The Britannian magazine: or, A new art of making above twenty sorts of English wines viz, of apples, pears, peaches, cherries, plums, sloes, damasins, quinces, figgs, goosberries, mulberries, currens, blackberries, elderberries, roses, carnations, cowslips, scurvy-grass, mint, and balm, &c. More pleasant and agreeable to the English constitution than those of France. With the way of making brandy and other spirits: as likewise how to make artificial clarets, rhenish, &c. The second edition. To which is added, the foundation of the art of distillation: or the true and genuine way of making malt into low-wines, proof-spirits, and brandy-wines, compliant to the late act of Parliament concerning distillation. By W.Y. M.D.

TO THE Friendly Reader By way of INTRODUCTION.

READER, whosoever thou art it concerns me not, so that thou art but diver after the Knowledge of Nature and her Mysterious and Secret Operations; for 'tis to such that I present these my Labours: The matter herein contained are some Rivulets, flowing from the grand Fountain; for that all particular forms ••ook their Original from the most general, and are to this day maintain'd with a quick'ning power and activity of that uni∣versal Spirit, that nourisheth the great Fabrick of this World, and every Indivi∣dual part thereof; and to speak more plainly, numberless are the Infants, that suck Nourishment from the Breast of this

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their general Mother; and the thing most to be consider'd is, that in and through all this, she is not the least debilitated in her strength, or exhausted in her vivificating power.

Therefore 'tis mostly requisite for every Artist, that bends his Wit to the study of true Philosophy, to consider and endeavour to comprehend the nature of things as they are; and as they originally received their impressed forms, as 'twas stamped on them by the great Creator, and how they flowed into the Elementary World, where the blessing of multiplication was given, by means of a Seed to that end incl••sed in them, and an irrevocable law established, viz. that every thing was to multiply in its kind; for although the providence of God was such, that the multiplication should proceed from the general Spirit, yet it was so ordained, that the determination of the same should be by particular forms; this great truth is plainly to be discerned, as the Spirit floweth and passeth through the Ocean of the great World, and every part thereof; for certain therefore man being a little World, and (as I may say) Lord of the Creation, it was so preordain'd, that this noble Creature should receive the com∣fort

and benefit thereof in some degree or other.

For 'tis to be observ'd, that when the Microcosmical. World was finish'd, and the Bl ssing of Multiplication given to all things in their kind, (as before said) at the close of all man was made, a Micro∣cosmical one, an abstract and emblem of all the works of Wonder, and as he was created in a degree, surpassing other Crea∣tures, so had he degrees of Honour con∣ferr'd upon him equal thereunto; for he was not only made Lord of the Creation, but also was placed in the superior Theatre thereof, viz, In the Garden which the Lord God had planted Eastward in Eden, Gen. 2. v. 8. and v. 16. the Lord God commanded him, saying, Of every Tree of the Garden thou may'st freely Eat, except of the Tree of Knowledge of Good and Evil; that was the forbidden fruit, for doubtless this Tree being adorn'd with so much Beauty, and pleasantness, was s•• as an object, to see if man would trangress against his Creator for fading, Shadowy delights, which could produce no other covering but Fig leaves, with which too too many in this age are covered.

'Tis very observable, that our first Pa∣rents

were no sooner beguiled by the Ser∣pent's subtilty and pleasantness of the Fruit, but they found by experience, that this Fruit of Disobedience, which they had Eaten, was tinctur'd with death; for as they were in a state of Innocency, and in the favour and presence of God, so on the contrary they became in a state deplorable; for the wrathfull Fire stirs up immediately Horrors, Fears, and dreadfull Amaze∣ments, and hearing the voice of God, were afraid, and hid themselves from his pre∣sence; and although a general Woe was pronounced unto the whole Creation for Man's transgression, yet the All-mercifull God provides for Man a fountain and stream of Love, which by their Virtue was to extinguish this wrathfull Fire; for Christ is promised in these words, where 'tis said, The Womans Seed shall break the Ser∣pent's Head, and many are living Wit∣nesses of the blessed full-fillings hereof, which, as it floweth forth in its universal operation is to kindle in the bosom of its re∣ceiver, principles and practices, agreeable to its divine Nature; for such that are thus truly awakened, breath unto the Lord, and travail in Spirit, with this earnest desire, that all their Species may

have the benefit thereof, as knowing that Grace is Ʋniversal, and extends to all that will receive the ingraffed Word, which, as the Apostle saith, is able to Save to the utmost; therefore, O Man, if thou art de∣stroy'd, thy destruction is of thy self, as the Scripture saith; for 'twas evident, that our first Parents did not only loose the Presence and Favour of God by transgres∣sion, but also were driven out from their Habitation, viz. the Garden of Eden, and a flaming Sword was set on the Che∣rub, turning overy way to preserve the Tree of Life; for thus much I will affirm, that the Fruit thereof belongs not to such that are in the state of Disobedience. Now Man having lost his greatest Dignity, I shall consider him, and his Office, as he is placed in the great field of Nature, stating in some degree, the difference between the Original and fallen State, as may be di∣scerned in these three Observations.

First, 'tis to be consider'd, that Adam (who was the Father of all Mankind) was as the Names imports, created of a red quintessential Earth, yea, in the very Image of God, and was endued with such Wis∣dom, that he knowing the Nature was able to give a Name to all things, and as

it had a symbolizing Harmony to the ge∣neral or particular Forms, and as the Ca∣racteristical Power had its degree of Purity on the specificating Sulphurs, or as they were more interwoven with emerged cor∣ruptions, so were they named; let it be how it will, 'tis plain, that the Beasts of the Field, and the Fowls of the Air were brought unto Adam, to see what be would call them; and whatsoever Adam called every living Creature, that was the name thereof; for doubtless in this State he had all ••••e advantages of beholding the same in the great Looking-glass of Nature, or that Globe of Wisdom, wheron the The∣ological Misteries did more on its Axis, by the resplendant Rays of Light, which give sound Judgment, and opens the Nature of created Beings as they are, and shews general Science; for that in this vegeta∣tive Garden, the universal Spirit must abundantly flow, even the first Ens of that which supplies the great Fabrick of the World; and every individual part of the same: For as the Learned, and truly In∣spired say, that every Atom is a Micro∣cosmical Globe, and internally contains some Essential Idea's of a Paradyssical Purity, and Man, Lord of all, who was

created in the Image of God, and endu∣ed with Superiority to Rule, and excel∣lency of Wisdom to know things, as they primitively were; such was the Dignity of Man in his Office in a Primitive State; but in a Fall it State, Man is able to com∣prehend nothing aright; for his Ʋnder∣standing is become darkned, being blinded by the God of this World, running only after the carnal Imaginations of their own Hearts, which are filled with Vanity, Pride and Self-conceit, living in a fading and transitory World, subjected to Fears, Agonies, yea, Griefs and Sorrows, Pu∣neries, Wants and Diseases, and in fine, Death it self, which makes a change be∣tween the Pure and the Corrupted, in or∣der to prepare him for another more lasting Possession, &c.

Secondly, 'tis to be observed, that Man was placed in the Garden Eastward in Eden, to dress and to keep it, this was the excellent Office of Man in the state of Innocency, when all things that were crea∣ted by the great God, were very good, which is abundantly more Superior then that which he is now in; for he was put forth is Till the Ground, which hath received the effect of the Curse for Man's sake:

For the Earth was to bring forth Thorns and Thistles; and as Man was there to eat of every Tree of the Garden (the Tree of Knowledge of Good and Evil only excepted) freely; now must he eat his Bread by the sweat of his Brows, and exceeding hard Labour; for why, the Cre∣ation is more thickly cover'd over with the vail of Corruption, which doth stand abun∣dantly more in need of a Help-mate, than primitively it did, so if Man's Office, as it is to be a Help-Mate to Nature, so doth it require more pains and Industry to perform the same: For although this Na∣ture (Gods Handmaid) doth flow forth in her vivifying Power, yet things could never be brought to any true degree of Perfection, much less to any beautiful Form, without the help of Man, as plain to be discerned, in the fruitfulness of a well inhabited Land, and the barrenness of those that are not so; Nature therefore now stands in perfect necessity to be helped forward by the excellent Artificer, Man▪ for now 'tis not only to be dressed and pru∣ned, and superfluities to be removed out of the way; but also there must be Del∣ving and Tilling the Ground, Manuring and Setting with great diligence, if ever

he designs to exalt the Beauty and Form of her appearance to any degree of Per∣fectness, it must be by a continual and re∣gular ordering thereof: The truth of what is here said, is known to every Vine∣dresser and Gardiner, and such other Hus∣bandmen, that do industriously improve their Fields to the greatest advantage; and here some Mens excellency out-does others, as may be seen by many examples in their improvements; but still all this must be perform'd with abundance of more pains and labour, than originally they were.

A Third Observation is, seeing the ex∣cellency of Man was such, as to be adorn∣ed with Wisdom and Ʋnderstanding, to know things in their Primitive state as they were; so now he is deprived of the same, and 'tis impossible for him to arrive to any degree of Perfection therein, either to rule or dispence aright of his Office, except he ask it of the Lord, as Solomon did to rule the Kingdom of his Father, that it might be for the Glory of God, by divi∣ding and adjusting things according to the ballance of Truth, sound Reason, and firm Judgment, this was so acceptable to the Lord, although his Petition was great, yet

that he asked was small, in comparison to what the Lord bestowed on him; for to him was not only given Wisdom, but Ri∣ches, Honour, and Length of days, and in so great Superiority to others, that there was none, either before or after him, that were to be compared to him; and this pro∣ceeded from his right asking: Now, this Solomon in all his Writings, prefers Wisdom before any other Gift; for he says, That all things are but dung and dross in comparison of it, and O Man! One of the principal Seals of Wisdom, is to know thy self aright, and in doing that thou wilt know from what thou wast Created, and for what end; thou wilt also know the difference between the Primitive and Fall'n State; also by what Power thou art upheld, and from whence Wisdom must proceed, and what that Power is, that flows into the Center of thy Soul, that carries a transmuting Power with it, of changing the vilest of Sinners into the best of Saints, and in knowing this, thou wilt certainly know thy Office and Power, and what Degrees and Measures are so to be taken in thy exercise thereof; for now thou wilt know the right use of the Creatures, and in such a way, that God may be

Glorified: For as the Apostle saith con∣cerning such, The recompence of re∣ward was before their Eyes, looking towards a City, which was not made with hands, but the builder and ma∣ker thereof was the Lord; they know that in all states, Man hath the excellent Principle of Immortality in the Synterri∣sis of his Fabrick, which was to be dis∣solv'd from thence, and to receive the re∣ward of her Deeds, &c. This will cause every Man to consider with himself, how he may walk, so as to walk aright, For the fear of the Lord is the beginning of Wisdom, and to harken unto Truth, that is Understanding; therefore I hearti∣ly wish that every Man might know the station the Lord hath placed him in, and how to improve his Talent aright, for we are not to be like the slothful servant, that tyed up his Talent in a Napkin, and bu∣ried it in the earth, and when the Lord examined the reason thereof, he complains that he was a hard Master; but this I can testifie, that God requires of no Man more than he hath given him: For where much is given, much is required; some had five, some ten, and others fifty, here

the improvement was to be according to the principles; for the right use of five Talents had the same reward as the im∣provement of fifty; for the Widows mite mention'd in the Gospel was accepted by the Lord; as a deed of great importance, for that she had cast in her all.

Now I shall examine by what hath been said, how the Inhabitants of this Land do proceed in improving their Talent, or pri∣sing the great and manifold mercies be∣stowed on them; In our opinion the returns are very small; for very few there be (in comparison to the multitude) that are found, that do rightly consider the great∣ness of the mercies bestowed on them; but on the contrary are swollow'd up (as I may say) in the excess of abomination, the in∣temperance is such, that they turn the grace of God into wantonness, as is too too evidently seen by the grand debaucheries this Age aboundeth with; for the Sons and Daughters of Men delights too too much to inhabit the wrathful sphere, and from thence send forth principles and practi∣ces agreeable to such a Nature, for they are not satisfy'd in their negligence in giving their obedience to the word of God, but daily start up new Atheism and Schisma∣tical

Doctrines to plead for and maintain their damnable lust, which indeed flows into the Pit of Destruction, these have the Austere and Lustfull principles so kindled by their intemperance, that there ambition is such that they lust at all; and are never satisfy'd without they could enlarge their Tents and Borders to the greatest of dig∣nities, they are for building and enlarging their Barns and Store houses, which points forth the end of their desire, which can be nothing but to Eat and Drink and be merry, and enjoy themselves in the pomps and pleasures of this World; but let them remember what was said to one in the Gospel, Thou Fool this very Night thou must or shall dye, and it may be in his Sins too; and what must be his portion, seeing there is a Woe pronounced against such that dye in their Sins, and 'tis a very hainous one not to use the mercies of God aright; for that which was design'd to them as a Blessing they turn to a Curse, and thus are guilty of depriving their selves of the great benefits, design'd by the boun∣tifull God for their Temporal and Eternal Welfares, and so may expect at the final end, the dreadful Sentence of Depart from me ye workers of Iniquity, and the Body,

Soul, and Spirit, as they rise again, to be east into the wrathfull Fire, there for ever to remain, for as the Prophet saith, the Worm never dies, nor doth the Fire go out.

Therefore while ye have time prize it, and esteem not the Shadowy Fig leaves, beyond the covering of God's Spirit, nor the forbidden Fruit more than obedience to God's Command; for who would wil∣lingly loose the comfort of a matchless Pa∣radise, for a dreadful portion amongst Dogs and Sorcerers, without the Walls of the Ho∣ly City, which every true Christian both Man and Woman ought to labour to be deli∣vered from; so indeed ought all so to do by Temperance, Humility, Fasting and Prayer, and by a stedfast Faith in Jesus Christ, by whose merits, and by the blood of the Covenant, we are so bountifully redeemed, &c. Thus much for such general Conside∣rations; I shall now come to lay down some Benefits as they arise from Tempe∣rance, and other disadvantages that pro∣ceed from the neglect hereof.

First, the benefits that proceed from Temperance are many and wonderful, as may be in part discern'd from what hath been already said; for then the body is

more free, and the judgment more sound to discern things aright, for the illuminating Spirit acts most freely in pure Tabernacles, for as Moses, that chosen Prophet of God laid down Temperance through his Four Books, as a main hinge of Salvation; 'tis the very same in the great World, for a Temperate Season makes a Fruitfull Harvest, and in some sence the whole Creation stands in an Harmony, both in the greater and lesser World, having a Sympathy and Fellow-feeling together; so that, if any one part rejoyce or suffer, as 'tis a member of the great body that will feel of the effect.

And if it be so as really it is, why should not Temperance be observed in the right and moderate use of the Creature, by which means health is wonderfully pre∣served, and long Life expected; for why the Spirits, or the Chariots of Life being kept brisk, serene or free, and not burned with stupifying and obnoxious Vapours, retain their power in preserving the quali∣ties in a due and equal Temperature; thence the Archeius and internal fire have power Spagirically to exereise the office in disso••ution, fermentation, seperation, pu∣rification, distillation, exaltation, digestion,

and maturation of the alimentary parts, by which the fabrick of the body is sup∣ply'd in all its parts, and maintain'd in due decorum; nay by this means the Spirit, Soul and Body are strengthned, the mind so fitted and qualify'd, as to search into the most obstruce Secrets of Nature, and such by consequence may sooner expect to obtain Ʋniversal Science than others, and understand what is delivered by Moses concerning the original Chaos, viz. In the beginning God created the Heaven and the Earth, and the Earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the Wa∣ters, with a lux fiat, which soon pro∣claims its embassage, and separated all the distinct natures that lay unfruitfully hid∣den in the Pavillions of Confusion, such was the activity of the All searching Spirit of God, as to exalt from thence a World of substantial Harmony, adorning every part with unexpressable beauty; from which words it is plain to be conceived, that the Original of all things was a Chaos, void and without form, yee, a confused Moun∣tain of Water, which was potentially all things, yet actually nothing; from whence

did not only proceed the World (as is said) but also that Fountain and Ʋniver∣sal Spirit, which preserveth, nourisheth and maintaineth, multiplying and succouring being; to this very day from hence also proceedeth by the Fire of Conflagration the Chaos Magical, the true Exaltation of which, is the greatest of Spagirical Ope∣rations, that ever the great God revealed to mankind: For out of that proceeds not only the Authors Sal Panaristos, but also Paracelsus's Sal Enixum, and the Sal Mirabilis of the wise, together with the Liquor Alkaest, and Ʋniversal Mercury of the Philosophers, with their Aurum potibile, and grand Panacea; as also the perpetual lights of the Magi, with their Malleable Glass, their Tyron purple, and Crimson dye, and other such like Mysteries, which are only ordain'd for the wise in heart to enjoy: For such, by their temperate Life, are not only fitted for a search, but also when obtain'd, know how to make a right use thereof; and for their reward, they have not only Wisdom, but also Riches, Honour and length of days; so that Temperance is a virtue highly to be esteem'd of, seeing it is an inlet to many others, and such as

will produce the most blessed Fruits that are to be enjoy'd on this side Immortality; therefore recommended to all as a most pre∣cious Jewel, which if received and pra∣ctised, that will find the wonderfull and effectual Virtues thereof; and thus I shall conclude Temperance to be the cause of much good.

Now as to Intemperance, it is on the other hand the cause of as many Evills; For we see by experience, that the Glutton never esteems the Benefies that proceed from Temperance, for that he is never so well satisfied, as when he is gormondising himself, making his Belly his God, as I may truly call it, for that he riseth in the Morning, and scarce ever ceaseth lifting his Hand to his Mouth, untill he hath made himself drunk, and absorb'd all his Faculties in the excess of the abomi∣nation of the Bestial nature; nay, worse than the Beast of the Field, for they an∣swer the end of the Creation, taking that in Nature which is sufficient for their sub∣sistence; their general sauce that agitates them is the penetrating power of the Air; they commonly have no other Bed but Earth, or Canopy but Heaven, when as the sensual Glutton hath all that is needfull,

even to a Superfluity, he lies upon his Couches of Ivory, and Beds of Delight, and heeds not Mercy, and is unmind∣ful of his fellow Creatures, even the cries of poor Lazarus, which would accept of the Crumbs that fall from his Table, and lies at his Gates, the Dogs licking his Sores till he died: The cruelty and un∣mercifulness of this Intemperance is so abominable, that I want place to resent it, therefore shall pass it by here, only re∣commend it to their consideration, the dif∣ference of the future Estate of these Two; Lazarus was carried by the good Angels into Abraham's Bosom; But Dives by the evil, into Hell to be tormented, &c.

Now there is another sort of Intempe∣rance, which in some sence may be said to be like that of the former, viz. The Miser's Intemperance, which is the ma∣king his Money his God, caring not how he pines his Body, so that he may be rich, nor who he destroys, so that he may but attain his end, he will gripe it in with a thousand Lies, taking all advantages, catching and over reaching, and out-wit∣ting by circumventing Bargains, yet will wipe his Mouth with this, That he is a wise Dealer, and that these are lawful

Profits, and certainly the Blessing of God attends, because he is so rich; and so calls Riches that are gotten by such abominable ways, God's Blessings, and will further conclude, that consequently he must be the Servant of God, when, alas he is a Bond∣slave to Satan, who hath lull'd him asleep, and thus puff'd him up with Pride, which causes him to despise his Fellow-crea∣tures, which are not of the same Abili∣ties with him, let their acquirements be what they will, they are esteem'd not wor∣thy of his Converse; and if they are ex∣ercis'd in their Spirits, through the mul∣tiplicity of Care that attend this Life, so, as to cause some various changes in their Actions, then for certain they are suppo∣sed to be Ideots, Maggots, or some pi∣tiful Fellows, that have committed some secret and hainous Sins, for which they are attended with such Internal and Ex∣ternal Judgments; but I thought it con∣venient to let such rash Judgers know, that they may for certain be mistaken for all this; for as the Scripture says, Whom God loveth he chastiseth; and David said, It was good for him that he was afflicted, for before he was afflicted he went astray; and the Gospel Commands

are, That we should hoard in Trea∣sure in Heaven, where neither Moth nor Rust can corrupt; for 'tis very ob∣servable to us, that the Devil often en∣snares those that are rich, and causes them to doubt, as the young Man in the Gospel did, and therefore Christ said, 'Tis easi∣er for a Camel to go through the eye of a Needle, than for a rich Man to enter into the Kingdom of Heaven, because their Minds are so much on their Possessions; And again, I remember the Devil lays claim to them; for when he took Christ up into an exceeding high Mountain, and shew'd him all the King∣doms of the World, and the Glories there∣of, and said, All these things will I give thee, If thou wilt fall down and wor∣ship me, &c. — But lest some should make this Objection, and say, The Devil was a Lyar from the beginning, in pretending to that he hath no right to: In answer to which, although we al∣low him to be so, yet we have infallible Truths which demonstrate Riches to be such Objects, that hinder the Creature many times from pressing Eternity-ward, and swallow them up in the Delights there∣of; this kind of Intempeance is general∣ly

attended with a Brother of the same kind, viz. Covetousness, which in this place I shall explain to be a long Eye to other Mens Estates, Goods, Knowledge, or Art, and will undertake many sini∣ster practises, and gilded pretences, the better to accomplish their end, they are pretendedly circumspect in their Words and Actions, covering their Hypocrisie with the external Garments of Religion; but if they cannot get their ends fully an∣swer'd, they will soon manifest their bare Skin, and will either gratifie thee for what thou hast done, with a pretended scorn of Mumchancy's silence, or else they will un∣gratefully tell thee, that they are not so fond of thy acquaintance, as thou mayst think of, without they could get more by it; but let such know, that we are able to discern in the Forehead the Beasts marks, principally Two, viz. Covetousness and Ingratitude, which is equal to the sin of Witcheraft.

Lastly, there is an Intemperance, which involves in sin all the rest, viz. That of Vain Glory, and to maintain the same, they run into such Notions and Doctrines, which have no harmony with sound Rea∣son, the Law of Nature, or written Word

of God. Now these are such Intempe∣rances, as take off the Crown of Glory from their own heads, and cause them to loose their dignity to rule as Man, and deprives them of Wisdom and true Ʋnderstanding, even as I may truly say of that rational part, given him by the Creator of Nature, and would easily discover to them that they are riding in Chariots of Death, driving John like to the Pit of destru∣ction; for Intemperance produceth Dis∣eases, and Diseases are part of the effects of the Curse, and being death's Messenger, or as Arrows sent from the Almighty; for not using the Mercies here bestowed aright; but there is a Tophet prepared of old, for such as turn Blessings into a Curse, and for self-Murtherers, and for giddy high minded, disobedient to Parents, and for such as dishonour God and his Holy Word.

Such are become the crying and heinous Sins of this Age, and it hath so excited the wrathful principle causing a Centrall action on too too

many in this generation, who are like immature Fruit fallen from the Tree, that before they are ripe they are half rotten: for Intemperance blows up the black Coal of Death, that would extinguish the Fuel of the Lamp, before the natural pondus of the Oyl is exhausted, which peradven∣ture is not immediately or so suddenly affected in all alike, yet at the best it will cause it to burn with so much fury and exhalation of corrupted fumes, as to slain the vital and sanguifying Spirit, thence nature comes to be op∣pressed, and aff••icts the body, and pro∣motes terror and anguish in all the sensitive Spirits, that while such live they live in misery, one sort trem∣bles with the Palsie, another groans under th•• Gout, another roars with the Stone, another laments with the Pox, another pines away with a Consump∣tion, and some other of the like re∣bellious Diseases, which are so inverted in by custom, that they become Cronick and Haeredita•••••• Now these impostu∣mated Se•••• 〈…〉〈…〉 ••t which issues forth th•••••• w••••••••ful quality to other

generations, from whence bud such Diseases as being rooted become the scoff of Galenick Medicines. Thus (Reader) as Temperance is the cause of much good, so is Intemperance the Original of many Evils; Now as the learned Physitians say, the Cause be∣ing known, and suitable means ap∣ply'd, then there may be expected a successfull Event to follow: Thus much for the virtue and vice of Temperance and Intemperance, which I shall desist from here, and so shall proceed on by way of observation concerning the right use of Foreign Growths, and also the Nature of our own.

Observe, the all-wise Creator with∣out exceptions created all things for the Ʋse and Service of Man, and gave him Wisdom to compreheud the same, placing a free will in him as to their use, which ought to be aright, which I shall here in great measure shew for information of such, as as are unwil∣ling to come short of this point; then they are thus to conceive, that every Climate produceth some different effects,

from that of another, whether it be from the heat of the Elivation of the Sun, or Coldness from its depression, or as the Climates have adherence to the torrid, temperate or frigid Zones: for although the general Spirit that nourisheth all things is one, yet diffe∣rent effects is worked on it, by the various forms that every Matrix con∣tains for the specification of Seed, which may in great measure be con∣ceived by this following Example. Man the three various sorts, viz. White, Tawny, and Black, are all one in Species or kind, yet very diffe∣rent in form and nature, of consti∣tutive Principles, for some are more Hot, and others more Cold, according as the internal Sulphur is exalted by degrees by the external heat of the Sun: for the torrid Zone causes great heat and dryness, destroying the Cal∣lidum inatum, and therefore scarcely Habitable; the frigid Zones obstructs the Circulation of moisture by the vio∣lent congelation of Cold; the Tem∣perate Zones have an unity of heat and moisture, and therefore mostly

Inhabited: and all the different Spe∣cies that proceed from the different Climates, let them be Animals, Ve∣gitables or Minerals; and although of one kind, yet in Operation do they produce different effects, the knowledge of which is that alone which qualifies a Physician; and although this is of so great importance, yet few there be, that consider it aright; for the Illu∣stration of which I will instance such Druggs and Simples, as are commonly administer'd, so by experience, we know their Nature and different Operation; Instance Rhubarb, in China, Turky, Pontus, or Arabia, have all some different effects, for the choicest of all is China, yet all these Foreign Rhubarbs from their inate heat will work in half the quantity upon the English constitutions, to that of Monks, or others of our own Growth; for where the affinity is most, the Operation is least visible; somethings are so averse in qualities, that although they may be Medici∣nal to the Inhabitants of the Land wherein they grow, yet destructive to

those of another; for the difference of Climates produces different Effects, as hath been before said. Thus the Turkish Opium is natural to the Turky Natives, and they are wont to feed upon it, esteeming it as the most Balsamick Concret, a Juice that will maintain their Faculties in such a vigorous Agility, that 'tis affirm'd to give them strength and courage; nay they delight so much therein, that 'tis said they are wont to debauch themselves therewith; but whether it is so or not I shall leave and pass on to that which we know by Experience, That is, the Turk being deprived of the use of it, they dye sooner, and droop more from its loss, than other∣wise they do, when stinch'd to half their usual quantity of Food; yet how wonderfull different is the Operation of it on English Bodies, and what stupendious effects does it work; for Twenty, nay sometimes Ten Grains, ••s sufficient to cause an English Con∣stitution to doze his last, like as a Mortal Poyson; but 'tis clear from what hath been said, that in its

Centre it is not such, but only works this effect upon Colder Natures, by the activity of the warmth of its in∣ternal Sulphur, which sends forth the Vapour. Now this thing cannot hap∣pen from English Poppys, although 'tis a kind of Opium: The same thing is to be understood by the dif∣ferent products of Wine, viz. those of France, from those of Germany and Italy, and these from those of Spain and Portugal; for the hotter the Sun is, the more is the Fruit maturated, and dilated, from hence it is that Rich and Luscious Wines admit of no Argell.

Thus 'tis plain to be conceived, that the all wise God hath caus'd e∣very Land to bring forth such pro∣ducts, as be most suitable for its own Inhabitants; therefore as Para∣celsus saith, 'Tis a meer dotage and carelesness in a Physitian, to neglect being a perfect one in his own Nation; that is, by Experi∣ence he is to know the Nature and Virtue of those Minerals, Vegitables

and Animals, which its own Archeius affordeth, which is sufficient for a true Operator in Physick; especially if they know the Nature of the Sal Mira∣bilis, and Dalitate of Natare, in its fermentative Vertue,

But for encouraging that Traffick, which imploys thousands in great Prosperity, and without which a Land would soon groan, as we see by ex∣perience; we shall state some rules from whence may be conceiv'd the right use of Foreign Growths, as they are brought to us.

First, thou art to know, that 'tis heat that makes a perfection and ma∣turation of perfect bodies; for Exam∣ple, There is abundance of the Sperm Powder of Gold in England; but the Climate is too cold to bring matu∣ration, the Air, being more Crude, Gross and Impure in cold Countries than in hot: we have many Examples of this by the maturity and immaturity of fruits; for as Sandivogius saith, The Orange-Trees in Polonia grow

like other Trees, as also in Italy, and elswhere, where this Native soil is, and yield any Fruit, because they are oppressed with cold; but if at any time Nature be wittily and sweetly help'd, then may Art perfect what Nature could not; so that where-ever the Fruit of any Country hath the full Rays of the Sun, there the fruit is more mature and ripe, so that the lesser quantity of it will sustain Na∣ture, especially of those that live in colder Climates, for should such pre∣sume to Eat or Drink it in as large quantities, as those of the same Cli∣mate do, 'twould prove disadvantage∣ous to them; for a great Fire soon extinguishes a small one; and although the Philosopher's Tincture is a Pana∣cea against all Deseases; yet as San∣divogius saith, Many of the Wise∣men have destroy'd themselves, by not knowing the right use thereof; so is it in this very case, for the more subtil any fruit is, the lesser quantity doth suffice; now 'tis warmth only that causeth subtilty: For we know by ex∣perience

that Fruits of colder Cli∣mates may be taken in the largest quantities, &c.

These may be observed as general Rules, until I shall enlarge more on them, which doubtless will be in other Volumes, Written by this Author, for that purpose, and in the mean while, he knows that the careful Observers will conceive his Mind by what is al∣ready done; I shall therefore conclude with this, concerning the use of Fo∣reign Growths, and so proceed to give some wholsome Directions, concerning the Growths and Products of the Netherlands, and its Neighboring Country England; 'Twas chiefly for this end the Book was Written, as may be discern'd by these following Reasons.

The First Reason obliging me to write this Book, was to let the Industrious know, that there are Wines and Vinor Spirits to be made out of all sorts of Growths, as will

be delivered in the ensuing Treatise, and principally from Apples, Pears, Peaches, Plums, Apricocks, Cher∣ries, Rasberries, Goosberries, Black∣berries, &c. And again, the Taste of these Wines may be alter'd and exalted by the Signature of several Herbs, and by consequence, many Artificial Wines may be made, and brought to shew forth some excellent Virtue, which may be yet more and more advanced by the Noble specifi∣cated Sulphurs, or Balsamick Oils, so prepared as to be fermented in; but this being a Spagirick Operation, together with the Essence of Wine, and the Essential Salts, and my high∣ly exalted▪ Sal Panaristos, Sal Mi∣rabilis, and Sal Elaborate, and the Eliment of Fire of Venus, and such like Arcana's, which do Refine, Ex∣alt, and cure Sick, Ropy and Di∣seased Wines, without Arsenical Poi∣son; but these belong so perfectly to a Son of Art, together with the ma∣king small Wine strong, and making Wanes-Royal, that I have in this

Edition laboured the more, to demon∣strate the same by such Words and Examples▪ which may really inform the true Desirers of Art, which was omitted in the former Impression: I have also laid down very plain and easy Receipts, which may comply with and fit all kind of Genius's: I have endeavoured to omit all Prolixity in Words, throughout the whole Treatise, lest it might prove as unfruitful, as some others have done, which serve more to amuse than instruct the igno∣rant, especially in such things they are not accustomed to; and so, many noble Inventions have been laid aside, as unpr••cticable, to the great disad∣vantage of the Land, and dishonour of the Authors thereof: In Fine, for the prevention of all this, and much more (that might be said) of this Nature: I have proceeded in Teach∣ing this new Art of making Wines, according to the Rules and Method observed by the Wise Schoolmaster, in Teaching his young Scholar the first beginning with A. B. C. and thence gra∣dually

proceeding, until they are able Gramatically to demonstrate the root of Languages; And althô this was originally but as a Mite in Philoso∣phy, or as an early born Babe, just able to speak the innocent Language, yet 'tis now so nourished up, that it may be said to be grown up to a Man∣ly stature in Art; and I am resolved to continue my favourable Aspect to it, so as to make it become service∣able to its choicest Friends.

Therefore, O ye Nobles and Gal∣lants of this English World, I thought it convenient to let the excellent Spirit amongst you know, that we highly ac∣cept of your encouraging useful Arts, which may be yet in a far higher de∣gree perform'd, than hitherto; because your Land doth ri••hly abound with such growths▪ and products, as few Lands do excel. For this Britanish Island brings forth that Chaos, from whence ariseth the first Matter and Seed of the Mineral Kingdom, out of which, all those substantial Glories

of the Mineral Kingdom, and Me∣dicinal Monarchy, which the Philo∣sophers have written of. As to the Woollen Manufacturage, it helps to cloath the Inhabitants of other Lands. As to the Linen Manufacturage esta∣blished by the Parliament, since my last Impression, under so honourable a Title, gaves me great satisfaction, since it is so industriously encouraged, I can suppose no other, but that it will so flourish, as to abound. As to Food, it is with such great variety of Dishes, as is not only sufficient to re∣fresh, but also pleasingly, to answer the greatest Curiosity, that the most difficult Palates may modestly re∣quire: The like is to be understood concerning Wines and other Liquors, which might be brought to a Super∣abundance, and the more especially, if the almost Sacred Law of Tem∣perance was but duly regarded.

A Second Reason that obliged me, was, That although there was vari∣ous Books of Distillation extant, yet

they are now of little service; be∣cause the Basis they went on is over∣thrown, and the Constitution of Di∣stillation is so altered by the Parlia∣ment, that no Wares are to be made or Sold, but what is Distilled from sound Grain; I have therefore offered to the Industrious and honest Mind∣ed, some Considerations concerning the encouraging and erecting of a Brandy Manufacturage here in England, and by such Manudactions we shall not on∣ly be able to supply our Defects at home, but also upon such good and ad∣vantageous grounds, that our Wares may become vendible in other Lands, to the great advancement of our own, and then we might in time expect the wast, and Forrests, and Hills, to be couverted into fenced Fields, and plea∣sant Gardens, filled with all such sort of Growths, viz. Orchards, Vineyards, Flax and Hemp Fields, according as the natural Soil will best bring forth; by this means many thousands of the Poor might be so employ'd as to re∣form therefrom a much more com∣fortable

substance than otherwise.

For these and such like reasons was this Book Printed▪ and taken a part from my Chymicus Rationalis, which was composed from my serious review of that Art, which way in time al∣so see the Light; Therefore I thought it•• convenient to let the Reader know, that as I have come amongst the Lo∣vers of Art, and ingenious Men; so that Discourse of things of this kind have happen'd; that some have been very d sirous, that I would first in plain words communicate to them the Re••••ipts, contain'd in the subject Matter, here Treated of; or else that I would be so publick spirited, as to Print them; Now for substantial Rea∣sons, I was not willing to deny both, therefore I made choice of the latter; for that the former would have at∣tended me with Difficulties and Ex∣pence, to have obliged the great va∣riety of acquaintance; and when this had been done, 'twould have fall'n short, peradventure, of satisfying the

hundredth part of the Desires of Things of this Nature.

Therefore as 'tis generally Publish'd, so I hope 'twill accordingly be accept∣ed, seeing I recommend not so much my self, as those practical Essays, in making Artificial Wines from those Growths, which to our Knowledge, was so fully demonstrated before; and if they were, it makes nothing against this, seeing it is so generally acknow∣ledged, that there is nothing so well done, but something may be added to it, in any Art or Science, and more especially in this of Man's Office in the great Field of Nature; which if promoted in an acceptable way, I have my desir'd Recompence, and I shall labour in my Day and Time, to be as serviceable (as in me lies,) to the Sons of Men; In the Resolu∣tions of which, I shall conclude this In∣troduction, Subscribing my Self a Friend and Lover of all Industrious Impre∣vers of Art, under what denomina∣tion soever. Written, and abundant∣ly

enlarged by the Author, so that the Original Copy that was deliver'd a•••• his House, at the Collegium Chimi∣cum at Rotterdam, is not compara∣ble to it, &c.

And so Subscribes, W. Y-WORTH, Geboor∣tigh Van Shipham, & Van Rotterdam, Borger.

Now Resident at London, June 6. 1691, at the Aca∣demia Spagirica Nova, being Professor and Teacher of the said Art in all its parts.

Vale.