ADVERTISEMENT.

THERE is lately Printed a Book very fit to be bound with this, entituled MEDICINA STA­TICA, or RULES of HEALTH, in Eight SECTIONS of APHORISMS, Originally written by SANCTO­RIUS chief Professor of Physick at Padua, Englished by J. D. in 12 s. Price bound One Shilling, and Print­ed for John Starkey, at the Miter near Temple Barr.

THE TEMPERATE MAN, OR THE Right Way of Preserving LIFE and HEALTH, TOGETHER, With Soundness of the Senses, Judg­ment, and Memory unto extream OLD AGE.

In Three Treatises.

  • The First written by the Learned Leonardus Lessius.
  • The Second by Lodowick Cornaro, a Noble Gentleman of Venice.
  • The Third by a Famous Italian.

Faithfully Englished.

LONDON, Printed by J. R. for John Starkey, at the Miter in Fleetstreet, near Temple Bar. 1678.

The things contained in this fol­lowing Book.

  • 1. Lessius his Hygiasticon.
  • 2. Cornaro's Treatise of Temperance, translated by Master George Herbert.
  • 3. A discourse translated out of Italian.
Ecclus. 37, 28, 29, 30.

Be not unsatiable in any dainty thing, nor too greedy, upon Meats.

For excess of Meats bringeth sickness, and a sur­feting will turn into choler.

By surseting have many perished, but he that taketh heed prolongeth his life.

To the Reader.
The Preface of the Publisher of the ensuing Treatises.

WE do not well; this day is a day of good tidings, and we hold our peace: if we tarry till the morn­ing light, some mischief will come upon us: now therefore come, that we may go and tell the Kings houshold:—Thus reasoned the Lepers that first came to the knowledg of the Syrians flight, and Israels deliverance: And the application of their arguments hath (in a much like case) pro­duced more the like resolution.

Having been a witness of the late discovery of a richer Mine, than any of those which golden Peru affords, Life and Health, and vigorous Strength of Mind and Body, general Plenty, and private Wealth, yea and Vertue it self (inasmuch as, for the most part, the conditions of the Mind fol­low the temper of the Body) being to be extracted thence with very little pain and cost, and without any danger at all: I have thought my self bound to give publick notice thereof to the world.

And so much the rather, as having been a Spe­ctator only, I find my self debarred from that plea of modesty, wherewith the Adventurers excuse themselves from the publication of this Treasure. But who knoweth whether I have not in part been restrained from the credit of partnership, to mine [Page] own private good; to this intent, that I might be enforced to become the Publisher of it for common benefit? Surely, methinks as in some regard my want of Interest in the business makes my testimo­ny of the more validity (for who will not believe a witness giving in evidence to his own prejudice?) so it seems to impose on me a kind of necessity of ac­quainting the world therewith, if happily by the promotion of others good, I may help to redeem mine own negligence. This good effect, I hope, may follow to mine own advantage upon this publicati­on: as on the contrary I might justly be afraid of multiplying damage, and doubling punishment upon my head, for the unjust concealment, as well as for the not practising of that, which I cannot but approve most excellent and beneficial to all those ends, that a wise man and a Christiam should aim at. In this regard, I hope the pious and charitable Reader (and none but such I invite) will help me rather with his prayers; and a fair acceptance of my hearty desires of his good, then censure or de­spise my want of absolute conformity to that which I exhort him unto. And thus much touching my self, and the reasons that have moved me to the publication of these ensuing Treatises.

The middlemost of which, as it was first writ­ten in order of time, so it was in translation; and therefore I will begin with it.

Master George Herbert of blessed memory, having at the request of a Noble Personage transla­ted it into English, sent a copy thereof; not many moneths before his death, unto some friends of his, who a good while before had given an attempt of regulating themselves in matter of Diet: Which, although it was after a very imperfect manner, in [Page] regard of that exact course therein prescribed; yet was of great advantage to them, inasmuch as they were enabled, through the good preparation that they had thus made, to go immediately to the pra­ctise of that pattern, which Cornarus had set them, and so have reaped the benefit thereof, in a larger and eminenter manner then could otherwise possibly have been imagined in so short a space.

Not long after, Lessius his book, by happy chance, or, to speak better, by gracious providence of the Author of Health and all other good things, came to their hands: Whereby receiving much instructi­on and confirmation, they requested from me the Translation of it into English. Whereupon hath ensued what you shall now receive.

It was their desire to have the Translation en­tire; and finding no just reason to the contrary, I have been willing to satisfie them therein. Master Herbert professeth, and so it is indeed apparent, that he was enforced to leave out something out of Cornarus: but it was not any thing appertaining to the main subject of the book, but chiefly certain extravagant excursions of the Author against the Reformation of Religion, which in his time was newly begun. Neither his old blind zeal, nor the new and dangerous profession of Lessius, will (as we hope) breed any scandal or discredit to these present works of theirs, nor to the Imitators of them, with any discreet and sincere Protestants. That they were both Papists, and the one of them a Jesuite, is no prejudice to the truth of what they write concerning Temperance: In the prosecuti­on whereof we ought not only to agree with them, but to seek to advance and excell them, inasmuch as the purity of our Religion exacts a more perfect en­deavoring [Page] after all manner of true vertue, than theirs can do. We have not therefore judged it meet, either to wave, or to disguise the condition of the Authors, but rather to give notice thereof; esteeming, that as Treakle is made of Vipers, so from this very poysonous superstition on their parts, an excellent Cordial may be extracted, for the be­nefit of all that truly fear God, and sincerely desire to serve him: who cannot but make a conscience of being inferiour in the practise of vertue to them over whom they are so much superiour in the know­ledg of the Truth.

The quality of the Author being thus known, the Judicious Reader will not find any cause of stumbling at his commendation of some persons, or institutions, nor at his use of some kind of phrases answerable to his Religion. That which was of no­torious scandal, hath received correction. In those things which may receive a favorable construction, or are not of any great moment, it hath not been thought fit to make any alteration; because it could not indeed be well done without obscuring, or al­most utterly dissolving the frame of the Discourse.

The names of Hermires and Monks are perhaps offensive to weak minds, that have only heard of the late professors thereof, and have not heard, or do not believe the virtue and true holiness of those in the Primitiv times. But since they are not brought in heree for proof of any controversal points, but only as instances to confirm the virtue and power of Temperance, for the conservation of Life and Health; there is so little cause of scandal to the most scrupulous minded that can be, as it must needs be interpreted desire of quarrel and contention in any that shall sound Alarm on this [Page] ground. And for the surer binding of such itching singers (if any such shall be) to the Peace, I have thought it not amiss to make use of the Decree of that Great Chancellor of Learning, as well as of the Law, the late Vicount St. Albans, as I find it registred in his Book which he entitles, The Hi­story of Life and Death.

Which, serving not only to bear me out in this particular, but summarily ratifying the whole bu­siness, I have thought fit to prefix [...] a general Ap­probation; sheltring my self thereby, as upon a war ant under the great Seal of Learning and In­genuity.

And so I come to the third Discourse, which is added to the other, as a banquet of Junkets after a solid Feost. The Author thereof was an Italian of great reputation, living in the same age which Cornarus did. The change of the time, and the di­versity of our fashions, hath necessarily caused some alterations and additions in the English translati­on, to make it more Denizon like. If it give any delight, we have as much as we desire: although there is no reason to exclude the hope of benefiting. For however it seems to play, yet in very truth it strikes home, and pierceth to the quick.

—Ridentem dicere verum Quid vetat?—

Oft times lighter arguments effect, what stronger and more serious cannot do: and that is taken in good part by way of mirth, which being done in earnest would by no means be brooked.

Thus (good Reader) thou hast as much as I, conceive needful to be known touching my self, or to be said touching the work. As for the Practiti­oners, [Page] they forbid any more to be spoken of them than this, That as they find all the benefits, which are promised by Cornarus and Lessius, most true and real; so by Gods mercy they find no difficulty at all in the observation of this course. They are sufficient witnesses in their own affairs, and I hold them to be faithful: And therefore making no doubt of the truth of the latter part of their report, as I can abundantly give testimony of the verity of the former, I commend both to thy belief and conside­ration; and so commit thee to Gods grace.

T. S.

Out of the History of Life and Death, written by FRANCIS Lord VERULAM, Vicount St. Albans, and Lord Chancellor of England, pag. 241.

IT seems to be approved by experience, that a slender Diet, and well nigh Pythagorean; or such as is answerable to the severest Rules of Monastical Life, or to the institutions of Hermites, who had Necessity and Scarceness for a Rule, doth produce long life. And to this course appertains drinking of water, cold air, slender food (to wit, of roots and fruits, and poudred and pickled flesh and fish, rather than that which is fresh and hot) the wearing of hair-cloth, often fastings; frequent watchings, and seldom enjoyment of sensual pleasures, and the like: For all these do diminish the spirits, and reduce them to that quantity, which sufficeth meerly to the services of life; whereby the con­sumption of the Radical humour and Vital heat is abated.

But if the Diet be somewhat more choice than these rigours and mortifications allow, yet if it be always equal, and after one constant proportion, it will afford the same benefit: For we see it to be so in flames. A flame that is somewhat greater, if it be kept constant and without blazing, consumes less of its nourish­ment, [Page] then a lesser flame doth that is stirred up and down, and sometimes augmented, and otherwhiles abated. Which was evidently de­monstrated by the Regiment and Diet which the Venetian Cornarus used, who eat and drank so many years by one just weight; by which means he came to live above an hundred years, continuing an able man both in strength and senses,

To the Reader, upon this Books intent.

HEark hither, Reader, Wouldst thou see
Nature her own Physician be?
Wouldst see a man all his own wealth.
His own musick, his own health?
A man, whose sober soul can tell
How to wear her garments well;
Her garments that upon her sit
(As garments should do) close and fit:
A well-cloth'd soul, that's not opprest
Nor choakt with what she should be drest?
Whose soul's sheath'd in a crystal shrine,
Through which all her bright features shine.
As when a piece of wanton lawn,
A thin aerial vail is drawn,
O're Beauties face; seeming to hide,
More sweetly shows the blushing bride?
A soul, whose intellectual beams
No mists do mask, no lazy steams?
A happy soul, that all the way
To heav'n rides in a summers day?
Wouldst see a man whose well-warm'd blood
Bathes him in a genuine flood:
A man, whose tuned humours be
A set of rarest harmony?
Wouldst see blithe looks, fresh cheeks beguile
Age? wouldst see December smile?
[Page] Wouldst see a nest of roses grow
In a bed of reverend snow?
Warm thoughts, free spirits, flattering
Winters self into a spring?
In some wouldst see a man that can
Live to be old, and still a man;
Whose latest and most leaden hours
Fall with soft wings, stuck with soft flowres:
And when lifes sweet fable ends,
His soul and body part like friends:
No quarrels, murmures, no delay;
A kiss, a sigh, and so away?
This rare one, Reader, wouldst thou see?
Heark hither, and thy self be he.
R. Crashaw.

To the Translatour.

IF thy good work work good upon this nation,
Pray God reward thee with Enochs transla­tion.

Upon the matter of the work.

TAke so much Rubarb, learned Galen says,
Take so much Cassia, so much Aloes,
So much of th' other, Ana' of such and such:
Give me this RECIPE, take not too much.
WHat e're the Doctor gives, he does put to it
Fasting: Take this, and fast; and it will do it.
See! without Fasting, Physick can cure none:
But Fasting will cure almost all, alone.

To the Translatour.

HOw's this? A book for Temperance? that first page
Will marr the sale on't. Our luxurious age
Expects some new invention to devour
Estates at mouthfuls, swallow in an hour
What was not scrap't in years: had ye but hit
On some such subject, that had been most sit
For these loose times, when a strict sparing food
More's out of fashion than an old French hood.
But what (alas!) must moderate temperance, she
Live in perpetual exile, because we
Turn such voluptuous Epicures? No: now
Sh'has got bold champions dare her cause avow
In spite of opposition, and have shown
In print [...]t' our shame, how we're intemperate grown,
The pearl dissolving Courtier may well here
Learn to make meaner, yet far better chear:
The Scholar to be pleas'd with's penny bit,
As much as those that at Kings tables sit,
Crouded with heaps of dishes. Here's a diet
Ne're troubles nature; and who e're shall buy it
For practise sake, buys but his own content:
And that's a purchase he shall ne're repent.
J. Jackson.

To his Enemy the Translatour.

IS this your temp'rate diet? here's no mean:
Fame surfets on it; envy that grows lean.
Is't now i'th' press? more weight: if it be re­priv'd.
Temp'rance, I fear, will make thy work long liv'd.
Could not one tongue serve temperance to taste?
I'le go translate it back again: 'tis past.
If I cannot devour it, yet I may
Detract: for Temperance bids take away.
Peter Gunning.

To LESSIUS the Author.

HEnce forth I'le never credit those that say
Contemplatists do only think and pray.
Sweet exercises! true: yet to the mind
Only they'r sweet: but thou hast so combin'd
The minds, the bodys, and the fortunes good.
That if thy writing be but understood,
To one thou Virtue giv'st, t'another Health:
The third thou teachest to preserve his Wealth.
Wh'obeys thy laws in meat, drink, pleasures, sleep
May mentem san' in corpore sano keep.
And (trust me Lessius) I have paid far more
For one two lines, than thy two hundred score.
A. R.

A Dialogue between a Glutton & Echo.

Gl.
MY Belly I do deifie.
Echo
Fie.
Gl.
Who curbs his Appetite's a fool.
Echo
Ah fool!
Gl.
I do not like this Abstinence.
Echo
Hence.
Gl.
My joy's a feast, my wish is wine.
Echo
Swine!
Gl.
We Epicures are happy truly.
Echo
You lie.
Gl.
Who's that which giveth me the lie?
Echo
I.
Gl.
What? Echo, thou that mock'st a voice.
Echo
A voice.
Gl.
May I not, Echo, eat my fill.
Echo
Ill.
Gl.
Will't hurt me if I drink too much?
Echo
Much.
Gl.
Thou mock'st me, Nymph. I'le not believe't.
Echo
Believe't
Gl.
Dost thou condemne then what I do?
Echo
I do.
Gl.
I grant it doth exhaust the purse.
Echo
Worse.
Gl.
Is't this which dulls the sharpest wit?
Echo
Best wit.
Gl.
Is't this which brings infirmities?
Echo
It is.
Gl.
Whither will't bring my soul? canst tell?
Echo
T'hell.
Gl.
[Page]
Dost thou no gluttons vertuous know?
Echo
No.
Gl.
Would'st have me temperate till I die?
Echo
I.
Gl.
Shall I therein find ease and pleasure?
Echo
Yea sure.
Gl.
But is't a thing which profit brings?
Echo
It brings.
Gl.
To mind, or body? or to both?
Echo
To both.
Gl.
Will it my life on earth prolong?
Echo
O long.
Gl.
Will't make me vigorous untill death?
Echo
Till death.
Gl.
Will't bring me to eternal bliss?
Echo
Yes.
Gl.
Then, sweetest Temperance, I'le love thee.
Echo
I love thee.
Gl.
Then, swinish Gluttony, I'le leave thee.
Echo
I'le leave thee.
Gl.
I'le be a belly. God no more.
Echo
No more.
Gl.
If all be true which thou dost tell,
They who fare sparingly, fare well.
Echo
Farewell.
S. J.

To the Translatour.

MEthinks I could b'intemp'rate in thy praise,
Feast thee with forced words and sugered laies;
But that thy prose, my verse, do bosh com­mand
Me to keep measure, and take off my hand.
There's Gluttony in words. The mouth may sin
In giving out, as well as taking in.
B. Oley.

To the Reader.

REader, what here thou'lt find, is so good sense,
That, had my self not seen th'experience,
I should subscribe. But I can tell thee where
Full eighty years stand upright, look as clear
As some eighteens: A Glass they do not use
To see, or to be seen in; they refuse
Such mediums, because they strictly keep
The golden mean in meat, in drink, in sleep.
They hear well twice; and, when themselves do talk,
Make others do so once: Sans staff they walk,
Because they rise from table so; They take
But little Physick, save what cooks do make;
And part of that is given to the poor.
Blest Physick, that does good thrown out of door;
Thou'lt scarce believe, at once to shew thy eyes
So many years, so few infirmities.
And, which with beauty all this beauty decks,
This strength I tell on is i'th' weaker sex.
All's due to God, some to this Book, which says,
Who will live empty shall die full of days.

TO THE RIGHT REVEREND Father in Christ, D. RUMOLD CO­LIBRANT, President of Postell, Health and Salvation.

YOu will marvel perhaps (Re­verend Lord President) what hath moved me being a Divine by profession, and a Religious, to write concerning Health, a Subject proper to Physicians. But concerning this matter, I doubt not to have given so just reasons in the Preface of this work (where I have set down the aim of my undertakings in this kind) as will take away all ground of wonder­ment. Inasmuch as it is not my pur­pose to write like a Physician concern­ing the preservation of Health; that is, setting down a thousand observations and cautions touching the quality of [Page] meats and drinks, and of their proper use according to the several seasons of the year, and of timely purgation of humors and of sleep and watching, bodily exer­cises, and medicines whereby the several humours are to be corrected, and whereby the Head, Stomach, and Bowels are to be comforted and strengthened: I say, it was no part of my intent to enter upon the handling of any of these matters. For however it would have been no great difficulty perhaps to have gathered these things out of sundry Authors, and af­terwards to have with judgment di­gested them according to order and me­thod: yet, that I might not seem to act the Part of a Physician rather than of a Divine, I have thought fit altogether to omit the mention of them. There was a higher matter in my de­signs, and that which is proper to Di­vines: that is, to recommend to aell (and in particular to the Religious, and those who are studiously addicted to the employments of the mind) that Holy Sobriety which is the pro­curer of so many singular benefits both to the minds and bodies of men. For [Page] besides that it brings Health and long­life, it doth wonderfully conduce to the attainment of Wisdom, to the exerci­ses of Contemplation, Prayer, and Devotion, and to the preservation of Chastity, and other vertues; and with­all causeth all these employments and functions to be performed with marvellous ease, and exceeding great consolation. It befits not a Divine to busie himself in trifles, which appertain to the body, and to engage dtlicate persons to the further pursuit of such matters; especi­ally considering that bodily health may very well be preserved without them: but a Divine ought principally to have an Eye to those good things whereby we may become acceptable to God, and promote our own salvation. Inasmuch then as Holy Sobriety doth bring with it the good things belonging to both parts of a man, I did not think it mis­beseeming my profession, to write this fiort Treatise in the commendation there­of, and withal to shew and declare, by what way and means we might come to the just scantling and measure there­of.

[Page] I have annexed a Treatise tending to the same purpose, of a Venetian Gen­tleman, Lodowick Cornaro, a man of great eminency, and of a sharp judg­ment: who having learned by experi­ence of many years the great vertue and power that is in Sobriety, did at last by writing notably make declaration thereof.

Both these Treatises (my Reverend Lord) I have thought fit to dedicate unto your name, and to send forth into the world under your patronage. For to whom can a Treatise of Sobriety be more fitly dedicated, than to such a one as hath so stoutly and constantly follow­ed Sobriety, as by the help thereof to preserve himself vigorous and cheerful unto near upon Seventy years of his age? You are he that can sit a hungry in the midst of daily feasts, enjoyned to be made unto the Gentry that pass by solitary Campinia: and whilest others fill their bellies and satisfie their appetites, you contract both into narrow bounds and limits. Besides this, there are sundry other causes, which deserve this testi­mony of my venerable respect towards [Page] your Lordship; to wit, that zeal where­with you do so industriously promote the cause of your Religion, which is so ex­ceedingly beneficial to the whole Church, and to our Belgia: and together here­with that singular wisdom of yours in Government, through means whereof you have for so many years space safely conserved your noble Hospital in that desert where it stands, in the midst of many tumults of wars, and shocks of armies, in great licentiousness of milita­ry discipline, and almost daily inrodes of both sides unto it: by means whereof you have further not only recovered it out of those great debts, wherewith it was formerly burdened, but have more­over adorned it with beautiful structures, and a high Tower, for the setling of a Monastery therein. And that I may pass over your other vertues, whereof Sobriety the mother of all vertues, is the true cause in you, this dedication seems due to you in particular, in re­gard of that ancient friendship which for above forty years space I have had with your brother, Father George Co­librant, a learned man, and of noted [Page] holiness, exceedingly addicted to sobrie­ty, prayer, mortification of the flesh, and zeal touching the soul: by whose example and wholesome admonitions, many Centuries of excellent young men have in sundry places given themselves unto holy Religion. The conjunction that we likewise have with your other brother, John Colibrant, a man of great uprightness, whose every where approved integrity far excells rich patrimonies, makes this work belong to you. I could relate many other things appertaining to your own and your friends commenda­tion: but I make spare of them, that I may not offend your modesty, which doth not willingly hear such matters.

Receive therefore (Right Reverend Lord) this small gift, a testimony of our affection towards you and yours: and be not wanting to the recommendation of that excellency of holy Sobriety which you have made proof of in your self, and we make declaration of in this Trea­tise, to all men, but especially to Gods servants, that they may by this means come to serve God more perfectly and [Page] sweetly in this life, and obtain greater glory in heaven.

Now I beseech the Divine Goodness to prosper all your holy designs to its own glory, and the salvation of men; and after that you shall have been adorned with all manner of vertue, to renew your long and happy Old age with the blessed Youth of Eternity.

Your Reverend Fatherships servant in Christ, LEONARD LESSIUS.

The Approbation of JOHN VIRIN­GUS Doctor of Physick, and Professor.

THe Hygiasticon of the Reverend Father Leonardus Lessius, a Divine of the Socie­ty of Jesus, is learned, pious, and profitable, For it is squared out according to the Physicians rules, and is entire [...] It whets the vigor of the mind, and leads to Old age. Out of his love to the Commonwealth and publick good, he was desirous to make that common, which he had learned [...] regno. I hold this Work to be most worthy of praise▪ and so will every sober man, that without spite and envy read it, think; and will he, nill he, judg of it as I do.

So I censure, Joannes Walterius Viringus, Doctor and Professor of Physick.

The Approbation of GERARD de VILEERS, Doctor of Physick, and Ordinary Professor.

I Have diligently read and weighed the most lear­ned book of the Reverend Father Leonard Lessius, and I judge the doctrin contained therein agreeable to the Physicians rules; and most con­venient to that end, for which it was written by the Authors: and therefore most profitable for Religious persons, and for all those that are given to the employments of the mind.

Gerard de Vileers, Doctor of Physick, and Ordinary Professor

The Approbation of FRANCIS SAS­SEN Doctor of Physick.

IN asmuch as all diseases, except distempers with­out matter some instrumentary, and those which arise from emptiness (which are but few) are cau­sed either from abundance of humours, or from ill nourishment; and it is Galens determination, in his 4. book & 4. chapter concerning the preser­vation of Health, that all they who have thick and slimy humours in the prime veins (as most part of the Europeans, and especially those that are more Northernly have) do exceedingly well com­port a spare diet: And thirdly, inasmuch as by testimony of the self same Galen, the condition of the soul follow the temper of the body, and so con­sequently the body being clear from all superfluous excrements, the operations of the mind are more vigorous: These precepts will not only be avoid­able for the preservation of them that be in health, and for the recovery of them that be sickly, but (which is the learned Authors main intent) ex­ceedingly conduce to the maintenance of the Senses Judgment and Memory in their soundness until extream Old age.

FRANCIS SASSEN. Doctor of Physick.

The Contents of all the Chapters in LESSIUS his Hygiasticon.

  • CHAP. I. THe occasion and scope of this work. pag. 1.
  • II. What is meant by a Sober Life: and what is the fit Measure of meat and drink. 9
  • III. Seven Rules for the finding out of the right Measure. 19
  • IV. Answer is made unto certain Doubts and Objections. 46
  • V. Of the Commodities which a Sober Diet brings to the Body; and first, That it freeth almost from all diseases. 60
  • VI. Of two other commodities, which it brings to the Body. 71
  • [Page] VII. That it makes men to live long, and in the end to die without pain. 74
  • VIII. That it maintains the Senses in their in­tegrity and vigor. 89
  • IX. That it mitigates the Passion? and Affe­ctions. 93
  • X. That it preserveth the Memory. 101
  • XI. That it helps the Wit and Ʋnderstanding. 105
  • XII. That it quencheth or allayeth the heat of Lust. 115
  • XIII. That a Sober Diet is not of grief or trouble: and that Intemperance bringeth many great and grievous maladies. 122

THE TEMPERATE MAN. OR, The Right way of preserving Long Life and Health.

CHAP. I.

The occasion and scope of this Work.

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.

What is meant by a Sober life: and what is the fit measure of meat and drink:

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.

Seven Rules for the finding out of the right Measure.

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.

Answer is made unto certain Doubts and Objections.

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.

Of the Commodities which a sober diet brings to the body; and first, That it freeth almost from all diseases.

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.

Of Two other Commodities which it brings to the Body.

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.

That it makes men to live long, and in the end to die without pain.

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.

That it maintains the Senses in their integrity and vigor.

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.

That it mitigates the Passions and Affections.

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.

That it preserveth the Memory.

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.

That it helps the Wit and Ʋnderstanding.

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.

That it quencheth or allayeth the heat of Lust.

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.

That a Sober Diet is not of any grief or trouble: and that Intemperance bring­eth many great and grievous mala­dies.

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.

A TREATISE of Temperance and Sobriety.

HAving observed in my time many of my friends, of ex­cellent wit and noble dis­position, overthrown and undone by Intemperance; who, if they had lived, would have been an ornament to the world, and a comfort to their friends: I thought fit to discover in a short Treatise, that Intemperance was not such an evil, but it might easily be remedied: which I undertake the more willingly, because divers wor­thy young men have obliged me unto it. For when they saw their parents and kindred snatcht away in the midst [Page 131] of their days, and me contrariwise, at the age of Eighty and one, strong and lusty; they had a great desire to know the way of my life, and how I came to be so. Wherefore that I may sa­tisfie their honest desire, and withal help many others, who will take this into consideration, I will declare the causes which moved me to forsake In­temperance, and live a sober life, ex­pressing also the means which I have used therein. I say therefore, that the infirmities, which did not only begin, but had already gone far in me, first caused me to leave Intem­perance, to which I was much addict­ed: For by it, and my ill constitution, (having a most cold and moist sto­mach) I fell into divers diseases, to wit, into the pain of the stomach, and often of the side, and the beginning of the Gout, with almost a continual fe­ver and thirst.

From this ill temper there remained little else to be expected of me, than that after many troubles and griefs I should quickly come to an end; where­as my life seemed as far from it by Na­ture, [Page 132] as it was near it by Intemperance? When therefore I was thus affected from the Thirty fifth year of my age to the Fortieth, having tried all reme­dies fruitlesly, the Physicians told me that yet there was one help for me, if I could constantly pursue it, to wit, A sober and orderly life: for this had every way great force for the recover­ing and preserving of Health, as a dis­orderly life to the overthrowing of it; as I too well by experience found. For Temperance preserves even old men and sickly men sound: But In­temperance destroys most healthy and flourishing constitutions: For contra­ry causes have contrary effects, and the faults of Nature are often amend­ed by Art, as barren grounds are made fruitful by good husbandry. They ad­ded withal, that unless I speedily used that remedy, within a few months I should be driven to that exigent, that there would be no help for me, but Death, shortly to be expected.

Upon this, weighing their reasons with my self, and abhorring from so sudden an end, and finding my self [Page 133] continually oppressed with pain and sickness, I grew fully perswaded, that all my griefs arose out of Intempe­rance: and therefore out of an hope of avoiding death and pain, I resolved to live a temperate life.

Whereupon, being directed by them in the way I ought to hold, I under­stood, that the food I was to use, was such as belonged to sickly constituti­ons, and that in a small quantity. This they had told me before: But I, then not liking that kind of Diet, followed my Appetite, and did eat meats plea­sing to my taste; and, when I felt inward heats, drank delightful wines, and that in great quantity, telling my Physicians nothing thereof, as is the custom of sick people. But after I had resolved to follow Temperance and Reason, and saw that it was no hard thing to do so, but the proper duty of man; I so addicted my self to this course of life, that I never went a foot out of the way. Upon this, I found within a few days, that I was exceedingly helped, and by con­tinuance thereof, within less than one [Page 134] year (although it may seem to some incredible) I was perfectly cured of all my infirmities.

Being now sound and well, I began to consider the force of Temperance, and to think thus with my self: If Temperance had so much power as to bring me health; how much more to preserve it: Wherefore I began to search out most diligently what meats were agreeable unto me, and what disagreeable: And I purposed to try, whether those that pleased my taste brought me commodity or discommo­dity; and whether that Proverb, wherewith Gluttons use to defend themselves, to wit, That which savors is good and nourisheth, be consonant to truth. This upon trial I found most false: for strong and very cool wines pleased my taste best, as also melons, and other fruit; in like manner, raw lettice, fish, pork, sausages, pulse, and cake, and py-crust, and the like: and yet all these I found hurtful.

Therefore trusting on experience, I forsook all these kind of meats and drinks, and chose that wine that fit­ted [Page 135] my stomach, and in such measure, as easily might be digested: Above all, taking care never to rise with a full stomach, but so as I might well both eat and drink more. By this means, within less than a year I was not only freed from all those evils which had so long beset me, and were almost be­come incurable; but also afterwards I fell not into that yearly disease, whereinto I was wont, when I pleased my Sense and Appetite. Which bene­fits also still continue, because from the time that I was made whole, I never since departed from my setled course of Sobriety, whose admirable power causeth that the meat and drink that is taken in fit measure, gives true strength to the body, all super­fluities passing away without difficul­ty, and no ill humors being ingendred in the body.

Yet with this diet I avoided other hurtful things also, as too much heat and cold, weariness, watching, ill air, overmuch use of the benefit of marriage. For although the power of health consists most in the propor­tion [Page 136] of meat and drink, yet these fore­named things have also their force. I preserved me also, asmuch as I could, from hatred and melancholy, and other perturbations of the mind, which have a great power over our consti­tutions. Yet could I not so avoid all these, but that now and then I fell in­to them; which gained me this expe­rience, that I perceived, that they had no great power to hurt those bo­dies, which were kept in good order by a moderate Diet: So that I can truly say, That they who in these two things that enter in at the mouth, keep a fit proportion, shall receive lit­tle hurt from other excesses.

This Galen confirms, when he says, that immoderate heats and colds, and winds and labors did little hurt him, because in his meats and drinks he kept a due moderation; and there­fore never was sick by any of these in­conveniences, except it were for one only day. But mine own experience confirmeth this more; as all that know me, can testifie: For having en­dured many heats and colds, and other [Page 137] like discommodities of the body, and troubles of the mind, all these did hurt me little, whereas they hurt them ve­ry much who live intemperately. For when my brother and others of my kindred saw some great powerful men pick quarrels against me, fearing lest I should be overthrown, they were possessed with a deep Melancholy (a thing usual to disorderly lives) which increased so much in them, that it brought them to a sudden end. But I, whom that matter ought to have affected most, received no inconve­nience thereby, because that humor abounded not in me.

Nay, I began to perswade my self, that this suit and contention was rai­sed by the Divine Providence, that I might know what great power a so­ber and temperate life hath over our bodies and minds, and that at length I should be a conqueror, as also a little after it came to pass: For in the end I got the victory, to my great honor, and no less profit: whereupon also I joyed exceedingly; which excess of joy neither could do me any hurt. By [Page] [...] [Page] [...] [Page 132] [...] [Page 133] [...] [Page 134] [...] [Page 135] [...] [Page 136] [...] [Page 137] [...] [Page 138] which it is manifest, That neither melancholy, nor any other passion can hurt a temperate life.

Moreover I say, That even bruises and squats, and falls, which often kill others, can bring little grief or hurt to those that are temperate. This I found by experience, when I was Seventy years old: for riding in a Coach in great haste, it happened that the Coach was overturned, and then was dragged for a good space by the fury of the horses, whereby my head and whole body was sore hurt, and also one of my arms and legs put out of joynt. Being carried home, when the Physicians saw in what case I was, they concluded that I would die with­in Three days. Nevertheless at a venture Two Remedies might be used, letting of blood, and purging, that the store of humors, and inflamation, and fever (which was certainly ex­pected) might be hindred.

But I, considering what an orderly life I had led for many years together, which must needs so temper the hu­mors of the body, that they could [Page 139] not be much troubled, or make a great concourse, refused both remedies, and only commanded that my arm and leg should be set, and my whole body anointed with oyl: and so without other remedy or inconvenience I re­covered; which seemed as a miracle to the Physicians. Whence I conclude, That they that live a temperate life, can receive little hurt from other in­conveniences.

But my experience taught me ano­ther thing also, to wit, That an or­derly and regular life can hardly be al­tered without exceeding great danger.

About Four years since, I was led by the advice of Physicians, and the daily importunity of my friends, to add something to my usual stint and measure. Divers reasons they brought, as, that old age could not be sustained with so little meat and drink; which yet needs not only to be sustained, but also to gather strength, which could not be but by meat and drink. On the other side I argued, that Nature was contented with a little, and that I had for many years continued in [Page 140] good health, with that little measure; that Custom was turned into Nature, and therefore it was agreeable to rea­son, that my years increasing, and strength decreasing, my stint of meat and drink should be diminished, ra­ther than increased; that the patient might be proportionable to the agent, and especially since the power of my stomach every day decreased. To this agreed two Italian Proverbs, the one whereof was, Mangerà più, chi manco man­gia. Ed è contrario. Chi più onangia, manco man­gia. Il senso, è Poco vive; chi treppo sparechia. He that will eat much, let him eat little; be­cause by eating little he pro­longs his life. The other Pro­verb was, Fa più pro quel' che si lascia sul' tondo, che quel' che si mette nel ventre. The meat which remaineth, profits more than that which is eaten. By which is intimated, that the hurt of too much meat is great­er, than the commodity of meat taken in a moderate proportion.

But all these things could not de­fend me against their importunities. Therefore, to avoid obstinacy, and gra­tifie my friends, at lengh I yielded, and [Page 141] permitted the quantity of meat to be increased, yet but Two ounces only. For whereas before the measure of my whole days meat, viz. of my bread, and eggs, and flesh, and broth, was 12 ounces exactly weighed; I increased it to the quantity of 2 ounces more: and the measure of my drink, which before was 14 ounces, I made now 16.

This addition after ten days wrought so much upon me, that of a chearful and merry man I became melancholy and cholerick; so that all things were troublesome to me: neither did I know well, what I did or said. On the Twelfth day, a pain of the side took me, which held me Two and twenty hours. Upon the neck of it came a terrible fever, which continued Thirty five days and nights; although after the Fifteenth day it grew less and less. Besides all this, I could not sleep, no not a quarter of an hour: whereupon all gave me for dead.

Nevertheless, I by the grace of God cured my self, only with returning to my former course of Diet, although I was now Seventy eight years old, and [Page 142] my body spent with extream leanness, and the season of the year was winter and most cold air. And I am confi­dent, that under God nothing holp me, but that exact rule which I had so long continued. In all which time I felt no grief, save now then a little in­disposition for a day or Two.

For the Temperance of so many years spent all ill humors, and suffered not any new of that kind to arise, nei­ther the good humors to be corrup­ted or contract any ill quality, as usually happens in old mens bodies, which live without rule. For there is no malignity of old age in the hu­mors of my body, which commonly kills men. And that new one, which I contracted by breaking my diet, al­though it was a sore evil, yet had no power to kill me.

By this it may clearly be perceived, how great is the power of order and disorder; whereof the one kept me well for many years; the other, though it was but a little excess, in a few days had so soon overthrown me. If the world consist of order, if our corporal [Page 143] life depend on the harmony of humors and elements, it is no wonder that or­der should preserve, and disorder de­stroy. Order makes arts easie, and armies victorious, and retains and confirms kingdoms, cities, and fami­lies in peace. Whence I conclude, that an orderly life is the most sure way and ground of health and long days, and the true and only medicine of ma­ny diseases.

Neither can any man deny this, who will narrowly consider it. Hence it comes, that a Physician, when he cometh to visit his Patient, prescribes this Physick first, That he use a mode­rate diet: and when he hath cured him, commends this also to him, if he will live in health. Neither is it to be doubted, but that he shall ever after live free from diseases, if he will keep such a course of life; because this will cut off all causes of diseases, so that he shall need neither Physick nor Phy­sician: yea, if he will give his mind to those things which he should, he will prove himself a Physician, and that a very compleat one: For indeed no man [Page 144] can be a perfect Physician to another, but to himself only. The reason where­of is this, Every one by long expe­rience may know the qualities of his own nature, and what hidden pro­perties it hath, what meat and drink agrees best with it; which things in others cannot be known without such observation, as is not easily to be made upon others; especially since there is a greater diversity of tempers, than of faces. Who would believe that old wine should hurt my stomach, and new should help it; or that cinnamon should heat me more than pepper? What Physician could have discovered these hidden qualities to me, if I had not found them out by long expe­rience? Wherefore one to another can­not be a perfect Physician. Whereup­on I conclude, since none can have a better Physician than himself, nor bet­ter Physick than a Temperate Life; Temperance by all means is to be im­braced.

Nevertheless, I deny not but that Physicians are necessary, and greatly to be esteemed for the knowing and [Page 145] curing of diseases, into which they often fall, who live disorderly: For if a friend who visits thee in thy sick­ness and only comforts and condoles, doth perform an acceptable thing to thee; how much more dearly should a Physician be esteemed, who not only as a friend doth visit thee, but help thee!

But that a man may preserve him­self in health, I advise, that instead of a Physician a regular life is to be imbra­ced, which, as is manifest by experi­ence, is a natural Physick most agreea­ble to us, and also doth preserve even ill tempers in good health, and procure that they prolong their life even to a hundred years and more, and that at length they shut up their days like a Lamp, only by a pure consumption of the radical moisture, without grief or perturbation of humors. Many have thought that this could be done by Au­rum potabile, or the Philosophers-stone, sought of many, and found of few. But surely there is no such matter, if Tem­perance be wanting.

But sensual men (as most are) desiring to satisfie their Appetite, and pamper [Page 146] their belly, although they see them­selves ill-handled by their intemper­ance, yet shun a sober life: because they say, It is better to please the Appetite (though they live Ten years less than otherwise they should do) than always to live under bit and bridle. But they consider not, of how great moment Ten years are in mature age, wherein wis­dom and all kind of vertues is most vi­gorous; which, but in that age, can hard­ly be perfected. And that I may say no­thing of other things, are not almost all the learned books that we have, writ­ten by their Authors in that age, and those Ten years, which they set at nought in regard of their belly?

Besides, these Belly-gods say, that an orderly life is so hard a thing that it cannot be kept. To this I answer, that Galen kept it, and held it, for the best Physick: so did Plato also, and Isocrates, and Tully, and many others of the an­cient; and in our age, Paul the Third, and Cardinal Bembo, who therefore lived so long; and among other Dukes, Laudus, and Donatus, and many others of inferior condition, not only in the [Page 147] city, but also in villages and hamlets:

Wherefore since many have obser­ved a regular life, both of old times and later years, it is no such thing which may not be performed; especially since in observing it, there needs not many and curious things, but only that a man should begin and by little and lit­tle accustom himself unto it.

Neither, doth it hinder, that Plato says, That they who are imployed in the common-wealth, cannot live regu­larly, because they must often endure heats, and colds, and winds, and show­ers, and divers labors, which suit not with an orderly life: For I answer, that those inconveniences are of no great moment (as I shewed before) if a man be temperate in meat and drink; which is both easie for common-weals-men, and very convenient, both that they may preserve themselves from diseases, which hinder publick imployment; as also that their mind, in all things wherein they deal, may be more lively and vigorous.

But some may say, he which lives a regular life, eating always light meats, [Page 148] and in a little quantity, what diet shall he use in diseases, which being in health he hath anticapated? I answer first; Na­ture, which endeavors to preserve a man as much as she can, teacheth us how to govern our selves in sickness: For suddenly it takes away our appe­tite, so that we can eat but a very little, wherewith she is very well contented: So that a sick man, whether he hath li­ved heretofore orderly or disorderly, when he is sick, ought not to eat, but such meats as are agreeable to his dis­ease, and that in much smaller quanti­ty than when he was well. For if he should keep his former proportion; Na­ture, which is already burdened with a disease, would be wholly oppressed. Se­condly, I answer better, That he which lives a temperate life, cannot fall into diseases, and but very seldom into indis­positions; Because Temperance takes away the causes of diseases; and the cause being taken away, there is no place for the effect.

Wherefore since an orderly life is so profitable, so vertuous, so decent, and so holy it is worthy by all means to be [Page 149] imbraced; especially since it is easie and most agreeable to the Nature of Man. No man that follows it, is bound to eat and drink so little as I: No man is for­bidden to eat fruit or fish, which I eat not: For I eat little, because a little suffi­ceth my weak stomach: and I abstain from fruit, and fish, and the like, be­cause they hurt me. But they who find benefit in these meats, may, yea ought to use them: yet all must needs take heed, lest they take a greater quantity of any meat or drink (though most a­greeable to them) then their stomach can easily digest: So that he which is of­fended with no kind of meat and drink, hath the quantity, and not the quality for his rule, which is very easie to be observed.

Let no man here object unto me, That there are many, who though they live disorderly, yet continue in health to their lives end: Because, since this is at the best but uncertain, dangerous, and very rare, the presuming upon it ought not to lead us to a disorderly life.

It is not the part of a wise man, to ex­pose himself to so many dangers of dis­cases [Page 150] and death, only upon a hope of an happy issue, which yet befalls very few. An old man of an ill constitution, but li­ving orderly, is more sure of life, than the most strong young man who lives disorderly.

But some, too much given to Appe­tite, object, that a long life is no such desirable thing, because that after one is once Sixty five years old, all the time we live after, is rather death than life. But these err greatly, as I will shew by my self, recounting the delights and pleasures in this age of 83, which now I take, and which are such, as that men generally account me happy.

I am continually in health, and I am so nimble, that I can easily get on horse­back without the advantage of the ground, and sometimes I go up high stairs and hills on foot. Then, I am ever chearful, merry, and well-contented, free from all troubles and troublesome thoughts; in whose place, joy and peace have taken up their standing in my heart. I am not weary of life, which I pass with great delight. I confer often with worthy men, excelling in wit, [Page 151] learning, behavior, and other vertues. When I cannot have their company, I give my self to the reading of some learned book, and afterwards to wri­ting; makinglit my aim in all things, how I may help others to the furthest of my power.

All these things I do at my ease, and at fit seasons, and in mine own houses; which, besides that they are in the fair­est place of this learned City of Padua, are very beautiful and convenient a­bove most in this age, being so built by me according to the rules of Archi­tecture, that they are coll in summer, and warm in winter.

I enjoy aso my gardens, and those di­vers, parted with rills of running wa­ter, which truly is very delightful. Sometimes of the year I injoy the plea­sure of the Euganean hills, where also I have fountains and gardens, and a very convenient house. At other times, I re­pair to a village of mine; seated in the valley; which is therefore very plea­sant, because many ways thither are so ordered, that they all meet and end in a fain plot of ground; in the midst [Page 152] whereof is a Church suitable to the condition of the place. This place is washed with the river Brenta; on both sides whereof are great and fruitful fields, well manured and adorned: with many habitations. In former time it was not so, because the place was moorish and unhealthy, fitter for beasts than men. But I drained the ground, and made the air good: Whereupon men flockt thither, and built houses with happy success. By this means the place is come to that perfection we now see it is: So that I can truly say, that I have both given God a Temple, and men to worship him in it: The memory where­of is exceeding delightful to me.

Sometimes I ride to some of the neighbor cities, that I may enjoy the sight & communication of my friends, as also of excellent Artificers in Archi­tecture, painting, stone-cutting, musick, and husbandry, whereof in this age there is great plenty. I view their pieces, I com­pare them with those of Antiquity; and ever I learn somewhat which is worthy of my knowledg: I survey places, gar­dens, antiquities, publick fabricks, tem­ples, [Page 153] and fortifications: neither omit I any thing that may either teach, or delight me. I am much pleased also in my tra­vels, with the beauty of situation. Nei­ther is this my pleasure made less by the decaying dulness of my senses, which are all in their perfect vigor, but especially my Taste; so that any simple fare is more savoury to me now, than heretofore, when I was given to disor­der and all the delights that could be.

To change my bed, troubles me not; I sleep well and quietly any where, and my dreams are fair and pleasant. But this chiefly delights me, that my advice hath taken effect in the reducing of many rude and untoiled places in my country, to cultivation and good hus­bandry. I was one of those that was de­puted for the managing of that work, and abode in those fenny places two whole months in the heat of summer (which in Italy is very great) receiving not any hurt or inconvenience there­by: So great is the power and efficacy of that Temperance which ever accom­panied me.

These are the delights and solaces of [Page 154] my old age, which is altogether to be preferred before others youth: Because that by Temperance and the Grace of God I feel not those perturbations of body and mind, wherewith infinite both young and old are afflicted.

Moreover, by this also, in what estate I am, may be discovered, because at these years (viz. 83.) I have made a most pleasant Comedy, full of honest wit and merriment: which kind of Po­ems useth to be the child of Youth, which it most suits withal for variety and pleasantness; as a Tragedy with old Age, by reason of the sad events which it contains. And if a Greek Poet of old was praised, that at the age of 73 years he writ a Tragedy; why should I be ac­counted less happy, or less my self, who being Ten years older have made a Comedy?

Now lest there should be any delight wanting to my old age, I daily behold a kind of immortality in the succession of my posterity. For when I come home, I find eleven grand-children of mine, all the sons of one father and mo­ther, all in perfect health; all, as far as I [Page 155] can conjecture, very apt and well given both for learning and behavior. I am delighted with their musick and fa­shion, and I my self also sing often; be­cause I have now a clearer voice, than ever I had in my life.

By which it is evident, That the life which I live at this age, is not a dead, dumpish, and sower life; but chearful, lively and pleasant. Neither, if I had my wish, would I change age and consti­tution with them who follow their youthful appetites, although they be of a most strong temper: Because such are daily exposed to a thousand dan­gers and deaths, as daily experience sheweth, and I also, when I was a young man, too well found. I know how in­considerate that age is, and, though subject to death, yet continually afraid of it: For death to all young men is a terrible thing, as also to those that live in sin, and follow their appetites: whereas I by the experience of so ma­ny years have learned to give way to Reason: whence it seems to me, not on­ly a shameful thing to fear that which cannot be avoided; but also I hope, [Page 156] when I shall come ta that point, I shall find no little comfort in the favor of Jesus Christ. Yet I am sure, that my end is far from me: for I know that (set­ting casualties aside) I shall not die but by a pure resolution: because that by the regularity of my life I have shut out death all other ways. And that is a fair and desirable death, which Nature brings by way of resolution.

Since therefore a Temperate life is so happy and pleasant a thing; what remains, but that I should wish all who have the care of themselves, to imbrace it with open arms?

Many things more might be said in commendation hereof: but lest in any thing I forsake that Temperance which I have found so good, I here make an End.

A DISCOURSE Translated out of Italian, That a Spare Diet is better than a Splendid and Sumptuous.
A PARADOX.

I Verily believe, however I have ti­tled this opinion, yet it will by no means be allowed for a Paradox by a number of those, whose judgment ought to bear the greatest sway. And, to speak freely, it would seem to me very uncouth, that any man that makes pro­fession of more understanding than a beast, should open his mouth to the con­trary, or make any scruple at all of rea­dily subscribing to the truth and evi­dence of this Position, That a frugal and simple Diet is much better than a full and dainty. Tell me, you that seem to de­mur on the business, whether a sober & austere diet serves not without further help to chase away that racking humor of the Gout, which by all other helps that can be be used, scarce receives any mitigation at all; but, do what can be [Page 158] done, lies tormenting the body, till it have spent it self. Tell me whether this holy Medicine serve not to the driving away of Head-ach, to the cure of Dizzi­ness, to the stopping of Rheums, to the stay of fluxes, to the getting away of loathsome Itches, to the freedom from dishonest Belchings, to the prevention of Agues, and, in a word, to the clearing and draining of all ill Humors whatso­ever in the body. Nor do the benefits thereof stay only in the Body, but as­cend likewise to the perfecting of the, Soul it self: for how manifest is it, That through a sober & strict diet, the Mind & all the faculties thereof become wa­king, quick, and chearful! How is the Wit sharpened, the Understanding soli­dated, the Affections tempered, and; in a word, the whole soul and spirit of a man freed from incumbrances, & made apt & expedite for the apprehension of wisdom, & the imbracement of vertue!

The Ancient Sages were (I am sure) of this opinion: and Plato in particular made notable remonstrance of it; when upon his coming into Sicily from Athens, he did so bitterly condemn the Siracu­sian [Page 159] Tables, which being furnished with precious and dainty cates, provoking sauces, and rich wines, sent away their guests twice a day full of good chear. But what wouldst thou have said, Oh Plato, if thou hadst perhaps light upon such as we Christians now adays are; amongst whom, he that eats but two good meals a day (as we term them) boasts himself, and is applauded by o­thers for a person of great Temperance and singular good diet? Undoubtedly; our extravagancy in this matter (ha­ving added Prologues of Break-fasts, In­terludes of Banquets, and Epilogues of Rere-suppers to the Comedy) would have caused thee to turn thy divine Eloquence to the praise of those Syracu­sian Gluttons, which, in respect of our u­sages and customs, might seem great Masters of Temperance. Nay, very Epicurus himself, however (he may thank Tullies slanders) his name is be­come in this regard so infamous, yet placed his chief delight this way in no greater dainties than Savoury Herbs; & Fresh Cheese. But I would fain once understand from these Belly-gods, that [Page 160] seem born only to waste good meat, what the reason may be. That now a­days the store of victuals is so much a­bated, and the price inhaunsed of that it was in time of old; when yet the world appears to have been then much fuller of people then it now is. Un­doubtedly, That scarcity and dearness, under which we labor, can proceed from nothing but our excessive Glutto­ny, which devours things faster than Nature can bring them forth. And that plenty and cheapness, which crowned their happy days, was maintained and kept on foot chiefly through the good husbandry of that frugal and simple Diet which they used. S. Jerom, writing of the course of life held by those good Fa­thers that retired themselves into the deserts of Egypt, the better to serve God, tell us, That they were so inamor­ed of Spare and Simple Diet, that they censured it in themselves for a kind of Riot, to feed on any thing that was drest with Fire. The same in every point doth Cassian report, in his Relations of the Holy Monks & Hermits of his time.

I find in Ancient Physicians, that the [Page 161] inhabitants of the old world were such strict followers of Sobriety, that they Kept themselves precisely to Bread in the morning; and at night they made their Supper of Flesh only, without ad­dition of Sauces, or any first or second courses. And by this means it came to pass, that they lived so long and in con­tinual health, without so much as once hearing the names of those many grie­vous infirmities, that now adays vex mankind. What think you might be the cause, that the Romans, the Arcadians, and the Portugals passed so many hun­dred of years, without having any ac­quaintance at all with Physick or Phy­sicians? Surely nothing else but their so­ber spare Diet; which, when all is done, we are ofttimes constrained to under­go, and ever indeed directed & advised unto, by those who really practise this Divine Science of Physick, for the reco­very and conservation of their patients health, & not covetously for their own gain. I read in approved Histories, that Ptolemy, upon some occasion or other outriding his followers in Egypt, was so pressed with hunger, that he was fain to [Page 162] call in at a poor mans cottage, who brought him a piece of Rie-bread; which when he had eaten, he took a so­lemn oath, That he never in all his life had tasted better; nor more pleasing meat: And from that day forward, he set light by all the costly sorts of bread, which he had been formerly accustom­ed unto. The Thracian women, that they might bear healthful, strong, and hardy children, eat nothing but Milk and Nettles. And the greatest dainties that the Lacedemonians had amongst them, was a certain kind of black Pot­tage, that looked no better than melted pitch, and could not by computation stand in above three half pence a gallon at the most. The Persians, that in their time were the best disciplined people on the earth, eat a little Cresses, or wild Mint. Na­sturtium with their bread; & that was all the victuals that this brave Nation used, when they made conquest of the world. Artaxerxes; the brother of Cyrus, being overthrown in battel, was constrained in his flight to sit downwith dry Figs and Barly bread; which upon proof he found so good, as he seriously [Page 163] lamented his misfortune, on having (through the continual cloying of arti­ficial dainties, wherewith he had been bred up) been so long time a stranger to that great pleasure and delight, which natural and simple food yields, when it meets with true hunger. True it is, our belly is a troublesom Creditor, and ofttimes shamelesly exacts more than its due: but undoubtedly, if we were not partial, and corrupted by the allurements of that base content which dainties promise, we might easily quiet the grudgings & murmurings thereof.

It's not the Belly (I wish) which would rest well enough apayed with that which is at hand; but the satisfacti­on of our capricious Phansies, that makes us wear out our selves, & weary all the world besides with uncessant travel in the search of Rarities, and in the compounding of new Delicacies. If we were but half as wise as we ought to be, there need none of all this ado that we make, about this and that kind of Manchet, Dutch-bread; and French­bread: and I know not what new inven­tions are brought on foot, to make [Page 164] more business in the world; whereas with much less cost & trouble we might be much better served with that which grows at home, & is to be found ready in every thatcht cottage. That which is most our own, & that which we there­fore perhaps (fools as we be) most con­temn in this kind, Barley-bread I mean, is by all the old Physicians warranted for a most sound and healthful food: He that eats daily of it, say they, shall un­doubtedly never be troubled with the Gout in the feet. Shew me such a ver­tue in any of these new inventions, and I'le yield there were some reason per­haps in making use of them, if they might with ease and quiet be procured. But to buy them at the price of so much pains, time, and hazard as they cost us, were undoubtedly too much, although they brought asmuch benefit as they do prejudice. Consider well (I pray) whether it be not a thing to make a wise man run beside himself, to see such a ransacking of all the Elements by Fishers, and Fowlers, and Hunters; such a turmoiling of the world by Cooks and Comfit-makers, and Tavern-keepers, and a [Page 165] numberless many of such needless oc­cupations; such a hazarding of mens lives on Sea and Land, by heat & cold, and a thousand other dangers and diffi­culties: and all forsooth in procuring dainties for the satisfaction of a greedy Maw, and sensless Belly, that within a very short while after must of necessity make a banquet of it self to worms.

What an endless maze of error, what an intolerable hell of torments and afflictions hath this wicked Gluttony brought the world unto! And yet, wretched men that we are, we have no mind to get out of it, but like silly Ani­mals led by the chaps, go on all day long, digging our Graves with our Teeth, till at last we bring the Earth o­ver our heads much before we other­wise need to have done. And yet there was a certain odd fellow once in the world (I would there were not too ma­ny of the same mind now adays!) Phi­loxenus by name, that seriously wisht he might have a swallow as long and as large as the Cranes, the better to injoy the full relish of his licorish morsels. Long after him, I read of another of the [Page 166] same fraternity, Apitius, I trow, that set all his happiness in good chear: but lit­tle credit (I am sure) he hath got by the means; no more than Maximinus, for all he was an Emperor, by his using every meal to stuff into his paunch thirty pounds of flesh, beside bread and wine to boot. But Get a deserves in my opini­on the Monarchy of Gluttons, as he had of the Romans: His feasts went always according to the letters of the Alpha­bet: as when P's turn came, he would haye Plovers, & Partridges, & Peacocks, and the like; and so in all the rest, his ta­ble was always furnished with meats whose names began with one and the same letter. But what do I raking up this carrion? Let them rot in their cor­ruption, & lie more covered over with Infamy then with Earth. Only, to give the world notice who have been the great Masters of this worthy Science of filling the belly and following good chear, I have been inforced to make this remembrance of some of their goodly opinions and pranks. Which let who so will be their partner in: for my part, I solemnly avow, that I find no [Page 167] greater misery than to victual the Camp (as the Proverb is) cramming in lustily over night, and to be bound next morning to rise early, and to go about serious business.

Oh what a piece of Purgatory is it, to feel within a mans self those Qualmes, those Gri­pings, those Swimmings, and those Flushing heats, that follow upon over eating! And what a shame (if our foreheads were not of brass, and our-friends before whom we act them, infected with the same disease) would it be, to stand yawning, stretching, and perbreaking the crudi­ties of the former days surfet!

On the contrary, what a happiness do I prove, when after a sober pittance I find sound and quiet sleep all night long, and at peep of day get up as fresh as the morning it self, full of vigor and activity both in Mind and Body, for all manner of affairs! Let who will take his pleasure in the fulness of delicates: I desire my part may be in this happy injoyment of my self, although it should be with the abatement of much more content than any dainties can afford.

When I was last at Messina, my Lord Antony Doria told me, that he was acquainted in Spain with an old man, who had lived above a hun­dred years. One day having invited him home and entertained him sumptuously, as his Lord­ships manner is, the good old man instead of thanks told him, My Lord, had I been accustomed to these kind of meals in my youth, I had never come to this age which you see, nor been able to preserve that health and strength both of Mind and Body, which you make shew so much to admire in m.

[Page 168] See now! here's a proof even in our Age, That the length and happiness of mens lives in the old world was chiefly caused by the means of Blessed Temperance.

But what need more word, in a matter as e­vident as the Sun at noon-day, to all but those whose Brains are sunk down into the Quagmire of their Bellies? I'le make an end with that which cannot be denied, nor deluded, nor resist­ed; so plain is the truth, and so great is the au­thority of the Argument; and this it is: Peruse all Histories of whatever times and people, and you shall always find the haters of a Sober Life and Spare Diet to have been sworn enemies a­gainst virtue and goodness: Witness Claudius, Caligula, Heliogabalus, Clodius the Tragedian, Vitellius, Verus, Tiberius, and the like: And on the contrary, the friends and followers of Sobriety and Frugality, to have been men of divine spi­rits, and most heroical performances for the be­nefit of mankind; Such as were Augustus, Alex­ander Severus, Paulus Aemilius, Epaminondas, Socrates, and all the rest who are registred for excellent in the lists of Princes, Soldiers, and Philosophers.

A spare diet then is better than a splendid and sumptuous, let the Sardanapaluses of our age prattle what they list. Nature, and Reason, and Experience, and the Example of all vertuous persons prove it to be so. He that goes about to perswade me otherwise, shall lose his labor, though he had his tongue and brain furnished with all the Sophistry and Eloquence; that ever Greece and Italy could joyntly have afforded,

FINIS.

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