CHAP. I.

1. MAny Authors have written largely and very learned­ly touching the preserva­tion of Health: but they charge men with so many rules, and exact so much observation and caution about the quality and quantity of meats and drinks; about air, sleep, exercise, sea­sons of the year, purgations, blood­letting, and the like; and over and above prescribe such a number of [Page 2] Compound, Opiate, and other kinds of exquisite remedies, as they bring men into a labyrinth of care in the ob­servation, and unto perfect slavery in the endeavoring to perform what they do in this matter enjoyn.

And when all is done, the issue proves commonly much short, oft-times clean contrary to that which was expected; in regard perhaps that some smaller matter in appearance, yet wherein the chief of the business indeed lay, was not observed and practised as it ought. For men for­sooth will have their own minds, eat every thing that likes them, and to their fill: they will shape their diet according to the ordinary usage of the world, and give in every thing sa­tisfaction to their sensuality and ap­petite. Whereby it comes to pass, that all their other care and diligence touching these physical precepts and observations, comes in the end to little or nothing at all for matter of benefit.

Hereupon most men bidding adieu to Physicians counsels and injunctions, [Page 3] leave all to nature and success. They hold it, according to the common Qui me­dicè vivit, miserè vi­vit. Proverb, A miserable life to live after the Physicians pre­script; a great part of un­happiness to be limited in a mans diet, so that he may not eat freely, and to the full, of what he hath a mind unto: To be kept conti­nually as it were in awe, so that he dare not content his appetite, nor give satisfaction to his belly, they fancy to themselves to be the most wretched condition of life that may be. Upon this ground they fall on eating twice or thrice a day, without stint or restraint in measure or quali­ty of food, but as their appetites lead them on.

Having thus filled their bodies, they instantly apply themselves some good space to their business, exercising their minds, and all the faculties thereof in the consideration and pursuit of weighty and important matters: Nor can they ever be perswaded to purge at sitting seasons, or before the disease oppress them, imagining all to be [Page 4] well with them, as long as they feel nothing plainly to the contrary. Here­upon it comes to pass, that their bo­dies in tract of time grow replenished with crude and ill humors, which are not only increased by continuance, but become putrified, and of a malignant temper; so that upon every light oc­casion, either of heat, or cold, or weather, or windes, or extraordinary labor, or any other inconvenience or excess, they are inflamed, and break out into mortal sicknesses and diseases.

2. I my self have observed many excellent men on this ground only snatched away by death in the prime of their age; who undoubtedly, had they used the right course of preser­ving their health, might have many years prolonged their lives, and by their learning and worthy deeds have notably benefited the world, and thereby (it may be) added to their own glory in heaven. There are questionless likewise a great many of all kinds of persons, both of those that enter into religious Orders, and of [Page 5] those that live at large in the world, who through ignorance of this matter enjoy little health, and through the want thereof remain much hindered in their studies, and in the performance of those offices and functions of the mind, which they most desire, and are bound to do.

3. Having therefore of a long time and in sundry places taken this matter into diligent consideration, I thought with my self, that it would prove a work of no small benefit, to give no­tice to the world of that way and means for preservation of health, whereby. I my self have for many years past been kept not only sound in body, but expedite to all operations and exercises of the mind: although I have all this space labored under ma­ny corporal inconveniences, and be­fore I entered into this course, was so far gone, as by the judgment of very skilful Physicians I was not like to have lived above two years at the most. The same good effects that it wrought in me, have divers of our Society and sundry others abroad [Page 6] made happy proof of, maintaining themselves in constant health and chearfulness by this means; being in­deed the very self-same, which was of old practised by Holy men and sage Philosophers. And it consists chiefly in a right Ordering of the diet, and in a certain Moderation of our meat and drink: such a moderation I mean, as is no way troublesom, not breeding weakness or distemper; but on the contrary very easie to be undergone, and such as brings strength and vigor both in Mind and Body.

Being very intent on these matters, there was brought unto me by a no­ble person a little Treatise concerning the benefits of a Sober Life, written in Italian by Lodowick Cornaro, a noble Gentleman of Venice, of great under­standing, Honorable, Rich in estate, and a married man: In which book this course is marvellously commend­ed to all men, and confirmed by much and certain experience. I was much taken with the reading thereof, and held it very well worth the translating into Latin, to make it common to all [Page 7] men; and to annex it to this explica­tive Treatise of mine own.

4. That this sub­ject is not un befitting a Divine.I would not have any man to think strange of the matter, that I being a pro­fessed Divine should take upon me to write of this subject. For besides that I have long ago made some good progress in the Theory of Physick, this matter is no way dis­crepant to the profession of a Divine; in regard that it is the divine vertue of Temperance, which is chiefly in questi­on; to wit, Wherein it consists; what is the right way to attain it, and what may be the true measure of its object; how this measure may be found: and lastly, what benefits will arise there­by. The search then and considera­tion of this business is not altogether Physical, but in great part appertains to Divinity and moral Philosophy.

And over and above, the end and scope which I aim at herein, is indeed most befitting a Divine. For that which I principally intend, is to fur­nish religious persons, and those who give themselves to piety, with such a [Page 8] way and manner of living, as they may with more ease, chearfulness, and fervency apply themselves to the faith­ful service of the Great God, and our Saviour the Lord Jesus Christ. For verily it is scarce to be believed, with how great alacrity, and with what abundance of inward consolations, those men who addict themselves to sobriety, may (if so be they have any reasonable understanding in divine mysteries) attend Divine Service, and the hearing of Gods Word, their private devotions and meditations, and in sum all manner of spiritual ex­ercises. And this indeed was my principal aim in the writing of this Tractate; this my chiefest wish and de­sire. As for the benefit and help that it affords to Students of good learning, and to all those whose imployments consist in affairs and businesses apper­taining to the mind and understanding, I say nothing at present; purposing hereafter to speak more at large there­of. Whether you take the matter there­fore, or the end, this Treatise can no way misbeseem a Divine. And so, good [Page 9] Reader, thou hast an account of my reasons in undertaking this business.

CHAP. II.

TO come then to the thing it self, I will first set down, What we mean by a Sober life: Secondly, By what way and means we may come to the determination of the just measure that is to be observed in our life and diet: And thirdly, What the com­modities and benefits thereof be.

5. Touching the first point then, We call that a Sober life or diet, which sets stint not only in drink, but also in meat: so that a man must neither eat nor drink any more than the constitu­tion of his body allows, with reference to the services of his mind. And this self-same we term an orderly, regulate, and temperate life or diet; for all these phrases and names we shall make use [Page 10] of, intending by them all one and the same thing.

The matter than about which this Diet or Temperance is mainly conver­sant, is Meat and Driuk, in which a constant measure is to be kept. Not­withstanding it doth likewise reach un­to the care and ordering of all other things; such as are, immoderate heat and cold, overmuch labor, and the like; through the excess whereof there grows any inconvenience in bo­dily health, or disturbance in the opera­tions of the mind.

6. The Measure is different, according to the diversity of constituti­ons and ages.Now this measure is not the same in respect of the quantity in all sorts of people, but very different according to the diversity of complexions in sundry persons, and of youth and strength in the self-same body. For one kind of proportion belongs to Youth, when it is in its flower; another to Consisten­cy; a third to Old age: The Sickly and the Whole have likewise their se­veral measures; as also the Phlegma­tick and the Cholerick: In regard that [Page 11] in these several constitutions the na­ture and temper of the stomach is ve­ry different. Now the Measure of the food ought to be exactly proportiona­ble, as much as possibly may be, to the quality and condition of the sto­mach. What is eve­ry ones due measure.And that Measure is exactly proportionable, which the stomach hath such power and mastery over, as it can perfectly concoct and digest in the midst of any employments either of mind or body, and which withal sufficeth to the due nourishment of the body.

I say, In the midst of any employ­ments of mind or body, &c. In regard that a greater measure is requisite to him that is occupied in bodily labor, and continually exercising of the fa­culties of the body, than to him that is altogether in studies, meditation, prayer, or other like works and exer­cises of the mind: Inasmuch as the exercises and imployments of the mind do very much hinder and disturb the concoction: and that, either be­cause in calling up the whole force of [Page 12] the soul, they do as it were abate and suspend the power and actions of the inferior faculties, as experience shews; for when we are very intent on study or prayers, we neither hear clock, nor take notice of any thing that comes before our eyes or other senses: or else because they do withdraw not only the animal, but the vital and na­tural spirits themselves from their proper services. And hence it comes, that for the most part twice as little food serves their turn, who are conti­nually imployed in study and affairs of the mind, as is necessary for them that apply themselves to bodily exer­cises; although equal age and tem­per might otherwise perhaps require an equality in both their diets.

7. The difficulty then lies in finding out this measure. Which S. Austine of old well observed, in his fourth Book against Julian, and in the four­teenth Chapter writing thus, Now when we come to the putting in [...]ure of that necessary pleasure, with which we re­fresh our bodies, who is able to declare in words, how it suffers us not to know [Page 13] the measure of necessity? but if there be any of those things that yield delight be­fore us, it by their means steals a way, and hides, and leaps over the bounds and limits of procuring health; whilest we cannot think that to be sufficient, which is indeed sufficient, being willingly led on by the provocation thereof, fancying our selves to be about the business of Health, when indeed we are about the service of Pleasure: so that Lust knows not where Necessity ends.

In these words he refers the ground of this difficulty to Pleasure, which blinds us that we cannot discern when we are come to the due measure we ought to hold, but hides the bound­marks thereof, to draw us past them, and perswades us that we do but make provision for Health, when in very truth we canvass for Pleasure.

Concerning the discovery of this measure therefore are we to treat in the second place, producing Rules, whereby it may be clearly and cer­tainly found out.

[Page 14] 8. Whether Stu­dents in Col­ledges, or those that live in Monaste­ries, &c. ought to trouble them­selves about this measure.But here perhaps some will object, That in Mo­nasteries and other regular Societies, such as are Col­ledges in the Universi­ties, &c. no man need trou­ble himself touching this measure, inasmuch as ei­ther the statutes of the So­cieties, or the discreet orders of Su­periors have set down the just mea­sure that is to be held, appointing ac­cording to the several seasons of the year such and such portions of flesh, egges, fish, roots, rice, butter, cheese, fruits, and broths; and such quanti­ties of wine and bear, as are fit; all of them being proportioned out by weight and measure: so that we may boldly (say they) take our allow­ance in these things without danger of excess.

These men will by no means be­lieve, that the catarrhs, coughs, head-aches, pains of the stomach, fevers, and other the like infirmities, where­into they often fall, should proceed from the excess of their food; but lay [Page 15] the fault upon winds, ill airs, watch­ings, too much pains-taking, and o­ther the like outward causes. But questionless they are deceived in this opinion; inasmuch as it cannot possi­bly be, that any one certain measure should be found proportionable to so many different sorts of complexions and stomachs, as use to be in such kind of Societies: so that what is but rea­sonable to a young and strong body, is more than twice or thrice too much for an old or infirm person: as Thomas, following Aristotle, doth well prove, 2. 2. q. 141. art. 6. and is indeed of it self without proof manifest.

These allowances then both for quantity and variety, are not set out by Founders and Superiors, as just measures for every man, but with the largest for all in general; to the intent that the strongest, and they who need most, might have enough, and the rest might take of that which best liked them, (yet always keeping within those limits which reason pre­scribes,) and in those things which they forbore, might have opportunity [Page 16] to exercise their vertue. For it is no great glory to shew temperance in the absence of temptations: but to keep hunger on foot at a banquet, and to restrain the greediness of the belly in the midst of provoking dainties; why, this is a mastery indeed, especially to Novices, and such as have not gotten the victory over their appetites. It is a great mastery, I say, and therefore undoubtedly of no small price with God. To the intent therefore that the exercise of this vertue, and the benefit of the reward that by Gods mercy belongs to it, might not be wanting to them that seek and en­deavor the increasing of their reward hereafter, the Founders and Institu­tors of religious Societies have per­haps allotted a larger measure, and more variety of food, than is necessa­ry, or they would have every one to make use of.

Touching this matter we have a ve­ry pertinent example in the life of Pa­chomius, faithfully written 1200. years ago, as it is extant in Surius, 14. Maii. Where it is mentioned, that this Pa­chomius [Page 17] in his Monasteries, and espe­cially in those that younger persons lived in, would have (beside bread and salt) some sod or rost meat set before all the Monks, to the intent that, albeit the most of them were so abstemious, that they contented them­selves only with bread and salt, or some Crudo aliquo fructu. green fruit, yet they might have it in their free choice and liberty, either to eat thereof, or to forbear: And so, if ei­ther for mortification sake, or the bet­ter fitting of themselves for devotion, they should abstain, they might ex­ercise a greater vertue; since it is a more difficult thing to abstain, when meat is set before us, and by its pre­sence doth provoke the appetite, than when it is removed out of our sight. More to this purpose may be read in Jacob. de Paz. Tom. 2. l. 2. de Mortif. ext. hom. cap. 5.

Nor will it any thing at all abate from the probability of this opinion, to say that in this allowance of va­riety and abundance there was a di­rect intention of giving some kind of [Page 18] refreshment to Nature: Inasmuch as the refreshment, which the Institu­tors and Founders of these Societies meant, consisteth not in this, that the true and right measure of temperance should at any time be notably ex­ceeded; but that there might be now and then an opportunity of delight ministred, through the different and grateful savor of sundry kinds of meats: yet so always, as this delight should be kept bounded within the li­mits of temperance, and the appetite never fully satisfied. For whatsoever exceeds this measure, is to be accoun­ted vice, be it upon what occasion it will, whether of Marriage, Dedica­tion of Churches, or any other solemn Feasts whatsoever. Now that is al­waies excess, which proves more in quantity, than the stomach can per­fectly digest without leaving any cru­dities at all behind.

CHAP. III.

9. NOw to find out this right Mea­sure, we shall make use of these Rules and observations follow­ing.

The first Rule is, If thou dost usual­ly take so much food at meals, as thou art thereby made unfit for the duties and offices belonging to the Mind, such as are Prayer, Medita­tion, Studies of learning, and the like; it is then evident, that thou dost ex­ceed the measure which thou oughtest to hold: For both Nature and Reason exact, that the Vegetative part in a man (that is, that wherein the growth and conservation of the body consist­eth) should be so ordered and cherish­ed, as that there should arise no of­fence or damage thereby to the Ani­mal and Reasonable parts of the soul; in as much as the Vegetative part is ordained to the service of these other [Page 20] and therefore ought to be of further­ance and help, and no ways of hin­derance unto them in their several functions and operations.

Whenever therefore there is so much food taken in upon account of the Vegetative part, as proves of any remarkable offence or hinderance to the operations of the superior facul­ties, to wit, of the Senses, the Ima­gination, the Understanding, or the Memory; then it is a sign, that the fitting measure in this kind is exceed­ed. Now this impediment and of­fence proceeds from the abundance of vapors, that are chiefly sent up into the head out of the stomach: which, as experience demonstrates, would be but sparingly sent up, if this measure were not exceeded.

For they who follow a sober course of life, are as apt and ready to all ser­vices and imployments of the mind after their meals, as before: as our Author, whom we have annexed to this present Treatise, doth oft times testifie; and my self, and divers others of our Society do daily make proof of. [Page 21] Nay, those holy Fathers of old, who eat only once a day, did it so sparing­ly, as they were no whit at all there­by hindered in their performances of the functions belonging to the mind: How much more easily than may it be effected by them, who divide the quantity, and twice a day use mode­rate refection!

10. I said before, that those va­pors and fumes, which cloud and over­shadow the clearness of the Brain, are chiefly caused by the meat taken down into the stomach: Chiefly, I say, in re­gard that however this be the princi­pal, yet it is not the only cause. For these vapors proceed not only from the meat immediately before taken, which begins to boil and concoct; but also from the abundance of blood and other humors, which are in the Li­ver, the Spleen, and the Veins: which together with the meat fall on seeth­ing as it were, and send up great abun­dance of these kind of sooty fumes.

But a Sober diet doth by little and little diminish this Plethoram. abun­dance of humors, and a­bates [Page 22] this Cacochy­miam. ill moisture, and reduceth them to their due proportions both in quantity and qua­lity: so that they do not more upon eating send up these kind of fumes. For when Nature doth perfectly go­vern all the humors of the body by the ministery of the vegetative fa­culties, she doth so order and dispense all things, as neither any diseases arise in the body, nor any impediment follows to the superior offices and du­ties of the soul.

Nor matters it at all, that many men addicted to sobriety are ac­customed to sleep a while after din­ner: inasmuch as they do it to the in­tent, that their vigor and the spirits, which have been spent and wasted by any labor, either of mind or body, might be refreshed and restored by the means of sleep: for sleep serves to both these ends. And then besides, that sleep of theirs is very short, and such as they could easily forbear, but when by weariness and custom they are inclined thereunto. Some of them indeed sleep a good while, but those [Page 23] use to abate as much of their nights rest, as they take out thus in the day, dividing as it were into two parts the rest and sleep that is due to their bo­dies. But indeed generally it is more agreeable to health, to forbear all sleep after meat at noon, according to the commonly received opinion of Physicians.

11. The second Rule is, If so be thou take so much meat and drink, as thou afterwards findest a certain kind of dulness, heaviness, and sloth­ful weariness, whereas before thou wast quick and lightsome; it is a sign that thou hast exceeded the fitting measure: except this come to pass through present sickness, or the re­liques of some former disease. For meat and drink ought to refresh the strength and powers of the body, and to make them more chearful, and no ways to burden or oppress them.

They therefore who find their con­stitution to be such, as they feel op­pression after their meals, ought to make abatement of their daily al­lowance, having first used good and [Page 24] diligent consideration, whether this inconvenience arise from the abun­dance of their meat, or of their drink, or of both together: and when they have found out where the error lies, it is by degrees to be amended, till the matter be brought to that pass, that there be no more feeling of any such inconvenience.

12. Many there be, who are much deceived in this case; who although they eat and drink liberally, and use nourishing meats, yet nevertheless complain of continual weakness and faintness; and that, they perswade themselves, comes from the want of nourishment and spirits: whereupon they seek out meats of much nourish­ment, and provide breakfasts, betimes in the morning, lest Nature, should faint for want of its due sustenance.

But, as I said, they are miserably beguiled in this opinion, and do here­by add a surcharge to their bodies, which are in truth already overbur­dened with ill juice and moisture. For this weakness which they complain of proceeds not from defect of nutri­ment, [Page 25] but from the abundance of ill humors; as both the constitution of their bodies, and the swelling of their bellies in particular do evidently shew. Now these ill humors do cloy up the muscles and the nerves, through which the spirits have their course and pas­sage: whereby it comes to pass, that the animal spirits (from which, as from the most general and immediate instrument of the soul, all the vigor of the body in sense and motion is de­rived) cannot freely take their course nor govern and order the body [...] they ought. And hence comes that weakness and lumpishness of the bo­dy, and that dulness of the senses, the animal spirits being as it were inter­cepted in their passage by this excess of humors.

Daily experience shews this to be true in divers bodies abounding, with ill humors and vicious moistures, which in the morning are faint and dull, through the superfluities of moi­sture remaining in them upon their former nights supper & sleep: But when these moistures are consumed by ab­stinence [Page 26] and Apophleg­matismos. the purga­tions of the head, they be­come more chearful and active; and this vigor goes on still increasing till night come, albeit they take little or nothing at all at noon. But in case they eat, whilest these moistures re­main unconcocted in the body, espe­cially if it be in any great quantity or moist food, the indisposition is re­newed, and they presently return to their former misery.

Wherefore if a man desire to be al­ways quick, apt, and ready to mo­tion and to every other use of his senses, these humors are to be lessened by abatement of diet, so that the spi­rits may have their free passage through all parts of the body, and the mind may find them always ready to every motion and service in the body.

13. the third Rule is, We must not pass immediately from a disordered kind of life to a strict and precise course: but it is to be done by little and little, by small abatements sub­tracting from that excessive quantity, [Page 27] whereunto we have been accustom­ed, until at last we come to that just measure, which doth not at all op­press the body, nor offend and hin­der the operations of the mind. This is a common Tenet amongst Physi­cians. For all sudden changes, if they be any thing remarkable, do prejudice Nature; in regard that Custom gets almost the force and quality of Nature it self: Wherefore it cannot but be very dangerous to be driven off forcibly from that, which a man hath been long used unto, and to be put upon the contrary. For as that which is against Nature, so likewise that which is against long and inveterate Custom, is very grie­vous to be undergone, whilest the strength and power of Custom re­mains on foot. We must therefore break off old usages by degrees, and not all at once; going backward step by step, as we grew on towards them: and so the alteration being not much perceived in the progress, will be less difficult in performance.

14. The fourth Rule is, That albeit [Page 28] there cannot be any one determinate quantity set for all, in respect of the great difference of ages, strength, and other dispositions in men; as also in respect of the great diversity in the nature and quality of several kinds of food: yet notwithstanding generally for them who are stept in years, and for those who are of weak complexi­ons, it seems twelve, thirteen, or fourteen ounces of food a day should be enough; accounting into this pro­portion bread, flesh, egges, and all other kind of victuals: And as many, or but a few more ounces of drink would suffice.

This is to be understood of those, who use but little exercise of body, and are altogether addicted to study, and other offices and imployments of the mind. Verily Lodowick Cornaro, whose Treatise touching a Sober life we have hereunto annexed, approves greatly this measure, having stinted himself thereat, when he was thirty six years old, and kept it constantly as long as he lived, and that was indeed very long, and with perfect health.

[Page 29] The holy Fathers likewise that lived in the deserts, albeit they fed only upon bread, and drank nothing but water, exceeded not this proportion, establishing it as it were by Law eve­ry where in their Monasteries: For so Cassianus writes in his second Colla­tion of Abbat Moyses, chap. 19. Where Abbat Moyses being demanded what was the best measure of temperance, answered on this wise: We know there hath oft times much discourse been a­mongst our Ancestors touching this mat­ter. For examining the several man­ners of Abstinence used by divers, to wit, of those who passed their lives only with pulse, or altogether with herbs, or fruits, they did prefer before them all the Refection by Bread alone. The most equal measure whereof they did conclude to be in In duobus paximaciis. two biskets; which small cakes it is very certain were scarce a pound weight. So that it ap­pears they did count the just allow­ance for a day to be twelve ounces of bread, which might generally suf­fice for all. For the pound weight amongst the Ancients was not of six­teen [Page 30] ounces, as our pound weight now is, but only of twelve ounces.

15. Some do think, that each of these cakes should be a pound weight: and so they understand those words of Abbat Moyses, Which small cakes, that is, each of them severally, and not both joyntly. But that it cannot be so understood, will be very plain to them that well consider the matter. For first, his intention was to express, how much the whole allowance, which was in two several cakes, did weigh, and not what each cake weigh­ed. Moreover, that measure of bread was, as Abbat Moyses teacheth, very scant, and difficult to be observed, chap. 21. Now if the two cakes had been two pounds, that would not have been a scant allowance for a day, nor hard to be kept, especially by old men. For who is there, that may not be contented with such a quantity of bread, or can be said after the ta­king thereof to have eaten but mo­derately and sparingly? Nay verily, even amongst us of these colder cli­mates, it would be thought very [Page 31] strange, if any of those whom we call Religious, should at one meal eat up two pound weight of bread: undoubt­edly such a one could not be esteemed (in regard of the quantity) abstinent or sober, but rather a great feeder and devourer.

Moreover, these two cakes did not so allay hunger, but that there were some, who chose rather to fast two days together, than every day to re­fresh themselves with others: Their reason, as Abbat Moyses reports, chap. 24. (though he much disallow it) was, that by this double portion they might be able fully to content and satisfie their appetite. Now what man (I pray) devoted to the exercises of the mind is there, that can at one repast eat up four pounds, or forty eight ounces of dry bread?

Lastly, as Abbat Moyses recounts in the 11 chap.. Abbat Serapion being a little boy, after he had at meals with others at the ninth hour of the day eaten his two cakes, was still a hungry; whereupon he was wont to steal a third bisket, which he used to [Page 32] eat in secret. Now what child can eat three pounds of bread at once? It seems therefore very certain, that these bisket cakes were but six ounces a piece, and two of them together weighed only a pound.

Now if these holy Fathers upon long experience found twelve ounces of dry bread, without any other sort of Absque ul­lo obsonio. food, to be enough, and with this diet conserved themselves healthful and sound in all their members and senses, even to de­crepit age: How much more than may six, seven, or eight ounces of bread suffice, together with six or se­ven ounces of other choise victuals, which yield double the neutriment that dry bread doth! considering withal that instead of water (which served their turn, and of it self nou­risheth not at all) we now drink bear or wine, which yield much nutri­ment. Last of all, experience de­monstrates, that there are many, who live with far less quantity of meat.

[Page 33] That this measure may suffice (ordi­narily) even those that are healthy and strong.Now although our speech here be chiefly touching weak persons, and those that are declining in years; yet I hold it very probable, that the aforesaid measure is large enough for the most part, even for those that are in health, and strong, and in the flower of their age, if they be such as give themselves to prayer, study; and o­ther such like operations and exercises of the mind. And this may be made good by infinite examples of holy men, who from fifteen, sixteen, or twenty years old, have kept them­selves to this stint, or it may be less; albeit they eat nothing but bread, herbs, or pulse, nor used other drink than water: and yet nevertheless they lived exceeding long and healthfully, in the height of labors and afflictions both of their minds and bodies: as is plain to be seen in many, whose lives are extant in history; some whereof, we will set down, Num. 35.

Furthermore, I incline to hold this measure sufficient, in regard it was [Page 34] commonly established as it were by Law in sundry Monasteris, as ordina­rily sufficient as well for the younger, as for the elder sort of people. So that those ancient Fathers, who had the largest experience of these mat­ters, and best knew what was requi­site in this kind for Nature, judged that this measure might ordinarily suffice to all ages. Of the same opi­nion is our Author, and confirms it by his own example: for he began to keep this stint at thirty six years old.

Now whereas some may here ob­ject, that Panada Panada, although it weigh seven, or eight, or nine ounces the mess, yet the water or broth being deducted, there remains not in truth above three or four oun­ces of bread, or other solid ingre­dients.

The Solution is easie. For when Esculenta & potulen­ta. meats and drinks are mingled (as in Panada, and other such like Menestris. suppings) they are to be severally weighed and reduced to the making [Page 35] up of the just measure of that kind, to which they properly belong. And so drinking liquors are to be put on the account of drink, and bread, and other ingredients on the ac­count of meat. But it is not our intent to prosecute these smaller mat­ters: it is enough to have made a general remonstrance, that this mea­sure which we have put, is not con­trary to reason.

16. The fifth Rule is, That as touch­ing the quality of the food, there is no great care to be had, if so be a man be of a healthful constituti­on, and find that such kind of meat as he makes choice of, doth not of­fend nor harm him. For almost all sorts of meats that are commonly u­sed, do well agree with good and healthful constitutions, if so be the right quantity and measure be kept: So that questionless a man may live long and healthfully on bread only, with milk, butter, cheese, and beer; especially if he have from his child­hood been used unto them.

[Page 36] Hurtful meats are to be avoided.But from all those sorts of food, whereby a man finds prejudice, he must ab­stain, albeit they relish his taste ne­ver so well: at least he may not use them in any quantity. Of this sort are for the most part fat meats, which make loose the stomach, and weaken the astrictive and retentive faculty thereof, so as the other sorts of meat are much hindered in their concoction, and are indeed caused to slip out of the stomach undigested, and half raw as it were. Besides, these fat meats do send up store of fumes into the head; whereupon follow Nebula. clowdi­nesses in the brain, coughs, Asthmata. wheazings, and other in­firmities of the lungs. Last of all, they themselves, except they be ve­ry well concocted (to which intent both a good stomach, and length of time is required) turn into evil hu­mors, and to the matter of fevers; inasmuch as they are converted part­ly into cholerick, and partly into phleg­matick juices and moistures. Students therefore are to use these kind of meats [Page 37] but sparingly, & with a sufficient quan­tity of bread taken together with them: For so the damage which they bring may be in great part avoided.

17. Of the same nature likewise (as experience shews) are all those kind of meats, which in the head breed cataracts, clouds, dizzinesses, distillations, and coughs; and in the stomach breed crudities, inflations, gripings, gnawings, frettings, and the like; and in a word, all those which any way breed damage to the consti­tution of the Body, or impediment to the functions of the Mind. For how sensless a thing is it, to buy the vile and fading pleasures of Gluttony at the rate of so many inconveniences! Undoubtedly a man cannot make plainer proof of his thraldom to glut­tony, than when he thus thrusts and pours in that which he knows is hurt­ful unto him, only to content his li­corish appetite.

Now when we say, A man must warily abstain from these kinds of food, it is not so to be understood, as that a man may not (for example) [Page 38] eat a little of Brassica. Colewort, Onions, Cheese, Beans, Pease, and the like; although they naturally breed melancholy, choler, Humoris viscosi. slime, and windiness: but that he ought not to eat them in any notable quan­tity. For these being but seldom u­sed, and in small quantities, cannot hurt, especially when they be plea­sing to the appetite. Nay, it oft-times happens, that those things which do hurt being taken in larger quantities, do in lesser proportions benefit Nature.

18.Panada a very conve­nient food for the aged, &c. Amongst all these kind of meats there is none more fit for weakly and aged persons, than Pana­da; with which alone, and now and then an egge or two, a man may live very long, and with great healthful­ness; as our Author testifieth. Pana­da is the Italian name of that kind of pap or gruel, which is made of bread and water, or some flesh-broth boiled together. The reasons why this sort of food is so excellent, are, [Page 39] because it is most light and easie of digestion, being prepared by art, so as it is very like to that Chylus, which the stomach makes by the concoction of meats: as also, because it is most temperate in the qualities thereof: And further, it is little subject to pu­trefaction and corruption, as many other sorts of meats be, which do easi­ly corrupt in the stomach. Last of all, it breeds abundance of good blood: And if occasion need, it may easily by supply of other ingredients be made more hot and nourishing. So that worthily was it spoken by the wise man, Ecclus. 29. The principal of mans life are bread and water. By which words he would teach us, that mans life is mainly supported and up­held by these two things: and there­fore they being the most fit and proper for the conservation of life, the soli­citous pursuit of costly sorts of flesh and fish, serving only for enticement and nourishment of gluttony, is alto­gether needless.

Plutarch, in his book concerning the preservation of health, doth not [Page 40] allow of Flesh: for thus he writes: Crudities are much to be feared upon eating of flesh: Inasmuch as these sorts of food do at first very much oppress, and afterwards leave behind them ma­lignant reliques. It were surely there­fore best, so to accustom the body, that it should not require any flesh at all to feed on. In regard that the Earth pro­duceth abundantly not only those things which serve to nourishment, but also that which may suffice to pleasure and delight: A great number of which thou mayst feed upon without any manner of preparation; and the other, by com­pounding and mingling them in a thou­sand several ways, may be easily made sweet and pleasant. To this opinion of Plutarch many Physicians agree; and experience, the surest proof to go upon, confirms it. For there are ma­ny Nations which seldom eat Flesh, but live chiefly on Rice and Fruits; and yet notwithstanding they live very long and healthfully; as the Japans, the Chineses, the Africans in sundry regions, and the Turks. The self-same is to be seen likewise amongst [Page 41] us in many husbandmen and others of mechanick trades, who ordinarily feed on bread, butter, pottage, pulse, herbs, cheese, and the like, eating flesh very rarely; and yet they live long, not only with health, but with strength. I say nothing of the Fa­thers in the desert, and of all Monaste­ries of old.

19. Variety of dishes pre­judicial to health.The sixth Rule for them who are careful of preserving health, is, That above all things they must beware of variety of meats, and such as are curiously and daintily drest. From this ground, that most learned Physician Disarius, in Macrobius, lib. 7. Saturnal. cap. 4. and Socrates, give warning to eschew those meats and drinks, Qul ultra sitim famem­que sedandā appetentiam producerent. which prolong the appetite beyond the satisfa­ction of Hunger and Thirst. And indeed it is á common rule of all Physicians. And the reason is, because change and va­riety tolls on gluttony, and stirs up the Appetite, so that it never per­swades it self to have enough. By which [Page 42] means it comes to pass, that the just Measure is enormously outshot, and oft-times as much as Nature required, is thus thrust in by licorishness. Be­sides, divers meats have different na­tures, and several tempers, and oft-times contrary; whereby it comes to pass, that some are sooner digested, and others later: and hereupon en­sue marvellous crudities in the sto­mack, and in truth a depravation of the whole digestion; whereby are bred swellings, gripings, colicks, obstructi­ons, pains in the Reins, and the stone: for by means of the excessive quanti­ty, and also of the diversity, there are bred many crudities, and much corruption in that Chylus or juice, out of which the blood is to be made. Whereupon Francis Valeriola, a nota­ble Physician, disputing, in the second book, and 6. chap. of his common pla­ces, of this matter, saith, This seems equally agreed upon by all Physicians, that there is nothing more hurtful to mens health, than variety and plenty of meats on the same table, and long sitting at them. You shall find much more, ex­cellently [Page 43] discoursed to this purpose, in Mácrobius, in the forecited place.

Xenophon, in his First Book of the sayings and doings of Socrates, writes, that in his Diet was most spare and simple, and such, as there is no body but may easily provide himself as good as that which Socrates used; it being of very little cost and charge.

Athenaus, in his Second Book re­ports out of Theophrastus, that there was one Phalinus, who all his life long used no other meat or drink, than milk alone: And there he mentions sundry others, who used plain and simple Diets.

Pliny, in his Eleventh Book, and 42. chap. writes, that Zoroastres lived 20. years in the desert, only feeding on Cheese, which was so tempered, that it was not empaired by age. In a word, both of old in all forepast ages, and now amongst us, they in every Nation live longest and most healthfully, who use a simple, spare, and common Diet.

20. The Seventh Rule. Forasmuch as all the difficulty in setting and keep­ing [Page 44] of a just measure, proceeds from the sensual Appetite; and the Appe­tite ariseth from that apprehension of the Phancy, or Imagination, whereby meats are conceived to be delightful and pleasant: special care is to be used touching the correction and a­mendment of this conceit and imagi­nation. To the furtherance whereof, two things amongst all other will most conduce. The first is, that a man with­draw and apart himself from the view of Feasts and Dainties, to the end they may not by their sight and smell, stir up the Phansie, and entice on Glutto­ny: Inasmuch as the presence of every object doth naturally move, and work upon the faculty whereunto it apper­tains. And therefore it is much more difficult to restrain the appetite, when good cheer is present, then not to de­sire that which is away. The self-same happens in all the objects and allure­ments of the other senses.

The second help is, To imagine these self-same things, whereunto Glutto­ny allureth us, not to be as she per­swades, and as outwardly they appear, [Page 45] good, pleasant, savory, relishing, and bringing delight to the palate; but fil­thy, sordid, evil-savored, and detesta­ble, as indeed after a very little while they prove. For all things, when they are resolved into their principles, shew what they be in truth, and manifest what it was that lay disguised under that amiable appearance, wherewith they presented themselves. Now what can be imagined more unsavory, or loathsome, then these dainties, assoon as they have received a little alterati­on in the stomack? Nay verily, by how much any thing proves more de­lectable to Gluttony, by so much doth it instantly prove more abominable in truth, and yeelds the worse and more noysome smell. Whereupon they who give themselves to delicacies, were it not for the help of outward perfumes, would undoubtedly be as intolerable through the evil savors that arise from their bodies, as dead carcases are. Their excrements likewise are of most noy­some savor, and all the breathings of their bodies accompanied with a most filthy smell. The contrary where­of [Page 46] is to be seen in Country people, and mechanick artificers, who live temperately upon Brown Bread, Cheese, and other such like ordinary Food.

And this verily was excellently con­trived by Gods ordinance, to the end that we should learn thereby, so much the more to contemne delicacies, and to content our selves with simple and plain fare. This matter therefore is often to be thought upon, and the Phancy by continual meditation accu­stomed thereunto.

CHAP. IV.

21.Whether this measure or stint ought not to be al­tered. BUt here arise two Doubts: The first Whether both the quan­tity and quality of the meat and drink ought not to be varied according to the seasons of the year. Forasmuch as it seems a [Page 47] larger quantity of Food is agreeable to Winter, than to Summer; in re­gard that in Winter time (as Hippo­crates affirms, Sect. 1. Aphorism, 15.) Mens Bellies are hotter, by reason that the cold without forceth the heat into the inward bowels, as it were from the circumference into the Center: But in Summer, upon a clean contrary ground, Mens Bellies become more feeble; to wit, in regard that the heat is drawn out by the warmness of the Air from the inward parts, as it were from the Center to the circumference, and there dissipated. In like manner, drie and hot meats seem more proper for Winter, in regard of the abundance of Phlegme which is then bred, and is not so readily dissolved: But in Sum­mer, moist and cooling meats are bet­ter, inasmuch as through the heat of the outward Air there is a great dissi­pation of humours, and much drying of the Body.

To this I answer, According to Phy­sicians Rules we ought indeed so to do; nevertheless not over scrupulous­ly nor precisely, but as occasion fer­eth. [Page 48] For if opportunity be wanting, there is no great care to be had touch­ing this business. For if we find neces­sity of a drier kind of Diet in Winter, or long continued moist weather, we may easily remedy the matter by in­creasing our stint of Bread, and di­minishing the stint of our Drink, or other kinds of moist nourishment. For the abundance of drink and other moist food, which is beneficial in dry weather, will be of prejudice, if it should be continued many days toge­ther, when the Air is raw and cold: for it may perhaps breed distillations, hoarsnesses, and coughs. And on the other side, when a moister kind of Diet seems requisite, the stint of the drink may be augmented, putting a larger quantity of water into the wine; or instead of wine we may use small Beer, which will sufficiently moisten and refresh.

The Holy Fathers of old seem not to have made any account at all of this diversity of seasons, having ap­pointed the self-same measure of one and the self-same kind of meat and [Page 49] drink for the whole year through­out; and yet notwithstanding they lived exceeding long. But now adays in Monasteries there is good provision made this way for health, there be­ing change of victuals appointed ac­cording to the season; out of which they who follow Temperance, may make choice of what they find most convenient for them.

22. Whether the daily measure or stint ought to be taken at one, or at more refections.The second Doubt is, Whether this measure and stint which we have prescribed, or any other which men shall find meet for them, is to be taken at one meal, or more. To which I answer, That however all the Ancients, who did so notably practise Temperance, contented themselves with one meal a day, and that either after Sun-set, or at the Ninth hour of the day, that is, three hours after noon; as Cassia­nus reports in the second Collation of Abbat Moyses, chap. 25. and 26. Ne­vertheless many there be that think it more convenient, for old men to make two meals a day, dividing the [Page 50] foresaid measure into two parts. And the reason is, because old men being not able to take much sustenance at once, it is better that they should eat oftner, and smaller quantities. For by this means they will not be op­pressed with meat, and make their di­gestion easier. Wherefore they may take 7. or 8. Ounces at dinner, and at evening 3. or 4. or otherwise, as they shall find it most convenient for them.

But verily in these matters long cu­stom bears great sway, and much re­gard is to be had likewise to the dis­position of the body. For if the sto­mack abound with cold and tough phlegme, it seems to be more expe­dient, that a man should make but one meal a day, in regard that there is a good space of time requisite for the concocting and dispersing of them: And this I have by experience abun­dantly made proof of. Yet notwith­standing if the meal be deferred till night, it will be good to take some small modicum at noon, and such in particular, as may help to drie up the [Page 51] vicious moisture of the stomack. Or if so be the chief meal be a dinner, it will not be amiss at night to take some dried Raisins, with Bread or the like. For they who are thus affe­cted, ought to have especial care that this moistness of the stomack be cor­rected, as much as may be: in regard that from this indispositinn the sto­mack is troubled with wind, and the head filled with cloudiness and tough phlegme. One said of old, That Saplentia in sicco residet, non in paludi­bus & lacunis. Wisdoms residence in dry regions, and not in boggs and Fennes. On which ground Heraclitus left it for an Axiom, Lux sicca, a­nima sapien­tissima. a drie light (makes) the wisest mind.

23. Some will perhaps object a­gainst this which we have delivered. That this stinting a mans self at a set measure for meat and drink, is a thing that hath been reproved by many ex­cellent Physicians: in regard that by this means the stomack is contracted or made narrow, and at last becomes so proportioned to this set quantity, as if at any time it chance to exceed, [Page 52] it feels great oppression and hurt, in­asmuch as it is thereby extended or enlarged beyond that which it useth. For the remedy of which inconve­nience they advice, that a man should not keep always one stint, but some­times take more food, and sometimes less. Which opinion seems to be con­firmed by Hippocrates, Aphor. 5. sect. 1. where he writes thus; A very slen­der, set, and exact diet is perilous even in them that are in health; inasmuch as they become thereby less able to endure errors when they happen. And therefore in this respect a slender and exact diet is more perilous, than that which is a little fuller.

24. I answer, That this Rule of the Physicians takes place in them, who cannot stedfastly hold the same course of Temperance, in regard of the often intercourse of feasts and ban­quets, which they either cannot, or will not avoid; and have not so got­ten the mastery of Gluttony, as they are able to restrain their Appetites, and keep themselves in their wonted bounds, when they see abundance of [Page 53] dainties before their eyes, and are on every side enticed, and combated by perswasions and arguments of them that are in company, to take their part of them. For verily these men upon such filling of themselves will run upon some inconvenience, for the reason above specified. But the case is otherwise with them, who may well avoid these occasions and excesses, and are able to hold themselves in their own course. For to them a set measure is most fitting, especially if they be weakly or old, as both Ex­perience and Reason evidently con­vince.

Nor doth it matter much, if now and then through some occasion they be drawn to exceed this measure: in regard that one or two excesses do not much harm, if so be a man instantly return to his wonted sobriety, and ei­ther altogether in such cases omit his next repast, or else make it as much sparer, as the former was excessive. As suppose using to eat moderately both at dinner and supper, thou be drawn on to eat more largely at din­ner, [Page 54] than forbear thy supper altoge­ther: And if at supper thou exceed­est, forbear thy dinner the next day after.

This inconvenience therefore is not of that moment, that for shunning the hazard thereof, a man should refuse to bind himself ordinarily to a set mea­sure in his food; inasmuch as such ac­cidental excesses, so they happen but seldom, are of little prejudice even to old and weakly disposed persons.

25. But if these excesses come often, or be continued many days together, they who are used to a set stint, will find much hurt by them, and especial­ly they who are sickly or stricken in age. Our Author relates, that ha­ving lived from the 36. Year of his Age to the 75. with only Twelve oun­ces of food, and Fourteen of drink for the day, he did all that while en­joy his health very prosperously: Af­terwards by the Physicians counsel, and through his friends importunity, he was over-ruled to add only Two ounces a piece both to his food and to his drink. But this small addition [Page 55] after Ten days brought upon him ma­ny great infirmities; to wit, very sore pain in his side, much grief in his chest, and a fever, which held him 35. days, so that the Physicians gave him over for a dead man: nor could he have been cured, but by re­turning to his former custom. I my self also know one, who for many years together having used himself to suppers, taking only a bit at noon, and that of some dry kind of food, was by the perswasions of friends drawn on to eat a little more largely at noon, and that of liquid substance: which thing after Ten or Twelve days space brought upon him such cruel pains in his stomach and bowels for divers weeks together, that it seemed verily he would have died. From which although he was twice recover­ed by the help of many remedies, and the care of excellent Physicians, yet he did still fall again into the same passions. At last, upon his third re­lapse, after many days torment, the altering of his wonted custom came to remembrance, which when he had [Page 56] well bethought him of, he did con­clude it was the true ground of all this mischief: whereupon he determined to return to his former course. Which he no sooner began to do, but the ve­ry first day his pains asswaged, and in four days space were so quite gone, as there remained nothing behind, save a great debility and weaknesses of body: which yet notwithstanding by little and little wore away likewise by means of that sober and dry diet. For it is not the abundance of meats, nor the daintiness, that strengthens Nature; but the moderate quantity proportionable to the strength, and the good condition of the food an­swerable to the constitution of the body.

26. Nor is Hippocrates Aphorism a­bove alledged, contrary to this opi­nion of ours: inasmuch as he there in­tends by a spare diet, That which is of so small nutriment, and so little in quantity, as is not sufficient for the maintenance of strength, and up­holding of a mans constitution. But we allow all sorts of meats that are [Page 57] agreeable to Nature, and that mea­sure and quantity, which is most convenient and proportionable to the stomach, and best conducing to health.

27.Another help to preserve health. But some will say, It's not in every bodies power, (or at least not with convenience) to observe this ex­act course of diet: what then? is there no other way for a man to pre­serve his health, and to prolong his life? I answer, There is only one, which many excellent Physicians have prescribed. And that is, That every year twice, namely in the Spring and Autumn, the body should be well purged, and cleared of all ill hu­mors. I speak of those who do not ordinarily use much exercise of the body, but are altogether intent upon the imployments of the mind; such as are Church-men, Lawyers, Scho­lars, and the like.

Now this purging ought to be after a good preparation of the evil hu­mors, and that by the advice of a skilful Physician: Nor ought it to be [Page 58] done by strong medicines one upon the neck of another; but gently, ta­king the medicines Two or Three days together. For so they will both be easilier born, and with much more benefit. For the first day, the first region (as the Physicians term it) is to be purged, that is, the Bowels: The second day, the Liver: and the third day, the Veins, in which lies the great drain of ill humors. For they who do not live temperately, do every day add some crude humor, which being sucked in by the veins as by a spunge, is afterwards dispersed through the whole body.

28. So that after Two or Three years space there is ofttimes such a mass of ill humors gathered in the bo­dy, as a vessel big enough to hold Two hundred ounces would scarce serve to receive them in.

Now these humors in tract of time do corrupt and putrifie, and cast a man upon mortal infirmities; and are the very true ground why most men die so much before their time. For al­most all that die before old age, die [Page 59] by this means: those only excepted, who are slain by outward violences; as by fire, sword, wild beasts, water, or the like: as also those who die of the stone, of poyson, of the plague, or some such other infection. And questionless there be many, who with store and plenty of all things in their own houses, die and perish through this abundance of malignant humors in their bodies; who had they been condemned to the Gallies, and there kept at bisket and water, might have lived long, and with good health. This danger therefore may in great part be remedied by purging seasona­bly, at least twice every year. For so it will come to pass, that neither the quantity of the ill humors will be very great, nor be much putri­fied, being evacuated and kept under by this purging at every half years end. I have known many, who by this means have prolonged their lives to extream old age, and scarce all their lives long been oppressed with any great sickness.

CHAP. V.

29. NOw follows the third of those things, which we propound­ed, to wit, The explication of those Commodities, which a sober life brings both to soul and body.

The first Benefit therefore is, That it doth free a man, and preserve him from almost all manner of diseases. For it rids away catarrhs, coughs, wheazings, dizzinesses, and pains of the head and stomach: it drives away Apoplexies, Lethargies, Falling-sick­ness, and other ill affections of the brain: it cures the Gout in the feet, and in the hands, the Dolores ischiadicos. Sci­atica, and those diseases that grow in the joynts. It likewise prevents Crudity, the mo­ther of all diseases. In a word, it so tempers the humors, and maintains them in an equal proportion, that [Page 61] they offend not any way either in quantity or quality. Now where there is an agreeable proportionable­ness amongst the humors, there is no matter for sickness to work upon: inasmuch as the ground of health lies in this, That the humors be rightly and proportionably tempered in the body.

And this both Reason and Expe­rience doth confirm. For we see, that those who keep them to a sober course of diet, are very seldom or ra­ther never molested with diseases: and if at any time they happen to be op­pressed with sickness, they do bear it much better, and sooner recover, than those others, whose bodies are full fraught with ill humors, bred through the intemperance of Glut­tony. I know very many, who al­though they be weak by natural con­stitution, and well grown in years, and continually busied in imploy­ments of the mind, nevertheless by the help of this Temperance they live in health, and have passed the greatest part of their lives, which have been [Page 62] many years long, without any nota­ble sickness. The self same is to be made good by the examples of the Holy Fathers and Monks of old, who lived very long, healthy, and chear­ful in the height of spare diet.

30. The reason hereof is, For that almost all the diseases, with which men are ordinarily vexed, have their beginning and birth from Repletion; that is to say, from mens taking more of meat and drink, than Nature requires, and then the stomach can perfectly concoct. In proof whereof we see, that almost all diseases are cured by Evacuation. For blood is taken away either by opening a vein, or by cupping-glasses, leaches, or o­therwise, that Nature may be lighten­ed: The great overflowing of humors in the bowels, and throughout the whole body, is abated and drained by Purgings and other Medicines: Absti­nence and a very spare diet is pre­scribed. All which ways of cure do plainly shew, that the disease was bred by Repletion: For contraries are cured by contraries. Whereupon [Page 63] Hippocrates, Sect. 2. Aphor. 22. saith, Whatever diseases are bred by Repletion, are cured by Evacuation; and those that are bred through Evacuation, by Re­pletion. But diseases by Evacuation happen seldom, and scarcely other­wise than upon dearths, sieges, sea­voyages, and the like chances. In which cases, the adust humor, which the heat through want of food hath bred and kindled, is first to be remo­ved; and after that, the body by lit­tle and little is to be nourished and strengthened, the measure of food be­ing increased by degrees. The self-same course is likewise to be held for the repair of Nature, when upon great sicknesses the Evacuations have been many, whereby the strength hath been much impaired.

Since therefore almost all diseases proceed from this ground, to wit, That more food is taken into the body, than Nature requires; it will follow, That he who follows the just mea­sure, shall be free from almost all dis­eases. Which thing is also intima­ted in that famous saying of Hip­pocrates, [Page 64] l. 6. [...], sect. 4. [...]. The Rule of health, is to eat without fulness, and to be diligent in labor. Where­by he makes the true course of preserving health to con­sist in spareness of food, and exercise of the body.

31. The self-same is con­firmed Crudity the mother of diseases. by that which Phy­sicians affirm, That Crudi­ties are the Nursery of all those dis­eases wherewith men are ordinarily vexed. Whereupon Galen, in his first Book concerning meats of good and evil juice or nourishment, saith, No man shall be oppressed by sickness, who keeps himself warily from falling into Crudi­ties. And in respect of these Crudi­ties the common saying is, That more are killed by Non plu­res gladio quàm ceci­dere gula. surfets than by the sword. And the holy Scripture saith, Ecclus. 37. Many have perished by sur­fets; but he that is temperate should prolong his life. And a little before, Be not greedy upon every dainty, and pour not thy self out upon every meat; [Page 65] for in many meats there will be sickness. Now a sober course of Diet doth pre­vent these Crudities, and thereby cuts away the ground of diseases. That which we call Crudities, is the imperfect concoction of Food. For when the stomach, either through the over-great quantity of meats, or for their refractory quality, or for the variety of them taken at the same time, or because there was not a due space of time left for the per­fect concoction of food, doth imper­fectly digest: then that Chylus or juice, which it makes of the meats so taken, is said to be Crude, that is, raw, or to have Crudity in it; which brings many inconveniences. First, it fills the brain and bowels with many phlegmatick and bilious excrements. Secondly, it breeds many obstructions in the narrow pas­sages of the bowels. Thirdly, it cor­rupts the temper of the whole body. Lastly, it stuffes the veins with pu­trid humors, whereof proceed very grievous diseases.

[Page 66] 32. These things might be largely demonstrated; but the thing is mani­fest enough of it self, especially the first and the second point: I will on­ly therefore explain the third and fourth.

When the Chylus is crude, or ma­lignantly concocted by the stomach, and rather corrupted than digested (for so Aristotle calls it, [...], not [...]; a corruption, not a concoction) there cannot be bred good blood in the store-house of the Liver, out of this kind of Chylus, but only that which is bad and vicious. For, as Physicians affirm, The second con­coction cannot amend the first. Now then from corrupt blood there can­not be made good nourishment in the body, but of necessity the whole tem­per of the body is corrupted, and so becomes subject to diseases. For the third concoction, which is made in the small pores of the body (where the blood is assimilated to every part which it is to nourish, and lastly dis­posed to the receiving of the form thereof) cannot mend the second. [Page 67] By this means the temper of the body through these Crudities is by little and little altered, and marred, and made subject to many inconveniences.

Again, the crudity of the Chylus is a cause, that the veins through the whole body are replenished with im­pure and foul blood, and such as is mingled with many evil humors, which in tract of time do by little and little putrifie, and at last upon occa­sion of Labor, Heat, Cold, Winds, and the like, are set on fire, break­ing out into great and perilous disea­ses, whereby an innumerable compa­ny of men do perish even in the flower of their age.

These inconveniences a sober course of Diet prevents, by taking away the Cruditities which are the cause of all. For when there is no more taken in, than the stomach can well concoct, and afterwards sufficient space of time is allowed thereunto, Crudities can­not arise, but the Chylus is made good and agreeable to Nature: And from good Chylus, good blood is bred; And from good blood there [Page 68] followeth good nourishment and good temper in and throughout the whole body.

By this means also the putrefaction of the humors in the veins is avoided; as likewise obstructions in the inward parts, and those superfluous excre­ments which do so often vex and mo­lest the head and inward parts and joynts of the body: So that a good constitution of the body, and health is hereby preserved: for they consist in these two things,Health con­sisteth in two things. to wit, the due proportion and sym­metry of the humors, both in respect of their quantity and quality; and in a certain spon­gy kind of disposition throughout the whole body, having no let nor impedi­ment by obstructions, so that the spi­rits and blood have their free passage and recourse through all parts.

Nor doth Sobriety only prevent the Crudity of humors, and the evil con­sequences arising thereupon: but it doth also consume the superfluous hu­mors, and that much more safely and effectually than bodily exercise doth; [Page 69] as the famous Doctor Viringus doth learnedly shew in his Fifth Book con­cerning Fasting, chap. 3, 4, 5. For Labor doth confusedly stir the body, and alwaies exerciseth some parts more than other, and most common­ly only some few parts alone; and that ofttimes with a great perturba­tion in the humors, with much heat and hazard of sickness, especially of Fevers, Pleurisies, and several kinds of Distillations upon sundry parts, which breed much grief and pain. But Abstinence pierceth far more in­wardly, even unto the very entrals, and to all the joynts and knittings in the body, and doth with ease and equality make a general evacuation: For it extenuates that which is over­thickened, it opens that which is clo­sed, it consumes those things that are superfluous, it unlocks the passages of the spirits, and makes the spirits them­selves the more clear; and that with­out disturbance of the humors, with­out fluxes and pains, without heating the body, and without hazard of dis­eases, without expense of time, or [Page 70] loss and neglect of better imploy­ments. Notwithstanding it must needs be granted, That Exercise, if it be used in due time, and do not exceed measure, is very profitable, and to many necessary.

Yet ordinarily to such as lead tem­perate and sober lives, and follow their studies, being much given to the imployments of the mind, there is no great need of long walks, or other long continued exercises, whereby much time is wasted and lost: but it is sufficient, if only for the space of a quarter or half an hour before meals, they use to swing or to toss a Vectis agitatio. Bar, Stool, or some such like heavy thing; or taking in each hand a weight of Two or Three pounds, they strike and swing their arms about them, the one after the other as if they [...]. fought with a shadow. These are Exercises, which many grave and worthy men, even Cardinals themselves, do use (and that not un­decently) in their Chambers. And there is no other which I know, that [Page 71] doth more stir all the muscles of the breast, and of the back, nor more rid the joynts of superfluous humors, than these forenamed Exercises do.

CHAP. VI.

33. A sober Diet armeth against outward causes and accidents.THe second Com­modity is, That a sober Diet doth not on­ly preserve from those diseases which are bred by crudities and inward corruptions of the hu­mors, but it doth also arm and for­tifie against outward causes. For they who have their bodies free and untainted, and the humors well tem­pered, are not so easily hurt by Heat, Cold, Labor, and the like inconve­niences, as other men are who are full of ill humors: and if at any time they be prejudiced by these outward inconveniences, they are much sooner and easilier cured.

[Page 72] The self-same comes to pass in wounds, bruises, puttings out of joynt, and breaking of bones; in re­gard that there is either no flux at all of ill humors, or at least very little to that part that is affected. Now the flux of humors doth very much hinder the cure, and causeth pain and inflamations. Our Author doth con­firm this by a notable proof in him­self, num. 11.

Furthermore, a sober Diet doth arm and fortifie against the Plague: for the venome thereof is much bet­ter resisted, if the body be clear and free. Whereupon Socrates by his Fru­gality and Temperance brought to pass, that he himself was never sick of the Plague, which oftimes great­ly wasted the City of Athens where he lived, as Laertius writeth, libro. 2. de vitis Philosophorum.

34. It mitigateth incurable dis­eases.The third Commo­dity of a sober Diet is, That although it doth not cure such diseases as are incurable in their own nature, yet it doth so much mitigate and allay them, [Page 73] as they are easily born, and do not much hinder the functions of the mind. This is seen by daily expe­rience: for many there be who have ulcers in their Lungs, Scirrho. hard­ness of the Liver or Spleen, the Stone in the Reins or in the blad­der, old dry Itches, and inveterate distempers in their Bowels, Enteroce­le, Hydroce­le, aliisque herniae ge­neribus. swellings in the Guts, waterish Ruptures, and di­vers other kinds of Burst­nesses; who yet notwith­standing by the help of good Diet only prolong their lives a great while, and are alwaies chear­ful and expedite to the affairs and businesses of the mind. For as these diseases are very much exasperated by over-eating, so that they do very much afflict Nature, and in a short space overthrow it: so by a sober course of life they are marvellously allayed and mitigated, insomuch as very little inconvenience is felt by them, nor do they much shorten the ordinary race of mens lives.

CHAP. VII.

35. THe fourth Commodity is, That it brings not only health, but long life to the followers thereof, and leads them on to ex­tream old Age; so that when they are to pass out of this world, their departure is without any great pain or grief, inasmuch as they die by a meer resolution.

Both these things are manifest in Reason and in Experience: For as for old Age, it is evident, That holy men in the Deserts and Monasteries of old lived very long, albeit they led most strict lives, and almost ut­terly destitute of all bodily conve­niences: which thing ought chiefly to be attributed to their sober Diet. So Paul the first Hermite prolonged his life to almost 115 years; of which he lived about a hundred in the de­sert, maintaining himself the first [Page 75] Forty of them with a few Dates and a draught of water, and the remain­der with half a loaf of bread, which a Raven daily brought him, as S. Je­rom writes in his Life.

S. Antony lived 105 years; where­of Ninety he spent in the desert, sustaining his body with bread and water only, saving that at the very last he added a few herbs, as Atha­nasius testifieth.

Paphnutius exceeded Ninety years, eating bread only, as is gathered out of Cassian, Collat. 3. chap. 1.

S. Hilarion, although he was of a weak nature, and alwaies intent up­on divine affairs, yet lived Eighty four years; whereof he passed almost Seventy in the desert, with wonder­ful abstinence and rigor in his diet, and other ordering of his body, as S. Jerom writes.

James the Hermite, a Persian born, lived partly in the desert, and part­ly in a Monasterie, 104 years, upon a most spare diet, as Theodorets Re­ligious History in Julian makes men­tion.

[Page 76] And Julian himself, surnamed Saba, that is to say, Old man, refreshed himself only once a week, contenting himself with barley-bread, salt, and water, as Theodoret in the same place recounts.

Macarius, whose Homilies are ex­tant, passed about Ninety years; whereof he spent Threescore in the desert, in continual fastings.

Arsenius, the master of the Empe­ror Arcadius, lived 120 years; that is, Sixty five in the world, and the other Fifty five in the desert, with ad­mirable abstinence.

Simeon Stylites lived 109 years; whereof he passed Eighty one In Co­lumna. on a Pillar, and Ten in a Monastery. But this mans abstinence and labors seem to exceed humane nature.

Romualdus, an Italian, lived 120 years; whereof he spent a whole Hundred in Religion with exceeding abstinence and most strict courses.

Ʋdalricus, the Paduan Bishop, a man of wonderful abstinence, lived 105 years; as Paul Bernriedensis witnesseth [Page 77] in the Life of Gregory the Seventh, which our Gretzer brought to light some few years ago.

Francis of Pole lived till he was a­bove Ninety years old, using mar­vellous abstinence: for he made but one repast a day after sun-set, and that of bread and water, very seldom using any of those kinds of food which belong to Lent.

S. Martin lived Eighty six years.

S. Epiphanius almost a Hundred and fifteen.

S. Jerom about an Hundred.

S. Augustine, Seventy six.

S. Remigius Seventy four in his Bi­shoprick.

Venerable Bede lived from Seven years old till he was Ninety two, in a Religious Order. It would be too long to recount all the Examples, that might be brought out of Histories and the Lives of the Saints, to the confir­mation of this matter. I omit very many in our times, who by means of a sober course of Life and Diet have extended their lives with health un­til Eighty, Ninety, and Ninety five [Page 78] years space, or upwards. There are also Monasteries of women, in which upon a most spare diet they live to Eighty or Ninety years; so that those of Sixty and Seventy years old are scarce accounted amongst the Aged.

36. Nor can it be well said, That these whom we have recounted, lived to so great ages by the supernatural gift of God, and not by the power of Nature: Inasmuch as this long life was not the reward of some few, but of very many, and almost of all those who followed that precise course of Sobriety, and were not cut off by some outward chance or violence. Wherefore S. John the Evangelist, who alone amongst the Apostles escaped violent death, lived Sixty eight years after the Ascention of our Lord: so that it is very probable he arrived to the age of a Hundred years. And S. Simeon was a Hundred and twenty years old when he was martyred. S. Dennis the Areopagite lived till he was above an hundred years old. S. James the younger saw Ninety six, [Page 79] having continually attended prayer and fasting, and alwaies abstained from flesh and wine.

37. Besides, this Priviledge belongs not only to Saints, but also to others: For the Brachmans amongst the In­dians live exceeding long by reason of their spare diet: And amongst the Tunks, the Religious professors of their Mahometical superstition, who are very much given to abstinence and austerity.

Josephus in his Second Book of the Wars of the Jews, chap. 7. writes, That the Essenes were men of long lives, so that many of them lived till they were a Hundred years old, through the sim­plicity of the diet which they used, and their well-ordered course of living: for there was nothing but bread and some one kind of gruel or pap set before them at their meals. Democritus and Hip­pocrates prolonged their lives to a Hundred and five years. Plato passed Eighty.

Last of all, when the Scripture saith in Ecclus. 37. 30. He that is temperate adds to his life; it speaks [Page 80] generally of all those that follow ab­stinence, and not of Saints only. Ne­vertheless I grant indeed, That wick­ed men, and in particu­lar, Homicides and Blas­phemers, do not for the most part live long,Homicides and blas­phemous persons do not live long. albeit they be temperate in their diets; for the divine ven­geance persecuteth them. And yet these commonly do not die by sicknesses bred through corruption of inward humors, but by some out­ward violence used towards them. And in like manner they who are stu­diously addicted to Lust, cannot be long lived;see­ing Neither luxu­rious persons. that there is nothing which doth so much exhaust the spi­rits and the best juice in the body, as Lust doth; nor which more weak­ens and overthrows Nature.

38. But some will say, There are many in the world who come to ex­tream old age, who never keep this sober diet that you speak of; but when occasion serves, gives the reins to Gluttony as you call it, stuffing [Page 81] themselves almost every day with meat and drink to the full.

To which I make answer, That these are but rare, and must needs be of a rare strength and temper: For the greatest number of Devourers and Gluttons do die before their time. Now if these strong and [...]. ir­regular Eaters would ob­serve a convenient moderation, they would questionless live much longer, and in better health, and effect far greater matters by their wit and learn­ing. For it cannot be but that they who live not frugally should be full of ill humors, and ofttimes vexed with diseases. Nor can they, without great prejudice to their healths, much or long intend hard and difficult busi­nesses appertaining to the mind: both in regard that the whole force of Na­ture and of the spirits is as it were Mancipa­ta est. enthralled in them to the Concoction and Di­gestion of meats, from which if they be violently withdrawn by means of Contemplation, the Concoction must needs prove vicious, and many cru­dities [Page 82] necessarily follow: As also in regard that the head hereby becomes full fraught with vapors which do o­vercloud the mind, and if a man in­tend his thoughts much, cause pain and grief.

Lastly, these men are forced to use much exercise of body, or often to take medicines for the purging there­of: so that in truth however they may seem to live long in the body, yet as much as belongs to the mind and the understanding, they live but a while; in regard that it is but a little and short time, that they are fit for the functions and affairs of the mind, being forced to spend the great­est part of their time upon the care of their bodies: which is in very truth to make the Soul become the servant of the Flesh, that is, a Slave to its own Vassal. Such a life suits not with Mans nature, much less with Christianity; whose good and hap­piness is altogether spiritual, and is not to be otherwise purchased than by mortification of the Senses, and im­ployment [Page 83] and exercise both of Mind and Body.

39. Add further to that which hath been said, That they who are of weakly Constitutions, if so be they live temperately, are much more se­cure touching their health, and the prolonging of their lives, than those who are of the strongest Constitution that may be, in case they live intem­perately. For these of the former sort know that they have no ill juices or moistures in their bodies, or at least not in any such quantity as to breed diseases: But those other after some few years must of necessity have their bodies cloyed with evil humors, which by little and little putrifying, do at last break out into grievous and deadly sicknesses.

Aristotle in his Problems testifies, That there was in his time a certain Philosopher named Herodicus, who albeit in all mens judgment he was of a most weakly Constitution, and fallen into a Consumption; neverthe­less by the Art [...], that is, That which prescribes the course of [Page 84] Diet, he lived till he was a Hundred years old. Plato mentions the same man in his third Book de Republ.

Galen, in his Book de Marasmo, and in his Book of the preservation of Health, reports that there was in his time a certain Philosopher, who had set forth a Book, wherein he took upon him to teach the way how a man might conserve himself free from old Age. Galen doth indeed worthily de­ride this, as matter of vanity: yet nevertheless the Philosopher by his own example gave proof, That his Art was not altogether vain, but ve­ry available to the prolonging of mans life: For when he came to his 80 year, and was so utterly consumed as there seemed nothing but skin and bones remaining; yet nevertheless by his Art, and the singular moderation and temper of his diet, he brought to pass, that he died not but after a great while lingring in a gentle Con­sumption.

And the same Galen, in his Fifth Book of the preservation of Health, says, They who come forth weakly complexioned [Page 85] from their mothers womb, may by help of that Art which prescribes the course of Diet, attain to extream old Age, without any diminution in their Senses, or interruption of health by pains and sicknesses: And further adds touch­ing himself, As for my part, although I neither had a healthful Constitution of body from my very birth, nor did alway lead a life free from disorder; yet using this self-same Art, after the Twenty eighth year of my life, I never fell into the least sickness, except perchance now and then for one day into a Fever, and that gotten through overmuch wea­riness.

40.It brings quiet dis­solution. Nor do these follow­ers of Temperance only come to extream old Age without feeling the pains and diseases belong­ing thereunto; but in their very dy­ing pass away without sense of grief: inasmuch as the bond that knits to­gether their soul and body, is un­loosed, not by any violence used to Nature, but by a simple Resolution and Consumption of their Radical Humor.

[Page 86] Mans life compard to a Lamp.And it fares with them as with a Lamp, that when the Oyl is spent, goes out of it self without any ado or business. For as a burning Lamp may be three ways extinguished; First, by outward violence, as when it is blown out: Secondly, by pou­ring in much water, whereby the good Liquor of the Oyl is drowned and corrupted: and Thirdly, by the waste and spending of the Oyl it self: So likewise a mans Life (which in truth resembles much the nature of a Lamp) is extinguished by Three ways and means; First, by external force, to wit, of the sword, fire, strangling, and the like: Secondly, through the abundance of ill Humors, or the malignant quality of them, whereby the Radical Humor is op­prest and overthrown: Thirdly, when the Radical Humor is in long space of time quite consumed by the Na­tural Heat, and blown out into the air; which is done after the same manner that boiling water or oyl is wasted by the heat of the fire.

[Page 87] Now in the first and second kinds of death there is a great disturbance of Nature, and so consequently much grief must needs ensue, as long as that continues; in regard that the Temper is overthrown by the violence of that which is contrary to it, and the bond of Nature is forcibly broken: But in the third there is either none at all, or very little grief, in regard that the Temper is inwardly, dissolved by little and little, and the Original Hu­midity, in which Life chiesly con­sists, is wasted together with the in­bred heat: For whilest the Humidity or Moisture wasteth, the heat founded therein doth equally abate; and the moisture being spent, the heat is joyntly extinguished, as we see it comes to pass in Lamps. After this manner do most of them die, who have observed an exact Rule of diet, unless perchance they die by means of outward violence. For having prevented evil Humors by their good diet, there is no inward cause in them whereby their Temper should be vio­lently overthrown, nor their Natural [Page 88] Heat oppressed. And therefore it will needs follow, that they must live till the Original Moisture, together with the Heat that is founded thereupon, be so consumed, as it is not sufficient to retain the soul any longer in the body. And in the like manner would a mans death be, if God should with­draw his conservation of the Natural Heat, although the Radical Humor should remain; or on the other side, if the Radical Humor should by di­vine operation be in an instant con­sumed.

41. It makes the body agil and expedite for all imploy­ments.The Fifth Commodity of a sober Diet is, That it makes the body Lightsome, Agil, Fresh, and Expedite to all the motions appertaining thereunto. For Heaviness, Oppression of Nature, and Dulness proceed from the abundance of Humors, which do stop up the way of the spirits, and cloy the joynts, and fill them too full of moisture: so that the excess of Humors being ta­ken away by means of Diet, the cause of that Heaviness, Sloth, and [Page 89] Dulness is taken away, and the pas­sages of the spirits are made free. And moreover, by means of the self-same Diet it comes to pass, that the Con­coction is perfect; and so good blood is bred, out of which abundance of pure spirits are made, in which all the vigor and agility of the body mainly consisteth.

CHAP. VIII.

42.The Commo­dities of the Mind by a sober Diet. WE have found Five Commodi­ties which Sobriety brings to the Body: Let us now see the Benefits which it affords to the Mind; and they may likewise be well reduced to Five.

It affords vigor to the Sen­ses.The First is, That it mi­nistreth soundness and vigor to the outward Senses. For the Sense of Seeing is chiefly deaded in old men, by reason that [Page 90] the Optick Nerves are cloyed with su­perfluous humors and vapors: where­by it comes to pass, that the Animal spirits which serve to the sight, are either darkned, or not afforded in such abundance as is needful for quick and clear discerning of things.

This impediment is taken away or much diminished by the Sobriety of meat and drink, and by abstinence from those things which replenish the head with fumes; such as are all fat things, and especially Butter, if it be taken in a good quantity, strong wines, and thick beer, or such as are compounded with those herbs that fly up into the Head.

43. The Sense of Hearing is like­wise hindered by the flux of crude and superfluous humors out of the Brain into the Organ of hearing, or into the Nerve that serves unto it: for by this means it comes to pass that a man grows deaf or thick of hearing in that part where this flux of humors is. Now this flux is very easily prevented and driven away by the Sobriety of diet. And as it may [Page 91] be taken away by help of Physick af­ter it hath befallen a man (in case it be not let go on too long, so as it take root) so likewise it may be ta­ken away by means of Diet, especial­ly if together therewith some Topica quaedam. Topical Medicines to be used.

44. The Sense of Tasting is chiefly marred by ill humors that infect the Organ thereof: As, if cholerick, tart, or salt humors possess the tongue and throat (whether it be that they come out of the Head or out of the Sto­mach, whose inward tunicle is con­tinued with these Organs) all things will relish bitter, tart, and salt. This indisposition is taken away by good Diet; by means whereof it is further brought about, that the most ordi­nary meats, yea and dry bread it self, do better taste and relish a sober man, and yield him greater pleasure, than the greatest dainties that can be do to those who are given to Gluttony. For the evil juices that did infect the stomach and the Organ of the Taste, and which bred [Page 92] [...]. a loathing and offence, being removed and clear­ed, the Appetite returneth of it self, and the pure relish and natural de­light in meats is felt. In like man­ner, good Diet conserveth the Senses of Smelling and Touching.

45. Nevertheless, I grant that by long age the vigor of the Senses, and especially of the Eyes and Ears, is much abated and almost extinct, in regard that the Temper of the Or­gans, as also of the other parts, is by little and little dissolved, the Ra­dical Humor and the Native Heat be­ing by degrees consumed and dried up: whereupon the Temper becomes more dry than is proportionable to the operations of the Senses, and all the passages and pores are stopped up with cold Phlegm, which is most of all other things contrary to the functions of the mind. For as old men by the inward temper of their bodies grow dry and cold in excess; so likewise they become full of moi­sture by reason of excrementitial hu­mors: so that old Age is nothing else [Page 93] but a cold drie temper, proceeding from the consumption of the Radical Humor and the Native Heat, to which there must needs be conjoyn­ed great store of cold Phlegm, dis­persed through the whole body.

CHAP. IX.

46. THe Second Commodity which a sober Diet brings to the Soul of a man is, That it doth very much abate and diminish the Affecti­ons and Passions, and especially those of Anger and Melancholy, taking a­way from them their excess and in­ordinate violence. The self-same it works upon those Affections which are conservant about the taste and touch of delectable things: so that in this regard it ought to be highly prized. For it is in truth a shameful thing not to be able to master Choler; to be subject to Melancholy and to [Page 94] sower cares of the Phansie, to be en­thralled to Gluttony, and Slave to the Belly, to be hurried on with vio­lence to eating and drinking, and poured out as it were to the exercise of lust and concupiscence. Nor is it only shameful and contrary to Ver­tue to be thus disposed, but also ve­ry prejudicial in regard of Health, and full of opprobry in respect of good men. But Sobriety with much ease remedies all these mischiefs, partly subtracting and partly correct­ing the Humors of the body, which are the causes of them. For, that the Humors are the causes of such Passions, is both a received ground amongst all Physicians and Philoso­phers, and manifest by experience.

47. Inasmuch as we see those who are full of Cholerick Humors, to be very Angry and Rash; and those who abound with Melancholy, to be al­waies troubled with griefs and fears. And if these Humors be set on fire in the Brain, they cause Frenzies and Madness: If a tart Humor replenish the tunicles of the Stomach, it breeds [Page 95] a continual Hunger and Ravening: If there be store of boiling blood in the body, it incites continually to Lust, especially if together with it there be any flatulent or windy mat­ter. The reason is, Because the Af­fections of the mind follow (as is well known in Philosophy) the ap­prehensions of the Phansie: Now the apprehension of the Phansie is con­formable to the disposition of the Body, and to the Humors that are predominant therein. And hence it comes to pass, that Cholerick persons dream of fires, burning, wars, and slaughter: Melancholy men of dark­ness, funerals, sepulchres, hobgob­lins, runnings away, pits, and such sad and doleful matters: The Phleg­matick dream of rains, lakes, rivers, inundations, drownings, shipwracks: The Sanguine of flyings, courses, ban­quets, songs, and love-matters. Now Dreams are nothing else but the ap­prehensions of the Phansie, when the Senses are asleep. Whereupon it fol­lows, that as in sleep, so also in wa­king, the Phansie doth for the most [Page 96] part apprehend things answerable to the Humor and Quality then preva­lent, and especially upon the first presentment of the object, till it be corrected and otherwise directed by reason.

So then the excess of these Humors doth pervert the natural condition and apprehension of the Phansie. For Choler, inasmuch as it is extream bit­ter and contrary to Nature, causeth a man to apprehend other mens words or deeds, or any thing that displea­seth him, as if it were intended against him with despight and injury: And because this Humor is fiery and im­petuous, it makes the apprehension to be swift and violent, and drives a man on to a speedy repulse and re­venge of the evil which he conceiveth done towards him. The Melancho­lick Humor is heavy, cold, and dry, lumpish, sower, swart in colour, and very hurtful to the heart. And so it causeth that the Phansie apprehends all things as having enmity, bring­ing sorrow, and full of darkness. Now by reason of the cold and heaviness [Page 97] therein it comes to pass, that this Humor doth not incite a man to the repulse of evil, as Choler doth, which is light and active: but, on the con­trary, it casts a man into fears, flight, and delays. Phlegm is cold and moist, whereby it comes to pass, that the apprehension is slow and dull to every thing without any vigor, acri­mony, or alacrity. So that Choler makes a man angry, rash, hasty, bold, earnest, quarrelsome, peevish, angry at every thing; a swearer, a curser, a clamorer, and a brawler. And hence arise so many injuries, fight­ings, wounds and slaughters, as are rife amongst men. For even those things which are committed upon drunkenness, do for the most part come from the fury of Choler set on fire, and augmented by the wine. Melancholy makes men sad, faint­hearted, timorous, solitary, thought­ful, and inclining to despair. And as Choler, whilst it boils, doth for a short space pervert the right judg­ment of the mind: so Melancholy perverts it almost alwaies, especially [Page 98] if it be that kind which possesseth the brain, or sends up foul vapors from the Ex Hy­pochondriis. Hypo­chondriacal parts into the Head and Heart. Phlegm makes men slow, feeble, sleepy, fearful, for­getful, and in a word altogether unfit for matters of worth. For albeit this Humor be not so hurtful to the Body as Choler and Melancholy, it is never­theless exceeding contrary to the functions of the Mind, inasmuch as by the coldness thereof it dulls the vigor of the spirits, and by the moistness thereof it cloyes the brain, and stops up the passages of the spirits.

48. Now a Sober Diet doth in great part remedy all these evils. For by the continuance thereof, the evil Humors are by little and little a­bated, Nature either consuming or driving them out, and especially if there be adjoyned some little help by means of purging Medicines. Fur­thermore, the temper of the body is corrected, inasmuch as there is a supply of pure and well-tempered a [Page 99] supply of pure and well-tempered blood, which is neither mixed with Crudities, nor corrupted by super­fluous Humors, nor exceeding in any hurtful quality. And hereupon we see those men that are accustomed to Sobriety, to be calm, affable, cour­teous, chearful, tractable, and mo­derate in all things. For the benign juice or nourishment which Nature works upon, causeth benign affections and manners: and the malignant juice (such as Choler and Melan­choly breed, if they exceed either in Quantity or Quality) causeth fierce­ness and wildness in the affections and manners. Wherein it is also very considerable, That evil Humors do not only excite and stir up passions, and set them on work; but again by a certain Sympathy that is between them, are themselves also set on fire, and strengthened by the passions: and being thus kindled and strengthened, they add new force and strength to the passions, augmenting and confirm­ing them.

This is evident in the Cholerick [Page 100] Humor, which, when it is abundant, stirs up wrath by means of the appre­hension of the Phansie, which it hath corrupted: And on the other side, the commotion of Anger, by a cer­tain kind of Sympathy, sets on fire the spirits and the cholerick humor; and then again the cholerick humor being inflamed, causeth the Phansie to apprehend the matter more strong­ly and vehemently, so that the injury seems much greater than it did be­fore: And hereupon the commotion of Anger it self is increased and for­tified. And so it ofttimes happens that men run out from Anger into Madness, if so be the Phansie dwell long upon imagination of the injury. It is therefore the best counsel that can be given, to perswade a man to turn away his thoughts from the in­juries that he conceives to have re­ceived, inasmuch as the thinking up­on them is prejudicial not only to the Mind, but also to the Body. In like manner, the Melancholick Hu­mor, by means of the Phansie, stirs up grief, although there be no true [Page 101] ground for it; and grief thus set on work, by a certain kind of Sympathy straitens the heart, and hin­ders the [...] Dilatation there­of, whereby the melancholick humor becomes adust, and more malignant; in regard that the sooty fumes cannot be dispersed: And being thus become more malignant, it multiplies the af­fection of grief, and ofttimes thrust­eth on to despair and to deadly re­solutions.

CHAP. X.

49. THe Third Commodity arising to the Soul from a sober Di­et, is, The preservation of the Me­mory. For Memory is above all things most hurt by a cold humor possessing the Brain, which commonly useth most to molest intemperate persons, and those who are stricken in age. For this humor both stops up the narrow passages of the spirits, and benumbs [Page 102] the spirits themselves, making them sluggish: whereby the apprehensions of the mind become slow, languid, and inconstant; and ofttimes they do so fail a man in the midst of his discourse, as himself knows not what it was he said, nor about what he was speaking, but is fain to ask the stan­ders by concerning the matter that they were treating of. And this is caused Three ways: First, by reason that the Animal spirit which the Phan­sie makes use of, as well in remem­brance as in all her other actions, is as it were hastily intercepted in her course by the phlegmatick hu [...] upon the interception whereof the ap­prehension ceaseth, and consequently all remembrance. Secondly, this comes to pass, in regard that the ap­prehension was feeble and without re­flexion, and that by reason of the po­verty and unaptness of the spirits. Now the apprehension of any thing, made without reflexion, cannot leave any such print of it self as is sufficient for remembrance: Forasmuch as all remembrance is immediately conver­sant [Page 103] about our own actions, and only mediately about the objects of those actions. For I do not properly re­member that Peter was dead; but that I saw, or heard, or read that he was dead: so that where there is no re­flexion upon our own actions, there cannot be a sufficient print left for memory. The third cause is, from the unaptness of the spirits: For al­beit the print and footstep be in some manner sufficient for its own part; nevertheless it comes often to pass, that by reason of the poverty, or im­purity, or sluggishness, or too much heat of the spirits, we cannot conve­niently make use of that print and footstep. And by this means it some­times happens, that a man almost quite loseth his memory, and forget­teth all his learning; As when abun­dance of cold Phlegin stops up the nar­row passages of the Brain, and makes the spirits become sluggish, and doth overmuch moisten and cool the sub­stance of the Brain.

50. Now all this evil is wonderfully prevented or cured by a sober and con­venient [Page 104] course of Diet; to wit, by ab­staining from hot drinks and such as sume, except it be in small quanti­ties. For albeit wine is hot, never­theless being drunk often and in abun­dance, it breeds cold diseases, to wit, Distillations, Coughs, Coryzas. Run­nings at the Nose, Apo­plexies, Palsies, &c. And the reason is, because it fills the head with va­pors, which being there refrigerated, are congealed into that cold Phlegm, which is the cause of all these evils. Nor must a man in this case abstain from hot and fuming drinks only, but also from all abundance of moist things, and, asmuch as may be, hold himself to a dry kind of diet: For so it will come to pass, that the super­fluous humidity will either not be bred, or being bred will be consumed; and consequently that the obstructions caused by means thereof will be re­moved, and the passages of the spi­rits made free, and the spirits them­selves rarified, and brought to their right quality, and the brain it self re­duced to its natural temper, and [Page 105] become together with the spirits fits and apt to the service of the Phansie and the Memory.

CHAP. XI.

51. THe Fourth Commodity is the vigor of the Wit in excogi­tating, reasoning, finding out; and judging of things, and the aptitude and fitness that it hath for the re­ceiving of divine Illuminations. And hence it comes to pass, that men given to Abstinence are watchful, circum­spect, provident, of good forecast, able to give counsel, and of sound judgment: and for matters of learn­ing, they do easily grow to excellen­cy in those things whereunto they apply themselves. As for Prayer, Meditation, and Contemplation, they do perform them with great facility, pleasure, and spiritual delight.

The Ancient Fathers and those that lived in the deserts prove this by their example, who being most ab­stinent, [Page 106] were always fresh in their minds, and spent whole nights in prayer, and in search and study of divine matters, with so great solace of mind that they deemed themselves to be in Paradise as it were, and per­ceived not the passage of the time: And by this means they came to that great measure of holiness, and fami­liarity with God, and were adorned with the gifts of prophesie and mira­cles, and became admirable to all the world. For having their minds al­ways lifted up and set on God, his Ma­jesty vouchsafed to descend down to them, illuminating them wonderfully according as it is in the 34 Psalm, They had an eye unto him and were lightned; making them partakers of his secrets, and instruments of his mi­raculous works; that so the world might know how acceptable their kind of life was with God, and be pro­voked to the honor and imitation of them.

52. There are very many also now adays, who tend unto the highest pitches of wisdom and vertue by the [Page 107] self-same way of Abstinence: whereof some are very admirable in all mens eyes, through the abundance of their writings, and their surpassing learn­ing. But no man without the assistance of Sobriety can perform any such mat­ter: and if he obstinately attempt it, he shall kill himself long before his time. No man is able without the help of this vertue to refrain his passions, to keep his mind in quiet, to perform the services of the mind about divine mysteries with ease and pleasure, or to come to any eminent degree of holiness. For Sobriety is as it were the ground and Basis of all these things, as Cassian teacheth in his Fifth Book which is de Gastrimar­gia, chap. 14. and 17. So that all the Saints who have gone about the building up of the high Tower of Evan­gelical Perfection, have made their beginning from this vertue, as from the foundation of their spiritual fa­brick.

53. Nor is it any thing contrary to this which we have said, that Faith ought to be held the foundation of all [Page 108] vertues, and consequently the ground­work of all this spiritual building: In­asmuch as Faith is the internal and primary foundation, into which all other vertues are set, and whereupon they are reared: but Abstinence is an outward, secondary, and ministerial foundation, inasmuch as it removes those things which breed impediment to the exercises of Faith, and to the functions of the Intellectual faculty, or make them full of difficulty, un­pleasant, and tedious: And together herewith it affords many helps, where­by the functions of the Intellectual power become more clear, easie to be performed, and delightful.

For all spiritual progress doth de­pend upon the use of the Understand­ing, and of Faith which resides in the Understanding. For we cannot love any good thing, or profit in the love thereof, nor hate any evil thing, or grow in the hatred thereof, except it be proposed by the Understanding, so as it may move the Affections: Whereupon he that is so disposed by heavenly Grace, as that heavenly [Page 109] matters are always in his mind (as it was in the Apostles, and in other A­postolical men) will easily contemn all earthly things, and so by degrees, from a great measure of holiness at­tained here below, mount up to the injoyment of a glorious Crown of everlasting bliss in heaven. For the Wil doth easily conform it self to the judgment of the Understanding, when matters are propounded by the Un­derstanding, not by starts as it were, but constantly and seriously. From these grounds it is evident, That those things which hinder the functions of the Mind, or obscure them, or make them to become difficult and irksome, are the things which in very truth debar us from attaining to any great measure of perfection either in Lear­ning, or in exercises of Religion, or in sanctity of Life: And on the con­trary, those things which make the functions of the Mind to become more easie, expedite, clear, and delightful, are those things which fit a man to in­tend spiritual affairs with ease and pleasure, and do lead on to the ready [Page 110] attainment of excellent wisdom and holiness.

54. Since Sobriety then hath this vertue, that it takes away those things which hinder the consideration of the Mind, or make it to become difficult and unpleasant, and doth make sup­ply of those things, whereby it be­comes easie and pleasant: It deserves justly to be called the secondary Foun­dation of wisdom and spiritual pro­gress. Now how this is brought to pass, is manifest by that which hath been said formerly. For the things that hinder speculation, and make it irksome, are these, Too much moi­sture of the brain, abundance of va­pors and sooty exhalations, obstructi­ons of the passages of the brain, too much store of blood, heating of the spirits, arising from blood or Choler, the flying up of cholerick vapors, and those which proceed from adust me­lancholy into the head, cholerick and melancholick humors possessing the brain. Now all these impediments, if so be they be not already in act, are prevented by means of a Sober [Page 111] Diet, so that they cannot steal in up­on a man: And if they be already got into the body, they are by little and little overcome and amended, espe­cially if at the beginning there be use made of some such medicines as are needful; unless the evil be inve­terate and incurable: as it sometimes happens, that there is bred a conti­nued madness, to wit, when Melan­choly and Phlegm have possessed the brain.

Nor doth a Sobet Diet only take away the impediments of Speculation, but also minister the proper helps thereof, to wit, good blood, and con­sequently pure and well-tempered spi­rits, and such a temper in the brain as ought to be. For the very temper of the brain it self, which by Intem­perance is made either too moist, or too cold, or too dry, or too hot, is by little and little mended through the help of diet, and reduced to me­diocrity.

55.This is a Be­nefit of great­est moment. This fruit of Tem­perance ought to be high­ly esteemed: For what can [Page 112] a Christian man more desire, and espe­cially he that intends Piety, than af­ter long old age to enjoy his Mind healthful, cheary, expedite, and vi­gorous to all imployments and fun­ctions thereof? For besides that this is very pleasant in its own nature, it brings along with it, if so be we de­sire it, a very great spiritual commodi­ty: For then by long experience of forepast age, the vanity of the world is better discerned, and becomes more contemptible; heavenly matters be­gin to relish us better, and earthly to be despised: Those everlasting future things which hang over our heads, are always before our eyes, and call upon us to make fitting preparation for them; All the knowledg and ex­perience which we have gotten from our youth up until that time, turns then greatly to our advantage, and we reap the sweet fruit thereof. And then the affections and perturbations of our minds being calmed, we can with great ease and pleasure give our selves to Prayer, Meditation of divine matters, Reading of Scripture and [Page 113] the works of the holy Fathers. Then we may with delight always busie our minds with pious cogitations, and, as the holy Fathers were wont, be al­ways ruminating upon some one or other divine sentence out of Gods Word, and with great reverence and devotion be constantly partakers of the Prayers, and other publick duties which the Church enjoyns us unto. It is not to be believed, what an apt­ness and facility there is in a sober old age to all these good duties and im­ployments of the mind, and how much pleasure and consolation they shall here find by means thereof, and con­sequently increase their reward here­after.

56. This was that which principal­ly drew me on to the penning of this Treatise, to wit, that I might there­by recommend to all pious minded Christians, and especially to them which are more particularly set apart for devotion, so incomparable a good as this is; by means whereof they may live long in Health, and serve God with great ease and chearfulness, [Page 112] [...] [Page 113] [...] [Page 114] and fit their minds for the entertain­ment of divine Inspirations and Illumi­nations, and lay up in store for them­selves a great treasure of good works. A long life is little worth, and of small advantage, if it be spent in the ser­vice of the world, and not of God, being given to Covetousness, Ambi­tion, and Pleasure: but if it be alto­gether devoted to God, and wholly imployed in the practice of vertue, then undoubtedly it is a thing that ought to be highly prized, as being of singular benefit and advantage both to a mans own self and to the world.

Wherefore albeit Sobriety have that vertue, that it preserves all men in general (and not only those who are given to piety) healthy in body, and sound and vigorous in their minds: yet the pursuit thereof seems more properly to belong to them who fol­low mainly after piety, and endea­vor to please God asmuch as they possibly can; in regard it will bring them exceeding great comfort in this life, and hereafter yield them great abundance of fruit in life eternal.

CHAP. XII.

57. THe Fifth Commodity of a Sober Diet is, That it extin­guisheth the fury of Lust, and doth wonderfully allay the Temptations of the Flesh, and procures much tran­quillity both to the Flesh and to the Spirit: For it was rightly spoken by one, That Sine Cere­re & Baccho friget Venus. Venus grows cold without the fellowship of Ceres and Bacchus. And this remedy against this kind of evil hath been ever put in practise by all those who have been eminent in holiness. And verily next the divine Grace it self, there is no­thing so potent as this is, inasmuch as Sobriety doth take away not on­ly the matter it self, but the impul­sive and the exciting causes of Lust. The Matter of Lust, I call the abun­dance of Seed; The Impulsive cause, the store of Animal Spirits, whereby [Page 116] the Seed is expelled: And by the Ex­citing cause, I mean the Imagination of lustful matters. This Imagination first stirs up the Concupiscence, and that straightways moves the spirits to the expulsion, and they being thus stirred up do accomplish the thing, except the Will do restrain them. Now in the overcoming of this violence doth the Christian Combate chiefly lie, especially in them that are in the flower of their Age, and in the strength of Nature.

58. Now Sobriety doth take from the Matter and the Impulsive cause: for it maketh an abatement by de­grees both in the quantity and heat of the Seed. It doth likewise diminish the store and firiness of the spirits, by abstaining from hot and windy meats, and from the use of wine and strong beer, at least so long as is needful for coming to the right Mediocrity. And when the Seed is diminished and tem­pered, and withal the spirits, lustful imaginations do cease of their own ac­cord: or if so be they rise, they are easily quelled, except it be so, that [Page 117] by Gods permission they are continu­ed through the devils suggestion. For lustful imaginations do spring up in the Mind through a certain kind of sympathy which they have with the disposition of the Body, to wit, by reason of the abundance of Seed and Spirits; as also other imaginations do, which follow the condition of the Pre­dominant Humor, as we formerly declared. In sign and proof whereof, we see the followers of Sobriety for the most part free from such kind of imaginations and temptations, or rare­ly molested with them. Now if so be there be not store of these causes laid up beforehand in the body, So­briety doth easily prevent their growth, inasmuch as it causeth that a man neither eats nor drinks more than the sustenation of the body re­quires: For he doth not measure the quantity of those things which he takes, by his Appetite, which is alto­gether deceitful; but by Reason, which looks what and how much is proportionable for the conservation of the Body, and the performance of [Page 118] the duties and services belonging to the Mind.

59.Why the Ap­petite is de­ceitful. Now there is a double Reason, why the Appetite becomes a de­ceitful Measurer in this kind. The first is, Because the Appe­tite doth not only desire that which is necessary to the conservation of the Body, but also that which may serve for the use of Procreation. For the appetite of eating and drinking is both in men and beasts ordained to both these ends, to wit, to the conserva­tion of the Individual, and to the propagation of the whole Kind. And therefore Reason chargeth them who desire to live chastly, and not to be molested by the sting of Lust, that they should not obey their Appetite to the full, but give it satisfaction only to the half, that is, only asmuch as is need­ful for the sustenance of the Body: which thing if they carefully observe, there will be little store of Seed bred in their Bodies, and very few incite­ments to Lust, For Seed is bred of that superfluity of the nourishment, [Page 119] which was more than requisite for the sustentation of the body. So that where there is no more sustenance taken in, than is sufficient for the nourishment of the body, there re­mains either nothing at all, or very little to be distributed for the increase of Seed.

60. The other cause why the Appe­tite is deceitful, is, Because it often­times longs after more than is any way proportionable to either of these fore-mentioned ends, that is to say, more than is fitting either for the nourishment of the Body, or for the matter of Propagation. And that is caused either through the ill dispositi­on of the stomach, as it comes to pass in that ravening kind of Appetite, which is called Dogs-hunger, Bulimia. Ox-hunger, and when the Melancholick Humor is soaked into the tunicles of the stomach: or else by reason of the condi­ments, and Mangonia. Lickorish cooking of the meats themselves, which by their variety and new re­lishes do go on continually provoking [Page 120] the Appetite, and stirring up Glutto­ny. In which regard, this variety and curious dressing of meats is, as Physicians teach, especially to be es­chewed by all them that are followers of Sobriety and Chastity, and in very truth by all those who have care of their health, concerning which thing we have discoursed more largely before.

By all this it appears, That there is far greater vertue and power for the quenching of Lust, in Sobriety and Abstinence, than in other corporal mortifications, such are hair-cloths, whippings, Chameunia. lying upon the ground, and bodily labors; for these do only afflict the body outwardly, and but rase the skin as it were, but come not at all to the ground of the evil which lies hidden within: But Abstinence plucks up the cause of all by the roots in the inward veins, reducing the natural temper to a just modiocrity. This remedy then is to be used by all those who are vexed with this disease.

[Page 121] 61. And thus much touching the benefits and singular fruits of Sobriety: all which might well be confirmed by the testimonies of the ancient holy Fathers: but for brevity sake I omit them, contenting my self with one passage only out of S. Chrysostom, who in his first Homily concerning Fasting writes thus: Fasting is, asmuch as lies in us, an imitation of the Angels, a con­temning of things present, a school of prayer, a nourishing of the soul, a bridle of the mouth, an abatement of concupis­cence, as they that use to fast do well know and prove in themselves: It molli­fies rage, it appeaseth anger, it calms the tempests of Nature, it excites reason, it clears the mind, it disburdens the flesh, it chaseth away night-pollutions, it frees from head-ach, and it breeds clear and well-coloured visages. By fasting a man gets composed behavior, free utterance of his tongue, right apprehensions of his mind, &c. See him likewise in his First Homily on Genesis. And agreeable to this we find many things in S. Basil, in his Oration concerning Fasting; In Ambrose, in his Book of Elias and Fast­ing; [Page 122] and in Cyprian, in his Oration concerning Fasting; and in many others.

CHAP. XIII.

62. BUt some will object, That this straitness of Diet is trouble­some, in regard it leaves a man always tormented as it were with hunger; and therefore it were better to die sooner, than to prolong a wretched life by such a painful medicine; ac­cordingly as it was once said by a cer­tain diseased person, whose Thigh was to be cut off; that Non est tanto digna dolore solus. The preservation of life would be two dear bought at the price of so much pain.

To which I answer, At first indeed this spareness of Diet is somewhat troublesome, in regard of the con­trary [Page 123] usage formerly, and also in re­gard of the inlargement of the sto­mach: but by little and little that trouble is removed. For we must not suddenly pass from a great quantity to a small, but every day by degrees subtracting a little, till we come to the just measure, as Hippocrates doth oftentimes warn: for by this means the stomach is contracted by little and little without any great trouble, and the greediness, which was former­ly felt, is taken away. Now when the stomach comes to be contracted to the right measure that it ought, there is no more trouble remaining by means of a Sober Diet, inasmuch as that small quantity doth justly agree and answer the capacity and strength of the stomach. In proof whereof we see, that it is very grievous to most men to forbear their usual Break-fast at the beginning of Lent; but by lit­tle and little that offence is diminish­ed: and divers do in the end find such benefit by Abstinence, as that they choose willingly ever after to forbear Break-fast. The self-same do [Page 124] many prove in forbearing of Suppers. And in like manner, after that men have a while forced themselves, they find no pain in abstaining from di­vers kinds of meats, to which their appetites did formerly lead them with great violence. It is therefore alto­gether untrue which is commonly ob­jected, That a sober Diet doth tor­ment a man with continual hunger.

63. Secondly, I answer, Suppose there were some trouble in such kind of diet, and that it should dure long, (which yet in truth is not so) yet ought we to consider the many profits and benefits which it brings in recom­pense of this small trouble, to wit, That a sober Diet expels diseases, pre­serves the body agil, healthful, pure and clean from noisomness and filthi­ness, causeth long life, breeds quiet sleep, makes ordinary fare equal in sweetness to the greatest dainties, and moreover keeps the Senses sound, and the Memory fresh, and adds perspica­city to the Wit, and clearness and apt­ness for the receiving of divine Illumi­nations; And further, quits the Passi­ons, [Page 125] drives away Wrath and Melan­choly, and breaks the fury of Lust; In a word, replenisheth both soul and body with exceeding good things; so that it may well be termed the mo­ther of Health, of Chearfulness, of Wisdom, and, in sum, of all Vertues.

64.The discom­modities of Intempe­rance. And on the contrary, a disor­dered life repays that small and fading pleasure, which it affords to the throat, with an innumerable company of mischiefs: For it op­presseth the belly with the weight thereof, it destroys health, it makes the body to become noisome, ill-sent­ed, filthy, and full fraught with muck and excrements; it inflames Lust, and inthrals the mind to passions; it dulls the Senses, weakens the Memo­ry, obscures the Wit and Understand­ing, and, in sum, makes the Mind become lumpish and unapt for per­formance of the functions proper thereunto, such as are Learning, Pray­er, Meditation, and all other excel­lent and lofty matters; whereby is brought about, that there can be little [Page 126] progress made either in knowledg of good things, or in holiness of life, or in the exercise and performance of good works.

And what a goodly Benefit is it, for the injoyment whereof we under­go all this loss and damage! Nothing but a short delight of the throat for a minutes space, which is only felt whilst the meat is in chewing and go­ing down into the belly; which in its own nature is very base and con­temptible, being no other than that which is common with us together with the beasts, and such as doth af­fect only a very small portion of the body, to wit, the tongue, the palate, and the throat: For this it is, that we pull upon our selves all these mis­chiefs; and through the desire of this it is, that the following of Tem­perance seems such a difficult busi­ness: For were there no pleasure in taking meat and drink, there would be no grief in forbearing them. In­temperance then hath no other piece of goodness in it, than only a base momentany delight and pleasing of [Page 127] the throat. What a height of misery and indignity then must it needs be for a man to inthral himself to the sla­very thereof, and for this cause to indanger so many inconveniences and prejudices! what a deal of wormwood and gall doth Gluttony pour in, after the small sweet and pleasure which it hath afforded!

65. These things ought to be disi­gently considered and weighed by wise men, and especially by Church-men, and such as set themselves apart to the service of God, whose profession is to attend continually upon divino mysteries and the functions of the mind. For if we carefully ponder these things, it will not be possible but that we should make choice of So­briety and find it pleasant and easie; and on the contrary, intemperance will appear and prove full of horror and detestation unto us: we shall be ashamed of our delicacy, and blush at the feeble and base tempers of our minds, that are so captivated to the service of Gluttony, that we slavishly obey the Tyrannical Rule of it, not [Page 120] [...] [Page 121] [...] [Page 122] [...] [Page 123] [...] [Page 124] [...] [Page 125] [...] [Page 126] [...] [Page 127] [...] [Page 128] being able to resist the most base and transitory allurements thereof. What can be more vile and undecent for a man, than to be a slave to his belly? And what greater madness than to re­nounce and quit our interest in all those excellent benefits which Sobrie­ty brings both to Soul and Body, for a little tickling delight in the throat? and to expose our selves to the lash of all those evils both of Soul and Body, wherewith Intemperance scour­geth her followers? Oh the wretched condition of mankind, that is subject to so great vanity, blinded with so much darkness, and beset with so ma­ny errors; whose mind is deluded in his judgment and choice, by a vain appearance of delectable good, as it useth to be in dreams!

66. And thus much shall suffice to have spoken touching Sobriety, as it is the soveraign means and instrument for preservation of bodily health and vigor of mind in and unto long old age, and as it is a procurer of the most excellent good that can be, to both parts of a man, bringing abun­dance [Page 129] both of Temporal and Spiritual Benefits to the exercisers thereof.

I heartily beseech God, that the things thus written may prove to the good of many; and will conclude in the words of S. Peter, exhorting all men to Sobriety, 1 Pet. 5. 6. Be sober, be vigilant: because your adversary the devil, as a roaring lion walketh about, seeking whom he may devour: whom re­sist, stedfast in the faith. For Sobriety is not only available for the over­coming of the temptations of the Flesh, to which the greatest part of the world are subject; but absolute­ly for all other likewise, and is help­ful to every kind of vertue, as is plain and evident by what we have former­ly in this Treatise proved.