The History.

MEttals are very durable, and continue beyond al observation, Age and Artic. 1 Rust, not perspiration making them decay, but not Gold.

2. Quick silver beeing a moyst and soft substance, is easily ra­rified by the fire, but without fire doth neither decay by Age nor gather Rust.

[Page 15]3. The harder sort of Stones, and many Minerals, though exposed in the open ayre, are very durable, much more lying in the earth.

Stones gather a kind of sol­der insteed of Rust, but pearles and Christall, though their clearenesse decay through age are more durable then Met­tals.

Stones on the Northside of Pyramids, Churches, and o­ther buildings, do sooner than on the South-side decay and consume; but Iron, as appeares by iron bars of windows, doth on the South-side sooner than the North-side beginne to rust. For in all putrefaction (as rust) moisture haftens disso­lution, and Drinesse withe­ring.

[Page 16]5. The stocks and bodies of hard Trees being feld, and hew'd into timber, or framed into wooden workes, doe last divers ages, yet their bodies differ; some being hollow, as the Elder-tree; outwardly hard, but having a soft pith in the middle. But of solid trees, such as the Oke, the inward part (called the heart of the Oke) is hardest.

6. The leaves and stalkes of Plants and Flowers continue not long, but doe either dis­solve into dust, or rot: Roots are more durable.

7. Bones of living creatures last long, as appeares by dead bones lying in Charnell-hou­ses. Hornes also are very du­rable, and Teeth, as Ivory, and Sea-horse teeth.

[Page 17]8. Hides also and skinnes en­dure long, as it is evident by ancient Parchment-bookes: Paper also will last many ages, though not as long as Parch­ment.

9. Glasse and burned Bricks, also roasted Flesh and Fruites last longer than raw, because the roasting prevents putrefa­ction; and by evacuating and venting the watry humour, doth longer preserve the oyly humour.

10. Water is soonest devoured and dryed by the Ayre, oyle on the contrary, doth slowly evaporate, which in liquors and mixtures may bee dis­cerned. For Paper wetted with water is at first trans­parent, but afterward wax­eth white and cleare againe, [Page 18] loosing that former transpa­rentnesse, the vapour of the water being exhaled: but Pa­per; dipped in Oyle, is a long while transparent, the oyle being not exhaled: so that writings, by laying on them an oyled Paper, and carefully drawing the Letters discerned through the Paper, may be counterfeited.

11. All Gummes are very du­rable, and also Waxe and Ho­ney.

12. Other accidents also, as well as their owne Nature, doe make bodies endure, or decay. For Wood and Stones lying continually in the Water, or Ayre, endure longer than if they were sometimes wet and over-flowed; and stones pla­ced in buildings North or [Page 19] South, as they lye in the Mynes are more durable; and Plantslive longer being remo­ved and transplanted.

The Historie.

COld Hearbs with their roots and stalkes doe eve­ry yeere spring, and dye; as Lettice, Purslane, Wheate, and all kind of Corne: yet the col­der sort of hearbs endure three or foure yeeres, as the Violet, Strawberry, Burnet, Primrose, and Sorrell: but Borage and Bu­glosse are short liv'd; Borage li­ving a yeere, Buglosse above a yeere.

[Page 21]14. Hot hearbs beare their age and yeeres better, as hysop, thyme, savory, marioram, balm, mint, worme-wood, germander, sage, &c. Fennell, after the [...] is dead, buddeth forth a­gaine from the roote: but pulse and sweet marjoram can better endure age than winter, and will live and flourish being set [...] a warm place, and defenced from cold. For a knot of hyssop [...] usuall ornament of gardens, being twice clipped yeerely, [...] continued forty yeares.

15. Bushes and shrubs live three score yeeres, and some double [...] much. A Vine of sixty yeeres old is fruitfull in Age: Rosemary well set and plan­ed, lives sixty yeeres: but Beares-foote and Ivy endure [...]bove an hundred yeeres. The [Page 22] age of the Respasse is not dis­cerned, because the head thereof bending to the earth, gets new roots hard to be per­ceived from the old.

16. The oldest great trees are, the Oke, the Holme, wild ashe, Elme, Beech, Chesnue, Plane­tree, Fig-tree, Lote-tree, wild Olive, Olive, Palme, and Mulberry, some whereof live 800 yeeres, and the rest 100.

17. The wood of sweet Rozen trees is more durable than themselves are in age; also the Cypresse, Maple, Pine, Box, and Juniper, live not so long as the former trees, but the tall Cedar is as long-liv'd.

18. The Ash forward in bearing fruite, reacheth to 100 yeeres of age, or more; and also the Cane, Maple, and Servis-tree. [Page 23] But the Poplar, Linden, Wil­low, Sycomore, and Walnut­tree live not so long.

19. The Apple-tree, Peare-tree, Plumme-tree, Pomegranate, Orange, and Cytron, Medler, Dog-tree, and Cherry-tree, being cleared from mosse, may live fifty or threescore yeeres.

20. Great trees are generally long-liv'd, and of a hard sub­stance; Mast-trees and Nut­trees live longer than Fruite­trees, and Berry-trees: And trees whose leaves doe slowly come forth, and fall off, conti­nue longer than trees more forward in producing Fruite and Leaves: also wild Forrest­trees live longer than Orchard trees, and sharpe Fruit-trees than sweete Fruite-trees.

The Historie.

1. BY Fire and vehement heat Artic. 20. some substances are dryed, others melted.

It dryeth the earth, stones, wood, cloth, and skinnes, and melteth Mettalls, Waxe, Gumme, Butter, Sewet, and the like.

But Fire being vehement, at last dryeth up that which it hath melted: for a hot Fire maketh metalls (except gold) by evaporation lighter in weight, and more brittle. And oyly fat substances are by a hot fire fryed and roasted, becomming more dry and hard.

[Page 27]3. The open Ayre doth dry, but never melt; as High­wayes, and the face of the earth wet with showers, are hereby dryed; and also Lin­nen-cloaths hanged out in the Ayre, and Hearbs, Leaves, and Flowers growing in the shade: And the Ayre warmed with the Sunne-beames, (not disposing it to putrefaction) or moved with Windes, doth dry much more on an open plaine.

4. Age is a great but slow dry­er; for all naturall bodies not rotting or putrefying, are dryed by Age, being the measure of time, and the ef­fect of the in-bred spirit of bodies, sucking out the bo­dies moysture thereby decay­ing, and of the outward ayre, [Page 28] multiplying above the inward spirits, and moysture of the body, and so destroying them.

Cold most properly dryeth; for Drynesse proceeds from shrinking and gathering toge­ther, being the proper effect of cold: but by the powerfull warmth of Fire, abating the weaker cold of Winter, Frost, and Snow, the drynesse of cold is not on men so power­full, but sooner dissipated: yet Frost, and March winds being dry and cold, doe licke up moisture, and dry the earth more than the Sun.

6. Chimney-smoake is a dryer; for Bacon and Neats tongues are hung and dry'd in Chim­nies, and perfumes of Sweete­wood & Olybanum drying the braine, doe stop Distillations and Catarrhs.

[Page 29]7. Salt dries slowly both with­out and within, making salt fish, through long salting, hard within.

8. By the application of some hot gummes and binding wa­ters the skinne is dryed, and fill'd with wrinkles.

9. The spirit of strong Wine drying like Fire, will make the yoalke of an Egge put thereinto become white, and bake Bread.

10. Powders dry, and sucke up moystures like Spunges, or as Sand-dust throwne on a Writing, dryes the Inke: Al­so the smoothnesse and uni­formity of a body (not ad­mitting moysture to enter by the Pores) accidentally cau­seth Drynesse, by expo­sing the Body to the Ayre, [Page 30] as Iewels, Looking-glasses, and Sword-blades, being brea­thed on, seeme at first to bee covered with a Vapour, which vanisheth afterwards like a cloud, and so much for drynes.

11. In the East parts of Germa­ny Garners are usually made in Cellars under ground, wherein Wheate and other Graines are kept in Straw, which beeing layd a good thicknesse, expels and drinks up the moysture of the Vault. Corne is thus kept twenty or thirty yeares from putrefacti­on, and both greene and ser­viceable to make Bread. The like Garners have beene used in divers Countries, as in Cap­padocea, Thrace, and also in Spaine.

12. On the topps of houses, [Page 31] Garners also with Windowes to the East and North, may be conveniently placed, having a higher and lower Roome, and a Scuttle hole in the midst, through which the Corn, (like Sand in an houre glasse) conti­nually falling, and afterward with shovels throwne backe a­gayne, is kept in continuall motion, and preserv'd from putrefaction; for by this mo­tion and Wind, the watrey hu­mour beeing speedily vented, the oylie humour is kept from venting with the watry humor. Also on Mountaynes of a pure Ayre, dead carkasses do not in many dayes corrupt.

13. Fruites, as Pomegranates, Cytrons, Melons, Peares, and the like, and also Flowers, as Roses and Lyllies, will keepe [Page 32] long in earthen Vessells well stopt, although the Ayre, their outward enemy, lets in through the Vessell unequall heate and cold. Therefore lay the Vessels closely stopt in the earth, or in shaded wa­ters, as in the Wells or Ci­sternes of Houses; but let Fruits laid thus in water, bee put in Glasse-vessells rather than earthen.

14. Generally, whatsoever is laid under the earth, and in Cellars under ground, or deepe in waters, doth retaine naturall vigour longer, than if kept above the earth.

15. Apples, Chesnuts, or Nuts, falling into a Snow-cave on the Mountaines, or into an artificiall Snow-house, and afterward found when the [Page 33] Snow is melted, will bee as fresh and faire as if newly ga­thered.

16. Bunches of Grapes in the Countrey, kept in meale, will taste some what unpleasant, but are thereby preserved moyst and greene, also all hard fruits will keepe long in Meale, or Saw-dust, or in a heape of sound Corne.

17. Fruites in liquors of their kind, resembling their flowers, will keepe fresh, as Grapes in Wine, Olives in Oyle, &c.

18. Pomegranates and Quinces keepe long, being lightly dip­ped into Sea-water, or salt water; and then in the open Ayre and shade dryed.

19. Fruits laid in Wine, Oyle, & Pickle, are thereby long kept. [Page 34] Honey, and the Spirits of wine, preserve them longer, but es­pecially Quicksilver.

20. Fruites covered with Wax, Pitch, Mortar, Past, or the like, keepe Greene very long.

21. Flyes, Spiders', and Ants, being accidentally drowned, and buried in Amber, and the Gums of Trees, their soft and tender bodies doe never rot or corrupt.

22. Grapes and other Fruits are by hanging up, both kept from bruises, often received by ly­ing on the ground, and are also by the Ayre equally encom­passed.

23. Observe that Vegetables and Fruites beginne to putrifie and wither on that part, by which growing they attracted nou­rishment, [Page 35] therefore Apples or Fruites, their stalkes being co­vered with Waxe or Pitch, wil keepe best.

24. Great Weekes of Candels doe sooner consume the Suet, then lesser weeks, & the flame of Cotton, sooner then that of a Rush, or Straw, or Wood­dentwigs; and Iuniper Tor­ches burne out sooner then Firre or Beech Torches. A candle blazing in the Winde, wastes sooner, then burning quietly in a Lanthorne; for generally all flames stirred with Winde are most wastfull and devouring. Also Lampes in Sepulchers burne very long.

25. The nature also and quality of the Nourishment, as of the flame, maketh candels burne [Page 37] long; Waxe being more du­rable than Sewet, and wet Sewet than dry Sewet, and hard Waxthan soft Wax.

26. Trees, the earth about their roots being not every yeere, but evere five or ten yeeres o­pened, and the superfluous boughs and branches cut a­way, and pruned, will last the longer. Also dunging and spreading of Marle about Trees, or much watering makes them fruitfull, but not durable. And so much of preventing Drynesse and Consumption.

The experiments of soft­ning Drynesse drawne from living creatures, and from Man, are these which fol­low.

27. Willow-twigs, serving u­sually [Page 37] to binde Trees, layd to steepe in water, become more flexible: Rods are set in Pit­chers of water to keepe them from drying, and Bowles cleft with drynesse, being laid in the water doe close a­gaine.

28. Boots growne old, hard, and stubborne, being greased with Sewet before the fire, doe wax soft; or being onely held before the fire, become somewhat softer. Bladders and skinnes growne hard, are softned with warme water, and Sewet, or any kind of grease, especially by rubbing together.

29. Old Trees having stood long without removing, if the earth bee opened about their Rootes, will beginne to [Page 38] put forth, and flourish.

30. Old spent Oxen taken from the Plough, being put into fresh pastures, recover new tender flesh, and as sweete as if it were of a Steere.

31. A strict spare dyet of Guia­cum, and bread twice bak'd, u­sed for curing the French Dis­ease, or old Catarrhs, and the Dropsie, makes Patients very leane, by consuming the moi­sture of their body; which be­ing restor'd againe, they be­come strong and lusty. More­over weakning sicknesses well cur'd, doe make many-live the longer afterward.

The History.

1. NOurishment should bee of an inferiour nature, and Artic. 4. simpler in substance than the body nourished. Plants are nourished by the Earth and Water, living creatures by Plants; and men by living creatures, feeding partly on flesh as man doth on Plants; but neither can subsist by Plants or Sallets onely; but Fruits and parched Corne will sustaine life.

[Page 68]2. Nourishment too like the nourished substance, is not good. For Grazing Cattle touch not any flesh, and Beasts feeding on flesh prey not upon their owne kind. Anthro Pophagi or Cannibals, feede not one mens flesh ordinarily, but by eating their enemies flesh as a great dainty, doeat once sa­tisfie their hunger and reuenge. Also seede Corne in the same field where it Grew, should not be sowne, nor a Graft be set into the stocke, whence it was taken.

3. Nourishment well prepared, and somwhat like the nourished substance, makes Plants fruitful and living Creatures Fat. For the stocks nourishment is bet­ter and more agreeable unto the Grafts nature, then the [Page 69] earths nourishment to a young Tree or Plant. And an Onion­seed or a Plants seede sowne or set in the earth, produceth not such a great Onion, or faire Plant, as when the seede is put into an Onion, or into a Plants root, and so set in the ground.

The Boughs of Elme, Oke, and Ash, and such Forrest­trees, grafted on stocks, and comming to bee trees, have broader leaves thā other plan­ted trees. Also men feed not so wel on raw flesh as on roast.

4. Living creatures receive nourishment at their mouth, Plants at the roote, young creatures in the wombe at the navell. Birds are nourished a­while by the white of the egge, part thereof being found in their throats after hatching.

[Page 70]5. Observe, that although all nourishment proceeds and ri­ses from the Center to the Circumference, issuing forth from the inward parts to the outward, yet Trees receive not from their inward parts and pith so much nourishment as from their outward parts and Barke, which being stript off, they presently wither, and dye. Also of living creatures, the flesh beneath and above the veines is nourished by the blood.

6. By the inward function of extruding or driving out, and the outward operation of at­tracting nourishment, the nou­rishing faculty doth worke.

7. Vegetables or Plants simply digest their nourishment, with­out avoyding superfluous ex­crements, [Page 71] Gummes of Trees being rather superfluities of nourishment than excrements, and knobs and knots, sores: but living creatures discerning what nourishment is like their substance, doe digest the best, and reject the rest in excre­ment.

8. The greatest and fairest fruits hanging on the Tree, re­ceive all their nourishment through their stalkes.

9. Living creatures seed being sowne and spent, is onely at first capable of nourishment, but seeds of Plants after long keeping will grow: but young grafts and shoots must be plan­ted while they are fresh and greene, or else they will not grow, but their roots being not covered with earth, will dye.

[Page 72]10. Living creatures have diffe­rent kinds of nourishment a­greeable to their age, for in their mothers or Dammes bel­ly moysture is their food, after Birth milke, then meate and drinke; and being old, they love sollid savory food.

11. But whether nourishment may not onely by the mouth, but also outwardly bee recei­ved, is chiefly considerable. For if Baths of Milke in hot Feavers and Consumptions were used, and some Physiti­ans hold that nutritive Glisters might bee purposely made, then such nourishment recei­ved not by the stomacke, but outwardly, may supply dige­stions weaknesse in Age.

The History.

1. BEfore the Flood, as the sa­cred Artic. 5, 6, 7, 8, 9 and 11. Scriptures declare, men lived an hundred yeeres: yet of all the Fathers none at­tained to a compleat thousand yeeres of age, neither did the Generations of the holy Line of Grace live onely thus long; for by the Patriarkes Eleaven generations from Adam to the Flood, and Caines Eight, Cains generation seemes longer-liv'd [Page 74] But Mans Life immediately after the flood, was reduced to a moiety, though Noah borne before the Flood lived to his Ancestors Age, and Sem at­tayned to sixe hundred yeares of age. But three Generati­ons after the flood, mans Life was contracted & shortned to an hundred yeares, being the fourth part of their former Age.

2. Abraham lived 175. yeares in great Prosperity and Hap­pinesse. Isaac attained to an hundred and eighty yeares of Age, a chaste and quiet man. Iacob having many troubles, and many Children, lived an hundred forty and seaven yeares, hee was a patient, milde, wise man. Ismael was a Martialist, and an hun­dred [Page 75] thirty seaven yeares was his Age.

3. But Sarah (no other Wo­mans age beeing Recorded in the Holy Scripture) dyed at an hundred seaventy years of Age, being a [...] Woman, an excellent Mother and Wife, and famous for discreet carriage, and obe­dience to her Husband. Also Ioseph, a Wise and Politicke man, though in his younger yeares much afflicted, lived afterward in great Felicity and Happinesse, and attained to an hundred and ten yeares of Age. But his elder Brother Levi, impatient of disgrace, and seeking Revenge, lived an hundred thirty seaven yeares compleate. And the sonne of Levi, and his Nephew, the [Page 76] Father of Aaron and Moses li­ved as long.

4. Moses lived an hundred yeeres, being stout-hearted, but of a mild carriage, and slow speech: yet Moses said in the Psalme, that threescore and ten yeeres was the ordina­ry age of Man, and of the strongest but fourscore yeers, being still the terme of Mans Life.

But Aaron, three yeeres el­der than Moses, dyed the same yeere that his brother did: A man of ready speech, and gentle carriage, but some­whatinconstant. Phineas, Aa­rons Nephew, (by Gods di­vine Grace and Favour) lived three hundred yeeres: For all the Israelites going out to warre against the Tribe of [Page 77] Benjamen, Phineas, being a very zealous man, was then (as the History relates) a chiefe Captaine and Coun­seller.

Ioshua, an excellent and for­tunate Captaine, lived to an hundred and tenne yeeres of Age. Caleb lived in his time, and to his Age: but Ehud the Judge lived also an hundred yeeres. The Holy Land, af­ter his Conquest of the Moa­bites, being eighty yeeres un­der his government: He was a valiant stout man, and de­voted his actions to the Com­mon-wealths good.

5. Iob restored to his former happinesse, lived one hundred and forty yeeres, having had before his troubles, sonnes that were growne men. He was a [Page 78] Politick, Eloquent, good man, and the example of pati­ence.

Ely the Priest lived 98. years a fat man, and of a pleasant loving Disposition. But Eli­zeus the Prophet, beeing at the time of the Assumption of Elias, in regard of his Age, mockt by Children, and called old bald Pate, lived sixty yeares afterwards, and was above an hundred yeares of Age when hee dyed: hee was a severe man, living au­sterely, and contemning Ri­ches. Isaias the Prophet was an hundred yeares of Age, and spent seaventy of those yeares in Prophesying; but when hee beganne to pro­phesie, and at what Age hee dyed is unknowne. [Page 79] Hee was a very Eloquent and Evangelicall Prophet, inspi­red with the promises of the comming of Christ, fulfilled in the new Testament.

5. Tobias the Elder lived 158. yeares, and the yonger Tobias 127. yeares, being mercifull and charitable men. Many Iewes that returned from the Captivity of Babylon lived long, and could remember the building of both the Tem­ples, the latter being builded seaventy years after the other. Many Ages afterward when our Saviour was borne, Simeon was an old Religious, Faithfull man. And Anna the Prophe­tesse lived then to an hundred yeares of Age, shee having bin first a Mayde, then a married wife seaven yeares, a Widdow [Page 80] eighty foure yeares, and after­ward a Prophetesse of our Saviours Incarnation: Shee was a holy Woman, that spent her Life in prayer and Fasting.

6. The long lives of men men­tioned in Heathen Authours are fabulous narrations, and deceitfull calculations of ages. Those Egyptian Kings, that raigned longest, lived not a­bove fifty or five and fifty yeares, a common moderne age. But it is fabulously sup­posed that the Kings of Arca­dia lived to a great age, because their Countrey was Mountay­nous, and both they and their people being for the most part Shepheards, kept a temperate Dyet. But as Pan was their god, so all these Relations [Page 81] are but Pannicke vaine Fa­bles.

7. Numa King of the Romans lived to eighty yeares of age, beeing a peaceable, studious, and Religious man. Marcus Valerius Corvinus, was Con­sull sixe and forty yeares after his first Consulshippe, and lived an hundred yeares, being both in Warres and private affaires very powerfull, of a popular Disposition, and al­wayes fortunate.

8. Solon the Athenian Law­maker, and one of the wise Sages, lived above fourescore yeares, beeing a Valiant man, but popular, a lover of his Countrey, learned, and somewhat voluptuous. [...] of Creete reached unto 157. yeares of age, and [Page 82] lived fifty seven of those yeeres in a Cave. Halfe an age afterward [...] Calophoni­us, having at twenty yeeres of age left his Countrey, after 77 yeeres travaile returned a­gaine, and lived in all 102. yeers, or longer. This man be­ing a traveller, had also a wan­dring minde; and for holding many opinions, was called [...] orthe wanderer, instead of Zenophon; yet certainely his conceite and fancy was large, and infinite.

9. Anacreon, the wanton, vo­luptuous Poet, reached to fourescore yeeres of Age, and upwards; and Pindar of Thebes, a Poet of an high fancy, witty in a new way of writing, and a religious adorer of the gods, lived [Page 83] fourescore yeeres compleate. Sophocles the Athenian, attai­ned to the same Age, an e­loquent Tragicall Poet, and a great Writer, but carelesse of his family.

10. Artaxerxes, King of [...] lived ninety foure yeeres, being a man of a dull Wit, not laborious, nor paine­full, but affecting ease more than glory.

Agesilaus was a moderate King, and a Philosopher; a great Souldier, and Poli­titian, but ambitious of ho­nour; and aspired to foure­score and foure yeeres of Age.

11. Gorgias Leontinus lived an hundred and eighty yeeres. This man was a Rhetorician, a publicke Schoole-master, [Page 84] and a Traveller, and before his death he sayd, that Prota­goras the Abderite, being a Rhetorician, a Polititian, and as great a traveller as Gorgi­as, lived ninety yeeres. So­crates the Athenian multiply­ing his life, reached to ninety nine yeeres of age: hee was a modest Rhetorician, that would never plead in open Court, but kept a private Schoole.

Democritus of Abdera, drew out his time of life to an hun­dred yeeres, being a great naturall Philosopher, and a learned Physitian, and Practi­tioner in Experiments; so that Aristotle objected against him, that his Observations were grounded more on Compari­son than Reason, being not [Page 85] prooved by Logicke, but by Similitude, the weakest kind of Argument. Diogenes Syno­peus, allowing others liberty, but strict in private govern­ment, delighting in poore dyet, and patience, lived ninety yeeres. Zeno Citteus, lacking but two of an hundred yeeres old, was high-minded, and a contemner of opinions, and had an excellent wit, not offensive, but rather alluring than cōpelling affection. Sene­ca afterward had the like wit. Plato of Athens lived 81 yeers, a man affecting quietnesse, and high contemplation; of a civill handsome behaviour, not light but pleasing, and majesticall. Theophrastus Etesius using a sweet kind of cloquence, ming­led with plentifull variety [Page 86] gathering onely the sweete Roses of Philosophy, not the bitter worme-wood, attained to fourscore and five yeeres of age compleat. Carneades of Cyrene many yeeres afterward, lived untill hee was fourescore and five yeeres old; a fluent eloquent man, delighting in variety of knowledge, which made his conversation plea­sing and acceptable. But in Cicero's time Orbilius, no Phi­losopher, or Rhetorician, but a Grammarian, lived almost an hundred yeeres; being first a Souldier, then a Schoole­master; of a proud disposition, and a whipping, rayling writer even against his own schollers.

12. Q. Fabius Maximus having beene sixty three yeeres Au­gur, and more respected for [Page 87] his Nobility than Age, was a­bove fourescore yeeres old when he dyed. He was a wise man, that ripened actions by delaying their execution, be­ing all his life-time moderate, courteous, and grave. Masi­nissa, King of Numidia, lived above 90. yeeres, and being above fourescore and five yeeres old, had a sonne. This man was valiant, and confident in Fortune, whose changes his younger yeeres having ex­perienced, hee afterward li­ved in constant happinesse. Marcus Porcius Cato lived a­bove 90 yeeres, being a man of an iron body and minde, of a sharpe speech, and contenti­ous; addicted also to husban­dry, and to himselfe and his family a Physitian.

[Page 88]13. Terentia, Cicero's wife, living an hundred and three yeeres, suffered many troubles and af­flictions by her husbands ba­nishment, and putting to death, and by the gout. Luceia play­ing the part of a young maid, afterward of an old wife upon the stage, lived an hundred yeeres. Also Galeria Copiola being at first an Actresse, was 99 yeeres afterward at the de­dication of Pompeyes Theater, brought forth as a miracle of Age, and afterward was a spectacle in Playes made in Honour of Augustus Cae­sar.

14. Livia Iulia Augusta, wife to Augustus Caesar, and Mother to Tiberius, living but ninety yeeres, was a more famous Actresse than the former: [Page 89] For Livia being a courteous, stately, and pragmaticall ma­tron, complying with her Husband by dissembling obe­dience, and with her Sonne by majesticall courage, was certainely an excellent Ac­tresse in the Comedy of Au­gustus life, whereunto him­selfe spoke a commanding Epilogue, charging his friends to applaud it after his Death. Iunia, wife to C. Cassius, and sister to M. Brutus, being nine­ty yeeres old, and living six­ty foure of those yeeres be­fore the Philippicke Battaile, was rich, and though unfortu­nate in her Husband, and Kin­dred, yet a noble Widdow.

15. In Vespasians Reigne, Anno 76. in the part of Italie ly­ing betweene the Appenine and [Page 90] the River Po, men of an hun­dred yeeres old, and upward, were ceassed, and put into the Subsedy-booke, namely, 124. of one hundred yeeres of age, 54 an hundred and twenty yeeres old, 57 aged one hun­dred twenty five yeeres, 2 a­ged one hundred twenty five yeeres, 4 one hundred and thirty, 4 others one hundred and thirty five, or seven; and 3 that were one hundred and and forty yeeres old. There were also at Parma 3 men of an hundred and twenty yeeres of age, and 2 one hundred and thirty yeeres old. At Bruxels there was an old man aged one hundred twenty five yeeres, and another at Placentia an hundred twenty one yeeres old, and an old woman aged [Page 91] an hundred thirty two yeeres, was living at Fluentia; and in the ancient towne Velleiacium, seated on the hills neare Pla­centia, were sixe men aged an hundred and ten, and foure an hundred and twenty. Lastly, at Rimino, one M. Aponius was an hundred and fifty yeeres old.

The fortune, disposition, and An admo­nition. qualities of the former per­sons being signes of long life, to such as be endued with the like, are in a true and briefe character described, and no examples of long life under fourescore yeeres of age, have beene, or shall be mentioned.

16. Of the Roman, Grecian, French, and German Empe­rors, being almost two hun­dred, some onely attained to [Page 92] fourescore yeeres of Age. The Emperours Augustus and Tiberius living seventy eight, and seventy sixe yeeres, might have reached fourscore yeers, had they not beene poyson'd by Livia and Caius.

Augustus lived seventy six yeeres, being a moderate Prince, somewhat hasty in a­ction, but of a faire and plea­sing carriage; temperate in dy­et, lascivious, and very fortu­nate, and about 30. yeeres of age falling into a dangerous sicknes, was restored to health by Antonius Musa, and cured by cold medicines, instead of hot applications used by other Physitians, as agreeable to his disease. Tiberius was by two yeeres longer-liv'd than Au­gustus. His Words (as Au­gustus [Page 93] sayd) stucke in his jawes; being a Prince of a flow speech, but sterne, and bloody; a drinker, and [...] in dyet, yet very care­full of his health, being wont to say, that every one after 30. yeeres of age was a foole, or a Physitian. Gordian the elder lived sixty yeeres, then being made Emperor, he fell into a violent sicknesse, and dyed. He was a brave famous man, learned, and a Poet, constant in the whole course of his life, and a little before his Death fortunate.

The Emperour Valerian lived seaventy sixe yeeres be­fore hee was taken prisoner by Sapor King of the Persi­ans, seaven yeeres after­ward suddainely fell sicke, [Page 94] and dyed: He was or an ordi­nary temper, and not very va­liant, and though weake in de­sert, was by generall opinion conceived worthy to be [...] Emperor. Anastasius sirna­med Dicorus, was fourescore yeeres of age, being a quiet, mild, superstitious, [...] man. Amicius iustinianus li­ved fourescore and foure yeeres, affecting glory, fa­mous by his Captaines suc­cesse, not his owne valour; uxcrious, and by others go­verned. Helena of Britaine, the mother of Constantine the great, lived fourescore yeeres, being no States-woman, but wholly devoted to Religion; yet of an high spirit, and al­wayes happy. Theodora the Empresse, (sister to Zoes, the [Page 95] wife of Monomachus, who af­ter her decease reigned) lived above fourescore yeeres, a [...] woman, stately, fortunate, [...] credulous.

17. After these Examples of long-liv'd Heathen men, the Ages of principall Ecclesiasti­call persons shall bee related. St. Iohn, our Saviours belo­ved Apostle and Disciple, li­ved ninety three yeeres, whose divine [...] and burning charity were shadowed forth by the Embleme of an Eagle drawne neare his Picture.

Luke the Evangelist was fourescore and foure yeeres of age, an eloquent man, and a traveller, St. Pauls constant companion, and a Physitian. Simoon Cleophas, called Christs brother, was Bishop of Ierusa­lem, [Page 96] and lived an hundred and twenty yeeres before hee was martyred, being a couragious, constant, charitable man. Po­lycarp the Apostles Disciple, and Bishop of Smyrna, attained to an hundred yeeres of Age, and was then martyred: A high minded man, of heroi­call patience, and laborious. Dionysius Areopagita, in the Apostle Pauls time, living ninety yeeres, was called the Bird of Heaven, being an ex­cellent Divine, and famous for Life and Doctrine. Aquila and Priscilla, the Apostle Pauls Hosts, and afterward fellow­helpers, lived to an hundred yeeres of age, being in Pope Xistus time an ancient married couple, wholly given to good workes, the Churches first [Page 97] Founders being commonly to their great comfort, fortunate in Marriage. St. Paul the Her­mite lived in a Cave an hun­dred and thirty yeeres, with in­tollerable poore hard dyet, spending his life in meditati­on, being not illiterate, but learned. St. Anthony, the first founder or restorer of the Order of Monkes, attained to an hundred and five yeeres of age, and being a devout con­templative man, of an austere and severe life, governed his Monkes in such a glorious so­litude, that hee was visited by Christians and Philoso­phers, and adored as a living Image of Sanctity and Holi­nesse. Athanasius, a man of in­vincible constancy, com­manding Fame, and yeelding [Page 98] not to fortune; bold with great personages, popular, & a stout Champion in controversies, dyed above 80. yeeres old, St. Ierome above 90. yeers old; be­ing an eloquent writer, learned in Languages and Sciences: a Traveller, and toward his old age of an austere life, his high minde shining in a private life like a Starre in obscurity.

18. But of two hundred and one and forty Popes, five onely at­tayned to fourescore yeeres of age, and upwards: The age of many of the first Popes being shortened by Martyrdome Pope Iohn the 23^th, lived nine­ty yeeres compleate: A man of an unquiet disposition, and an Innovator; bringing in ma­ny alterations and changes, some for the better, but a great [Page 99] hoarder of Wealth and Trea­sure. Gregory the twelfth, by a factious Election created Pope, dyed at ninety yeeres of age, his short Papacy af­fording nothing worthy of observation. Paul the third li­ved eighty one yeeres, being of a quiet disposition, and pro­found judgement; a learned Astrologer, carefull of his health, and like the old Priest Ely, a father of his family.

Paul the fourth being foure­score and three yeeres of age, was of a severe disposition, high-minded, and imperious; of a working fancy, and an e­loquent ready speech. Gre­gory the 13^th, living also foure­score and three yeeres, was a good man, politicke, tempe­rate, and charitable.

[Page 100]19. The Examples following are promiscuously set downe to­gether. Arganthonius, King of Cadez in Spaine, lived 130. or 40 yeeres, reigning 80. yeeres; his manners, kind of life, and the time wherein he lived are unknowne. Cyniras, King of Cyprus, accounted then a happy pleasant Island, lived one hundred and fifty, or sixty yeeres. Two Kings of the Latines 800. and 600. yeeres. Some Kings of Arcadia 300. yeeres, but the inhabitants long life in this healthfull Countrey is but an invented fable. It is reported that in Illy­ricum one Dardanus lived five hundred yeeres without any infirmity of age. The Epians, a people of AEtolia, were gene­rally all long-liv'd, 200 yeeres [Page 101] being a common age; and a­mongst the rest the Gyant Li­torius was 300. yeeres old. On the top of the mountaine Tmo­lus, anciently called Tempsus, many men attain'd to 100 and 50. yeeres of age. The Sect of the Esseans in Iudea liv'd above 100. yeeres, keeping a very poore Pythagorean dyet. Apol­lonius Tyaneus being above an hundred yeeres old, had a fresh faire complexion, and was accounted by the Hea­thens a very divine man, but by the Christians esteemed a Magitian; being a Pythagorian in dyet, a great Traveller, famous, and renowned, but in his age hee was disgraced, and suffered many contume­lies and reproaches, which redounded afterward to his [Page 102] honour. But his Pythagoricall dyet caused not his long life, being rather hereditary from his Grandfather, who lived an hundred yeeres, the age also of Q. Metellus, who being twenty yeeres after his Consulship, High-Priest, his hand did not shake, nor his voyce failed not in offering sacrifice. Ap­pius Caecus being very old, and blind, governed a great family, and the Common-wealth; and in his extreame old age being brought on a bed into the Se­nate house, disswaded from making peace with Pyrrhus: in the beginning of his Oration shewing a memorable and in­vincible courage and strength of minde, saying, My blind­nesse (Reverend Fathers) I have very patiently endured, but [Page 103] now hearing your dishonest coun­sell and purpose to conclude a peace with Pyrrhus, I could wish my selfe deafe. M. Perpen­na lived ninety eight yeeres, surviving all the Senators of his Consulship, and all ele­cted in his Censorship, except seven. Hiero, King of Sicily, reigning at the time of the se­cond Punick Warre, lived al­most an hundred yeeres, being a moderate Prince both in go­vernment and manners, reli­gious, faithfull in friendship, bountifull, and continually fortunate. Statilia, of a noble Family, lived ninety nine yeeres in Claudius Reigne. Claudia, the daughter of Otili­us, one hundred and fifteene yeeres. Xanophilus, an anci­ent Philosopher of the Pytha­gorean [Page 104] Sect, one hundred and six yeeres, being very health­full and lusty in his old age, and very popular for his lear­ning.

Islanders were former­ly accounted very long-liv'd now equall to others in age. Hippocrates of Cous a famous Physitian, lived one hundred and foure yeeres, approving his Art by lengthning his life. Hee was a wise learned man, of great experience and obser­vation, who affecting not methodicall words, found out the nerves and sinewes of Science.

Demonax a Philosopher by profession and manners, li­vingan hundred yeeres in A­drians Reigne, was an high­minded man, a Conquerour [Page 105] of his minde, and without affectation a contemner of the World, yet civill and cour­teous: when hee dyed, be­ing asked touching his Buri­all, hee answered, Never take care for burying me, for stinch will burie me. Hee that askt him, sayd againe, Would you have your Body left for Dogges and Ravens to feede upon? Demonax answered, What great hurt is it, if ha­ving sought while I lived, to doe good unto Men, my Body doe some good to Beasts when I am dead.

The Indians called Pando­rae, are very long-liv'd, rea­ching two Hundred yeeres of Age, and their Chil­drens haire, (which is strange) being White, when they [Page 106] grow elder, turnes blacke, and afterwards gray; whereas white haire doth ordinarily grow blacker. The Seres, a­nother sort of Indians, with their plantine drinke, live to an hundred yeeres of age. Eu­phranor the Grammarian, be­ing above an hundred yeeres old, kept a Schoole, and taught Schollers. Ovid Senior, O­vid the Poets Father, lived 90. yeeres; who differing from his Sonnes disposition, and contemning the Muses, dis­swaded

9. his sonne from study­ing Poetry Asinius Pollio, Fa­vorite to Augustus, and favo­red also by the gods, granting him a long life of an hundred yeeres, was luxurious, elo­quent, learned, hasty, proud, cruell, and made private bene­fit, [Page 107] his actions onely Center. Seneca managing States mat­ters, and being banished for Adultery in Claudius Reigne, was not an hundred yeeres old when hee was Neroes Schoole-master. Iohn of Times being a French man, and Charles the greats Souldier, was accounted in those latter times the longest liver, being three hundred yeeres old.

Gartius Aretine, Grand-fa­ther to Aretine, living to 104. yeeres of age, was healthfull even to the last, feeling no sicknesse; but when strength of Nature decay'd, dyed with Age. Many Venetians lived exceeding long, as Cap­taine Francis Donatus, Tho­mas Contarenus, Proctor of Saint Markes, Francis Molin, [Page 108] Proctor also of St. Marks and others. But Comerus Venetus having a sickly crazy body, for the recovery of Health, tooke all his meate and Drinke by weight, keeping after­ward according unto that pro­portion a constant Dyet, and thereby lived above an hun­dred yeares in perfect health. William Postell a French-man, beeing an hundred and twenty years old, had on his upper lip blacke haire not turned white, being a man of a stirring braine and light fancy, a great Tra­vailer, and a well experienced Mathematician, and some­what enclined unto Here­sie.

20. In England there is in every populous village a man or wo­man of threescore yeares [Page 109] of age. And at a Wake in He­refordshire, a Dance was per­formed by eight men, whose age added together, amoun­ted to eight hundred yeeres, some being as much above 100 yeeres old, as others were un­der that age.

21. Many mad folks in Bethleem Hospitall, in the Suburbs of London, live very long.

22. The Ages of Nymphs, Fawnes, and Satyres, former­ly superstitiously adored, are but dreames and fables, con­trary to Philosophy and Reli­gion. So much forthe Histo­ry of the long life of particular persons, generall observations follow.

23. In succeeding ages and ge­nerations, Length of Life is not shortned, fourscore yeeres [Page 110] having beene from Moses time the constant age of man, which declines not (as it is suppo­sed) nor decreases. But in particular Countries mens lives were longer, when plain homely Dyet, and bodily labour were much used, and shorter when more civiliz'd times delighted in idlenesse, and wanton Luxury. But Succeession of Ages short­ning not the length of Life, must be from the corruptions thereof distinguished. The Ages also of Beasts, as Oxen, Horses, Sheepe, Goates, and such like Creatures, be­ing not shortned in this Age. Therefore the Deluge, or generall Flood, and perhaps particular accidentall Floods, long Drouths, Earthquakes, [Page 111] and the like, doe shorten age, not succession of ages and ge­nerations. Neyther doth the bignesse and stature of bodies now Decrease and Grow lesse, though Virgil following com­mon opinion, prophesied of a lesser stature of men in suc­ceeding ages, of the plough­ing the Emathian and Emonen­sian fields, saying thus:

Though is Sicily and other places three thousand yeares since Gyants lived in Caves, [Page 112] yet the generall stature of men since then, is not Decli­ned, or Decreased, which is observable, confutes the com­mon opinion, that men are not so long liv'd, bigge, nor strong, as formerly.

24. In colde Northerne Coun­tries men commonly live lon­ger than in hotter, their skin beeing more compact and close, whereby their moy­sture is not so easily diffufed, scattered abroad, and con­sumed by the Sharpenesse of their repaireable Spirits, nor by the ayre moderately war­med with the Sunne beames exhausted and Devoured. But under the Equinoctial line. over which the Sunne passing, makes two Winters and Sum­mers, and equall Dayes and [Page 113] Nights, the inhabitants live very long as in Peru and Tapro­bana.

25. The Mediterranian Islan­ders are commonly long liv'd, for the Russians live not so long as the Orcades, nor the Affricans as the inhabitants of the Carnaries and Terce­ras, though under the same paralell, and the [...] though earnestly desiring and affecting Long Life, are not so long liv'd as the Chinois, the Sea Ayre yeelding a cheerishing warmth in colde Countryes, and a refresh­ing coole Breez in hot Coun­tries.

26. High Grounds, except the tops of Mountaines, doepro­duce longer liv'd people, than low flat Levells, and [Page 114] in high Countries, as in Arca­dia and Greece, and part of AEtolia; the inhabitants live to a great age, as the inhabi­tants of Mountaines would doe, if their pure cleere ayre were not accidentally corrup­ted with Vapours, which ri­sing from the Vallies, do settle and rest on the Hils. There­fore on snowy Mountaynes, on the [...] the Pyrenean Mountaines, and the Appe­nine, the inhabitants live not so long, as those Dwelling on midling Hills or Vallies: but on the ridges of Moun­taines towards Ethiop. and the Abyssines, covered with Snow, but with no hovering Vapors, the people live and arrive to an hundred and fifty yeare of age.

[Page 115]27. The ayre of Marches and Fens lying flat and low, agrees wel enough with the Natives, but to strangers is unhealthful, shortning their lives. And Marshes or other Fenney­places that are over-flowed with Salt tides, are un­wholsomer than those over­flowed with fresh land water.

28. The particular Countryes wherein the people live unto agreat Age, are these; Ar­cadia, AEtolia, Indye on this side Ganges, Brasil, Taprobana, Brittaine, Ireland, and the Ilands of Orcades and Hebri­des, but not Ethiopia, as some of the Auncients sup­posed.

29. The ayres perfect whole­somnesse is a secret quality, ra­ther found out by experience, [Page 116] than reason. For if a peece of Wooll laid some certaine dayes in the open ayre, doe not Grow heavier in Weight, it is an experiment that the Ayre is Good, also if a peece of flesh layd in the same man­ner remaine unputrified, or if a Perspective Glasse doe pre­sent the object in neere di­stance, the ayre is thereby approoved wholesome.

30. A wholesome and health­full ayre must bee Good, Pure and Equall. Hils and Vallies, with a kinde of changeable variety, make a pleasant pro­spect, but are not so healthfull, as the moderately dry plaine, notbarren or sandy, but wood­ded with shady Trees.

31. It is bad Dwelling in a dif­ferent changeable ayre, but [Page 117] change of ayre in Travayle, by use and custome becomes healthfull, making Travailers long-liv'd. And Cottagers dwelling continually in one place, live to a great Age, the Spirits beeing consumed lesse by an accustomed ayre, but nourished and repayred more by change of ayre.

32. The Life of man (as was sayd) is not lengthned or short­ned by succession of ages, but the immediate condition of the Parents, both the Father and Mother is to bee Regarded. As whether the Father were an old man, young, or middle aged, healthfull and sound, or sickly and diseased, a Glutton, or a Drunkard, or whether Children were begotten after sleepe in the morning, after [Page 118] long forbearance of Venery, in the heate of Love, (as Ba­stards) or in colder blood, as in continuance of Marriage. The same circumstances are also on the Mothers side con­siderable; and also the condi­tions of the mother being with child, as whether shee were healthfull, and what dyet she kept. Certaine rules for judging of Childrens long life by their begetting, and Birth, are hard to bee given, matters falling out contrary to likelyhood: for Children begotten with a lively cou­rage, prove strong, but through their spirits sharpe inflamma­tion are not long-liv'd. Also children conceaved of a grea­ter or equall quantity of the Mothers seed, and begotten in [Page 119] lawfull Wedlock, not in For­nication, and in the morning, their Parents being not too lusty and wanton, doe live long. For it is observable, that stout strong Parents, especial­ly Mothers, have not strong children. Therefore Plato ig­norantly imagined, that be­cause Women used not exer­cise as men did, therefore children were not strong; whereas unequall strength is most powerfull in the act of generation, a strong man and a weake woman having stron­gest children; so young Wo­men are the best breeders, and young Nurses are best. For the Spartan women marrying not untill two or five and twenty yeeres of age, called therefore man-like Women, [Page 120] had no luster long-liv'd chil­dren, than the Roman, Athe­nian, or Theban Women, counting themselves at twelue or foureteene yeares old mar­riageable. Therefore spare Dyet made the Spartan Wo­men excellent Breeders, not late marriage. But experience shewes that some Families are long-liv'd; long life, and dis­eases beeing hereditary to all of the same stocke and Paren­tage.

34. A blacke or red haire and Complexion with freckles, are signes of longer life, than a white haire and Complexion. And a fresh red colour in yong Folkes, is better than a pale; a hard skin, being not a thick spongy Goose skin, but close grain'd, is a better signe of [Page 121] long life than a smooth skinne. And great wrinkles in the fore­head are better signes than a smooth fore-head.

34. Haire hard like bristles, is a better signe of long life than dainty soft locks, and hard thicke curled Haire is better than soft and shining.

35. Baldnesse comming sooner or later, is an indifferent signe, many being soone bald, yet long-liv'd; and gray haires accounted signes of old Age, comming betimes without baldnesse, are signes of long life; with baldnesse beto­kening the contrary.

36. The hairinesse of the lower parts, as the thighes and legges, is a signe of long life, but not of the breast, or upper parts.

[Page 122]37. Men of a tall stature, pro­per, bigge, strong, and active, are long-liv'd; but a low sta­ture, and slow disposition, are contrary signes.

38. In regard of proportion, short wastes and long legges betoken longer life than long wasts and short legges. And a bigge proportion downwards and slender upwards, is a signe of longer life, than broad shoulders, and slender making downwards.

39. Leane folkes, of a quiet, peaceable disposition, and fat folkes of a cholericke stirring nature, are commonly long­liv'd. Fatnesse in youth is a signe of short life, but not in age.

40. Long growth, eyther to a great or lesser stature, is a [Page 123] signe of long life; but sud­daine growth either to a lowe or high stature, is a bad signe.

41. Firme flesh, full of muscles and sinews, buttocks not too bigge, and high swelling veines, doe signifie long life; the con­trary are signes of short life.

42. A small Head proportio­nable to the body, a middle­siz'd necke, not long, slender, thicke or short, shrinking with­in the shoulders, large nostrils, a wide mouth, eares grisly, not fleshy; and strong, close, even teeth doe signifie long life, and especially breeding of new Teeth.

43. A broad breast bending in­wards, crooked shoulders, a flat belly, a broad hand with few lines in the palme, a short round foote, thighes not very [Page 124] fleshy, and high calves of the Legges, are signes of long life.

44. Great Eyes with a greene circle betweene the white and the white of the Eye, senses not too sharpe, slow pulses in youth, in Age quicker, hol­ding the breath easily; co­stivenesse in Youth, loose­nesse in Age, doe signifie long life.

45. Astrologicall Observati­ons drawne from the Horoseope or Nativity, are not allow­able. Children comming at eight Moneths are commonly still-borne; but Children borne in Winter, are long­liv'd.

46. A strict Pythagoricall Dyet, or Cornarus Dyet of equall proportion, are good to [Page 125] make Schollers and Fryars live long. But by free eating and drinking, and a plentifull Dyet, common people live longest. A moderate, tempe­rate dyet, though healthfull, is no cause of long life; for the strict Dyet doth breed few spirits, consuming lesse moysture, and the full Dyet yeelds more repairing nou­rishment; but the moderate Dyet affords neither fewer spirits, nor more nourish­ment, the meane of good extreames being not so good as of bad extreames. With a strict dyet watching must bee used, to keepe sleepe from op­pressing the spirits being few, and also moderate exercise, & abstinence from Venery: But a plentifull Dyet requires much [Page 126] sleepe, frequent exercise, and seasonable venery. Baths and Oyntments formerly used for delight, not to prolong life, shall bee hereafter in the fol­lowing Propositions exactly handled. But the learned and wise Physitian Celsus, held that variety and change of good plentifull dyet was best, also watching, but longer and oftner sleepe; fasting also, but more frequent Feasting; and businesse sometimes, but more often pleasure and recreation were good and healthfull. In keeping a good dyet, being the greatest lengthner of Life, there are different observations. I re­member [...] an old man of a­bove an hundred yeeres of Age, produced for a witnesse in a Plea of Prescription, ha­ving [Page 127] given in evidence, and be­ing askt by the Iudges by what meanes hee had lived so long, answered, By eating before I was hungry, and drinking be­fore I was thirsty: but this mat­ter shall bee heereafter hand­led.

47. A religious holy Life may cause a long life; for retyred­nesse, rest, divine Contem­plation, spirituall joy, noble hope, wholesome feare, sweet sorrow, newnesse of life, strict Observations, Repen­tance and Satisfaction, doe lengthen the naturall life of a mortified Christian; and the austere dyet of such a life har­dens the Body, and humbles the Spirit; so that Paul the Hermite, and Simeon the Anchorite, and many other [Page 128] Monkes, lived thus in the Wildernesse untill they were old.

48. Next unto this is the learned life of Philosophers, Rheto­ricians, and Grammarians, li­ving in ease, and thoughts not appertaining to businesse, without griefe, delighting in variety & impertinences, and in a free voluntary expence of time, in the pleasant conver­sation of young men. But Philosophies in respect of long life are different; for su­perstitious high contempla­tive Philosophies, as the Py­thagoricall, and Platonicke, and naturall Philosophy, Me­taphysicks, and Morall Phi­losophy of Heroicall vertues were good studies to prolong life: such were the Philoso­phies [Page 129] of Democritus, Philo­laus, Xenophon, Astrologi­ans and Stoicks: also sensible Philosophies, not profound and speculative, but agree­able to common opinion, were good studies, profest by Car­neades, and the Accademicks, Rhetoricians, and Grammari­ans: But difficult subtile Phi­losophies, weighing matters in the Scale of Principles, and full of thorney questions, were bad studies, whereunto the Peripateticks and Scholasticks were devoted.

49. The Countrey life busied in imployments abroad, being active, and keeping a fresh homely dyet, without care and envy, doth therefore pro­long life.

50. The Military life is good [Page 130] in youth, many excellent Warriers having beene long­liv'd, as Corvinus, Camillus, xenophon, Agefilaus, and other both ancient and mo­derne. Also the improvement of Vertue by increasing dayly in goodnesse, and labouring in youth, doth prolong life, the remembrance thereof being sweet in age. Besides, milita­ry affections, raised with the desire and hope of Victory, infuse into the Spirits heate a­greeable to long life.

The History.

1. THat the Spirits worke all effects in the Body, is most cleere and evident by divers Experiments.

2. And youthfull Spirits con­vey'd into an old Body, would like a great wheele turning a­bout the lesser, make Nature move backward, and old folks become young.

3. In all Consumption by Fire, or age, the more moisture that [Page 145] the spirit or heate doth de­voure, the lesse durable is the substance.

4. The spirits working tempe­rately, should not drinke or de­voure, but sip the moysture of the body.

5. Flames are of two kinds, one suddaine and weake, working and vanquishing thinne sub­stances, as the blazing flame of straw, and shavings of wood: the other strong, and constant, invading hard stubborne sub­stances, as the flame of great wood.

6. Flames suddainly blazing, and weake, doe dry, con­sume, and parch the Body: but strong flames dissolve and melt the body, making it moist and solt.

7. Also some plasters and medi­cines [Page 146] for swellings, drawing out thinne humours, doe har­den the flesh; others by draw­ing strongly, doe soften.

8. And some Purgations doe sweepe and fetch away wate­rish thinne humours, others draw downe watery, stub­borne, flymy matter.

9. Such spirits as are more po­werfull to abate, and subject hard stubborne humours, than to avoyd thinne and prepared humours, will keepe the body lusty and strong.

10. The Spirits should bee com­posed, thicke in substance, hot and lively; not sharpe and bur­ning; of sufficient quantity, not abounding, or swelling; and quiet in motion, not hoyting or leaping in an unequall unru­ly manner.

[Page 147]11. Vapours worke powerfully on the Spirits, as those doe a­rising from sleepe, drunken­nesse, melancholy, and merry passions, and from odours and sweet smells recreating the fainting spirits.

12. The Spirits are by foure sorts of meanes thickned: by flight, cooling, delight, and re­straint; and first of the thick­ning by flight.

13. Bodies by generall driving and putting to flight, are for­ced into their Center, and so thickned.

14. The juyce of blacke Poppy, and all medicines procuring sleepe, doe thicken the spirits by flight.

15. Three Graines of Poppy­juyce will make the spirits curdle together, and quite [Page 148] extinguish their working.

16. The spirits are not put to flight by the coldnesse of Pop­py-juyce, and the like Drugs being hot; but the flight of the spirits doth make them hot and cooling.

17. The flight of the spirits from Poppy-juyce, is best discer­ned by the outward applicati­on, making the spirits with­draw and retire, and keepe within, untill the mortified part turne to a Gangrine.

18. In painefull incisions, or cutting for the Stone, or cutting off Limbes, juyce of Hemlocke is used to mitigate the paine, by putting the spirits to flight, and casting the Patient into a swoone.

19. The thickning of the spi­rits by Flight, and driving [Page 149] inwards, is a good effect of Poppy-juyce, proceeding from a bad Cause, being the flight of the spirits.

20. Poppey was esteemed by the Graecians to bee a great preserver of Health, and prolonger of Life: the prin­cipall ingredient used by the Arabians called Gods hands, was Poppey-juyce, the bad qualities thereof being allay'd with other mixtures, as Trea­cle, Mithridate, and the like.

21. All Medicines thickning the Spirits, as Poppey doth espe­cially, and staying and re­strayning the Spirits unruly working and raging in pesti­lentiall Diseases, are good to prolong life.

22. A good quantity of Poppy­juyce [Page 150] being found by experi­ence to be comfortable, is ta­ken by the Turkes to make them valiant; but to us, unlesse taken in a small quantity, and well allay'd, it is deadly poy­son.

23. Poppy-juyce doth also strengthen the spirits, and ex­cite to Venery.

24. The distilled waters of wilde Poppy is good for Surfeits, Feavers, and divers Diseases, the spirits being therby thick­ned, and strengthened to resist any diseases.

25. The Turkes drinke the pow­der of an hearbe in warme wa­ter, to increase their valour, and sharpnesse of wit; but a greater quantity thereof is of a stupe fying power like Pop­pey.

[Page 151]26. The East Indians refresh themselves before and after labour, by holding in their mouths, or eating a famous Roote called Betell, enabling also their acts of Generation; being also of a stupefying po­wer, because it blacketh the teeth.

27. Tobacco, in this age growne so common, and yeelding such a secret delight and content, that being once taken, it can hardly be forsaken, doth ligh­ten the body, and take off wearinesse; opening the pores, and voyding humours, but thickning the spirits; being a kind of Henbane, and doth like Poppy, buzzell and trou­ble the braine.

28. Some humours of the body, as those proceeding from me­lancholy, [Page 152] are like Poppey­juyce, and doe cause long life.

29. Opium, Or Poppy-juyce, the Leaves and seeds of both kinds of Poppey, also Henbane, Mandrake, Hemlocke, To­bacco, Nightshade, or Bane­wort, have all a drowsie stupe­fying power.

30. Treacle, Mithridate, Trifer, Paracelsus Gumme, Syrrop of Poppey, Pills of Hounds tongue, are compouded drugs of the sale nature.

31. These Presecriptions Prolong life by thickning the spirits by coolers.

32. In Youth keepe every yeere a coole dyet about May, the spirits in Summer being loose and thinne, and no cold hu­mours bred: and take a Julip [Page 153] of Poppey, and other hot in­gredients, but not too strong, every morning between sleep, then keepe a spare diet for four­teene dayes afterward, for­bearing Wine, and hot Spi­ces.

33. Smoakes and steames being not too purgative to draw forth humours, but having a light operation on the spirits of the braine, doe coole the spirits as well as coolers: ther­fore a Suffumigation made of Tobacco, wood of Aloes, dry Rosemary-leaves, and a little Myrrh, being in the morning received into the Nostrills, is very whole­some.

34. But the Water of com­pound Opiate Drugs, the vapor rising in distilling, and the [Page 154] heare settling downwards, is better to bee taken in youth, than the drugs: for the vertue of distilled water is in their va­pour, being in other respects weake.

35. Some Drugs being like Pop­py, but not so strong, doe yeeld a drowsie cooling va­pour, and wholesomer than Poppy, not shunn'd by the spirits, being thereby gathered together, and thickned.

36. The drugges like unto Pop­py, and therewith used, are Saffron, and Saffron flowers, the Indian Leafe, Amber­Grīse, Coriander-seed prepa red; Amomum, Pseudamo­mum, Rhodianwood, water of Orange Blossomes, and an in­fusion of the flowers steeped in Oyle Olive, and a Nut­meg [Page 155] dissolved in Rose-water.

37. Vse Poppy sparingly at set times, but these other Drugs being commonly taken, and in dayly dyet, are very sove­raigne to prolong life.

Pharmacopaeus in Calecut, by using Amber lived to one hun­dred and sixty yeeres of Age, and the Nobility of Barbary, by using the same drugge, are longer liv'd than the common people. And our long-liv'd Ancestors used Saffron very­much in their Cakes and Broths. So much of thickning the spirits by Poppy, and O­ther drugges.

38. The second way and meanes to thicken the spirits is by cold; for cold doth properly thicken, and by a safer opera­tion and working than the ma­lignant [Page 156] qualities of Poppey, though not so powerfully; yet because coolers may be fa­miliarly used in dayly dyet, they are better to prolong Life than drowsie Potions, or Drugs.

39. The spirits are cooled by breathing, by vapours, or by dyet; the first way being best, but difficult; the second good, and easie; the third weakeand tedious.

40. The cleare pure Ayre which may be taken on the dry tops of mountaines, and in open shady fields, is good to thicken the spirits.

41. Also vapours doe coole and thicken, and Nitre hath in this kind a speciall operation, grounded on these Reasons.

42. Nitre is a kind of cold Spice, being so cold that it biteth [Page 157] the tongue as hot Spices doe.

43. The spirits of all Drugges Naturally, not Accidentally cold, are few and weake; spi­rituall Drugges being on the contrary hot; Nitre onely ha­ving aboundance of spirits, is of a vegetable nature, and cold. For Camphire is spirituall, and cold in operation by acci­dent, and the thinne quality thereof being without sharp­nesse, doth lengthen the breath in inflammations.

44. Also Nitre mingled with Snow and Ice, and put about vessels, doth congeale and freeze the liquor within, and common Bay-salt doth make Snow colder, and more apt to freeze. But in hot Coun­tries where no Snow falls, Ni­ter is onely used.

[Page 158]45. [...] and Souldiers, to make them valiant, doe drinke Gunne-powder before they fight, or joyne Battaile, as the Turkes doe Poppy,

46. Nitre doth allay the de­stroying he are of burning [...] and Pestentiall [...]

47. The Nitre in Gun-powder shunning the flame when a Peece is fired, doth make the crake and report.

48. Nitre is the spirit of the earth; for any pure earth co­vered or shaded from the Sun­beames, so that nothing doe spring or grow thence, will gather store of Nitre, the spi­rit of Nitre being inferiour to the spirit of living creatures, and of Vegetables, and Plants.

49. Cattell drinking of water wherein there is Nitre, doe [Page 159] grow fat, being a signe that the Nitre is cold.

50. Land and Grounds are made ranke and mellow by the fat­ning quality of the spirit of Nitre, which is in dung.

51. Therefore the spirit of Nitre will coole, thicken, and refresh the spirits, and abate their heate. For as strong Wine and Spices doe enflame the spirits, and shorten life, so Nitre com­posing and restrayning the spi­rits; doth lengthen life.

52. Nitre may bee used with meate, and eaten with Salt to the proportion of a tenth part, and put in morning Broaths, from three Graines to ten, or in drinke, and being used in a­ny manner moderately, it Pro­longs Life.

53. As other Drugges besides [...] [Page 162] [...] [Page 163] [Page 160] Poppy, being weaker, and sa­fer, to bee taken in greater quantity, and oftner, doe con­densate and thicken the spirits by flight: so Drugs of an infe­riour nature and operation to Nitre, doe also coole and thic­ken the spirits.

54. All Drugges inferiour to Ni­ter smell earthly, like good pure earth newly turn'd up, and digg'd: the chiefe where­of are Burrage, Buglosse, Burnet, Strawberry-leaves, and strawberries, Cowcum­bers, and fragrant Apples, Vine-leaves, and Buds, and Violets.

55. Next to these are Drugges of a hot smell, but cooling; as Balme, Citrons, and Lem­mons, greene Oranges, Rose­water, roasted Peares, Damask [Page 161] and Red Roses, and Muske­Roses.

56. These Fruits, inferiour to Nitre for thickning the spirits, should bee used raw, not roa­sted, their cooling spirits be­ing by fire dispersed; there­fore to infuse or squeeze them into Drink, or to eate, or smell to them raw is best.

57. The spirits are thickned also by the odour and smell of o­ther Drugges inferiour to Pop­pey and Nitre. For the smell of pure fresh earth, comming from following a Plough, or digging, or weeding, and the smel of leaves fallen from trees in Woods, or Hedge-rowes at the beginning of Autumne, is good to coole the spirits: and especially wither'd Strawberry leaves; also the smel of Violets, [Page 162] of the flowers of Pellitory of the Wall, of Blackberries, and Madre-selve, is cooling.

58. A Noble man of my ac­quaintance, who lived to bee very old, did usually after sleepe, smell to a clod of fresh earth.

59. Also Endive, Succory, Li­verwort, Purflaine, &c. doe by cooling the blood, coole also the spirits, though not so soone as vapours and smells. So much of thickning the spi­rits by Flight. The third kind of thickning is by Delight: the fourth by the restraint of their cheorefulnesse, joyful­nesse, and too violent motions.

60. The spirits are mitigated and thickned by such accep­table pleasing Objects, as doe not draw them forth, but [Page 163] afford them inward delight, whereby being collected into their Center, they enjoy themselves, and therein finde a sweete content.

61. The former Positions of drugges inferior to Opium and Nitre, being here remembred, further inquiry of thickning the spirits by cooling will bee needelesse.

62. The restraint of the violent affections and motions of the spirits, shall bee hereafter de­clared: now the thickning of the spirits having beene shew­ed, the qualification and tem­per of their heate follows.

63. The spirits should not bee hot, and sharpe, but strong, and lusty, to conquer and sub­due resisting matter, not to at­tenuate & expell thin humors.

[Page 164]Spices, Wine, and strong drinke must be temperately u­sed, and after Abstinence hath refreshed the appetite: and al­so Savory, Margerum, Penny­royall, and all heaters that bite on the tongue, must bee sel­dome used: The heate by them infused into the Spi­rits being not operative, but a devouring heate.

65. These Hearbs strengthen the heate of the Spirits; En­dive, Garlicke, Blessed­Thistle, young Cresses, Ger­mander, Angelico, Worm­seed, Vervin, Set-well, Myrthe, Pepperwort, El­der-budds, and Parsley, and being used in Sawces and Me­dicines, are hot in operati­on.

66. Also of cooling Drugges, [Page 165] compounded with Euphorbi­um, Bastard Pellitory, Staves­acres, Dragon-wort, Ana­cardium, Oyle of Beavers­stone, Hart-wort, Opopo­nax, Gumme of Agasillis, and Galbanum, and the like, to allay the drowsie stupe­fying power of Poppey, a very good Medicine to streng­then the spirits, and make them hot and lusty may bee made, like Treacle and Mi­thridate being not sharpe, nor biting on the tongue, but bit­ter, and of a strong sent, yet hot in the stomacke, and in working, or in their Operati­ons.

67. The desire of Venery of­ten stirred up and excited, but seldome satisfied in Act, doth strengthen the heate of [Page 166] the spirits, and so doe some of the affections. So much of the heare of the spirits, being a cause of long life.

68. The spirits should not a­bound, but be few, and mo­derate; for a small flame de­voures not so much as a grea­ter.

69. A sparing Pythagoricall dy­et, such as Monks and Hermits under the Order of St. Necessi­ty, and St. Poverty used, is good to prolong life.

70. Also drinking of water, hard lodging, cold spare Dyet of Sallets, Fruits, and powderd flesh, and sale Fish, without any fresh warme meate, a haire­shirt, fasting, watching, absti­nence from sensuall pleasures, doe abate and diminish the spi­rits, which being reduc'd to a [Page 167] quantity sufficient to main­taine life, doe make lesser wast on the body.

71. But a higher Dyet, some­what above those rigorous moderate Dyets, being kept man equall constant manner, hath the same operation. For a great constant, quiet flame consumes not so much as a les­ser which blazeth, and is som­times bigger, sometimes les­ser: and Cornarus Venetus kee­ping such a constant Dyet, and drinking and eating so many yeeres, by just proportion and weight, lived in perfect health untill hee was an hundred yeeres of age.

72. Also to avoyd inflammati­on of the spirits, a full-sed bo­dy not mortified by strict dy­ets, must use seasonable Ve­nery, [Page 168] lest the spirits swelling too much doe soften and de­stroy the body: so much of the moderate plenty of spirits.

73. The restraynt of the spirits motion is next considerable, for motion doth make the spi­rits hot. There be three Re­strayners of the spirits, Sleepe, avoyding of violent labour, ex­ercise, and wearinesse, and the governing and moderating of troublesome affections. And first of Sleepe.

74. Epimenides slept many yeeres in a Cave without any food, because the spirits in sleepe devoure not much radi­call moysture.

75. Also Dormice and Bats doe sleepe in holes all the Winter, sleep restrayning the consr­ming power of their vitall spi­rits: [Page 169] so Bees wanting Honey, and Butter-flies and Flesh-flyes do live by sleep.

76. Sleepe after Dinner, the first Vapours of meate like a Dew ascending then into the head, is good for the Spirits, but unwholesome for the bo­dy. And sleepe is as nourish­ing as meate for old folkes, who should often take light Refections, and short naps, and beeing growne extreame olde should live in continuall ease and Rest, especially in Win­ter.

77. Thus moderate sleepe being sound and quiet, doth prolong Life.

78. To make one sleepe sound­ly and quietly, Violets are good, sod Lettuce, Syrrup of Roses, Saffron, Balme, Apples [Page 170] eaten before going to Bed, a sop dipt in Malmsey, where­in a Muske-Rose hath beene steeped, or a Pill or Potion made of these Ingredients. Also all binding Drugges, as Coriander-seed prepared, and roasted Quinces, and Peares, doe cause sound and quiet sleepe: But a good draught of cleere cold Water is best to make young folkes having strong stomacks, sleepe soundly.

Voluntary Extasies, and fix­ed profound Meditations, joyned with a quiet minde, doe thicken the spirits more than sleepe, making them rest from outward operations, as sleepe doth. So much of sleep.

79. Violent wearisome exerci­ses and motions, as Running, Tennis, Fencing, are not [Page 171] good, nor strayning of strength to the uttermost, as Leaping, and wrestling: for the spirits by such violent nimble moti­ons, and straining of the strength being droven into a narrow roome, doe become more sharpe, and praedatory, or devouring: but Dancing, Shooting, Riding, Bowling, and such moderate Exercises are very healthfull.

Some of the affections and passions of the minde doe shor­ten the life of man, and some doe cause long life.

80. By exceeding great joy the spirits are made thinne, loose, and weake, but by familiar common Recreations they are not loosened, but streng­thened.

81. Joy arising from sensuall [Page 172] pleasure is bad, but the remem­brance of former ioy, or the apprehension of ioy to come conceived onely in the imagi­nation is good.

82. An inward conceived ioy, sparingly vented, doth com­fort the heart more than a vul­gar immoderate expression of ioy.

83. Sorrow and Griefe, beeing without Feare, and not too heavy, and Grievous, doe prolong Life by Contracting the Spirits, which is a kinde of Condensation or Thick­ning.

84. Great Feares doe shorten Life; for though Sorrow and Feare doe both contract the Spirits, yet Sorrow doeth onely contract, but Feare mingled with Care and Hope, [Page 173] doth heate and Vexe the Spi­rits.

85. Anger being close and sup­pressed is a kinde of vexation, making the spirits devoure the moisture of the body, but being vented and getting forth, doth strengthen the heate of the spirits.

86. By Envy the worst passion, the Spirits, and by them the Body are hurt and weakned, beeing alwayes in Action and Working, for Envy is sayde to keepe no Holy­dayes.

87. Pitty and Compassion of anothers misery, whereinto wee cannot possibly fall, is good, but Pitty reflecting backe, and exciting Feare of beeing in as bad a case, is bad.

[Page 174]88. Shame lightly at the first drawing in the spirits, and af­terwards sending them forth againe, doth make blushing bashfull Folkes commonly long-liv'd. But shame ari­sing from Reproach, and con­tinuing long, doth contract and choake the spirits.

89. Love not unfortunate, nor wounding too deepe, being a kind of joy, is governed by the rules prescribed for joy.

90. Hope being the best of all the Affections, and Passions, is very powerfull to prolong Life, if like a nodding Nurse it doe not often fall asleepe, and languish, but doe conti­nually feed the fancy with be­holding good Obiects. And therefore such as propound certaine ends and purposes to [Page 175] be compassed, thriving and prospering therein according to their desire, are common­ly long-liv'd: but having at­tayned to their highest hopes, all their Expectitions and de­sires being satisfied, doe not live long afterward.

91. Admiration and light con­templation are very good to prolong Life, keeping the spi­rits busied in [...] mat­ters, and in a peaceable quiet gentle temper: So that all Philosophers, and observers of the Wonders of Nature, (as Democritus, Plato, Parmenide, Apollonius) were long liv'd. Al­so Rhetoricians, tasting onely matters, & following the light of speech, not obscure dark Phi­losophy, were also long-liv'd, as Gorgias, Protagoras, I socrates, [Page 176] Seneca. Andas old men are Tal­kative, so Talkative men, doe often live to bee old men. For Talkativenesse is a signe of a light Apprehension, not bin­ding or vexing the spirits: but subtile acute studies wearying and weakening the spirits, doe shorten life. So much of the motion of the spirits by the pafsions of the minde, some generall Observations not in­cluded in the former Divisi­on, doe follow.

92. The spirits must not bee of­ten loosed, nor made thinne, being thereby loosed; for the spirits being once extenu­ated, loosened, and made thinne, are not easily colle­cted and thickned. The spirits are loosed by excessive La­bour, exceeding violent pas­sions [Page 177] of the minde, much sweating, much Evacuation, warme Baths, and intempe­rate or unseasonable Vene­ry; also Care, Griefe, doubt­full expectation, sicknesse, sorrow, and payne, doe dis­solve and loosen the spirits, and should therefore bee a­voyded and shunned.

93. The spirits delight in Cu­stomes and Novelties; for cu­stomes not used untill they grow wearisome, and No­ve'ties much desired, and then enjoy'd, doe wonderfully preserve the vigour of the spirits. Therefore Judgment and Care should bee shewed in leaving off Customes be­fore they become loathsome and contemptible, and in making the desire of Novel­ties [Page 178] stronger by restraint, and in altering and changing the course of our life, lest the spirits imploy'd in one setsed kind of Life should grow hea­vy and dull: For though Se­neca sayd well, A foole doth alwayes beginne to live; yet this Folly and many other doe lengthen life.

94. It is observable (contrary to common custome) that the spirits being in a good, qui­et, sound temper, (discer­ned by the quietnesse and in­ward joy of the minde) should bee cherrished, not chan­ged.

95. Ficinus saith, that Old men should comfort their spirits with the actions of their child­hood, and youth, being a Re­creation proper to Age. There­fore [Page 179] the remembrance of for­mer Education together is pleasant in conversation, and the place of Education is be­held with delight. So that the Emperour Vespasian would not alter his Fathers house, being but a meane building, because the old House did put him in remembrance of his Child­hood: and besides, on festivall Dayes hee would drinke in a Silver-tip'd wooden Cup, which was his Grand-mo­thers.

96. Also an alteration of life for the better, is acceptable and delightfull to the Spirits. Therefore Youth and Man­hood having beene spent in pleasures proper and peculi­ar to those Ages, Old age should enjoy new delights, [Page 180] especially moderate ease. Therefore Noble-men in their Age should live a reti­red kind of life, as Cassiodorus, having beene in great favour with the Gothish Kings of Ita­ly, and accounted the soule and life of their Affaires, at fourescore yeeres of age reti­red to a Monastery, living there to 110. yeeres of Age, and there dyed. But such Re­tyrement should be before the body bee decayed, and disea­sed, for then all changes, though for the better, doe ha­sten death: and a retyred life being undertaken, their minds and thoughts should not be ad­dicted to idlenesse, but im­ploy'd in pleasant delightfull studies, or in building and planting,

[Page 181]97. Lastly, the spirits are recre­ated by labour willingly un­dertaken, but consumed by action or labour performed with unwillingnesse. There­fore a free kind of life by Art contrived, to bee at our owne disposing, and an obedient minde, not resisting, but yeel­ding to the power of fortune, doe prolong life.

98. And for the better gover­ning of the Affections, the bo­dy must not bee soluble, or loose; for on all the affections, except those arising from me­lancholy, as Drunkennesse and Melancholy, such laxa­tivenesse and loosenesse hath more power than on the heart or braine.

99. This operation of making the spirits continue youthfull [Page 182] and lusty, not mentioned by Physitians, hath beene more diligently handled, because the readiest and most compen­dious way to prolong Life, is by renewing the Spirits, wor­king suddainly on the body, as vapours and passions doe worke on the spirits in a direct not indirect manner.

The History.

1. THe Exclusion or keeping out of the Ayre, doth in two respects lengthen life: [Page 183] First, because the outward Ayre animating the spirits, and being healthfull, doth next unto the inward spirits, de­voure the moysture of the bo­dy, growing thereby dry, and withered.

2. Secondly, by the Exclusion and keeping out of Ayre, the body being shut and closed, and not breathing forth at the pores, the detayned spirits by their working doe sof­ten the hardnesse of the bo­dy.

3. The reason hereof is groun­ded on the infallible Axiom of the drynesse, the body being dryed by the emission and issu­ing forth of the spirits, but by their detayning melted and softned. Besides, it is a Position that all kind of heate doth pro­perly [Page 184] make thin and moysten, and doth onely accidentally contract and dry.

4. Dwelling in Caves and Dennes, the Ayre receiving there no Sun-beames, doth lengthen life; for the ayre be­ing not excited by heate, can­not wast and consume the bo­dy. And by divers ancient Tombes and Monuments in Sicily, and other places, it is cleerely evident, that the sta­ture of man was greater in for­mer Ages than now, being of a great stature, and long-liv'd. Epimenides Cave is an ancient Fable. And as living in Caves was then usuall, so the Ancho­rites lived in Pillars, impene­trable by the Sun-beames, and the Ayre being unchangeable. The Anchorites, Simeon, Stilita, [Page 185] Daniel, and Saba living in Pil­lars, were very long-liv'd. Al­so moderne Anchorites have lived in walls and Pillars unto agreat Age.

5. Dwelling on Mountaines is next to living in Caves; for the Sun-beames pierce not, nor penetrate into Caves, and on the tops of Mountaines have no reflexion, and little strength. But on Mountaines having a cleare pure ayre, and drye Vallies below, whence no Clouds or Vapours doe ascend, being like those mountaines encompassing Bar­bary, whereon people live to an hundred yeeres of Age, it is good dwelling.

6. Such an Ayre, either in Caves, or on Mountaines, is not naturally praedatory, or de­vouring; [Page 186] but our common Ayre being of a wasting qua­lity through the warme heate of the Sunne, must be exclu­ded, and kept out of the bo­dy.

7. The Ayre is excluded, or kept out by shutting or filling the pores.

8. Coldnesse of the Ayre, na­kednesse of the skinne, washing in cold water, binders applyed to the skinne, as Masticke, Myrthe, and Myrtle, doe shut & close the pores of the body.

9. Baths also made of astrin­gent binding minerall waters, extracted from steele and glasse, doe strongly contract and close the skinne, but must be seldome used, especially in Summer.

10. Concerning filling; painting, [Page 187] oyntments, oyles, and Poman­ders doe preserve the sub­stance of the body, as oyle­colours and Varnish doe pre­serve wood.

11. The ancient Brittaines pain­ted their bodies with Woad, and were very long-liv'd, and so were the Picts, from the like painting of their bodies called Picts, or living Pi­ctures.

12. The Virginians and Brasilt­ans doe paint themselves, and are very long-liv'd; for the French Fryars lately found there some Indians who could remember an hundred and twenty yeeres since the buil­ding of Farnamburg.

13. Iohn of Times living to 300. yeeres of Age, being as­ked what Preservatives had [Page 188] made him live so long? an­swered, Oyle without, Honey within.

14. The wild Irish also live very long, being used to annoynt themselves naked before the fire with old salt-peeter: And the Countesse of Desmond bred teeth thrice, and lived to 140. yeeres of Age.

15. The Irish doe weare saffro­ned Linnen, and shirts, conti­nuing long cleane, and leng­thening life. For Saffron being a great binder, oyly, and hot without sharpnesse, is very comfortable to the skinne and flesh. I remember that an Eng­lish man, being to goe to Sea, and having put a bag of Saf­fron within his Doublet, next his Breast, to avoyd paying of Custome, was in that Voyage [Page 189] very healthfull, having been formerly alwayes sea-sicke.

16. Pure fine Linnen (according to Hypocrates advice) should be worne in Winter next unto the skinne: in Summer cour­ser Linnen, and oyled; for the spirits being then very much exhaled and drawne forth, the pores of the skinne should bee closed and filled.

17. Annointing of the skin at the first rising out of Bed with Oyle-olive, or Oyle of Al­monds mingled with Bay-salt, and Saffron, is good to leng­then life. But this annoyn­ting must be with Wooll, or a soft spunge lightly done; not dropping on the body, but onely wetting the skinne.

18. For the body being drawne by a great quantity, and drin­king [Page 190] in a lesser quantity, should bee therefore lightly annoyn­ted, or instead thereof oyled shirts may be worne.

19. But the Grecians and Romans formerly using this annointing with Oyle, left off now in Ita­ly, lived not longer in those Ages, being used by all, ex­cept Fencers, onely after Ba­thing, hot Baths being of a contrary operation opening the pores by unctions and oyntments shut together and closed. Therefore Bathing without Annoynting is un­healthfull, but Annoynting without Bathing is very good. Besides, precious Oyntments were then used for delicacy and delight, not for health, or to lengthen life, as Virgil sayd:

20. Annoynting is healthfull to keepe out cold in Winter, and good to keepe in the spirits in the Summer from loosening, and defend them from the praedatory devouring power of the ayre.

21. In annoynting with good Oyle, being good to prolong Life, foure Cautions arising from foure discommodities are observable.

22. The first discommodity is, that suppressing of sweat may breed diseases out of those ex­crementitious Humours, be­ing not prevented by Pur­gations and Glisters. For [Page 192] swearing, though healthfull, doth weaken nature, and shor­ten life; but moderate Purga­tives work on the humours, not the spirits, as sweat doth.

23. The second discommodity is, that by heating and enfla­ming the body, the enclosed spirits venting not forth by breathing, may become hot. This inconvenience is preven­ted by a coole dyet, and by of­ten taking such coolers, as in the operation of blood shal be mentioned.

24. Thirdly, annoynting may make the Head heavy; for all outward filling, striking back the vapours, doth drive them backe towards the Head: but Purgatives and Glisters, and closing the mouth of the Ven­tricle with restrictive binders, [Page 193] and combing and rubbing the head with Lye, to cause the exhalations, and using exer­cises to vent humours by the pores of the skin, doe all pre­vent this inconvenience.

25. The fourth discommodity being of a subtiler nature, is the increasing of the detayned spirits by shutting the pores; for new spirits being without any venting of the old conti­nually generated and multi­plyed, would feed on, and waste the body; but this asser­tion is erronious, for the spi­rits being confined, are dull, (and venting by motion as Flame) are not so active and generative to increase in heate like a hot flame, but slow in motion: besides, this incon­venience may be remedied by [Page 194] coolers, steeped in oyle of Ro­ses and Myrtle, but Cassia, and heaters must bee shun­ned.

26. The linings of apparell for exhausting and drawing the Body, should not be of a wa­tery but oyly substance; and therefore Bayes and woollen linings are better than Lin­nen. And sweete powders sooner loose their sent among Linnen, than among Wool­len; Linnen beeing soft and cleane, but not so healthfull as Woollen.

27. The wild Irish beginning to grow sicke, doe presently take the sheets of their Beds, and afterwards wrappe themselves in the woollen Blankets.

28. Carded Wooll worne next the skin in Britches and Doub­lets [Page 195] is very good.

29. Accustomed Ayre wasts not the Body so much as change of Ayre: Therefore poore men living in Cottages, and never changing their Dwellings, are commonly long-liv'd. But in other Re­spects, the Spirits beeing fresh and lively change of Ayre is good, foure yeerely remoo­vings beeing sufficient, that so neither Travayle, nor con­tinuall residence in one place may proove wearisome. So much of excluding or keeping out, and avoyding the praeda­tory devouring power of the Ayre.

The History.

THe two Operations fol­lowing have (as Actives to Passives) Relation to the former, which endeavoured to keepe the spirits and ayre from wasting the body, as these shew how to make the blood, moysture, and body lesse subject to depraedation and wasting: but Blood wa­tering the moysture and limbes, three powerfull rules concerning the operation on [Page 197] the Blood shall bee first pro­pounded.

2. First, Blood being cold is lesse dissipable, and subject to scattering abroad. There are two coolers more agree­able to the following Intenti­ons than Julips or Potions.

3. In Youth Glisters not purga­tive or cleansing, but onely refrigerative, cooling, and open­ing, made of the juyce of Let­tuce, Purslane, Liverwort, Sevegreene, or House-leeke, Fleawort-seed, with a tempe­rate opening decoction, ming­led with a little Camphire: but in Age, instead of House­leeke and Purslane, the juyce of Borage and Endive may be used, and these Glisters must be an Houre or more retained.

4. Secondly, in Summer a Bath [Page 198] may be made of sweete luke­warme water, and new whey, and Roses, insteade of Mal­lows, Mercury, Milke, and such like mollifiers and soft­ners.

5. Annoynt the Body with Oyle and thickning substances before Bathing, for receiving the refrigerating quality of the coolers, and repelling the wa­ter, the pores of the body be­ing not shut too close, lest out­ward cold strongly closing & shutting the Body, doe hin­der cooling, and rather stirre up heate.

6. Bladders also apply'd with Decoctions and cooling juy­ces to the inferiour Region of the Body, beneath the Ribs downward, are a kind of Bathing, whereby the li­quour [Page 199] being excluded, the Refrigerating quality, or Coolenesse is onely recei­ved.

7. The third Rule doth one­ly qualifie the substance of the Blood, making it firmer and lesse subject to Dissipati­on, and scattering abroad, or to the working heate of the spirits.

8. To effect this Operation, powder of Gold, or Leafe­Gold, or powder of Pearle, precious Stones and Corrals, are good; being therefore much esteemed by the A­rabians, Grecians, and also Modernes. Therefore to o­mit fantasticall Opinions, in­sinuation being made into the substance of the Blood, the spi­rits and heate having no power [Page 200] to worke thereon, putrefa­ction and drying would bee thereby prevented, and Life Prolonged; yet divers Cauti­ons are observable: First let them bee exactly pulveriz'd, and made into powder; se­condly, let their malignant quality, hurtfull to the veines, be taken away: thirdly, be­ware lest their long abode in the body, being taken with meate, or otherwise received, doe breed dangerous obstru­ctions in the Bowels: fourth­ly, to avoyd Repletion, or fil­ling of the veines, let them be seldome used.

9. Therefore take them fasting, in White-wine mingled with a little oyle of Almonds, and afterward use some exercise.

10. In this operation use Pearles, [Page 201] Corrall, and Gold; for all O­ther Mettals, having some ma­lignant quality, are not so ex­actly pulveriz'd, or made into powder, and the powder of cleere grasse greene stones is bad, being a Corrosive.

11. But drugges of wood may be more safely and effectually used in Infusions and Decocti­ons, being good to make the Blood firme, and not dangerous for breeding of Obstructions; and their Infusions being taken in Dyet, or Drinke, having no dregs, doe easily pierce into the veines.

12. Drugges of Wood are San­ders, the Oke, and Vine; but hot woods having in them any Rozzen, or Gumme, are not good: but dry Rosemary­stalkes, being a shrub as long­livd [Page 202] as many Trees, and such a quantity of Ivy-stalkes as will not make the Potion unsa­vory may be used.

13. Drugs of wood may be also boi­led in Broths, infused into Ale, or Wine before they be setled or refined: But Guiacum, and such Drugges must bee put in before the Broaths are boy­led, that the substance of the firmer parts of the Wood being dissolved, may remaine in the Broath: but whether Ash bee good in Potions is uncertaine. So much of the Operation on the Blood.

The History.

1. TWo kinds of Bodies (for­merly mentioned concer­ning living creatures) are hard­ly consumed: hard bodies, as Mettals and Stones; fat, as Oyle and Waxe.

2. Therefore the moysture of the Body must bee hardened, and made fatty or dewy.

3. Moysture is hardened by firme foode, by cold thicke­ning the skinne and flesh, and by exercise compacting the juyce, that it may not bee soft and frothy.

[Page 204]4. Beefe, Porke, Venison, Goat, Kid, Swanne, Goose, and Woode-pigeons, especially beeing powdred, also dryed Salt-fish, olde Cheese, and the like, are firme sollid meates.

5. Oaten bread, or Miscelline bread made of Pease, Rye, and Barley, is more sollid than wheaten bread, and the course Wheaten bread, or browne bread that is full of Brane, is sollider than White bread made of purer flower.

6. The Orcades feeding on fish, and beeing generally fish-ea­ters, are long liv'd.

7. Monkes and Hermites li­ving sparingly on drye foode, commonly attayned to a great age.

[Page 205]8. Pure water beeing mingled with Wine or Drinke, hardens the bodies moisture, and be­cause the Spirit of the water is dull and piercing, Nitre may be there with mingled. And so much for the firmnesse of nou­rishment.

9. People living abroad in the open ayre, the cold thickning their skinne and flesh, no longer liv'd than Dwellers in houses; and in cold Countries, the In­habitants attaine unto a greater Age, than in hot Coun­tries.

10. Many thicke cloathes on the bed, or backe, doe loosen and soften the body.

11. Washing the body in colde Baths, doth lengthen life, but hot Baths are very bad. Baths of binding Minerall [Page 206] waters were formerly mentio­ned.

12. By an easie jdle Life without exercise, the flesh is made dis­sipable and soft, being by stout exercises used without exces­sive sweating and wearinesse, compacted & hardned. Swim­ming is also a good exercise, & generally all exercises abroad, are better than within the house.

13. Frications by a kind of exer­cise fetching out, not hardning nourishment shall be hereafter handled in its proper and due place.

14. To make hard moysture, oily, and dewy, is a perfecter worke than hardning, being attended with no inconveni­ence, whereas hardners of moysture, staying the Con­sumption, [Page 207] and hindering the Reparation, and Renewing of Nourishment, do thereby fur­ther and hinder long Life. But oilie and juycy Nourish­ment by bedewing the Body, is lesse dissipable, and more reparable.

15. This Dewy fat moysture of the Body is no tallowy fatnesse, but a Radicall Dew diffused and spread through the body.

16. Oily fat meates are not converted agayne into fat, perfect Substances returning not agayne into one and the same Substance, but Nou­rishment doth after matura­tion and Digestion breede an oy lines in the bodies moisture.

17. For oyle and fat alone, and also in mixture and com­position, [Page 208] are hardly dissipa­ted and wasted. For water is sooner consumed and Dryed than oyle alone, sticking lon­ger in paper or a Napkin be­fore it be Dried.

18. To breede this oylinesse in the body, roasted or baked meate, is better than boyled or stewed, or dressed in any kinde with Water, more oyle beeing Distilled and extracted out of drye substan­ces, than moist.

19. And generally all sweete things doe moysten the bo­dy with this oylinesse, as Sugar, Honey, sweete Al­monds, Pine-Apples, Pi­stacke-nuts, Dates, Raysons, and figs; but all sower, salt, sharpe meates doe breede no dewy oylinesse.

[Page 209]20. Also Seeds, Nuts, and roots, the Maniches using no other dyet, are good with meat & in Sawces, for all kinde of bread beeing the confirmer of meats is made of Seedes or rootes.

21. But Drinke, being the Wag­gon, carrying downe meate, doth especially moisten and soften the body. Therefore Drinkes not sharpe or sower, but ripe and cleere are best, as Wine (beeing as the old wise sayd in Plautus) toothles with age; also stale Beere and Ale beeing not sharpe but ripe and pleasant.

22. Metheglin strong and olde is a good Drinke, but bee­ing incorporated with Sugar insteede of Honey which is sharpe, as the Water is [Page 210] by Chymists thence extracted would bee better, espeoially after a yeare or sixe moneths age, the rawnesse of the wa­ter beeing then gone, and the Sugar growne subtil and spiri­tuall.

23. But olde Wine and stale Drinke beeing subtill and full of oylinesse, are also Spiri­tuall and sharpe, and not so Good; therefore Porke or Venison well boyled be­ing laid into Vessels of Wine, Ale, or Beere, the spirits of the wine and of other lyquors feeding thereon will lose their sharpnes.

24. Also Beere or Ale, bread of Wheate, Barley, and Pease, with Potato roots, Bur rootes, and other sweete rootes, to the quantity of a third part, is bet­ter [Page 211] to prolong Life, than drink made onely of Graine.

25. Flowers also being not sharp or biting, are good sawces and sallets for meate, as Ivy-flo­wers with Vinegar taste plea­santly, and Marigold leaves, and Betony flowers in broaths. So much of the operation in the bodies moisture.

The History.

1. How the Stomacke, Li­ver, Heart, and braine, the principalls parts and [Page 212] Fountaines of Concoction, may be comforted, and made to performe their offices, by imparting Nourishment and spirits to the severall parts, and renewing the Body, Phy­sicall Rules and Prescriptions doe declare.

2. The spleene, gall, reynes, midriffe, small guts, and lights being members serving the principall parts, are here con­fiderable, because their Dis­eases cured by Physicke, may bee derived to the principall parts: But by good digestion, and the soundnesse & strength of the principall parts, life is prolonged, and the Body nou­rished, and kept from decay­ing in old age.

3. But Medicines and Dyets a­greeable to the state of bodies, [Page 213] and comfortable to the foure principall parts, are in Phy­sicke prescribed. For [...] and Physick are necessa­ry to recover and preserve health, but Life is chiefly lengthned by a good physicall diet, prescribed in these choise Receipts following.

4. The stomack resembling the good man of the house, and being the cause of all Conco­ction and Digestion, must be fortified and strengthened, by being kept temperately warm, retentive, and cleane without oppressing humours; not emp­ty, or fasting, being nourished by it selfe more than by the veines, and lastly in appetite, whereby Digestion, is sharp­ned.

5. Warme drinks are also very [Page 214] good. For a famous Physiti­an would usually at Dinner & supper [...] messe of hot broth very greedily, and afterward wish that he could cast it up a­gain, saying that he needed not broth, but the broths warmth.

6. At supper the first cup of wine, Beere, Ale, or any other kinde of Drinke, must bee al­wayes warmed.

7. A draught of wine wherein Gold was quenched is good at meales, the Gold having no vertue, but as other mettals, yet Gold quenched in liquor, leaves therin a binding power, without other qualities belon­ging to metals.

8. Sopps of bread dipped in wine wherein Rosemary and Citerne barke have beene in­fused with sugar, are better [Page 215] in the middle of meales than wine.

9. [...] are good to [...] the stomacke; but syrrup [...] Quinces taken alone after meales, and with vinegar be­fore meales, is better than Quinces beeing somewhat too [...] for the stomacke.

10. [...] Elecampane, Ma­sticke, Wormwood, Sage and Mint, are excecding good for [...] stomacke.

11. [...] of Aloes, Masticke, and Saffron, taken in winter before dinner, are also very good, the Aloes beeing first washed in Rosewater, and the infusion of Dragant in vinegar, and then dissolved in sweet fresh oyle of Almonds.

12. An infusion of wormwood, with a little Elecampane and [Page 216] Sanders, may be sometimes u­sed in Winter.

13. In Summer a [...] of white [...] of the infusion of powder of Pearle, and pow­der of River Crevises shells, and a little chalke, doth very much refresh and strengthen the stomacke.

14. But all cold morning­draughts commonly used, as Syrrups, Decoctions, Whey, Beere, or Ale, are unwhole­some; coolers being not good for an empty fasting stomack, but five houres after Dinner, and an Houre after a light Breakefast they may be used.

15. Fasting often is bad for long life, and so is also all kind of thirst; for the stomacke must be kept cleane, but alwayes moyst.

[Page 217]16. The annoynting of the backe-bone over against the [...] of the stomacke, with [...] fresh Oyle-olive, of the [...] of Mithridate, is [...] for the stomack.

17. A bagge of locks of Wooll, [...] in sharpe Wine, after the in fufion of Myrtle, [...] Barke, and a little [...] is good to be worne al­wayes next the stomack. And so much of comforting the [...] handled more largely in other operations.

18. The Liver must be kept from Inflammation, drynesse, and obstruction happening in Age, the waterish loosenesse there­of being a disease.

19. To the Rules hereunto be­longing, delivered in the Operation of blood, these choise [Page 218] Prescriptions may be added.

20. Promegranate-Wine, or Pomegranate-juyce newly squeezed into a glasse, may be taken in the Morning with some sugar, and a little Citron­bark, and three or foure whole Cloves, and used from Febru­ary to the end of April.

21. Young Cresses taken either raw, or in broth, or drinke, are exceeding good, and also Spoonewort.

22. Aloes washed, and allayed, is hurtfull to the Liver, there­fore not commonly to bee ta­ken. Rheubarb dissolved in sweet oyle of Almonds, and Rose-water is good for the Liver, being taken before meate, because a dryer; and at severall times, either alone, or with Tartar, or a little [Page 219] Bay-salt, lest by purging a­way the thinne matter the hu­mours should become tougher and harder.

23. Take the Decoction of Steele twice or thrice a yeere to loosen Obstructions, and stoppings in the liver, two or three spoonefuls of Oyle be­ing first taken, and the Body, especially the Armes, and fore part of the stomacke af­terward stirred by exercise.

24. Sweete Drinkes keepe the Liver from growing dry, Salt, hot and cold, especially be­ing incorporated, and made of sweete Fruits and Roots, as Raysons, Iujuba, dry Figges, Dates, Parsnips, Potatoes, and Lickorish. Also Drinke made of Indian Maze, and other sweete Compounds, [Page 220] is very good. It is an observa­tion, that the keeping of the Liver fat and soft doth leng­then Life, and the opening of the Liver procures health, in obstructions joyned with in­flamations curing also drynes.

25. Succory, Spinage, and Beet, after their pith is taken out, being boyled in water with a third part of white wine, untill they bee soft, are with oyle and Vinegar good ordinary Sallets. Also Sperage-buds and stalkes, and Burre-rootes well sod and seasoned, and Broth made with young Vine­buds, and blades of greene Wheate are good. So much of strengthning the Liver.

26. Because the heart receives most benefit or harme by the vapours of the ayre drawne in [Page 221] by breathing, or by affections and passions, therefore the former Rules concerning the spirits may bee thereunto ap­plyed, but no Physicall Cor­dials but Antidotes, streng­thening the heart and spirits to resist the allayed poyson. These Cordials are formerly mentioned.

27. A good ayre is better known by Experience than Signes. The best ayre is on a levell o­pen playne, the soyle being dry, not barren and sandy; but naturally bearing wild Betto­ny, Fetherfew, and wilde Mints, shaded with some trees, and Black-berry-bushes, and watred with no great river, but with cleare gravelly brooks.

28. The Morning Ayre is health­fuller than the Evening Ayre, [Page 122] which is accounted more plea­sant.

29. An Ayre somewhat rugged, and stirred with a gentle winde, is better than a calme cleare Ayre; and in the Morning the west wind is best, but the North­winde in the Afternoone.

30. Sweet odours and smells are very comfortable to the heart, yet a good ayre hath not alwaies a good smell; for as pestilent ayres have no very bad smell, so oftentimes wholesome aires are not very sweete and fra­grant: but the odour and sent of a good ayre should bee inter­changeably taken, for one con­tinuall excellent odour or sent oppresses the spirits.

31. Nosegayes are good in the open ayre, but growing flow­ers yeeld the best odours and [Page 223] sents, as Violets, Gilliflow­ers, Pinkes, Beane-blos­somes, Linden-buds, Vine­buds, Honey-suckles, Pel­litory-flowers, Muske-Ro­ses, (other Roses yeelding no great sent) withered Straw­berries, Blackberry-bushes in the Spring, Wilde Mint, Lavendar; and in hot Coun­tries the Orange-tree, Citron, Myrtle, and Bay: Also wal­king and sitting in such sweete Ayres is very good.

32. Cooling smells are better for the Heart than hot sents: therefore in the Morning, and at Noone, the steame of per­fumes made of Vinegar, Rose­water, and Wine, put into a Brasse-pan, being received into the Braine, is very good.

33. And wine powrd on the earth [Page 224] digg'd or turn'd up, being no sacrifice, yeelds a good scent and smell.

34. Also Orange-flower water mingled with Rose-water, and Brisk-wine, and being smell'd unto, or infused into the nostrills, is very good.

35. Small Pills made of Amber, Muske, Lignum Aloes, Lig­num Rhodium, Flower de­luce-roots, Roses, Rose-wa­ter, and Indian Balsam being chewed, and held in the mouth, are comfortable for the heart and spirits.

36. Vapours arising from Medi­cines taken inwardly to streng­then and cherish the Heart, must bee wholesome, cleare, and cooling, hot vapours be­ing naught; for Wine yeel­ding hot vapours, is like [Page 225] Poppey in quality. Cleare vapours are such as have more vapour than exhalation, being not altogether smoaky, and oyly, but also moist.

37. The chiefest Cordials used in dyet are Amber-Grise, Saf­fron, Kermes, being hot and dry, and for coolers Buglosse, and Borage-roots, Oranges, Lemmons, and Apples. Also powders of Gold and Pearle doe coole the blood, and sto­macke, leaving no bad quality.

38. Bezar-stone being not ta­ken in Broath, [...] or Rose­water, but in Wine, or Cy­namon-water, or some other water not hot or strong, is an approved Cordiall for the spi­rits.

39. Observe also that great con­stant and Heroicall desires doe [Page 226] strengthen and enlarge the heart: and so much of the heart.

40. Opium, Nitre, and other infe­riour drugs procuring sleepe, are good for the Braine, being the Animall spirits seate and residence, and protected or annoyed by the stomacke; and therefore stomacke Cordi­als are comfortable also for the Brayne, as these Receipts be, three wherof are outward­ly & one inwardly applyable.

41. Bathe the feet every week in a bath made of Lye, Bay-salt, Sage, Camomile, Fennil, sweet Marjoram, & Angelico leaves.

42. Suffumigations also, or per­fumes of dry Rosemary, dry Bay­leaves, and Lignum Aloes, (for sweet Gummes oppresse the head) are good every morning.

43. No hot drugs or Spices, ex­cept [Page 227] Nutmegs, may bee out­wardly applyed to the Head, but unto the soles of the feete they may be laid: but annoin­ting of the Head lightly with Oyle, Rose-water, Myrtle-water, Salt, and Saffron mingled toge­ther, is very good.

44. A Morning potion of 3. or 4. graines of Oyle, of Bezars stone, with a little Angelico seed and Cynamon, once in 14 dayes being taken in the Morning doth strengthen the braine, and thicken & quicken the spirits.

45. All these Cordials taken in Dyet doe comfort the Braine, variety of Medicines being the Daughter of Ignorance, many Dishes breeding many Disea­ses, and many Medicines effecting few Cures. And so much of the Operation on [Page 228] the principall parts, for extru­sion, and driving out of nou­rishment.

The History.

1. GOod Digestion of the in­ward parts, being the chiefe cause of good Nourish­ment, the outward parts must also performe their Offices and Duties, that the inward faculty may drive out Nou­rishment, being attracted by the outward faculty, then re­quiring most strengthning whe Digestion is growne weake.

[Page 229]2. The outward parts by bodi­ly exercise comforted, and warmed, doe thereby cheere­fully attract nourishment.

3. But exercises attracting new moysture to the limbes, being violent, doth loosen the limbes, and consume the old moysture.

4. Frication also and rubbing is in the morning very good for the Body, being after­ward lightly annoynted with Oyle, lest by rubbing, the outward parts, by Respirati­on and vapouring should bee weakened.

5. Exercise, nibbing and cha­fing the Limbes together, is also very good, being mode­rate, not strayning, or toile­some; for the Body must not respire, nor sweat too much [Page 230] by rubbing or exercise. There­fore exercise is better abroad than in the House, and in Winter than in Summer. Also after exercise annoynting is good, and before and after vio­lent exercises, as Fencers be­fore and after their prizes were heretofore annoynted.

6. Exercise on a fasting stomack, doth by sweating loosen the Spirits and moysture of the Body, and beeing unhealth­full on a full stomacke, is best after a light breakfast, not of Physicall morning potions, or Ray sons or Figges, but playne meate and Drinke moderately taken.

7. Exercise must stirre all the Body, not (as Socrates sayth) the Knees, or Armes onely, but generally all the Limbes [Page 231] of the body, and the posture of the body should bee every houre changed, except in sleeping.

8. Mortification is a kinde of Vivification and rene wing, for hayre shirts, whippings, and all outward austerities doe strengthen the attractive fa­culty.

9. Netling is commended by Cardan to be good against Me­lancholly, but for raysing red blisters on the skin, is not to bee allowed. So much of the operation on the outward parts for attracting and draw­ing of nourishment.

The History.

1. PHilosophers might better than Physitians follow common opinion in condem­ning many Services and Messes of meate, lengthning not Life, but preserving health, for a He­terogeneous mixture of meates doth more readily nourish the veines, breeding better moy­sture than one kinde of meate: moreover, variety excites the Appetite, and the Appetite [Page 233] sharpens Disgestion. So that a various kinde of Dyet accor­ding unto the seasons of the yeare, is approoved.

2. Good Sawces are wholsome preparatives to meate, preser­ving health, and prolonging life.

3. Course Fare requires strong Drinke, and piercing Sawces that may sinke into the meate: but with fine Fare, small Drinke is best, and fat Saw­ces.

4. At Supper the first cup of drinke should be drunk warm, and a good draught of warme drinke spiced, taken halfe an houre before meate, is a good preparative for the stomacke.

5. Meat, Bread, and drinke be­ing well drest, made, and brew'd, are most nourishing, [Page 234] which matters belonging to the Kitching and Buttery, are more necessary to be knowne than the Fables of Gold and Pearle.

6. Boyl'd meate drest with moyst cooling Sawces, doth not moysten the Body, beeing good in hot sicknesses, but af­fording no oyly nourishment, boyld meats being not so good as roasted and baked.

7. Meate must bee roasted with a quick fuddain fire, not with a slow fire, nor lye too long at roasting.

8. Solid meats so corned with Salt, that little or no Salt neede bee eaten therewith at the Table is good. Salt meate beeing better for Dige­stion, than Salt eaten with meate.

[Page 235]9. Meat should be layd to soake in convenient Lyquors, before it bee roasted or baked, as fish is watred and layd in pickle.

10. Flesh beaten before boyling, becomes tender, for Partrid­ges and Pheasants taken by Hawking, and Venison killed in Hunting, are very sweete and pleasant in eating. And some Fish is better by beating. Also hard sower Peares, and other fruites beeing rowled and squeezed, do wax sweet and mellow. Flesh beaten and bruised before laying downe to roast, is thereby prepared for Disgestion, and is very good.

11. Bread well Leavened, but lightly salted, and baked in a very hot oven is best.

[Page 236]12. Of Drinke to lengthen Life Water beeing no Life prolon­ger, it is onely observable that the parts of Spiritual Drinkes, as Wine, Beere, [...] and Metheglin, must be sub­tile, and the spirits gentle, [...] because shortnesse and Age doe make the parts [...] and cleere, but the [...] sharpe, therefore some [...] substance (as was sayd) must bee put in Vessells to allay the sharpenesse of the Spirits. Also Drinke beeing kept in continuall motion, by carri­age at Sea, or in Carts, or in Bladders hung on Lines and stirred every Day, will by such motions become thinne and cleere, & by blending the spirits, be kept from sowernes, being a kinde of putrefaction.

[Page 237]13. Meate should by Dressing be made easie of disgestion for old Folkes. But Distillations of meate are vaine conceites, the nourishing and best part thereof ascending not into vapour.

14. Meate and Drinke dissolved and mingled together is easie of Digestion. Therefore of Chickins, Partridge, or Phea­sants, beeing first parboyled with water and salt, then wip'd and dryed, and boyled to a ielly in wine or Ale with some Sugar, a strong comfortable broth is made.

15. Also Gravie of meate, or mince-meat, and Hodg-podges well seasoned, are good for old Folkes, whose teeth can­not be cheewing, prepare their meate for Disgestion.

[Page 238]16. The defect of strong [...] for chewing meate, may [...] supplied by making new [...] grow, hardly effected [...] an inward powerfull restoring of the whole body, or by hardning the Gums by binding medicines to serve insteede [...] teeth, or by preparing and dressing meate, to neede little or no chewing.

17. To exceede sometimes [...] the quantity of meat and drink and to water the body by great Feasts, and liberall drinking, is sometimes good. So much of the operation of preparing and dressing of dyet.

The History.

1. AS Medea in the Fable pre­tended to make Pelias young, by boyling the pie­ces of his dissected body in a Kettle with medicinable Drugges: so heere in renewing of Age, the inward parts must bee distinguished, and divided with judgement, and by more particular wayes than the bo­dy softned.

2. But this dissection must be in some respect performed, not with any Razour, but with [Page 244] judgement; for the bowells and inward parts being diffe­rent, their softning is not ef­fected by the same meanes, but they must be particularly softned, and by other wayes than those which belong unto the whole Body, which shall be first declared.

3. Soften the body with Baths and oyntments, and the like, according to these following observations.

4. Baths and Oyles soften live­lesse bodies, attracting and suc­king in liquors, but not living bodies, working outward.

5. Therefore common mollifi­ing, softning Baths doe rather draw than soften, and loosen rather than harden the body.

6. The best Baths and Oynt­ments to soften the body, must [Page 245] have these three properties.

7. Their substance must be like unto the Bodies substance, ha­ving an outward nourishing power.

8. Secondly, that they bee compounded with some pier­cing drugs, infusing the power of other nourishing drugs into the body.

9. Thirdly, they must have (though in a lesser quantity) some binding Ingredients, be­ing not sharpe, or sower, but oyly, and comfortable, that the other Ingredients, by the exhaling of the body, bee not hinderd in working, and ma­king the Body tender, but may have by the binding of the skinne, and shutting the pores, a stronger operation.

10. The warme Blood of Man, [Page 246] or Beast is most consubstanti­all, or like in substance to mans body. The invention of Fici­nus was vaine, imagining that strength might in old age bee renewed, by sucking Blood out of the arme of a yong man, for nourishment should not be equall nor like in substance unto the body nourished, but subordinate, and [...] be­fore digestion: Substances like the Body being best for out­ward applications.

11. A Bath of Childrens blood was formerly held a sove­raigne cure for the Leprosie, and to purifie old corrupted Bodies: So that some Kings using these luxurious Baths, were envied by the common people.

12. Heraclitus to cure his Drop­sie, [Page 247] crept into the belly of an Oxe newly killed.

13. The warme blood of Kit­lings doth cure Tettars and Ring-wormes, and make new fleshand skinne grow a­gaine.

14. To stay the bleeding of an Arme or Limbe cut off, or any other wound, put the remaining part, or the woun­ded limbe into the belly of an Oxe that hath beene new­ly opened; for the blood of the limbe cut off, or woun­ded, sucking and drawing un­to it selfe the warme blood of the beast, doth stop, and run backe.

15. Pigeons split asunder, and opened, are in dangerous desperate sicknesses layd to the Patients soles of the [Page 248] feete, the Cures thereby wrought being imputed to their drawing away the malig­nity of the Disease; howsoe­ver their Application doth comfort the Head, and animal spirits.

16. But besides these bloody Baths and Oyntments, there are other Baths more hand­some, cleanly, and effectuall.

17. Baths may be made of nou­rishing substances like unto mans body, as Beefe-sewet, Hogs grease, Deeres sewet, Oysters, Milke, Butter, whites of egges, wheat-flower, sweet wine, Sugar, and Me­theglin.

18. With these Ingredients Bay­salt and old Wine may bee mingled, to make them pene­trate and pierce into the body.

[Page 249]19. Binding Ingredients being oyly and comfortable, are Saf­fron, Masticke, Myrrh, and Myrtle-berries: and all these Ingredients make an excellent Bath.

20. For the powerfull working of this Bath, foure Rules are ob­servable.

21. First, before bathing, rub and annoint the Body with Oyle, and Salves, that the Baths moistning heate and vir­tue may penetrate into the bo­dy, and not the liquors wate­ry part: Then sit two Houres in the Bath; after Bathing wrap the Body in a seare-cloth made of Masticke, Myrrh, Po­mander, and Saffron, for stay­ing the perspiration or brea­thing of the pores, untill the softning of the body, having [Page 250] layne thus in seare-cloth twen­ty foure houres, bee growne solid and hard. Lastly, with an oyntment of Oyle, Salt, and Saffron, the seare-cloth being taken off, annoint the body.

22. And some dayes the Bath must be renewed with plasters and oyntments in the aforesaid manner, and this way of soft­ning must continue a moneth.

23. In bathing a good dyet must be kept, and warmth, and warm drinks used.

24. Fomentations or nourishing of naturall heate by the warmth of living bodies is good. Ficinus saith, that Da­vid was cherished by the Vir­gin-warmth of a young mayd, who being Annoynted after the Persian manner with [Page 251] Myrrh, had beene a delight­full reviving fomentation.

25. Barbarossa in his old Age by the Jew his Physitian, con­tinually apply to his stomacke and sides young Boyes for fo­mentations: And little Dogs being layd to the stomackes of old Folkes, have kept them warme in the night­time.

26. Some to avoyd Derision, have cut off a peece of their long Nose, or the crooked bunch thereof, and after­ward their Nose being thrust into an incision made in their Arme, was both healed, and grew into a handsomer fashi­on and forme, whereby the consent of Flesh in hea­ling Flesh is declared.

[Page 252]28. Prescriptions for softning the particular principall parts, as the stomacke, lights, liver, heart, braine, the marrow of the back-bone, the reynes, gall, stanke, veines, arteries, sinews, gristles, and bones, would bee too tedious to set downe: no generall instructions, but cer­taines notes for practice being here delivered.

The History.

THese Positions following concerning the principall [Page 253] parts before lightly touched, are now againe enlarged.

1. Plough-oxen spent with la­bour, being put into new fresh pastures, grow fat, and faire, their flesh proving afterward in eating very young and ten­der. So that flesh may eafily be made tender, and by often softning the flesh the bones and skinne may be softned.

2. Dyets of Guiacum, Sarsa-pe­rilla, China, and Sassafras, be­ing long strictly kept, doe first attenuate or make thin, then consume or devoure all the moysture of the body: for the French pox being growne to gumminesse, and being got in­to the marrow, and moysture of the body, hath beene there­by cured. Some also by such Dyets being made leane and [Page 254] pale, have afterward growne fat and fresh-coloured. There­fore in the declining of Age, such Dyets are good to bee kept once in two yeeres, there by to grow young againe, as the Snake doth by casting his skinne.

3. It is my Opinion, though I am no Hereticall Puritane, that Purgations often and fa­miliarly used, doe lengthen Life more than Exercise or sweating. For as annoynting of the Body, and stopping the pores, and keeping out the ayre, and keeping in the spi­rits, doe lengthen Life: So by sweatings and outward brea­things the good spirits and moysture being not easily re­payred, are exhaled and con­sumed with the excrementi­tious [Page 255] humours and vapours. But Purgations of gentle Pur­gative, not griping the bel­ly, being taken before Meate to prevent their drying qua­lity, doe worke chiefly on the humours.

These Perscriptions are true, and the Remedies ap­proved, seeming vulgar, but being carefully and diligent­ly tryed, were found to bee good and effectuall Experi­ments. For so the effects of wise counsell are admirable, and their Order excellent, but their meanes of effecting seeme vulgar, and common.

The History.

1. THE living spirit subsists by due motion, temperate, cooling, and fit nourishment. A flame needs onely motion and Nourishment, being a simple substance; the Spirit, a compounded substance, de­stroyed by approaching nee­rer [Page 257] to the nature of flame.

2. A flame, as Aristotle well no ted, is by a greater stronger flame extinguished, much more the spirit.

3. The flame of a Candle being put into a Glasse, and kept very close, is extinguished by the Ayre enlarged by heate, and thrusting the flame toge­ther. And fewell lying too close in a Chimney, burnes not with a bright flame.

4. Fire also by thrusting & pres­sing together is extinguished, and a coale of fire being trod­den Or crush'd with the Tongs.

5. But concerning the spirits, blood, or fleame getting into the Ventricles of the Braine, doe cause suddaine Death, the spi­rit having no place of resi­dence or motion.

[Page 258]Also violent Fractures and beating of the head, doe cause suddain Death, by straightning the spirits in the ventricles of the Braine.

7. Opium and other strong Drugs, procuring unsensible­nesse, doe by thickning the spirits, deprive them of mo­tion.

8. Venemous vapours beeing hateful to the spirits, are dead­ly poysons, by whose ma­lignant quality the spirits are opprest, deprived of their motion, and made unable to resist so strong an ene­my.

9. Extreame Drunkennesse and Gluttony have caused sudaine Death, the spirits not with thicke or malignant vapours, (proceeding from Opium or [Page 259] poyson) but with aboundance of Vapors being opprest.

10. With the suddain apprehen­sion of Griefe and Feare, con­ceived at the relation of un­expected bad tidings, some have suddainly Dyed.

11. The Excessive compression, and inlarging of the Spirits are both deadly.

12. Great and suddaine ioyes have deprived many of their life.

13. Greater Evacuations of wa­ter by Dissections for the Dropsie, or violent and sud­daine Fluxes of Blood are Deadly, the Blood and spirits doe avoyde vacuity or empti­nesse, and fill up the emptie places repaying hither, slo­wer Fluxes of Blood procu­ring want of nourishment, but [Page 260] no powring backe of the spirits. So much of the compression, and effusion of the spirits cau­sing Death.

14. Stopping the breath is through defect of cooling dead­ly, by choaking and strangling, the motions of the spirits being not hindred, but cooling defe­ctive; for excessive hot Ayre drawne in for breath, doth choake as soone as stopping of the Breath. As by burning char­coale, or by the smell of new whited walles in a close cham­ber Iustinian and others have beene choaked. Fausta, the wife of Constantine the great, was strangled by the steame of an ex­ceeding hot Bath.

15. For breath is drawne in by the Lungs, and breathed forth againe every third part of a mi­nute.

[Page 261]16. The beating of the Pulse, and of the Heart, both by the systole, or backward motion, or Dya­stole, or forward motion, is thrice as swift as breathing; for the beating of the Heart, could it be without stopping, be­ing stayd would cause Death sooner than strangling.

17. Delian Dyvers, and Pearle­Fishers, through continuall use will hold their Breath tenne times longer than another.

18. Living Creatures having Lungs, hold their breath a shor­ter or longer time, as they neede more or lesse cooling.

19. Fishes neede lesse cooling than other creatures, cooling and breathing themselves at their Gills. And as other crea­tures cannot endure a hot close ayre: so Fish in water quite [Page 262] frozen over, and long covered with Ice, are choaked and strangled.

20. The naturall heate of the Spirits is by another more violent heate oppressed, be­ing unable to endure them both without cooling, as may bee seene in burning­feavers, naturall heate be­ing extinguished and Dissi­pared by hot putrified Hu­mors.

21. Want of Sleepe, is a want of cooling. For motion doth rarifie, make thinne, shar­pen, and encrease the heat of the Spirits. But by sleep their motion is allayd, and their wandring restrayn'd. For sleepe doth strengthen and ex­cite the working of the inward parts and Spirits, and all out­ward [Page 263] motion, but maketh the living spirit rest from motion. Every 24. houres nature re­quires 5. or 6. houres sleepe. Thogh some have miraculous­ly refrained from sleepe, for Mecaenas slept not a great while before hee dyed.

22. Nourishment is a third want of Nature, suffered by the parts of the Body, not the living spirit, subsisting in I­denity and Beeing, without succession or renewing. And the reasonable Soule procee­ding not from Generation, needs no reparation, beeing not subject to Death, as the Animall and Vegative soule, differing both in Essence and Forme from the reasona­ble Soule. For their confu­sion without distinction, was [Page 264] the Originall of transmigrati­on, and many heathen hereti­call opinions.

23. A healthfull body doth eve­ry day require food, endu­ring not to fast three dayes to­gether, unlesse enabled by custome; but sicke folkes can easily fast: and sleepe doth nourish, as Exercise makes the body require nourishment And some miracles of Nature have lived a long time without meate or drinke.

24. Dead bodies being kept from putrefaction, will not a long time decay: But living bodies cannot above three dayes sub­sist, this speedy consumption, being the worke of the living spirit, repairing it selfe, or ma­king the parts neede repairing; and therefore living creatures [Page 265] by sleeping endure longer without food, sleepe being the reception and collection of the living Spirit.

25. A continuall Flux or voy­ding of blood by the Piles, or by vomiting of Blood, some veyne within being opened or broken, or by wounds, doth cause speedy Death. For the Blood of the veines doth sup­ply and feed the blood of the Arteries, and the blood of the Arteries doth feed the spirits.

26. Meate and Drinke received twice daily, is not all voyded by Extrements, vrine, or swea­ting, the rest being converted into the moysture & substance of the body, the body growing not bigger, as the repaired spi­rits are not in quantity increa­sed.

[Page 266]27. Nourishment must be so pre­pared and Dressed that the spi­rits may worke thereon. For the flame of a Torch is not maintayned and kept burning by the staffe, unlesse it bee co­vered with waxe lights, and hearbs alone are no nourishing flood. This doth cause the decay in Age, the Spirits cloa­thed with Flesh and Blood be­ing few and thinne, and the moysture and blood, old and hard, are unable to nourish.

28. The ordinary necessities of Nature are these, continuall motion of the Spirits in the ventrieles of the Braine, bea­ting of the heart every third part of a moment, Breathing every moment, Sleepe and Food within three Dayes, the decaying after fourscore years [Page 267] of age of the faculties of Di­gestion; these Defects beeing not seasonably supply'd, Death will ensue. So that Death hath three Doores, the spirits fay­ling in motion, cooling, and nou­rishing.

The living spirit is not like a flame continually lighted and [...] Admoniti­on. extinguished, without certaine duration and continuance. A flame doth live in a flame, be­ing by contrary qualities only extinguished. But all parts of the Body beeing to the living Spirit friends and servants, are also comfortable and ser­viceable. Therfore the living Spirit is of a middle Nature betweene flame, beeing a mo­mentary substance, and Aire beeing a fixed Substance.

The Destruction of the Or­gans [Page 268] of the spirits either by Diseases, or violence, is ano­ther Doore of Death: And so much of the Forme of Death.

29. Convulsions of the Head, and Face, with deepe deadly sighing, being a kind of Con­vulsion, and the extreame quicke beating of the Pulse, the Heart trembling with the pangs of Death; and some­times againe beating weake­ly, and slowly, as the heate beginnes to faile and faint, are two chiefe Signes of Death.

30. The immediate Signes of Death are, great unquiet­nesse, tumbling, and striving, raking with the hands, as if gathering lockes of Wooll, striving to take hold, and [Page 269] holding fast, hard shutting of the Teeth, ratling in the [...] trembling of the un­der-lip, pale countenance, confused memory, speech­lesnesse, cold sweats, stretch­ing out the Body, lifting up the white of the eyes, and an alteration of the whole Face, (the Nose becom­ming sharp, the eyes hollow, and the cheekes falling) with the Contraction and Convul­sion of the Tongue, and cold­nesse of the lowest parts, and sometimes issuing of Blood, or seede, loud shreeking, short breathing, the fall­ing of the lower jawes, and the like.

31. After Death there follows immediately a privation or de­priving of the Sense and [Page 270] motion of the Heart, Arteries, Nerves, and Sinewes, inabi­lity of standing upright, stiffe­nesse of the Nerves and limbs, coldnesse, putrefaction, and stinke.

32. Ecles, Serpents, and Flyes, cut in pieces will a great while after moove and stirre, Coun­trey people supposing they would, if suffered, joyne to­gether againe. And the bodies of Birds their heads beeing cut or pluckt off, will afterward leape and flutter. I remember that I say a Traytor embowe­led, whose heart beeing cast into the fire, leaped five foote high, and afterward lower for the space of seaven or eight minutes. Also the old tradition of a sacrificed Oxe, that in em­bowelling lowed, deserves to [Page 271] [...] beleeved, thogh it be more [...] that a man executed and embowelled, after his hart was pluckt out, and in the hang mans hand, was heard to utter three or foure words of his prayers, beeing more likely than the relation of the [...] Oxe, the friends of the partie executed usually feeing the executioner for a suddayne dispatch out of payne, by the quicke performance of his of­fice; but the Priests were not feed speedily to dispatch their Sacrifices.

33. To rayse and recover to life such as faint and fall into a swond (in which fits many without helpe would expire) use hot waters; bend the Bo­dy forwards, stoppe the mouth and nostrils hard, bend and [Page 272] wring the fingers, plucke off hayre from the Beard or head, rub and chafe the Body, espe­cially the face and outward parts, cast cold water suddain­ly in the face, shrecke out a­loud, hold Rose-water and vi­negar to the nostrils: burning feathers and woollin cloath for the mother, also the smoak of a hot frying pan is good in sounding, and keeping the body close and warme.

34. That many laid forth, coffin'd & buried, were only in a sound, hath bin discovered by digging them up agayne, and finding their heads beaten and bruised with striving in the Coffin. Of such a living funerall Iohn Sco­tus that subtle Scholler was a memorable example, who by his servant absent at his buri­all [Page 273] (but acquainted with those [...] wherein hee falling was supposed to bee Dead, and so buried) being digg'd up againe [...] found in the aforesayde manner with his head and o­ther limbes beaten and [...].

A Player also acting Death to the Life in a sound, thought to put a ieast upon Death, but was buried in earnest at Cam­bridge, as many can well [...], who were then [...]. I remember that a [...] desirous to make [...] of the paine suffered by prisoners at their execution, told me, that in hanging [...], getting upon a stoole, and casting himselfe off from [...], hee swung a while about, and then thought [Page 274] to recover the stoole, but could not, without the helpe of his friend then present, who asking him what hee suffered: He answered that hee felt no payne, but first saw a fire, or a flame, then a kinde of black greene mist, and lastly a pale Sea-blew colour, usuall visi­ons in sowning. Also a Physi­tian having hang'd a man halfe an houre, recovered him to life by rubbing and hot Baths, professing also to re­cover any man after halfe an houres hanging, his necke at the first falling downe beeing not broken.