Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	spirit_n	word_n	12,874	5	4.3910	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05367	Hygiasticon: Or, The right course of preserving life and health unto extream old age together with soundnesse and integritie of the senses, judgement, and memorie. Written in Latine by Leonardus Lessius, and now done into English.; Hygiasticon. English	Lessius, Leonardus, 1554-1623.; Cornaro, Luigi, 1475-1566. Discorsi della vita sobria. English.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637, attributed name.; Sheppard, Thomas, attributed name.; Landi, Ortensio, ca. 1512-ca. 1553. Esser miglior la vita parca della splendida & sontuosa. English.	1634 (1634)	STC 15520; ESTC S113348	68,762	319

Sometimes I ride to some of the neighbour-cities that I may enjoy the right communication of my friends as also of excellent Artificers in Architecture painting stone●utting musick and husbandrie whereof in this age there is great plentie I view their pieces I compare them with those of Antiquitie And ever I learn somewhat which is worthy of my knowledge I survey palaces gardens and antiquities publick fabricks temples and fortifications neither omit I any thing that may either teach or delight me I am much pleased also in my travells with the beauty of situation Neither is this my pleasure made lesse by the decaying dulnesse of my senses which are all in their perfect vigour but especially my Taste so that any simple fare is more savourie to me now then 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 chieflly delights me that my advice hath taken effect in the reducing of many rude and untoiled places in my countrey to constivation and good husbandrie I was one of those that was 〈◊〉 for the managing of that work and abode in those fenny places two whole moneths in the heat of summer which in Italie is very great receiving not any hurt or inconvenience thereby So great is the power and efficacie of that Temperance which ever accompanied me These are the delights and solaces of 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 bodie and minde wherewith infinite both young and old are afflicted Moreover by this also in what estate I am may be discovered because at these yeares viz 83 I have made a most pleasant comedie full of honest wit and merriment which kinde of Poems useth to be the childe of Youth which it most suits withall for variety and pleasantnesse as a Tragedie 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 yeares he writ a Tragedie why should I be accounted lesse happie or lesse my self who being ten yeares older have made a Comedie Now lest there should be any delight wanting to my old age I daily behold a kinde of immortalitie in the succession of my posteritie For when I come home I finde eleven g●and-children of mine all the sonnes of one father and mother all in perfect health all as farre as I can conjecture very apt and well given both for learning and behaviour I am delighted with their musick and fashion and I my self also sing often because I have now a clearer voice then 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 sowre life but cheerfull lively and pleasant Neither if I had my wish would I change age and constitution with them who follow their youthfull 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 whe● 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 sinne and follow their appetites whereas I by the experience of so many yeares have learned to give way to Reason whence it seems to me not onely a shamefull thing to fear that which cannot be avoided but also I hope when I shall come to that point I shall finde no little comfort in the favour of Jesus Christ. Yet I am sure that my end is farre from me for I know that setting casualties aside I shall not die but by a pure resolution because that by the regularitie of my life I have shut out death all other wayes And that is a fair and desirable death which Nature brings by way of resolution Since therefore a temperate life is so happie and pleasant a thing what remains but that I should wish all who have the care of themselves to embrace 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 then a Splendid and Sumptuous A PARADOX IVerily beleeve however I have titled this opinion yet it will by no means be allowed for a Paradox by a number of those whose judgement 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 then a beast should open his mouth to the contrary or make any scruple at all of readily sub scribing to the truth and evidence of this Position That a frugall and simple Diet is much better then a full and daintie Tell me you that seem to demurre on the businesse whether a sober and austere diet serves not without further help to chase away that wracking humour of the Gout which by all other helps that can be used scarce receives any mitigation at all but do what can be done lies ●ormenting the bodie till it have spent it self Tell me whether this holy Medicine serve not to the driving a way of Head-ach to the cure of Dizzinesse to the stopping of Rheums to the stay of Fluxes to the getting away of loathsome Itches to the freedome from dishonest Belchings to the prevention of Agues and in a word to the clearing and draining of all ill Humours whatsoever in the bodie Nor do the benefits thereof stay onely in the Bodie but ascend likewise to the perfecting of the Soul it self for how manifest is it That through a sober and strict diet the Minde and all the faculties thereof become waking quick and cheerfull 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 encumbrances and made apt and expedite for the apprehension of wisdome and the embracement 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 S●cilic from Athens he did so bitterly condemne the Syracusian Tables which being furnished with precious and daintie cates provoking sauces and rich wines sent away their guests twice a day full of good cheare But what wouldst thou have said Oh Plato if thou hadst perhaps light upon such as we Christians now adayes 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 extravagancie in this matter having added P●ologues

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 errour lies it is by degrees to be amended till the matter be brought to that passe 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 neverthelesse complain of continuall weaknesse and faintnesse 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 adde a surcharge to their bodies which are in truth already overburdened with ill juice and moysture For this weaknesse which they complain of proceeds not from defect of nutriment but from the abundance of ill humours as both the constitution of their bodies and the swelling of their bellies in particular do evidently shew Now these ill humours do cloy up the muscles and the nerves through which the spirits have their course and passage whereby it comes to passe that the animall spirits from which as from the most generall and immediate instrument of the soul all the vigour of the bodie in sense and motion is derived cannot freely take their course nor govern and order the bodie as they ought And hence comes that weaknesse and lumpishnesse of the bodie and that dulnesse of the senses the animall spirits being as it were intercepted in their passage by this excesse of humours Dayly experience shews this to be true in divers bodies abounding with ill humours and vicious moystures which in the morning are faint and dull through the superfluities of moysture remaining in them upon their former nights supper and sleep But when these moystures are consumed by abstinence and the purgations of the head they become more cheerfull and active and this vigour goes on still increasing till night come albeit they take little or nothing at all at noon But in case they eat whilest these moystures remain unconcocted in the bodie especially if it be in any great quantitie or moyst food the indisposition is renewed and they presently return to their former miserie Wherefore if a man desire to be alwayes quick apt and ready to motion and to every other use of his senses these humours are to be lessened by abatement of diet so that the spirits may have their free passage through all parts of the bodie and the minde may finde them alwayes ready to every motion and service in the bodie 13. The third Rule is We must not passe immediately from a disordered kinde 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 quantitie whereunto we have been accustomed untill at last we come to that just measure which doth not at all oppresse the bodie nor offend and hinder the operations of the minde This is a common Tenet amongst Physicians For all sudden changes if they be any thing remarkable do prejudice Nature in regard that Custome gets almost the force and qualitie 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 contrarie For as that which is against Nature so likewise that which is against long inveterate Custome is very grievous to be undergone whilest the strength and power of Custome 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 progresse will be lesse difficult in performance 14. The fourth Rule is That albeit there cannot be any one determinate quantitie set for all in respect of the great difference of ages strength and other dispositions in men as also in respect of the great diversitie in the nature and qualitie of severall kindes of food yet notwithstanding generally for them who are stept in yeares 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 eggs and all other kinde of victualls 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 bodie and are altogether addicted to studie and other offices and employments of the minde Verily Lodowi●k Cornaro whose Treatise touching a Sober life we have hereunto annexed approves greatly this measure having stinted himself thereat when he was thirtie six yeares old and kept it constantly as long as he lived and that was indeed very long and with perfect health The holy Fathers likewise that lived in the deserts albeit they fed onely 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 Ancestours touching this matter For examining the severall manners of Abstinence used by divers to wit of those who passed their lives onely with pulse or altogether with herbs or fruits they did preferre before them all the Refection by Bread alone The most equall measure whereof they did conclude to be in two biskets which small cakes it is very certain were scarce a pound weight So that it appeares 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 ounces as our pound weight now is but onely 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 expresse how much the whole allowance which was in two severall cakes did weigh and not what each cake weighed Moreover that measure of bread was as Abbat Moyses teacheth very scant and di●ficult 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 quantitie of bread or can be said after the taking thereof to have eaten but moderately and sparingly Nay

life or diet which sets stint not onely in drink but also in meat so that a man must neither eat nor drink any more then the constitution of his bodie allowes with reference to the services of his minde And this self-same we terme an orderly regulate and temperate life or diet for all these phrases and names we shall make use of intending by them all one the same thing The Matter then about which this Diet or Temperance is mainly conversant is Meat and Drink 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 labour and the like through the excesse whereof there growes any inconvenience in bodily health or disturbance in the operations of the minde 6. Now this measure is not the same in respect of the quantitie in all sorts of people but very different according to the diversitie of complexions in sundry persons and of youth strength in the self same bodie For one kinde of proportion belongs to Youth when it is in its flower another to Consistencie a third to Old age The Sickly and the Whole have likewise their severall measures as also the Phlegmatick and the Cholerick In regard that in these severall constitutions the nature and temper of the stomack is very different Now the Measure of the food ought to be exactly proportionable as much as possibly may be to the qualitie and condition of the stomack And that Measure is exactly proportionable which the stomack hath such power and masterie over as it can perfectly concoct and digest in the midst of any employments either of minde or bodie and which withall sufficeth to the due nourishment of the bodie I say In the midst of any employmēts of minde or bodie c. In regard that a greater measure is requisite to him that is occupied in bodily labour and continually exercising of the faculties of the bodie then to him that is altogether in studies meditation prayer or other like works and exercises of the minde Ina●much as the exercises employments of the minde do very much hinder and disturb the concoction and that either because in calling up the whole force of the soul they do as it were abate and suspend the power and actions of the inferiour faculties as experience shews for when we are very intent on studie or prayers we neither heare clock nor take notice of any thing that comes before our eyes or other senses or else because they do withdraw not onely the animall but the vitall and naturall 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 employed in studie affairs of the minde as is necessarie for them that apply themselves to bodily exercises although equall age and temper might otherwise perhaps require an equalitie in both their diets 7. The difficultie 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 necessarie pleasure with which we refresh our bodies who is able to declare in words how it suffers us not to know the measure of necessitie but if there be any of those things that yeeld delight before us it by their means steals away and hides and leaps over the ●ounds and limits of proc●ring 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 businesse of Health when indeed we are about the service of Pleasure so that Lust knows not where Necessitie ends In these words he referres the ground of this difficultie to Pleasure which blindes us that we cannot discern when we are come to the due measure we ought to hold but hides the bound-marks thereof to draw us past them and perswades us that we do but make provision for Health when in very truth we canvasse for Pleasure Concerning the discoverie of this measure therefore are we to treat in the second place producing Rules whereby it may be clearely and certainly found out 8. 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 Superiours have set down the just measure that is to be held appointing according to the severall seasons of the yeare such and such portions of flesh egges fish roots rice butter cheese fruits and broths and such quantities of wine and beere 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 excesse These men will by no means beleeve that the catarrhs coughs head-aches pains of the stomack feavers and other the like infirmities whereinto they often fall should proceed from the excesse of their food but lay the fault upon windes ill aire watchings too much pains-taking and other the like outward causes But questionlesse 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 stomacks as use to be in such kinde of societies so that what is but reasonable to a young and strong bodie is more then 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 quantitie and varietie are not set out by Founders and Superiours as just measures for every man but with the largest for all in generall 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 alwayes keeping within those limits which reason prescribes and in those things which they forbore might have opportunitie to exercise their vertue For it is no great glorie to shew temperance in the absence of temptations but to keep hunger on foot at a banquet to restrain the greedinesse of the belly in the midst of provoking dainties why this is a masterie indeed especially to Novices such as have not gotten the victorie over their appetites It is a great masterie I say and therefore undoubtedly of no small price with God To the intēt therefore that the exercise of this vertue and the benefit of the reward that by Gods mercie belongs to it might not be wanting to them that seek and endeavour the increasing of their reward hereafter the Founders and Institutours of religious Societies have perhaps allotted a larger measure and more varietie of food then

is necessarie 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. yeares ago as it is extant in Surius 14. Maii. Where it is mentioned that this Pachomius in his monasteries and especially in those that younger persons lived in would have beside bread 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 onely with bread salt or some green fruit yet they might have it in their free choice and libertie either to eat thereof or to forbear And so if either for mortification sake or the better sitting 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 then when it is removed out of our sight More to this purpose may be read in Iacob de Paz. Tom. 2. l. 2. de Mortif ext hom cap. 5. Nor will it any thing at all abate from the probabilitie of this opinion to say that in this allowance of varietie abundance there was a direct intention of giving some kinde of refreshment to Nature Inasmuch as the refreshment which the Institutours Founders of these Societies meant consisteth not in this that the true and right measure at temperance should at any time be notably exceeded but that there might be now and then an opportunitie of delight ministred through the different and gratefull favour of sundrie kindes of meats yet so alwayes 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 solemne Feast whatsoever Now that is alwayes excesse which proves more in quantitie then the stomack can perfectly digest without leaving any ●rudities at all behinde CHAP. III. Seven Rules for the finding out of the right Measure 9 NOw to finde 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 Minde 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 Vegetati●● part in a man that is that wherein the growth and conservation of the bodie consisteth should be so ordered and cherished as that there should arise no offence or damage thereby to the Animall and Reasonable parts of the soul in as much as the Vegetative part is ordained to the service of these other and therefore ought to be of furtherance and help and no wayes of hinderance unto them in their severall functions and operations Whenever therefore there is so much food taken in upon accoūt of the Vegetative part as proves of any remarkable offence or hinderance to the operations of the superiour faculties to wit of the Senses the Imagination the Understāding or the Memorie then it is a signe that the fitting measure in this kinde is exceeded Now this impediment and offence proceeds from the abundance of vapours that are chiefly sent up into the head out of the stomack 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 employments of the minde after their meals as before as our Authour whom we have annexed to this present Treatise doth oft times testifie and my self and divers others of our Societie do dayly make proof of Nay those holy Fathers of old who eat onely 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 minde How much more easily then may it be effected by them who divide the quantitie and twice a day use moderate refection 10. I said before that those vapours and f●mes which cloud and overshadow the clearenesse of the Brain are chiefly caused by the meat taken down into the st●mack Chiefly I say in regard that however this be the principall yet it is not the onely cause For these vapours proceed not onely from the meat immediately before taken which begins to boyl and concoct but also from the abundance of bloud and other humours which are in the Liver the Splene and the Veins which together with the meat fall on seething as it were and send up great abundance of these kinde of sooty fumes But a sober diet doth by little and little diminish this abundance of humours and abates this ill moysture and reduceth them to their due proportions both in quantitie and qualitie so that they do no more upon eating send up these kinde of fumes For when Nature doth perfectly govern all the humours of the bodie by the ministerie of the vegetative faculties she doth so order and dispense all things as neither any diseases arise in the bodie nor any impediment follows to the superiour offices and duties of the soul. Nor matters it at all that many men addicted to sobrietie are accustomed to sleep a while after dinner inasmuch as they do it to the intent that their vigour and the spirits which have been spent and wasted by any labour either of minde or bodie 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 wearinesse and custome they are enclined thereunto Some of them indeed sleep a good while but those 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 II. The second Rule is If so be thou take so much meat and drink as thou afterwards findest a certain kinde of dulnesse heavinesse and slothfull wearinesse whereas before thou wast quick and lightsome it is a signe that thou hast exceeded the fitting measure except this come to passe through present sicknesse or the reliques of some former disease For meat and drink ought to refresh the strength and powers of the bodie and to make them more cheerfull and no wayes to burden or oppresse them They therefore who finde their constitution to be such as they feel oppression after their meals ought to make abatement of their dayly allowance having first used good and

be many who with store and plentie of all things in their own houses die and perish through this abundance of malignant humours in their bodies who had they been condemned to the Gallyes 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 yeare For so it will come to passe that neither the quantitie of the ill humours will be very great nor be much putrified being evacuated and kept under by this purging at every half yeares end I have knowen many who by this means have prolonged their lives to extream old age and scarce all their lives long been oppressed with any great sicknesse CHAP. V. Of the Commodities which a sober diet brings to the bodie 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 bodie 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 stomack it drives away Apoplexies Lethargies falling sicknesse and other ill affections of the brain it cures the Gout in the feet and in the hands the Sciatica and those diseases that grow in the joynts It likewise prevents Crudities the mother of all diseases In a word it so tempers the humours and maintains them in an equall proportion that they offend not any way either in quantitie or qualitie Now where there is an agreeable proportionablenesse amongst the humours there is no matter for sicknesse to work upon inasmuch as the ground of health lies in this That the humours be rightly and proportionably tempered in the bodie And this both Reason and Experience doth confirm For we see that those who keep them to a sober course of diet are very seldome or rather never molested with diseases and if at any time they happen to be oppressed with sicknesse they do bear it much better and sooner recover then those others whose bodies are full fraught with ill humours bred through the intemperance of Gluttonie I know very many who although they be weak by naturall constitution and well growen in yeares and continually busied in employments of the minde neverthelesse by the help of this Temperance they live in health and have passed the greatest part of their lives which have been many yeares long without any notable sicknesse 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 cheerfull 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 then Nature requires and then the stomack can perfectly concoct In proof whereof we see that almost all diseases are cured by Evacuation For bloud is taken away either by opening a vein or by cupping-glasses leaches or otherwise that Nature may be lightened The great overflowing of humours in the bowells and throughout the whole bodie are abated and drayned by Purgings and other Medicines Abstinence and a very spare diet is prescribed All which wayes of cure do plainly shew that the disease was bred by Repletion For contraries are cured by contraries Whereupon Hippocrates Sect. 2. Aphor 22. saith What ever diseases are bred by Repletion are cured by Evacuation and those that are bred through Evacuation by Repletion But diseases by Evacuation happen seldome and scarcely otherwise then upon dearths sieges sea-voyages and the like chances In which cases the adust humour which the heat through want of food hath bred and kindled is first to be removed and after that the bodie 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 ●trength hath been much empaired Since therefore almost all diseases proceed from this ground to wit That more food is taken into the bodie then 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 l. 6. Epidemi●n sect 4. The Rule of health is to eat without fulnesse and to be diligent in labour Whereby he makes the true course of preserving health to consist in sparenesse of food and exercise of the bodie 31. The self same is confirmed by that which Physicians affirm That Crudities are the Nurserie of all those diseases wherewith men are ordinarily vexed Whereupon Galen in his 1. book concerning meats of good and evill juice or nourishment saith No man shall be oppressed by sicknesse who keeps himself warily from falling into Crudities And in respect of these Crudities the common saying is That more are killed by surfets then by the sword And holy Scripture saith Ecclus. 37. Many have perished by surfets but he that is temperate shall prolong his life And a little before Be not greedie upon every daintie and poure not thy self out upon every meat for in many meats there will be sicknesse 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 stomack either through the over great quantitie of meats or for their refractorie qualitie or for the varietie 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 Cruditie in it which brings many inconveniences First it fills the brain and bowells with many phlegmatick and bilious excrements Secondly it breeds many obstructions in the narrow passages of the bowells Thirdly it corrupts the temper of the whole bodie Lastly it stuffes the veins with putrid humours whereof proceed very grievous diseases 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 onely therefore explain the third and fourth When the Chylus is crude or malignantly concocted by the stomack and rather corrupted then digested for so Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption not a concoction there cannot be bred good bloud in the storehouse of the Liver out of this kinde of Chylus but onely that which is bad and vicious For as physicians affirm The second concoction cannot amend the first Now then from corrupt

force of Nature and of the spirits is as it were enthralled in them to the Concoction and Digestion of meats from which if they be violently withdrawen by means of Contemplation the Concoction must needs prove vicious and many crudities necessarily follow As also in regard that the head hereby becomes full fraught with vapours which do overcloud the minde and if a man intend his thoughts much cause pain and grief Lastly these men are forced to use much exercise of bodie or often to take medicines for the purging thereof so that in truth however they may seem to live long in the bodie yet as much as belongs to the minde 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 affairs of the minde 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 lesse with Christianitie whose good and happinesse is altogether spirituall and is not to be otherwise purchased then by mortification of the Senses and employment and exercise both of Minde and Bodie 39. Adde 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 then 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 quantitie as to breed diseases But those other after some few yeares must of necessitie have their bodies cloyed with evil humours which by little and little putrifying do at last break out into grievous and deadly sicknesses Aristotle in his Problemes testifies That there was in his time a certain Philosopher named Herodicus who albeit in all mens judgement he was of a most weakly Constitution and fallen into a Consumption neverthelesse by the Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which prescribes the course of Diet he lived till he was 100. yeares old Plato mentions the same man in his third book De Republ. Galen in his book de Ma●asmo 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 vanitie yet neverthelesse 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 yeare and was so utterly consumed as there seemed nothing but skin and bones remaining yet neverthelesse by his Art and the singular moderation and temper of his diet he brought to passe that he died not but after a great while lingring in a gentle Consumption And the same Galen in his 5. Book of the preservation of Health sayes They who come forth weakly complexioned from their mothers wombe 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 sicknesses And further addes touching himself As for my part although I neither had a healthfull Constitution of bodie from my very birth nor did alway leade a life free from disorder yet using this self same Art after the 28 yeare of my life I never fell into the least sicknesse except perchance now and then for one day into a Fever and that gotten through overmuch wearinesse 40. Nor do these followers of Temperance onely come to extream old Age without feeling the pains and diseases belonging thereunto but in their very dying passe away without sense of grief inasmuch as the bond that knits together their foul and bodie is unloosed not by any violence used to Nature but by a simple Resolution and Consumption of their Radicall Humour And it fares with them as with a Lamp that when the Oyl is spent goes out of it self without any ado or businesse For as a burning Lamp may be three wayes extinguished First by outward violence as when it is blowen out Secondly by pouring in much water whereby the good Liquour 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 wayes and means First by externall force to wit of the sword fire strangling and the like Secondly through the abundance of ill Humours or the malignant qua ●itie of them whereby the Radicall Humour is opprest and overthrowen Thirdly when the Radicall Humour is in long space of time quite consumed by the Naturall Heat and blowen out into the aire which is done after the same manner that boyling water or oyl is wasted by the heat of the fire Now in the first and second kindes 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 overthrowen by the violence of that which is contrarie 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 Originall Humiditie in which Life chiefly consists is wasted together with the inbred heat For whilest the Humiditie 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 passe in Lamps After this manner do most of them die who have observed an exact Rule of diet unlesse perchance they die by means of outward violence For having prevented evill Humours by their good diet there is no inward cause in them whereby their Temper should be violently overthrowen nor their Naturall Heat oppressed And therefore it will needs follow that they must live till the Originall 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 bodie And in the like manner would a mans death be if God should withdraw his conservation of the Naturall Heat although the Radicall Humour should remain or on the other side if the Radicall Humour should by divine operation be in an instant consumed 41. The fifth Commoditie of a sober Diet is That it makes the bodie Lightsome Agil Fresh and Expedite to all the motions appertaining thereunto For Heavinesse Oppression of Nature and Dulnesse proceed from the abundance of Humours which do stoppe up

the way of the spirits and cloy the joynts and fill them too full of moisture so that the excesse of Humours being taken away by means of Diet the cause of that Heavinesse Sloth and Dulnesse is taken away and the passages of the spirits are made free And moreover by means of the self same Diet it comes to passe that the Concoction is perfect and so good blo●d is bred out of which abundance of pure spirits are made in which all the vigour and agilitie of the bodie mainly consisteth CHAP. VIII That it maintains the Se●s●s in their integritie and vigour 42. WE have found five Commodities which Sobrietie brings to the Bodie Let us now see the Benefits which it affords to the Minde they may likewise be well reduced to five The first is That it ministreth soundnesse and vigour to the outward Senses For the Sense of Seeing is chiefly deaded in old men by reason that the Optick Nerves are cloyed with super●luous humours and vapours whereby it comes to passe that the Animall spirits which serve to the sight are either darkened or not afforded in such abundance as is needfull for quick and cleare discerning of things This impediment is taken away or much diminished by the Sobrietie 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 quantitie strong wines and thick beer or such as are compounded with those herbs that flie up into the Head 43. The Sense of Hearing is likewise hindered by the ●lux of crude and superfluous humours out of the Brain into the Organ of hearing or into the Nerve that serves unto it for by this means it comes to passe that a man grows deaf or thick of hearing in that part where this flux of humours is Now this flux is very easily prevented and driven away by the Sobrietie of diet And as it may 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 Topicall Medicines be used 44. The Sense of Tasting is chiefly marred by ill humours that infect the Organ thereof As if cholerick tart or salt humours possesse the tongue and throat whether it be that they come out of the Head or out of the Stomack 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 ordinarie meats yea and drie bread it self do better taste and relish a sober man and yeeld him greater pleasure then the greatest dainties that can be do to those who are given to Gluttonie For the evil juices that did infect the stomack and the Organ of the Taste and which bred a loathing and offence being removed and cleared the Appetite returneth of it self and the pure relish and naturall delight in meats is felt In like manner good Diet conserveth the Senses of Smelling and Touching 45. Neverthelesse I grant that by long age the vigour of the Senses and especially of the Eyes and Eares is much abated and almost extinct in regard that the Temper of the Organs as also of the other parts is by little little dissolved the Radicall Humour and the Native Heat being by degrees consumed and dried up whereupon the Temper becomes more drie then is proportionable to the operations of the Senses and all the passages and pores are stopped up with cold Phlegme which is most of all other things contrarie to the functions of the minde For as old men by the inward temper of their bodies grow drie and cold in excesse so likewise they become full of moisture by reason of excrementitiall humours so that old Age is nothing else but a cold drie temper proceeding from the consumption of the Radicall Humour the Native Heat to which there must needs be conjoyned great store of cold Phlegme dispersed through the whole bodie CHAP. IX That it mitigates the Passions and Affections 46. THe second Commoditie 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 Melancholie taking away from them their excesse inordinate violence The self same it works upon those Affections which are conversant about the taste touch of delectable things so that in this regard it ought to be highly prized For it is in truth a shamefull thing not to be able to master Choler to be subject to Melancholie and to sowre cares of the Fancie to be enthralled to Gluttonie 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 concupis●ence Nor is it onely shamefull and contrarie to Vertue to be thus disposed but also very prejudiciall in regard of Health and full of opprobrie in respect of good men But Sobrietie with much ease remedies all these mischiefs partly subtracting and partly correcting the Humours of the bodie which are the causes of them For that the Humours 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 Humours to be very Angrie Rash and those who abound with Melancholie to be alwayes troubled with griefs and fears and if these Humours be set on fire in the Brain they cause Frenzies and Madnesse If a tart Humour replenish the tunicles of the Stomack it breeds a continuall Hunger and Ravening If there be store of boyling bloud in the bodie it incites continually to Lust especially if together with it there be any flatulent or windie matter The reason is Because the Affections of the minde follow as is well known in Philosophie the apprehensions of the Fancie Now the apprehension of the Fancie is conformable to the disposition of the Bodie and to the Humours that are predominant therein And hence it comes to passe that Cholerick persons dream of fires burning warres slaughter Melancholie men of darknesse funeralls sepulchres ●o●goblins runnings away pits and such sad and dolefull 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 Fancie when the Senses are asleep Whereupon it follows that as in sleep so also in waking the Phantasie doth for the most part apprehend things answerable to the Humour and Qualitie then prevalent and especially upon the first presentment of the object till it be corrected and otherwise directed by reason So then the excesse of these Humours doth pervert the naturall condition and

a word replenisheth both soul and bodie with exceeding good things so that it may well be termed the mother of Health of Cheerfulnesse of Wisdome in summe of all Vertues 64. And on the contrarie a disordered life repayes that small and fading pleasure which it affords to the throat with an innumerable companie of mischiefs For it oppresseth the belly with the weight thereof it destroyes health it makes the bodie to become noysome ill-sented filthie and full fraught with muck and excrements it enflames Lust and enthralls the minde to passions it dulls the Senses weakens the Memorie obscures the Wit and Understanding in su mme makes the Minde become lumpis● and unapt for performance of the functions proper thereunto such as are Learning Prayer Meditation and all other exccllent and loftie matters whereby is brought about that there can be little progresse made either in knowledge of good things or in holinesse of life or in the exercise and performance of good works And what a goodly Benefit is it for the enjoyment whereof we undergo all this losse and damage Nothing but a short delight of the throat for a minutes space which is onely felt whilest the meat is in chewing and going down into the belly which in it own nature is very base and contemptible being no other then that which is common with us together with the beasts and such as doth affect onely a very small portion of the bodie 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 such1 a difficult businesse For were there no pleasure in taking meat and drink there would be no grief in forbearing them Intemperance then hath no other p●ece of goodnesse in it then onely a base momentanie delight pleasing of the throat What a height of miserie and indignitie then must it needs be for a man to enthrall himself to the slaverie thereof and for this cause to endanger so many inconveniences prejudices what a deal of wormwood and gall doth Gluttonie poure in after the small sweet and pleasure which it hath afforded 65. These things ought to be diligently 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 divine mysteries and the functions of the minde For if we carefully ponder these things it will not be possible but that we should make choice of Sobrietie and finde it pleasant and easie and on the contrarie Intemperance will appeare and prove full of horrour and detestation unto us we shall be ashamed of our delicacie and blush at the feeble and base tempers of our mindes that are so captivated to the service of Gluttonie that we slavishly obey the Tyrannicall Rule of it not being able to resist the most base and transitorie allurements thereof What can be more vile and undecent for a man then to be a slave to his belly And what greater madnesse then to renounce and quit our interest in all those excellēt benefits which Sobrietie brings both to Soul and Bodie for a little tickling delight in the throat and to expose our selves to the lash of all those evils both of Soul and Bodie wherewith Intemperance scourgeth her followers Oh the wretched condition of mankinde that is subject to so great vanitie blinded with so much darknesse and beset with so many errours whose minde is deluded in his judgement 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 Sobrietie as it is the soveraigne means and instrument for preservation of bodily health and vigour of minde 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 both of Temporall and Spirituall 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 Sobrietie 1. Pet. 5. Be sober be vigilant because your adversarie the devil as a roaring lion walketh about seeking whom he may devoure whom resist stedfast in the faith For Sobrietie is not onely 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 helpfull to every kinde of vertue as is plain and evident by what we have formerly in this Treatise proved A TREATISE OF TEMPERANCE AND SOBRIETIE Written by Lud. Cornarus Translated into English by M r. George Herbert 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 of their dayes and me contrariwise at the age of eightie and one strong and lustie 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 withall help many others who will take this into consileration 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 onely begin but had already gone farre 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 moist stomack I fell into divers diseases to wit into the pain of the stomack and often of the side and the beginning of the Gout with almost a continuall fever and thirst From this ill temper there remained little else to be expected of me then that after many troubles and griefs I should quickly come to an end whereas my life seemed as farre from it by Nature as it was neare it by Intemperance When therefore I was thus affected from the thirtie fifth yeare 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 wel by experience found For Temperance preserves even old men and sickly men sound But Intemperance destroyes most healthy and flourishing constitutions For contrarie causes have