates that one Sleneus wrestled with a stronger than himself, fell down on his head, drank much cold water, the third day Mortuus est. What do I talk of Hypocrates? When Don Quixote, although he had windmills, and Chimaeras in his brain, yet was he not so senseless, as to let his man Sanca Panca drink water, when he was tossed in a blanket, or coverlet.  
Secondly, water is not to be exhibited in agues, where there is thick clammy, or obstructive humours. For although it seem to alleviate a man for the present, and as it were extinguish the ague, yet it increases the cause of the disease, which the Eloquent Orater Cicero took good account of in one of his Orations against Catiline. [Saepe homines aegri morbo gravi cum aestu febrique jactantur, si aequam gelidam biberint, primo relevari videntur, deinde multo gravius, vehementiusque afflictantur,] which are almost the very words of Galen 9 Meth. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] For the present they find ease as if the fever were quenched; but the cause of the disease remaining, 'tis necessary that another fever, or ague should be kindled. And if water be of ill consequence in agues, that have their original of thick, and clammy humours. Certainly it cannot be good, as for diet in our Country, where men eat Beef, Pork, Bacon, Pudden, Cheese, etc. which cause such clammy humours, and consequently obstructions in which water is condemned.  
Thirdly, incrudities, water is forbidden for where pu●ried, and inconcoct humours are, water is very hurtful. Therefore Galens advise. 9 Meth 5. is, that when manifest signs of concoction appear you may give water, not otherwise. The same doctrine he hath. 11. Meth. 9 But how shall they know these manifest signs of condoction, that will not vought-safe to look upon an urine? but let that pass. As in Crudities we must not give cold water, so neither must we bleed (that I may give a kint) but we must defer bleeding (as well as water) until the meat, and drink be concocted, and the excrement descend [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 9 Meth. 5. How prudent then is this nimble age that bleed men dead drunk, and in a snoring sleep, only to cure them dead-sure. Thus died a Gentleman. Neither ever found I any antique precedent that any man was bled in sleep, he snored and fetched his breath freely until he was bled, and if he were in a dying sleep, or dying condition, than Galen gives this caution. [Non sunt infamanda remedia quae multis fuere aux●lia.] 
11. M. 9  We must not slander those remedies which have helped many. To speak truth, the ancient went very far when they bled [ad lipothymiam] to a swooning: but our age go a bar, and half beyond them, [ad Syncopen, admortem usque] to the very death.  
Fourthly, water must not be given in cold distempers especially of the stomach, neither is it commended in hot distempers where there is little flesh and blood. Water in choleric bodies begets choler, and Galen [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] water is more dangerous in such. Wherefore Hectic distempers do not require pure water, nor much [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] because they have extenuated bodies, besides Hectic bodies are weak: 2. Aphoris. 28. Therefore cannot bear cold water nor alter their custom.  
Fiftly, water is not to be exhibited where any principal part is weak, or have any tumour, or swelling, as inflammation, oedema, Scirrhus; or any inward part distempered as weasand, stomach, liver, the gut colon, lungs, midrife, reins, bladder; for many by the unseasonable, and much drinking of water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] are presently taken with shortness of breath, convulsious, and tremble: as Galen notes. There be other inconveniencies, conveniencies, but these are enough to make a man fearful [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to give water.   

CHAP. XXIII. A recapitulation of the former Chapter out of Riverius.  
IN this Chapter I will add a recapitulation out of Riverius a later Author, in his Book of Agues: For as much saith he as belongs to cold water, Galen commands to give so much as the patient may look pale, and be cold all over the body, and by that means the fiery heat of an ague may be extinguished, the solid parts corroborated, the unprofitable humours evacuated, by sweats, urine, and stools; but concerning the exhibition of water, Galen gives many cautions, that is to say, that in the vigour of an ague, the signs of concoction appearing, the patiented be accustomed, all the inward parts firm, the body full of good juice, a temper quadrate, and have strength, there must be no gross, and slimy humours, or any tumour in the internal parts, neither in the stomach, weazon, nor the nerves weak. Otherwise if these conditions fail: they that drink water are in danger to incur difficulty of breathing, the dropsy, lethargy and some other grevous disease. But [obsolevit hoc remedit genus] this kind of remedy in this our age to observe is difficult, and out of the preposterous use, much danger may ensue, therefore 'tis abolished. Thus far Riverius, who although he doth not cite Galens words punctually; Yet any that have the eye of reason may plainly, and evidently understand that this old course of drinking of water in agues is vanished into smoke, and grown out of date as an old Almanac.   

CHAP. XXIV. Whether water be good in the palpitation of the heart, gout, or dropsy.  
THe novelists are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] they will do wonders with water, and cure many diseases with it. I know at this present a worthy Gentle man having the palpitation of the heart drinks water, I know others that drink water in the gout, and some have drank it in dropsies. Therefore I will handle of these 3. diseases in order as they be propounded.  
First, 
Hierony nius Mercurialis monet ab aquae potu abstinendum esse in co●dis paltatione.  water is not good in the palpitation or beating of the heart. For this disease is cold, therefore requires rather hot then cold Medicines, contraries are cured by contraries, a cold sickness requires hot Medicines: but the palpitation of the hart is a cold sickness. Galen de tremore & cap. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The cause, of palpitation that is the substantial cause is a Spirit, or wind, the quality of this substance is waterish, and thick. Therefore 'tis cold: but water cannot cure could, and waterish, nor the substance, or essence of this Spirit, which is cold. For Galen in the same place. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] The cause of the palpitation is a gross cloudy, dark and flatulent spirit. Therefore colder ages are subject to this palpitation, a cold temper, cold region, winter, an idle life, men given to repretion and much drinking, meats cold, and flatulent, to conclude all in a word, whatsoever cools the body. And Galen adds presently after, that the ancient Physicians found out remedies for the palpation, which do heat, and extenuate, and 4. de locis affectis: he teacheth the very same, handling of the palpitation of the heart. But water hath not a heating, and extenuating faculty. Therefore it cannot be a good Medicine for this Symptom.  
Secondly, water is no good Medicine for the gout. As for a cold gout, I think no rational man will grant cold water a convenient remedy. Then for an hot gout, which is a kind of inflammation, 'tis probable that water may do well; but all is not gold that glisters, nor every argument that is apparently true, is true: For as I said before, they that aim at a few circumstances are easily deceined. There be many to be considered in the gout, as Cardan teacheth, 1. The weakness of the joints. 2. The latitude of the veins. 3. A crude matter. 4. An impulsive power. But if in all gouts there be crudities, water cannot be a good remedy. Galen forbids water in crudities, lest it cause more crudities. Wherefore Galen commends [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] treacle which consumes the superfluous moisture, and crudity [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Et statim [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Besides although it be an hot gout, the joints are of a cold temper, which are much damnified by water. Last of all the gout happens for the most part to them that have a cold stomach, and to men in years, to both these water is no small adversary.  
Thirdly, in dropsies water is worst of all, for all dropsies are of a cold distemper of the liver, whence spring phlegm, water, wind, which are the brats of a distempered liver. Alexander Massar: [aquae potio si quid aliud, aqua inter cutem laborantibus est adversissima, adeo ut Avicenna illius quoqu; visionem prohibeat.] The drinking of water is most contrary to dropsies, in so much that Avicen forbade to look upon water. Massari had this from Galen, as all rivulets have from the Ocean, for he saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Water is most adverse to hydropical men, both as drink and bathe.   

CHAP. XXV. Three objections Answered.  
NOw I will answer to two or three objections, and so make an end. The first is, that custom is not necessary in the exhibition of water in sickness, and Alexander Massaria, a famous Physician of Milan is of opinion, that custom is not to be esteemed among necessary conditions, and if other conditions agree, we may give cold water to those that are not accustomed. This assertion is proved out of Galen 9 Meth. 5. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribendum.  where some, that were not accustomed, were compelled to drink cold water in a burning fever, they received no hurt at all. I will add another text 9 Meth. 16. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] We have often seen many that were in burning fevers, when the humours are indifferently concoct, freed from their fever with drinking of cold water, although they were not accustomed to drink it. But to end this controversy, and answer Massaria. I distinguish, that hot distempers, are either moderate as Hectics, diaries, and indifferent agues; or they are such distempers as Hypocrates and Galen call fire absolutely [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] burning fevers. 
Nothing quench fire better than water.  In these and such like, we may give water to those that are not accustomed, for as Galen saith [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and if the greatness, 
11. M. 9  or vehemency of the fever praeponderate, than custom is not a necessary condition, the magnitude of a sickness Eclipse, and shadows custom, and other inferior indications. This is also to be understood where water is drank, in hot Countries; but where the distempers are not so great, custom hath a necessary condition. Galen 9 Meth. 3. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] but to one that is not accustomed, I will not begin to give cold water, until his former health be recovered. We see that Galen dare not give cold water to one that is not accustomed: So 10. Meth. 5. speaking of Hectics. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The only cure is to give cold water moderately, and timely, and if was a custom in the time of his health. Therefore we see that custom bears a necessary power in these distempers, and especially in cold Countries.  
The second objection is that water quencheth thirst better than wine: this is the argument. That which actually, and potentially doth most cool, and moisten, quencheth thirst best; but water doth both actually & potentially most cool, and moisten, therefore quench thirst better than wine: for small wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although it moistens actually, & potentially, yet heats potentially. I Answer that this objection hath been answered before in part, Chapter 14. where in I proved that wine quencheth thirst better, because it adds wings to the penitration of water, by reason of the thinness, and tenuity of parts. So sal Prunellae, and sal tartari, although they be hot, cool more being mixed with cold water, therefore the minor proposition is denied, for 'tis false. And although Hypocrates 6. Epidem. commends water in hot natures, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] nevertheless in another place: for water, he gives wine in hot natures, and in extreme thirst he giveth wine and that very cold. Galens words are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Galen de dieta sanorum. Hypocrates in this place seems better to prescribe waterish wine, that is cold, and yet obtains the commodities of water. Secondly, to speak accurately, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or dilute wine is one thing; but waterish wine [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is another, this is not hot but cold. Galen 2. Acut. 32. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] sitim tollit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] waterish wine assuageth thirst by coldness, and moisture. Again wine dilute is of two sorts, thick, and thin, that which is thin, cooleth; and therefore all dilute wine (that is wine mixed with water) or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] do not heat.  
The third objection is, that water is good for poor blind eyes or such as see obscurely, and for this they quote Alexander Trallian: But Hollerius citeth Aristotle in his Problems, that [hydropotae acutius vident] that water drinkers see more acutely, the reason pretended is, [quia vapores magis supprimit.] This authority I cannot yet find, neither in Trallian, nor in Aristotle. And the reason, if true, may be applied as well to beer, and waterish wine: but I could never find in antiquity that water repress vapours, but rather contrary, that in choleric bodies it increaseth choler; but wine is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1. San. tuend. tempereth choleric humous: Besides it helpeth forward all Evacuations 11. Meth. 9 therefore it helps to repel vapours.  
Secondly, water is no auxiliary to quickness of sight [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] neither inwardly, or outwardly as an efficient cause: but by accident, 'tis not excrementitious [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Hypocrates and Rondeletius in this case gives nowrishment, that is easy and not excrementitious, such is dilute wine, if it be thin and do not vapour up to the head. Hieronymus Mercurialis in the distillation of the eyes, where flies, moats seem to be. Aquam hoc casu a Raze & ab Avicenna [damnatam invenio] I find water to be condemned. Thirdly, suppose it to be true, that water drinkers, have Argos, or Lynceus his eyes. Surely the eyes of their understanding are not so quick, for in cold Countries especially, water begets phlegm. Besides elevated conceits or divine raptures come not from water drinkers. The Poet can make out that.  
[Nulla placere, diu, neque vivere carmina possunt,  
Quae scribuntur aquae potoribus.]  
Thus if that be true which Horacerehearses,  
Small beer drinkers never make good verse.  
'tis wine that gives alas ingenio] wings to wit [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] wine is the flying horse Pegasus. As the Epigrammatist.   

CHAP. XXVI.  
The Epilogue.  
I Can (Gentle Reader) dwell upon this subject a year, and not be satisfied in any of these Chapters, but would refine them every one, and lick them over, and over, as they say, bears do there whelps, and be critical too. But I fear they are difficult enough to vulgar capacities although but rudely polished. Therefore I desist and expect these new lights may show more light. Every man is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a light, that hath but the light of reason. I confess there is a great difference, for some have a great light of reason, others have as little, and apt to be lighted, then to give light. Solid bodies give the greatest light. Solid reasons are the best lights. Hypocrates for humane light among Physicians, was the greatest, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith Nicomedes. His very words are the voice of God. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] saith Galen, that is Apollinis, which was the Author of Physic, and therefore styled [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the cause of health. Apollo was also called absolutely [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] God. 
These are Galens words.  But this by the way weak eyes, cannot look against the Sun, by reason of their own weakness, and the incomparable light of the Sun. Ignorant men, that have not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a general literature, cannot look upon Hypocrates writings, by reason of their own ignorance, and the admirable light that is in Hypocrates: And Galen next to him is the greatest light, his Dialect is as clear as the Sun; his reasons are [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as liquid, and bright as fire: His indications, or demonstrations are such as dazzle the understanding of the best Physicians.  
And these are the lights whereby we have proved our opinion. Now if there be any new light among the novelists, that can show me clearer reason, & authority for the drinking of water in England, I will subscribe.  

Et erit mihi Magnus Apollo,  
Et nos cantemus quod clara voce camaenae,  
Bistonia cecinere Lyra [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]   

He unto me, Apollo shall be.  
And we will sing that which the Muses played.  
On there Biston Harps when they called for aid.   
O Apollo, O Apollo.    

THE SECOND BOOK, ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ.   

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

A Confutation of the treatise of Warm drink: ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ.  
I Know many trouble themselves with this question: whether warm drink be better than cold. Our Novelists, though they administer cold water, are wholly for warm drink. This opinion they drew not from any ancient Fountain, but from a new discovered spring, tanquam ex fonte Caballino, or a new Hippocrene. That is an English Book entitled: A treatise of warm drink, printed at Cambridge. And this Book our countrymen follow, as if the Author had been brought up (as a man may say) at the foot of Gamaliel, or taught by the Oracle of Apollo. It may be the whole University is totally converted to the drinking of warm drink, by this our Author, who like another Thessalus, Method. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting in the Doctors or Professors chair, dictates canons & rules of Physic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if they were edicts of Kings and Princes, without giving a reason, and to speak truth, our Author hath not so much as one positive reason; but two or three poor objections out of Aristotle and Galen, in which for want of judgement and literature, he is miserably mistaken, as shall appear hereafter to any rational man.  
But before I come to the main battalia, I will give you a character of our Authors grand Learning, by which you may know him as Hercules by his foot, ex pede Herculem. For in his first page he saith, that Homer with great dexterity of wit calls a Method of writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a golden chain. He dreamt of Gold, but tells us nonsense: for where did Homer call Method a golden chain. Homer never wrote of Method, his work itself is but a rhapsody, as the Critics relate, and of old they that sang Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and rapsodoi, because they sang patched verses. What madness is this? I could not imagine any face could have so much brass, as to tell so bold a lie to the University. For Homer speaks no more of Method, than he doth the fancy in orb lunae, or of the man in the Moon. And if we believe the divine Plato, this golden chain is the Sun. Plato h●s words declaring the golden chain, are these in his Theaeteto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by the light of this Sun we may see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or sparks of our Author's understanding. Who (I easily believe) did understand Greek no more than a Beast, yet forsooth he must quote Homer's Greek words, to no purpose at all.  
Now I will come to his discourse, which I think is as brutish and illiterate, as the former of Method, and will have as bad success, for where as 'tis a manifest and firm conclusion, never contradicted for these thousand years together, by the Learn'dest all ages. That cold drink is better to quench thirst then warm, because thirst is a disposition hot and dry, and therefore requires a cold and moist remedy to give it satisfaction, so Aristoteles 2. de anima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirst is an appetite of moisture and coldness. Therefore it must have drink cold and moist. This is an invincible argument. I shall not need to put this argument into a Syllogistical form. Every proposition in Arist. virtually is a syllogism. The Learned may know that the argument is grounded upon the great whoele of Physic, which is, that contraries are cured by contraries, and that the conclusion must follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of necessity.  
Yet our incomparable Author brings this argument with great dexterity of wit, (as he said before of Homer) to prove warm drink better to quench thirst then cold. Thus he bringeth the greatest ratiocination against himself, that can be possible, as he himself in a manner confesseth, so that he is urged to prove one of these results.  
Either that drink actually hot, doth better, cool and moisten the body then cold drink.  
Or else Aristotle his meaning is not directly as his words seem literally to pretend.  
The first result is such an evident contradict on in itself, that 'tis madness to confute, and our Author passeth it over in silence as ridiculous.  
The second result is so opposite to Aristotle, that he saith, 'tis no small impudence, to oppose so great a Philosopher. Therefore at last he gins to slubber over the matter, and would make a nose of wax of Aristotle his text, that his meaning is not directly as his words seem, bringing neither reason or authority for his opinion; but rather an objection or two to prove, that thirst is only an appetite of moistness, which he proveth out of the tenth section of the problems, where the Philosopher enquiring (saith he) what the cause should be, why other Creatures do sooner pray of, and eat dry meat, then moist; but man more often takes moist things then dry, which causeth him to desire to be cooled, whereby 'tis to be noted, that he only maketh mention of moisture to cool.  
But to answer this frivolous objection, and clear the Philosopher, we will lay down his own words, which are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is why other living Creatures take dry nowrishment, but man takes drink or moist nowrishment, Is it because man by nature is hottest, and desire more cooling. By this discourse of Aristotle, you may see, if you have any purblind eye of the understanding, that the Philosopher teacheth, how man, because he is hot, drinks more than he eats. And indeed man is hotter calido innato, with an imbred heat, than other Creatures, therefore he must desire more cooling from drink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moist nonrishment is nothing else but drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plato, and as Aristotle saith in his problems, man requires moisture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Galen in 5. Aphoris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 2. Aphoris. 11. And because our Author did not understand Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he built the whole fabric of his opinion upon his own ignorance, therefore I must tell him, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink and moisture is all one. Besides Aristotle in this very place, cited by our Author seems to understand moisture to to cool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can be nothing else but drink that is actually, and potentially cold, and so G●●stavinius upon this problem interprets; and if our Author had been in his wits, he could not have understood this place of Aristotle otherways, but I fear he hath too moist, and Phlegmatic a brain to understand the Philosopher. Anima sicca, anima sapiens, sed est in udo Maenas & Attin, as saith Persius.  
Again drink is simple and merely drink, as water, which is only our natural drink, or as wine and ale are meat and drink, so run our old English verses.  
Ale was his meat, his drink, his cloth: ale did the old man revive,  
And if he could have drank his ale still, he had been still alive.  
So is wine meat, as Galen de cause. morb. Vinum modice sumptum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he reckoneth wine for the best, and the most nowrishing meat, if it be moderately taken; but properly drink which is water, nourish little or very weakly, and all weak nowrishment is cooling. Hypocrates 6. Epidem. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is water cooleth, because 'tis of little and weak nourishment. Therefore Aristotle in the  place of the problems, by moisture understands drink (by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and primarily water, secundarily other drinks, which are cold and moist: for simply water [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is drink [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and drink simply is water. This is especially the moisture which Aristotle speaks of, to quency thirst, because man is hot and thirsty, therefore he naturally requires such drink to cool.  
Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moisture is twofold, either aereal moisture or waterish moisture: humidum aqueum est quod actu & potestate frigidum: a waterish moisture is actually and potentially cold, and so saith Scaliger lib. 2. de Plautis. Humidisatis aqueae nature a est frigida: The very nature of waterish moisture is cold, and so also Horatius Augenius disputes, and such: moisture is required in thirst, for drink and moisture is all one, for whereas Aristotle 3. sect. problem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The loving of drink is a desire of some moisture, there Plato makes mention of drink: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirst is an appetite, or desire of drink, wherefore potus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est potus, drink is moisture, and moisture is drink. For seeing there is a perpetual flux of our bodies, the dryer solider part is refreshed with meat, the moister part with drink. And this is the chief use of drink, to make good that which is exhausted, 1. San. tuend 3. but when the moist part is exhausted, then cometh dryness, and consequently the necessity of drinking, for as we grow dryer, so we grow hotter, which are the causes of thirst, Galen 1. de Symptom. cause. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that heat and dryness is the cause of thirst, for which drink is the best remedy, and among drinks that which is cold and moist, for thirst being a disposition (as I said before) hot and dry, or a natural disease (for so Galen calleth it) hot and dry, it must of necessity challenge cold, and moist drink, which is contrary, for contraries are cured by contraries. Therefore Galen saith, that water is the remedy of thirst, 1. Simp. med. fac. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if thirst cometh of heat as all Philosophers and Physicians consent, then cold quencheth thirst best, so Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So also Hypocrates de diat: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whosoever are thirsty very much, they must drink waterish wine, and that very cold or extreme cold, what now will our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Warm-drinker say to Hypocrates, that affronts so plainly and manifestly? Besides if Aristotle should understand only moisture (excluding cold) to be the remedy of thirst, he should be laughed at, and exploded in his own Peripatetic Schools. For cold cannot be separated in our natural drink, which is as cold as 'tis moist. Therefore Aristotle according to Philosophers and Physicians, that is according to the dictates of reason saith admirably well, and without contradiction and literally. 2. de anim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thirst is an appetite of that which is moist and cold. And although in some places he mentioneth only moisture, yet coldness is necessary included, as it is also in Hypocrates Aphor. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That moist diet profitable in agues? who will find fault or cavil at Hypocrates for this? certain none but some phlegmatic temperature. And Hugo Senensis saith, that Hypocrates made mention in this aphoris. only of moisture, not of cold, quoniam de frigido dubitaver at nemo, atque frigidi alimenti, in febribus, indicatio clarissima est: for no man ever doubted of cold, for the indication is clear; that a hot sickness requires cold nourishment. Thus Galen Method. 8. c. 9 Where he quotes this very Aphorism saith, that an ague is hot and dry, and therefore, requireth [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] cold and moist diet, that is water in hot Countries or warerish wine; such as have the virtue and weakness of water, and that very cold, for nothing can be more ridiculous, then to give warm drink in hot dispositions, such as thirst and agues are, for thirst requires the same proportionably that an ague doth. Yet our Author will have all men in all conditions, for he never so much as distinguisheth, or excludeth any from his warm drink. This is his Panacea that cures all men in all diseases or dispositions, this is his calopodium, a Cobbler's last that fits every man's foot, and so much for the first objection.  
The second objection is out of Galon, in his Book of inequal tempers, where he doth prove the occasion of thirst, to be drought or dryness, which is remedied per humidum, not per frigidum, that is by moisture, not by cold; for although it cannot be, but that heat doth procure thirst, yet look into the reason, and you shall find it is propter inopiam humiditatis, because it hath not his just proportion of moisture.] I reply first, that this Author hath shown his ignorance in Aristotle sufficiently, but now he will show as much in Galen. Let us therefore take a view of this objection, although it be the same with the former; next set down Galens words, and see whether they bear the same sense, which our Author would have them. The text which our Author citys out of Galen is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is: In hunger the solid and dry substance is deficient; in thirst, the moist substance is wanting; upon which place Vallesius thus comments Galen (saith he) signifies nothing else, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a moist substance then drink, for he calleth moistness, drink, which is water. And in his Method lib. 1. c. 10. he affirmeth, that vere potus ac nihil aliud quampotus est sola aqua. That which is truly drink, and nothing else but drink, is water. Thus Vallesius, therefore Galen in this place, doth not exclude cold, but rather include it: for drink properly and naturally (which is understood by moisture) is water, and nothing that is simple, cooleth and quencheth thirst better than water, therefore this is the natural drink of all Creatures, and satisfies every living Creatures thirst. At this aims Oppian, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
And Vallesius further saith, that gelidus potus magis attemperat, proinde siti & excrementorum acrimoniae melius occurrit. That is, water as cold as ice, tempers the heat, quencheth thirst better, and blunts sharpness of excrements; where we may note that cold drink quench thirst better than hot: but to go and follow our Author.  
But saith he, to enter into further consideration of the matter. Let us examine the reasons, why cold should be necessary in allaying of thirst. It appears to me, that it is either to extinguish or to mitigate it, but extinguish, it cannot, for let any man that is exceeding dry, eat any that is never so cold, not having any thing moisture joined with it, and he shall find by experience, that it may well choke him, but in no sort allay his drought] Thus far our Author, who if he had purged his brains with Hellebore, as Carneades did, when he was to dispute with Zeno, he could not discourse so madly, for entering into further consideration of the matter, he never comes near it. The controversy being of drinking beer, wine, water, and whether 'tis best to drink them hot or cold, his mind is of gut-timber, for he talks of eating, saying [if any man eat any thing never so cold, it will not allay thirst, not having any moisture joined with it.] This is true; but heavenly wide from the matter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And although cold meat cannot allay thirst, yet cold drink cannot only allay it, but extinguish it. Cold and dry cannot cure thirst, but cold and moist can. The true cure of thirst naturally is cold water. As I said before out of Galen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore how sweet and pleasant is cold water, to those that are thirsty, the Poet expresseth in these verses.  
Tale tuum carmen nobis divine Poeta,  
Quale sopor fessis in gramine, quale per aestum,  
Dulcis aquae Saliente sitim restinguere rivo.  
And Theocritus, whom the Poet imiated thus: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oppian also commends water to the thirsty. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thus the Philosophers, Physicians, and Poets, and if these testimonies will not satisfy our Author, I will quote him andeniable authority, out of the Sacred Scripture. Proverb. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As cold water is pleasant to a thirsty soul, so is a good message from a far Country. And if the Old Testament will not serve the turn, we will produce the now, for Joan 4. Our Blessed Saviour when he was thirsty, what did he ask of the Samaritan? nothing else but cold water to drink, which admirable Nonnus express thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this he did to cool, as also Theophylact saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was the heat of the day, and let not our Author be so absurd, to think of cold meat to quench thirst. The Apostle will otherwise teach and better manners, Rom. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If your Enemy be hungry feed him, if he be thirsty give him drink.  
Lastly (saith our Author) if it be alleged, that drought having heat joined with it requireth cold, in respect of his heat, as dryness doth moisture, and so cold joined with moisture doth best remedy both, because, contraria contrariis curantur, contraries are cured by their contraries. Yet it seemeth to me a matter far unfit, for two causes: The one, although that be Galen's ground, yet it is not so to be taken literally, but it stands with that ground likewise which is that, Omne repentinum natura inimicissimum: All sudden altera●ions are contrary to nature] 'tis ●rue that thirst having heat requires drink, that is cooling, and is grounded upon this maxim: Contraries are tured by contraries, which is not only Galen's ground, but Hypocrates also, and all rational men, and may appear to common sense. But let us go to the great tribunal of Physic, whose edict is this: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. Epidem. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet again: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every one of these texts prove that contraries are cured by contraries, and three of them prove that cold water cureth not natures, and hot dispositions; neither is there any rule or canon, that can possibly contradict them, yet our Author like a true critic of this later age of new lights, averreth that Galen's ground is not to be understood literally. It seems when any authority cross our Author, than this not to be understood literally: sure enough all authorities are to be understood literally or mystically. The mystical sense is either allegorical, or anagogical, ormoral. And if Galen be not understood literally, than he must be understood mystically. But how ridiculous 'tis to run to a mystical sense in Physicians, and Philosophers, who are as clear as the Sun beams to the Learned, let any man that hath but a dram of reason judge, such is that text. 2. de anima, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thirst is a desire of cold and moist. I say this text is clear to the light of reason, and yet our Author will not have it understood literally, but mystically. But it may be, he may find some apocalyptical mysteries in Philosophy, and Physic, which a world of Learned men never so much as dreamt on before. And for this rule contraries cure contraries, may very well stand with that ground, sudden mutations or changes are contrary to nature. Hypocrates 2. Aphoris. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and too much and suddenly to evacuate, to fill, to heat, to cool and is dangerous. This Authority is as much against warm drink, as cold. But indeed, touch neither of them in a direct line, we see Beasts drink water with ice in it, and so have men done. S●n●ca. Necnive quidem contenti sunt, sed glaciem, velut certior illi ex solido rigor sit, exquirunt, ac saepe repetitis aquis diluunt. Neither are they content with snow, but they find out ice, and dissolve it often in renewed water to cool the more. But est modus in rebus: there is a mean in all things.  
The second reason is, because (saith our Author) 'tis not possible that every man, woman, & child who being hot, and desire drink, can upon every motion so proportion the cold, that it shall just fit the degree of heat. And then if it be too small, by its anteperistasis, it hurts where it should help: if greater than the heat require instead of allaying the heat, it utterly killeth it] What an admirable ridiculous objection is this, and nothing to the purpose, to imagine that every man, woman, and child should give a due proportion of cold? and who can give a due of warm drink? Neither is it requisite for every one to apply contrariis contraria aequalia; but he may apply contraries either greater, or less, or equal, as Vallesius witness in his controversies. But (saith our Author) if it be too small, by his antiperistasis it hurteth where it should help.] To see how men are bewitched to error, and as I may say bedevild in their ratiocination, when they forsake antiquity, and follow their own own interpretation, for then error begets error to the end of the Chapter, for if he had read Theophrastus, he would have told me another tale, for he saith quite contrary: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of potable waters, cold is the best, for it helpeth concoction best of all by an antiperistasis. And if the cold (saith our Author) be greater than the heat requires, instead of allaying the heat it utterly killeth it] Here is no consequence, for we may take drink very cold in summer, in hot Countries, and where custom is predominant without any hurt; besides we need not take our drink too cold, nor very little cold, for there is degree between these two colds. Again I may confess his consequence true. That it should quench the heat, that is kill it, and so Hypocrates punctually speaks, 6. Epidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cold killeth those things which are of heat, for nothing is more contrary to fire then water, because fire is hot and dry: water is cold and moist. The very same reason is of thirst, which is hot and dry, and is quenched or killed by water, which is cold and moist.  
These are our Author's foundations upon which he hath builded his new fabric, which being taken away all falls to the ground. In ruinam prona sunt quae sine fundamentis crevere. Seneca. Now let us come to his authorities, which are in his last Chapter, for I handle only but two Chapters: The first, wherein he lays the foundation: and the last, where are his authorities.  

Authorities out of the ancients, for to prove the use of warm drink.  
OUr Author in his last Chapter proves, that the Grecians and the Romans did use warm drink. And first among the Grecians, Phylostinus, that excellent Physician wrote unto his Countrymen, and Counselled them in the spring, and all Winter to drink their liquor calidissimum most hot, and in Summer time sukewarm, so that at all times he shows, that cold drink was not to be used.  
1. I answer, that I am persuaded, that this is the Authors own invention, for he neither quotes Book nor Chapter, nor Author right, for there never was any such Physician that ever I could learn. 2. No Physician ever gave calidissimum, most hot drink at any time of the year, and much less in the spring. 3. No Physician ever gave absolutely lukewarm drink in Summer, or at any time of the year in hail constitutions. 4. If Philostinus gave drink as hot in the Spring as in Winter, he was in an error, for middle constitutions require middle temperatures of drink, as Hypocrates de diet.  
3. His next authority is Athanaeus in his 8. Book, speaking of Strationicus the Harper, who called Rhodios delitiis exolutos, & calidum bibentes albos Cyrenaeos Rhodiumque oppidum, civitatem porcorum: That is, Strationicus the Fiddler, (for so H. Stephen and other expound Citharaedum, although it signify also a Harper, but the word is more generally taken) call them of Rhodes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, luxurious and warm drinkers comparing them to Hogs: This considered, the place is nothing to the purpose. Luxurious men have drank warm drink; but the question is not the facto, but, de Jure, as the Lawyers speak, whether or no hail men may drink it in the Regiment of health. Luxurious men have drank and eat, that which was not justifiable to reason. Some have drank poison, but who will warrant it upon good grounds. In this answer we may note, that our Author is mistaken when he compares the City of Rhodes to Hogs, for in Athanaeus there is no such thing, the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat a City of suitors, he mistakes procos pro porcis.  
Thirdly, Julius Pollux in his Onomasticon propounds this question, whether the ancient drank their water hot, and concludeth they did. I answer: That Pollux bringeth authority out of Homer and Hypocrates, but confesseth them to be invalid, and weak, but at last he bringeth out of Philemon, that calda solida est vendita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hot water was sold for a forthin, which saying (as Pollux affirms) doth manifestly argue the drinking of warm water. I answer, that this argument is not evident for two reasons. First, is not probable, (as also H. Mercurialis assert.) that boiled water was sold for so poor a price. Secondly calda, is potable water, they called caldam, therefore Philemon understands aquam potabilem. Seneca: Ab hac defatigatione magis quam exercitatione in frigidam descendi. Hoc apud me vocatur parum Calda. But of this more in the tenth authority.  
Fourthly, Apuleius lib. 2. de aureo asino, Fotis arripit poculum ac desuper aqua calida injecta porrigit ut biberem: Fotis takes the Cup, and from above pouring in warm water, offers it me to drink. I answer, that calida aqua is not water hot actually, but cold, yet it was made hot purposely to receive the more coldness, for the ancients drank their drink very cold. So Beroaldus upon this place, out of Pl●nie, Neronis Principis inventum est decoquere aquam vitroque demissam in nives refrigerare. Ita voluptas frigoris contingit sine vi iis nivis. Item calefactam magis refrigerari, subtilissimo invento. 'tis the invention of Near the Prince, to boil water, and in a glass let it down into snow, to cool it, so the pleasure of the coldness is tasted, without the offence of the snow, for all water decocted or boiled is more profitable, and that water made warm, is made more cold by a very subtle invention. You see they did not drink hot water but very cold, putting the boiling water into snow. And of this custom Galen speaks 7. Meth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I gave not only Fountain water, but such as was cooled with snow, as they had wont to prepare it, at Rome, first heating the water, which they call decoction.  
But for further proof (saith our Author) I will prove it both by the ancient writers of prose, and also Poets, that the Romans used it. And first Varro defining this word calix, saith, it comes of the Latin word ealidus, because in it calidus apponebatur potus, hot drink was served. I answer, that thus we read in Varro: Calix a caldo quod in ea calidus potus apponebatur & caldum in eo bibebant. Caldum is not here to be understood water hot actually, but such as Nero's decoction was in the last answer.  
Secondly, calix is not a calda as Varro, but rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macrobius, or as Isidore, because calices were made of wood; for the Grecians call all kind of wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. I ask why our Author amongst the Romans, gins first with Varro, when before this, he had proved it out of Apuleius. Surely he takes Apuleius to be a Grecian, not a Roman.  
The sixth is Paulus the Lawyer, speaking of the difference between the Vessels, that they heated in, saith there is no great difference between Cacabus and Ahenum, for in the first they bo●le their meat, and in the other their water to drink. I answer, that the ancient boiled their meat not only, in cacabis, but in abenis. Virgil.  
Pars in frusta secant virubusque trementia figunt,  
Littore ahena locant alii flammasque ministrant.  
Secondly, they did not drink in ahenis, but rather boiled their water in them, for ahenus is a Vessel to prepare hot water, and so is miliarium, which word is expressed in the glossary very well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Vessel to heat water in. Athenaeus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But all this is nothing to the purpose: we confess the ancients had Vessels to heat water in, but that they drank actual hot drink, we deny, especially in the Regiment of health.  
The next is Plautus in his Comedy of the Vaunting Soldier, in these very words: 
Quia enim absorbui,  
Nam nimis calebat, amburebat gutturem.  
I supped it, for it was so hot, it burned my throat.  Again the same Author in another Comedy, brings forth Labrax speaking to Neptune, in these words: 
Edipol, Neptune, es balneator frigidus,  
Cum vestimentis posteaquam abs te abis, algeo,  
Nec Thermopolium quident ullum ille instruit,  
Ita salsam praebet potionem & frigidam.  
Truly Neptune thou art a cold bath-keeper,  
Since I came from thee I frieze in my Clothes,  
Neither doth he keep any hot water shop,  
He gives us so salt and cold a potion.  I answer, that Plautus doth not in any of these places handle of hot or warm water to drink, or quench thirst, but of warm potions which were sweet. And Lambinus upon the words of Plautus affirms, that the ancients delighted in warm potions, which were mellitae, and were to be sold in Thermopoliis. Neither is Thermopolium a hot water shop, as our Learned Author unfornately imagines, but a place where dulces potiones vendebantur, quas calidas bibere solent, where sweet potions were sold, which they had wont to drink hot, as Lambinus upon Plautus and Adrtanus Junius witness, and Plautus himself maketh manifest, where he reckoneth Murrhinam passum defrutum mellinam.  
Horatius also when he writes to Telephus, in his third Book of Odes, hath this, saying, 
Quo Chium pretio cadum  
Mercemur? quis aquam temperet ignibus?  
For Chian wine what men exact,  
Who'll our water to warmth redact?  I answer, that this place of Horace is nothing to the purpose: for the Poet speaks of bathing, so Bond upon this place, quis balneum calefaciat? nam veteres non nisi loti & uncti discumbebant. He speaks of heating of water for a bath, for the ancients never sat down to meat unless bathed and ointed.  
Lastly, Juvenal, in his fisth satire hath this saying, Quando vecatus adest calidae gelidae minister? When will the drawer come to give us hot and cold water. And Martial in his verses made to Sextilianus the great dtinker, saith thus, 
jam defecisset portantes calda ministros,  
Si non potares Sextiliane merum.  
They had lake hot water by this time,  
Had not Sextilian drunk wine.  And in many other places, especially Martial speaketh, of Calda. But I answer with Latinus Tancredus, potus bifariā intelligitur, aut onim viribus ignis aut solis incaluit, aut potus calidus est illa qua vel vinum quae nulla arte refrigerantur; sed qualia contingit esse bibituris, bibenda offeruntur. Hinc Caldam Martilis appellat aquam nullo in●enio redditam-frigidam. Drink is taken two ways, either that which is hot by fire or the Sun, or warm drink is that water or wine, which is are not cooled by art. And so Martial calls water hot (caldam) that which by cunning or invention is not cooled. Hieronymus Mercurialis, Scribit, Caldam fuisse aquam illam quae nulla arte refregeratur, sed quae, qualis suapte natura potituris porrigebatur. Sic etiam Seneca, in frigidam descendi, hoc apud me vocatur parum calda. Wherefore I conclude, that water, or wine, or beer, that is hot by fire or Sun, is never to be given in hail and sound bodies, because they be for no use, but to cause nauscousness and vomiting, for actual hot drink is contrary to nature, which in thirst requires cold and moist drink, which the nature of Beasts do make manifest, for they by a natural instinct follow cold drink; besides, neither Galen, or any other Physician ever prescribed warm drink in the Regiment of health. And if it can be proved among the ancients, that they ever drank warm drink, it was more for their pleasure and wantonness, then for health: and so L. Mercatus saith, non sanitatis sed libidinis gratia potabant Calidam. These are I think answers sufficient against our Author. There be other Testimonies which are by these things, that have been said already answered, and I will not chew my cud, Occidit miseros crambe repetita magistros.  
But I had almost past over the Chinenses, which seems to be a matter of great moment. That warm drink (saith our Author) is used at this day amongst whole nations, I will prove by Giovani Petro Maffei the Jesuit, who in his sixth Book of Histories writes, that they of China do for the most part, drink the strained liquor of an herb, called Chia. And Persino the I●alian writes, that he saw himself 3. Principes Grapponenses, which came to kiss Pope Gregory the 13. foot, who drank nothing but water, affirming it to be the custom of their Country.  
I answer, that custom hath a plenipotentionary power, in diet especially, and those of China and Japonenses drink warm water from their infancy, therefore natural, because custom is another nature. But to answer the Traveller with a Traveller, and pay him in his own kind. Audivi (inquit Tancredus) de nobiliss. equity Vincentio Bune qui ea loca peragravit, eos populos distillationibus obnoxios, cui malo ut occurrant praesens inveniunt remedium calidam potionem. So those of China and Japan are vexed with distillations, and therefore drink warm drink, as a remedy for their distillations: So may any man that pleaseth, if he be troubled with fluxes, catarrhs, and distillations, and accustomed from their infancy may drink their drink warm. And to wind up the bottom of all my discourse, I will only insert a few verses out of Martial.  
Setinum dominaeque nives densique trientes,  
Quando ego vos, medico non prohibente, bibam?  
Stultus & ingratus, nec tanto munere dignus,  
Qui mavult haeres divitis esse Mydae,  
Possideat Libycas messes Hermumque Tagumque,  
Et potet calidam qui mihi laudat aquam.  
When shall we drink rich wine with snow made cold,  
Which with his glittering sparkles burns in gold?  
He is a fool ingrateful and not worth  
So great a blessing that's Midas in's birth,  
Let him have jamaica gold, nay much more  
Than Hermus, Tagus, and Libya an shore.  
Let him drink cold, that is discrete and weighs it,  
And let only fools drink warm that praise it.  
Thus I end, wishing not any of my Friends to drink warm drink.  
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

ΠΕΡΙ ΘΕΡΜΟΠΟΣΙΑΣ.  
I Am tandem coronidis vice conclusiones quasdam tanquam tot bases dog● maticae & veteris doctrinae contr● Medicinae navatores, consti●uere & ob oculo sponere decrevi; in quibus no proletarios & inferioris classis criticos, sed eruditos & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocare audeo, neque enin is sum quirigidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censuras, ut decumanum fluctum, aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formido. Conclusiones autem sunt hae sequentes,  
Prima est. Calidus potus aut tepidus nulli sano homini convenit. Haec conclusio est Christoph. a Vega, & omnium dogmaticorum, cujus ratio est, quod calida & tepida debilitant stomachum relaxando, causant vomitum, ut recte Petrus Abanus. Aqua calida (ut etiam Gentilis super Avicennam) corrumpit digestionem (intelligit concoctionem) nam digestio fit in fundo, aqua autem calida dilatat cibum, frigiditas constringit. Idem docet & Avicenna, Galen 1. ad Glauconem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic & tepidaventriculi firmitatem dissolvunt 8. Method. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & 6. tuend. San. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cornel. Cels. lib. 1. c. 3. qui vomere post cibum volet, si ex facili faciet aquam tanquam tepidam ante debet assum●re. Et quia Praesbyteriani hunc potum calidum aut tepidum solent propmare, adferam pro illis Caput tertium Apocalypseos vers. 16. in quem locum Arethas Caesariae Cappadociae Episcopus sic commentat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quare omnes (quod sciam) calidam & tepidam po●ionem damnarunt, & sane neque Galenus neque ullus alius Medicus calidae potonis unquam nisi in aegrotis mentionem fecre. Unde recte Hieronymus Mercurialis, Ego sane ita semper existimavi, nunquam inter convivia veteres aquam talefactam bibisse, quod ea potius concite vomitum, quam ut voluptatem aut comnodum afferat. Ludovicus etiam Mercatus, Soli (inquit) hominos inter aninalia calidos secuti sunt potus, non sanitatis sed libidinis gratia.  
Non negamus veteres aquam olim calefecisse & decoctam fuisse vetustiss, temporibus cognitam, quod dipnosophista probat apud Athenaeum, ubi haec leguntur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aqus decoctae cyathus, sed quod aquam caldam actu aut potum actu calidum, est inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callimachi, probare. Nam nemo (inquit Horatius Augenius) exstitit qui pro sanitate conservanda consuluerit hujusmodi potum Plinius etiam testatur, nullum ani●al aliud praeter hominem calidos potus sequi, ideoque non esse naturale. Nam tatura sanorum potum abhorret calidun. Eodem Augenio teste.  
Secunda est, Pous excellenter frigidus non competit sanis. Haec etiam est conclusio omnum dogmaticorum. Cardanus, 
De San. tuend.  valde frigida actu vel potentia evitari debent. Sed relictis rivulis mare Pegasea navi secemus. Hypocrates de dietalibro 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et 6. Epidem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hujus ratio fundatur in illo Aphorismo, omne nimium est naturae inimicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omne nimium vertitur in vitium, sic 5. Aphoris. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc est; quod Galen quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Paulus Aegineta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut ipsemet exponit Paulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hunc potum veteres, & recentiores appetiere ultra sanitatis limites, & circinos vagantes. Cardanus Aphoris. 3.17. Vbique gentium vinum & aquam bibere liceat frigidiss. Germani (ut observat Fuchsius in 6. Epidem.) prae caeteris nationibus frigido vino impensius delectantur, nam hyeme multa glacie & nive collecta in specu subterraneo, ne liquescat conservata, illa in magnis aestibus ad refrigeranda vina magna multorum admiratione utuntur. Hoc olim memoriae olim mandavit Martialis. 
Non potare nivem sed aquam potare rigentem,  
De nive commenta est ingeniosa sitis.  
Sic & Juvenalis, Satyra quinta.  
Cum stomachus Domini fervet potuque ciboque,  
Frigidior geticis petitur decocta pruinis.  Nec solum potum nive refrigeratum, sed ipsam nivē bibebant. Seneca, non sorbere solum nivem sed etiam frusta ejus in seyphos dejicere. quaest. nat. lib. 4. Nec nive quidem contenti sunt sed glaciem veluti certior illi ex solido rigor sit exquirunt ac saepe repetitis aquis diluunt. Seneca ibidem. Exstat etiam Simonidis elegantiss. epigramma quo nivem injici suo poculo à pincerna postulat, ubi nivem terra obrutam vivam vocat. Hi autem sunt versus.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Porro ut frigidissima fiat aqua calefacienda priusquant in specum demittatur aut in puteum; ratio est quia aqua calefacta habet raritatem ac tenuitatem substantiae & deinde facile patitur ab ambienti frigido, quae si frigida foret, 
Galen. 6. Epidem. 4.8.  cum frigus condensat & compingit, non ita facile externi frigoris actionem susciperet, quam rationem ex Alexandro colligere licet eo problemate cujus initium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed pessime (ut ait Pacius) sibi consulere videntur ditissimi ac potentiss. qui aut nive aut glacie, aut locis subterranels ac puteorum voraginibus aut aquis praegelidis vinum aut aliam quamlibet potulentam materiam refrigerare contendunt, quam maxime possunt, & quamvis Galen 7. Meth. 4. exhibuit aquam nive refrigeratam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non tamen id fecisse videtur Galenus nisi in intemp●rie calida morbosa. 
Sic 1. ad Glauc. 4.  Neronis autem principis videtur inventum aquam decoquere vitroque demissam in nives refrigerare. Et Casaubonus in Athanaeum, Decoctam Neronianam antiquioribus temporibus Graecis fuisse incognitam non dubitat. Sed hoc nunquam à me impetrabit. Nam ego facile persuasus sum Decoctam hanc fuisse notam Hippocrati, tum quia admodum Philosophico fuit ingenio, tum quia lib. de acre, aquis & locis, scribit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tum denique quia 6. Epidem. meminit decoctae ad refrigerandum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & alibi in magna siti dat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex nive est. Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 
6. Epidem. 4.8.  Epidem. 4. quibus rite consideratis, hanc decoctam Neronianam Hypocrates fuisse notam probabile est & quia forsan redivivam postliminio hanc intulit Nero, dicebatur Neronis decocta, qua scilicet frequentissime utebatur.  
Sed non praetereundus magnus Julii Pollucis lapsus, & quidemrara avis est si quando Grammaticus Philosophum intelligat. Pollux citans verba Hypocrates 5, Aphoris. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & manifeste deducit quod Calida dentibus idonea sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (inquit) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sea inepta & frigida est haec Pollucis consequentia. Hypocrates enim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non intelligit quodcunque frigidum, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo qui intendit, aut est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deinde falsum est quod omne frigidum noceat dentibus, sed solummodo excellenter frigidum. Hinc Quintus Serenus.  
Saepe etiam gelida gingivas collue limpha,  
Dentibus ut possis firmum servare vigorem.  
Plures (inquit Cardanus) testimonio Hippocratis decepti calidis cibis & potibus utentes, primum dolores, deinde cariem excitarunt, ob quae mala dentes cecidere ante tempus vel eruere coacti sunt, atque id jure. Nam calida fluxiones movent ac robur dissolvunt & certum est canes & equos, ob id dentibus usque ad senectutem firmis uti solere, quamvis duriss. cibos edant, quod à calidis abstineant, frigida ergo magis conveniunt dentibus nisi sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigida, quae ut dixi in principio, non conveniunt sanis corporibus. Sed cum neque calidae nec extreme frigidae potiones conveniunt sanis, inter scyllam & charybdim labi videmur, necessario vero ferimur in tepidas quae omnium potuum pessimae sunt.  
Sit ergo Tertia conclusio. Potus actu frigidus sanis est exhibendus, pro qua conclusione probanda non egemus apocalyp seos illum natium novellist arum, nam naturali lumine clara est, cujus ratio ultra sese offert, cum enim homo sit natura calidissimus frigidum actu poscit potum, sic discurrit Philos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. Problem. Calor innatus est tanquam flamma quae humida substantianutritur. Neque solummodo honarest calidus sed & humidus, quare ejus substantia facile dissipatur. Substantia lapidum, aeris, ferri, aut auri, stabilis est propter frigid tatem & siccitatem, 
Galen. 9 Meth. ult. & 6. Epidem. 4.21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Si vere consumatur calidum & siccum instauranda est frigido & humido, nec moderate frigidus potus ullam potest adferre noxam, & ut calor vitae minister, omnis moderatus; ita frigus mediocre ad nimium calorem temperandum aptum, ut ait Scaliger, sic etiam moderate frigidus aer calorem nativum maxime fovet & nutrit, neque enim mediocre frigus calori nostro contrarium, sed ut amicum servat & auget. Stomachus noster moderate frigida amat; Diphilus apud Athanaeum, cerasa (inquit) cum ex frigida sumantur ventriculo placent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & admiranda est variet as fructuum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad contemperandum calorem nostrum à naturâ destinata. Sed nutrimentum, quod ejus naturae convenit, humorem esse potissimum convenit. Plutarch 6. Sympos. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Arist. sect 2. problem. 39 in aestate plus potus appetimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Galen de inaequal. intemper. in sui dat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ratio est quia aqueae humiditatis natura frigida est. Nam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur potus, vel aqua quae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potus. Philosophi enim & Medici Aquam vel potum quandoque exprimunt per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quandoque per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqua enim est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum olim dictum de aqua, ut observat Scaliger & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mag is videtur esse de essentia aquae quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam aquae frigiditas tolli potest, humiditas non potest, hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe ponitur pro aqua. Aristot. Hist. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mari dixere Oppian. & Hom.  animal. pisces vivunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. aqua. Athenaeus lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anguillam & mur aenam multo temporc extra aquam vivere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo est aqua primario, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Etymologicum magnum, secundario, omnis potus frigidus qui infrigidat & humectat. Quare Galen de diet. consulit nos sumere potum actu frigidum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & eod. libro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & primo simp. Med. facult. ostendit gradum frigidi potus, quem sumere debemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quasi sit ex sole tepens. Scholiastes Aristophanis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et Galen in gloss. Hippocratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & alibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex sole tepidum. Sed ut videtur jam volentes nolentes delati sumus ad potum tepidum, qui est omnium pessimus, imo vero ad potum calidum quem antea damnavimus.  
Verum qui ita sentiunt vix sese ab Heluco defensare poterunt, & citius clavam ab Hercule extorquebit aliquis quam id à me impetrabit. Ad hujus autem rei illustrationem primo dicam de tepido, 2. agam de calido, & quidem primo tepidum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplicem habet significatum, sed duobus praecipue modis sumitur, quandoque enim tendit ad calorem lactei teporis, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur, unde Galenus 7. Meth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quandoque etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat mediam quandam naturam inter calidum & frigidum.  docet Galen. 1. Meth 7. nam loquens de calido & frigido, ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod habet Medium quoddam temper amentum. Hypocrates de aere aquis et locis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De hoc tepido videtur loqui Catullus. 
jam ver egelidos resert tepores, & Columella,  
Nunc ver egelidum nunc formosissimus annus.  
Nec praetereundum est decantatum illud Ovidii,  
Et gelidum boream egelidumque notum.  In quo versu (ut hoc obiter dicam) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boream, legendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sic omnis tollitur difficult as & frustra in futurum sudabunt Grammatici in isto, porro tepidum hoc de quo loquimur vocatur â Galen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic 1. de sanitat. tuend. consulit. nos uti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 7. Meth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhibeantur. Sic Galenus in calida & sicca intemperie quae est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 febri exhibuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 7. Meth. & ratio est, quia media hyeme aquae fontium calidiores, media aestate frigidiores, sed vere medio temperatiores, sed tamen ad frigiditatem tendentes, sic Galenus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qualis est aqua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & hoc est quod antea vocavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod longe à tepido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & est in potu pessimum. Praesertim in aestate, in calidae intemperie, in siti etiam, cujus causa est calida & sicca. (unde definitio Aristotelica, sit is est appetitus frigidi & humidi.) omnia offerenda frigida, quandoquidem animalia ratione earentidubi aestu vexantur frigida sese lavant. Similiter Hippocrates vult nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 6. Epidem. Nec solum veteres potabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed edebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est Galeno & Aetio, edulium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atque temperie egelido ac refrigerato, vel frigido instar aequae fontanae: Sed comedebant Plutarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque vero haec doctrina nova est aut ●●sterna, sed ut loquitur Galen. 3. Meth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nunquant autem veteres utebantur tepido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & haec de tepido.  
Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe differt a potu excalefacto hodie usurpato praesertim à Presbyteris de quo egregie hallucinatur infrumit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anonymus. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nihil est aliud quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hypocrates quidom, de aere aquis & locis, comendat aquam fontanam, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam compertum est (inquit Macrobius) aquas quae vel de altis puteis, vel de fontibus hauriuntur fumare hyeme, in aestate frigescere. At vero ista caliditas, quae ex fontibus apparet hyeme est fontana tepiditas, 
Quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Calida tepiditas (inquit julius Alexandrinus) paulo recedit à temperamento aequali in frigidum, & Galenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de simp. med. fac. Nam it a frigidum (ut julius Pacius) bibimus ut non sit frigidissimum: & ita calidum ut tamen non excedat frigidi limites, quare qui min us frigidum bibunt, dicuntur bibere calidum, & sicut Galenus, In puero Epileptico. dat exymel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Cornelius Celsus lib. 4. cap. 20. vinum austerum meracum per aestatem frigidum, per hyemem egelidum, quare ubi Hypocrates & Galenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celsus interpetatur egelidum hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & sic sine dubio est accipiendum. Nam hoc est v re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non autem calidus potus. Nam natura abhorret potus calidos & quasi naturali quodam instinctu omnes feruntur ad frigidum.  
Qui aliter opinantur, si sunt è plebe contemnendi si sunt vulgares Medici, an magis deplorandi an ridendi, sane nescio. Si denique docti & vere Aesculapii filii qui solidas ex veterum monumentis adferre rationes valeant producant suam eruditam sententiam, musis & Apolline faventibus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanqvam alteram Lucinam suae doctrinae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facilem precor.  
Sit Laus, honor & gloria semper illiqui dat,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.