CHAP. 1.
The occasion and scope of this work.

1 MAny Authours have written largely and ve­rie learnedly touching the preservation of Health: but they charge men with so many rules, and exact so much observation and caution about the qualitie [Page 2] and quantitie of meats and drinks; about aire, sleep, ex­ercise, seasons of the yeare, purgations, bloud-letting, and the like; and over and above prescribe such a number of Compound, Opiate, and other kindes of exquisite remedies, as they bring men into a La­byrinth of care in the obser­vation, and unto perfect sla­verie in the endeavouring to perform what they do in this matter enjoyn.

And when all is done, the issue proves commonly much short, oft times clean contra­rie to that which was expect­ed; in regard perhaps that some smaller matter in ap­pearance, yet wherein the chief of the businesse indeed [Page 3] lay, was not observed and practised as it ought. For men forsooth will have their own mindes, eat every thing that likes them, and to their fill: they will shape their diet according to the ordinarie usage of the world, and give in every thing satisfaction to their sensualitie & appetite. Whereby it comes to passe, that all their other care and diligence touching these physicall 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 & injuctions, leave all to nature and successe. They hold it, according to the [Page 4] the common ^* Proverb, A miserable life to live after the Physicians prescript; a great part of unhappinesse to be li­mited in a mans diet, so that he may not eat freely, and to the full, of what he hath a minde unto: To be kept con­tinually as it were in aw, so that he dare not content his appetite, nor give satisfaction to his bellie, they fancie 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 qualitie of food, but as their appetites leade them on.

Having thus filled their [Page 5] bodies, they instantly apply themselves some good space to their businesse, exercising their mindes, and all the fa­culties thereof in the consi­deration & pursuit of weigh­tie and important matters: Nor can they ever be per­swaded to purge at fitting seasons, or before the disease oppresse them, imagining all to be well with them, as long as they feel nothing plainly to the contrarie. Hereupon it comes to passe, that their bo­dies in tract of time grow re­plenished with crude and ill humours, which are not one­ly increased by continuance, but become putrified, and of a malignant temper; so that upon every light occasion, [Page 6] either of heat, or cold, or weather, or windes, or extra­ordinarie labour, or any other inconvenience or excesse, they are inflamed, and break out into mortall sicknesses and diseases.

2. I my self have observed many excellent men on this ground onely 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 yeares prolonged their lives, and by their learning & wor­thy deeds have notably bene­fited the world, and thereby (it may be) added to their own glorie in heaven. There are questionlesse likewise a [Page 7] great many of all kindes of persons, both of those that enter into religious Orders, & of 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 minde, 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 [Page 8] health, whereby I my self have for many yeares past been kept not onely found in bodie, but expedite to all o­perations and exercises of the minde: although I have all this space laboured under many corporall inconvenien­ces, and before I entered in­to this course, was so farre gone, as by the judgement of very skilfull Physicians I was not like to have lived above two yeares at the most. The same good effects that it wrought in me, have divers of our Societie and sundry others abroad made happy proof of, maintaining themselves in constant health and cheerfulnesse by this means; being indeed the very [Page 9] self same, which was of old practised by Holy men & 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 troublesome, nor breeding weaknesse or distemper; but on the contrarie very easie to be undergone, and such as brings strength and vigour both in Minde and Bodie.

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, [Page 10] Honourable, Rich in estate, and a married man▪ In which book this course is marvellously commended to all men, and confirmed by much & certain experience. I was much taken with the reading thereof, & held it ve­ry well worth the translating into Latine, to make it com­mon to all men; and to an­nex it to this explicative Treatise of mine own.

4. I would not have any man to think strange of the matter, That this sub­ject is nor un­befitting a Di­vine. that I being a pro­sessed Divine should take up­on me to write of this sub­ject. For besides that I have long ago made some good progresse in the Theorie of [Page 11] 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 bu­sinesse is not altogether Phy­sicall, but in great part ap­pertains to Divinitie and mo­rall Philosophie.

And over and above, the end and scope which I aim at herein, is indeed most be­fitting a Divine. For that [Page 12] which I principally intend, is to furnish religious per­sons, and those who give themselves to pietie, with such a way and manner of living, as they may with more ease, cheerfulnesse, and servencie apply themselves to the faithfull service of the Great God, and our Saviour the Lord Jesus Christ. For verily it is scarce to be belee­ved, with how great alacri­tie, and with what abun­dance of inward consolati­ons those men, who addict themselves to sobrietie, may (if so be they have any rea­sonable understanding in di­vine mysteries) attend Di­vine Service, and the hearing of Gods Word, their private [Page 13] devotions and meditations, and in summe all manner of spirituall exercises. And this indeed was my principall 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 employments consist in affairs and▪ businesses ap­pertaining to the minde and understanding, I say nothing at present; purposing here­after to speake more at large thereof. Whether you take the matter therefore, or the end, this Treatise can no way misbeseem a Divine. And so, good Reader, thou hast an account of my rea­sons [Page 14] in undertaking this bu­sinesse.

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 a 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 [Page 15] 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 [Page 16] 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, The Measure is different, according to the diversiti [...] of constituti­ons and ages. 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 [Page 17] 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, What is every ones due mea­sure. 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.

[Page 18]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 [Page 19] 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. [Page 20] 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 [Page 21] 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.

[Page 22]8. But here per­haps some will ob­ject, That in Mona­steries and other re­gular societies, such as are Colledges in the Universities, Whether Stu­dents in Col­ledges, or those that live in Monasteries &c. ought to trouble them­selves about this measure. &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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 31] 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, [Page 32] 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 [Page 33] 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 [Page 34] 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 [Page 35] 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 [Page 36] 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 [Page 37] 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 [Page 38] good and 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 44] 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 [Page 45] 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 [Page 46] 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 [Page 47] 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, [Page 48] 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. [Page 49] 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 verily, even amongst us of these colder climates, it would be thought very strange, if any of those whom we call Religious, should at one meal eat up two pound weight of bread: undoubt­edly [Page 50] such a one could not be esteemed (in regard of the quantitie) 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 dayes together, then 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 sa [...]isfie their appetite. Now what man (I pray) devoted to the exercises of the minde is there, that can at one repast eat up foure pounds, or four­tie [Page 51] eight ounces of drie 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 houre of the day eaten his two cakes, was still a hun­gry; whereupon he was wont to steal a third bisket, which he used to eat in se­cret. Now what childe 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 onely a pound.

Now if these holy Fathers upon long experience found [Page 52] twelve ounces of drie bread, without any other sort of ^* food, to be enough, and with this diet conserved themselves healthfull and sound in all their members and senses, even to decrepit age: How much more then may six, seven, or eight oun­ces of bread suffice, together with six, or seven ounces of other choise victualls, which yeeld double the nutriment that drie bread doth? Consi­dering withall that in stead of water (which served their turn, and of it self nourish­eth not at all) we now drink beere or wine, which yeeld much nutriment. Last of all, experience demonstrates, [Page 53] that there are many, who live with farre lesse quanti­tie of meat.

Now although our speech here be chiefly touching weak persons, That this mea­sure may suffice (ordinarily) e­ven those that are healthy and strong. and those that are declining in yeares; 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, studie, and other such like operati­ons & exercises of the minde. And this may be made good by infinite examples of holy men, who from fifteen, six­teen, or twentie yeares old, [Page 54] have kept themselves to this stint, or it may be lesse; albeit they eat nothing but bread, herbs, or pulse, nor used other drink then water: and yet neverthelesse they lived exceeding long and health­fully, in the height of labours and afflictions both of their mindes and bodies: as is plain to be seen in many, whose lives are extant in historie; some whereof we will set down Num. 35.

Furthermore, I encline to hold this measure sufficient, in regard it was commonly established as it were by law in sundry Monasteries, as or­dinarily sufficient as well for the younger, as for the elder sort of people. So that those [Page 55] ancient Fathers, who had the largest experience of these matters, and best knew what was requisite in this kinde for Nature, judged that this measure might ordinarily suffice to all ages. Of the same opinion is our Authour, and confirms it by his own example: for he began to keep this stint at thirtie six yeares old.

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

[Page 56]The Solution is easie. For when ^* meats and drinks are mingled (as in Panada, and other such like ^* suppings) they are to be severally weighed and reduced to the making up of the just mea­sure of that kinde, to which they properly belong. And so drinking liquours 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 generall remon­strance, that this measure which we have put, is not contrarie to reason.

[Page 57]16. The fifth Rule is, That as touching the qualitie of the food, there is no great care to be had, if so be a man be of a healthfull constituti­on, and finde that such kinde 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 healthfull constitu­tions, if so be the right quan­titie and measure be kept: So that questionlesse a man may live long and healthfully on bread onely, with milk [...] butter, cheese, and beere▪ especially if he have from his childehood been used un­to them.

[Page 58]But from all those sorts of food, H [...]rtfull meats are to be avoided. where­by a man findes pre­judice, he must abstain, albeit they relish his taste never so we [...]l: at least he may not use them in any quantitie. Of this sort are for the most part fat meats, which make loose the stomack, and weaken the astrictive and retentive fa­cultie thereof, so as the other sorts of meat are much hin­dered in their concoction, & are indeed caused to slip out of the stomack undigested and half raw as it were. Be­sides, these fat meats do send up store of fumes into the head; whereupon follow ^* clowdinesses in the brain, [Page 59] coughs, ^* wheazings, and other infirmities of the lungs. Last of all, they themselves, except they be very well concocted (to which intent both a good stomack, and length of time is required) turn into evil humours, 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 kinde of meats but sparingly, and with a sufficient quanti­tie of bread taken together with them: For so the da­mage which they bring may be in great part avoided.

17. Of the same nature [Page 60] likewise (as experience shews) are all those kinde of meats, which in the head breed cataracts, clouds, dizzinesses, distillations, and coughs; and in the stomack 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 Bodie, or impe­diment to the functions of the Minde. For how senslesse a thing is it, to buy the vile and fading pleasures of Glut­tonie at the rate of so many inconveniences! Undoubted­ly a man cannot make plain­er proof of his thraldome to gluttonie, then when he thus thrusts and poures in that, [Page 61] which he knows is hurtfull unto him, onely to content his licorish appetite.

Now when we say, A man must warily abstain from these kindes of food, it is not so to be understood, as that a man may not (for example) [...]at a little of ^* Colewort, O­nyons, Cheese, Beans, Pease, and the like; although they naturally breed melancholy, choler, ^* slime, and windi­nesse: but that he ought not to eat them in any notable quantitie. For these being but seldome used, and in small quantities, cannot hurt, especially when they be pleasing to the appetite. Nay, it oft times happens, that [Page 62] those things which do hurt being taken in larger quanti­ties, do in lesser proportions benefit Nature.

18. Amongst all these kinde of meats there is none more fit for weakly and aged per­sons, Panada a very convenient food for the aged, &c. then Panada; with which alone, and now and then an egge or two, a man may live very long, and with great healthfulnesse; as our Authour testifieth. Panada is the Italian name of that kinde of pap or gruell, which is made of bread and water, or some flesh-broth boyled together. The reasons, why this sort of food is so excel­lent, are, because it is most light and easie of digestion, [Page 63] being prepared by art, so as it is very like to that Chylus, which the stomack makes by the conco [...]tion 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 stomack. Last of all, it breeds abun­dance of good bloud: 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 princi­pall of mans life are bread and water. By which words he would teach us, that mans [Page 64] 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 sol­licitous pursuit of costly sorts of flesh and fish, serving one­ly for enticement and nou­rishment of gluttonie, is alto­gether needlesse.

Plutarch, in his book con­cerning the preservation of health, doth not 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 oppresse, and afterwards leave behinde them malignant reliques. It were surely therefore best, so to ac­custome the bodie, that it should [Page 65] not require any flesh at all to feed on. In regard that the Earth produceth abundantly not onely 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 severall wayes, 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 seldome eat Flesh, but live chiefly on Rice and Fruits; and yet notwith­standing they live very long [Page 66] and healthfully; as the Ia­pans, the Chineses, the Afri­cans in sundrie regions, and the Turks. The self same is to be seen likewise amongst 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 onely with health, but with strength. I say nothing of the Fathers in the desert, and of all Monasteries of old.

19. The sixth Rule for them who are carefull of preser­ving health, Varietie of dishes preju­diciall to health. is, That above all things they must beware of varietie of meats, and such [Page 67] 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, ^* which prolong the appetit [...] beyond the satisfaction of Hun­ger and Thirst. And indeed it is a common rule of all Physicians. And the reason is, because change and varie­tie tolls on Gluttonie, and stirs up the Appetite, so that it never perswades it self to have enough. By which means it comes to passe, that the just Measure is enormou­sly outshot, and oft times three or foure times as much [Page 68] as Nature required, is thus thrust in by licorishnesse. Be­sides, divers meats have diffe­rent natures, and severall tempers, and oft times con­trarie▪ whereby it comes to passe, 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, collicks, obstructions, pains in the reins, and the stone: for by means of the excessive quantitie, and also of the diversitie, there are bred many crudities, and much corruption in that Chy­lus or juice, out of which the bloud is to be made. Where­upon [Page 69] 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 Phys [...]cians, that there is nothing more hurt­full to mens health, then varie­tie and plentie of meats on the same table, and long sitting at them. You shall finde much more, excellently discoursed to this purpose, in Macrobius, in the forecited place.

Xenophon, in his 1. book of the sayings and doings of So­crates, writes, that his diet was most spare and simple, and such, as there is no bodie but may easily provide him­self as good as that which Socrates used; it being of ve­ry [Page 70] little cost and charge.

Athenaeus in his second book reports out of Theo­phrastus, that there was one Phalinus, who all his life long used no other meat or drink, then milk alone: And there he mentions sundry others, who used plain and simple diets.

Plinie, in his 11. book, and 42. chap. writes, that Zoroa­stres lived 20. yeares in the desert, onely 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.

[Page 71]20. The seventh Rule. For­asmuch as all the difficultie in setting and keeping of a just measure, proceeds from the sensuall Appetite; and the Appetite ariseth from that apprehension of the Fancie, or Imagination, whereby meats are concei­ved to be delightfull and pleasant: speciall 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 Daynties, to the end they may not by their sight and smell stirre up [Page 72] the Fancie, and entice on Gluttonie: Inasmuch as the presence of every object doth naturally move, and work upon the facultie 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 Glutto­nie allureth us, not to be as she perswades, and as out­wardly they appeare, good, pleasant, savoury, relishing, and bringing delight to the [Page 73] palate; but filthy, sordid, evil­savoured, and detestable, as indeed after a very little while they prove. For all things, when they are resol­v [...]d 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 unsavourie, or lothsome, 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 Glutto­nie, by so much doth it in­stantly prove more abomina­ble in truth, and yeelds the [Page 74] 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 savours that arise from their bodies, as dead carcases are. Their excrements likewise are of most noysome savour, and all the breathings of their bo­dies accompanied with a most filthie smell. The con­trarie whereof is to be seen in Countrey people, and me­chanick artificers, who live temperately upon brown bread, cheese, and other such like ordinarie food.

And this verily was excel­lently contrived by Gods or­dinance, [Page 75] 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 Fancie by con­tinuall meditation accusto­med thereunto.

CHAP. IV.
Answer is made unto cer­tain Doubts and Objecti­ons.

21. BUt here arise two Doubts: Whether this measure or stint ought not to be altered. The first, Whether both the quantitie and qualitie of the meat and drink ought not to be varied [Page 76] according to the seasons of the yeare. Forasmuch as it seems a larger quantitie of food is agreeable to winter, then 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 bow­ells, as it were from the cir­cumference into the center: but in summer, upon a clean contrarie ground, mens bel­lies become more feeble; to wit, in regard that the heat is drawen out by the warm­nesse of the aire from the inward parts, as it were from the center to the circumfe­rence, and there dissipated. [Page 77] In like manner, drie and hot meats seem more proper for winter, in regard of the a­bundance of phleg [...]e, which is then bred, and is not so readily dissolved: But in sum­mer, moyst and cooling meats are better, inasmuch as through the heat of the out­ward aire there is a great dissipation of humours, and much drying of the bodie.

To this I answer, Accord­ing to Physicians Rules we ought indeed so to do; never­thelesse not ouer scrupulou­sly nor precisely, but as oc­casion serveth: For if oppor­tunitie be wanting, there is no great care to be had touching this businesse. For if we finde necessitie of a [Page 78] drier kinde of diet in win­ter, or long continued moyst weather, we may easily re­medie the matter by increa­sing our stint of bread, and diminishing the stint of our drink, or other kindes of moyst nourishment. For the abundance of drink & other moyst food, which is bene­ficiall in drie weather, will be of prejudice, if it should be continued many dayes together, when the aire is raw and cold: for it may per­haps breed distillations, hoarsnesses, and coughs. And on the other side, when a moyster kinde of diet seems requisite, the stint of the drink may be augmented, putting a larger quantitie of [Page 79] water into the wine; or in stead of wine we may use small beere, which will suffi­ciently moysten and refresh.

The Holy Fathers of old seem not to have made any account at all of this diver­sitie of seasons, having ap­pointed the self same mea­sure of one & the self same kinde of meat and drink for the whole yeare throughout; and yet notwithstanding they lived exceeding long. But now adayes in Mona­steries there is good provi­sion made this way for health, there being change of victualls appointed ac­cording to the season; out of which they who follow Temperance, may make [Page 80] choice of what they finde most convenient for them.

22. The second Doubt is, Whether the dayly measure or stint ought to be taken at one, or at more [...]efections. Whether this measure and stint which we have prescribed, or any o­ther which men shall finde 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 houre of the day, that is, three houres after noon; as Cassianus reports in the se­cond Collation of Abbat Moyses, chap. 25. and 26. Ne­ver­thelesse [Page 81] many there be that think it more conve­nient, for old men to make two meals a day, dividing the 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 oftener, 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 finde it most con­venient for them.

But verily in these matters long custome bears great sway, and much regard is to [Page 82] be had likewise to the dispo­sition of the bodie. For if the stomack abound with cold and tough phlegme, it seems to be mo [...]e 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, & such in particular, as may help to drie up the vici­ous moisture of the stomack. Or if so be the chief meal be a dinner, it will not be a­ [...]isse at night to take some [Page 83] dried Raisins, with bread or the like. For they who are thus affected, ought to have especiall care that this moist­nesse of the stomack be cor­rected, as much as may be: in regard that from this in­disposition the stomack is troubled with winde, and the head filled with cloudinesse and tough phlegme. One said of old, That ^* Wisdomes resi­dence is in drie regions, and not in bogges and fennes. On which ground Herac [...]itus left it for an Axiom, ^* A drie light (makes) the wisest minde.

23. Some will perhaps object against this which we have delivered, That this [Page 84] 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 quanti­tie, as if at any time it chance to exceed, it feels great op­pression and hurt, inasmuch as it is thereby extended or enlarged beyond that which it useth. For the remedie of which inconvenience they advise, that a man should not keep alwayes one stint, but sometimes take more food, and sometimes lesse. Which opinion seems to be confirm­ed by Hippocrates, Aphor. 5. [Page 85] 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 lesse able to endure errours when they happen. And therefore in this respect a slender and exact diet is more perilous, then 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 masterie of Gluttonie, as they are able to restrain their Appetites, and [Page 86] keep themselves in their wonted bounds, when they see abundance of dainties before their eyes, and are on every side enticed, and com­bated by perswasions and ar­guments of them that are in companie, 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 avoyd these occasions & excesses, & 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.

[Page 87]Nor doth it matter much, if now and then through some occasion they be drawen 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 sobrie­tie, 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 drawen on to eat more large­ly at dinner, then forbear­thy supper altogether: And if at supper thou exceedest, forbear thy dinner the next day after.

This inconvenience there­fore [Page 88] is not of that moment, that for shunning the hazard thereof a man should refuse to binde himself ordinarily to a set measure in his food; inasmuch as such accidentall excesses, so they happen but seldome, are of little preju­dice even to old and weakly disposed persons.

25. But if these excesses come often, or be continued many dayes together, they who are used to a set stint, will finde much hurt by them, and especially they who are sickly or stricken in age. Our Authour relates; that having lived from the 36. yeare of his age to the 75. with onely 12. ounces of food, and 14. of drink for the [Page 89] day, he did all that while enjoy his health very pro­sperously: Afterwards by the Physicians counsell, and through his friends impor­tunitie, he was over-ruled to adde onely two ounces a­piece both to his food and to his drink. But this small ad­dition after ten dayes 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. dayes, so that the Physicians gave him over for a dead man: nor could he have been cured, but by re­turning to his former cu­stome. I my self also knew one, who for many yeares together having used himself [Page 90] to suppers, taking onely a bit at noon, and that of some drie kinde 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 dayes space brought upon him such cruell pains in his stomack & bowells 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 dayes torment, the al­tering of his wonted custome [Page 91] came to remembrance, whi [...]h when he had 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 be no sooner began to do, but the very first day his pains asswa­ged, and in foure dayes space were so quite gone, as there remained nothing behinde, save a great debilitie and weaknesse of bodie: which yet notwithstanding by little and little wore away like­wise by means of that fober and drie diet. For it is not the abundance of meats, nor the daintinesse, that strength­ens Nature; but the moderate quantitie proportionable to [Page 92] the strength, and the good condition of the food an­swerable to the constitution of the bodie.

26. Nor is Hippocrates A­phorisine above alledged, contrarie 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 quanti­tie, as is not sufficient for the maintenance of strength, and upholding of a mans consti­tution. But we allow all sorts of meats that are agreeable to Nature, and that measure and quantitie, which is most convenient and proportiona­ble to the stomack, and best conducing to health.

[Page 93]27. But some will say, Another help to preserve h [...]lth. It's not in eve­ry bodies power, (or at least not with conve­niencie) 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 onely one, which many excellent Physi­cians have prescribed. And that is, That every yeare twice, namely in the Spring and Autumne, the bodie should be well purged, and cleared of all ill humours. I speak of those, who do not ordinarily use much exercise of the bodie, but are altoge­ther intent upon the employ­ments of the minde; such as [Page 94] are Church-men, Lawyers, Scholars, and the like.

Now this purging ought to be after a good prepara­tion of the evil humours, and that by the advice of a skil­full Physician: Nor ought it to be done by strong medi­cines one upo [...] the neck of an­other; but gently, taking the medicines two or three dayes together. For so they will both be easilyer borne, and with much more benefit. For the first day the first region (as the Physicians terme it) is to be purged, that is, the Bowells: The second day, the Liver: and the third day, the Veins, in which lies the great drayn of ill humours. For they who do not live [Page 95] temperately, do every day adde some crude humour, which being sucked in by the veins as by a spunge, is afterwards dispersed through the whole bodie.

28. So that after two or three yeares space there is oft times such a masse of ill humours gathered in the bo­die, as a vessell big enough to hold two hundred ounces would scarce serve to receive them in.

Now these humours in tract of time do corrupt and putrifie, and cast a man upon mortall 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 96] by this means: those onely excepted, who are slain by outward violences; as by fire, sword, wilde beasts, water, or the like: as also those who die of the stone, of poyson, of the plague, or some such o­ther infection. And question­lesse there 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 [Page 97] 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 [Page 98] 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 [Page 99] 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 [Page 100] 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 [Page 101] 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 cupping­glasses, leaches, or otherwise, that Nature may be lighten­ed: The great overflowing [Page 102] 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 [Page 103] 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 [Page 104] 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, Cruditie the mother of [...]sease [...]. 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 [Page 105] 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 [Page 106] 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 [Page 107] 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 [Page 108] 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 bloud there cannot be made good nourishment in the bodie, but of necessitie the whole temper of the bodie is cor­rupted, and so becomes sub­ject to diseases. For the third concoction, which is made in the small pores of the bo­die (where the bloud is assi­milated to every part which it is to nourish, and lastly dis­posed to the receiving of the form thereof) cannot mend the second. By this means the temper of the bo­die through these Crudities [Page 109] is by little and little altered, and marred, and made sub­ject to many inconveniences.

Again, the cruditie of the Chylus is a cause, that the veins through the whole bo­die are replenished with im­pure and foule bloud, and such as is mingled with ma­ny evill humours, which in tract of time do by little and little putrifie, and at last upon occasion of Labour, Heat, Cold, Windes, and the like, are set on fire, breaking out into great and perilous dis­eases, whereby an innumera­ble companie of men do pe­rish even in the flower of their age.

These inconveniences a so­ber course of Diet prevents, [Page 110] by taking away the Crudities which are the cause of all. For when there is no more taken in, then the stomack 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 bloud is bred; And from good bloud there followeth good nourishment and good tem­per in and throughout the whole bodie.

By this means also the pu­trefaction of the humours in the veins is avoyded; as like­wise obstructions in the in­ward parts, and those super­fluous excrements which do [Page 111] so often vex and molest the head and inward parts and joynts of the bodie: So that a good constitution of the bodie, and health is hereby preserved: For they consist in these two things, to wit, in the due propor­tion and symme­trie of the humours, Health consisteth in two things. both in respect of their quantitie and qualitie; and in a certain spongie kinde of disposition throughout the whole bodie, having no let nor impedi­ment by obstructions, so that the spirits and bloud have their free passage and re­course through all parts.

Nor doth Sobrietie onely prevent the Cruditie of hu­mours, and the evill conse­quences [Page 112] arising thereupon▪ but it doth also consume the superfluous humours, and that much more safely and effe­ctually then bodily exercise doth; as the famous Doctour Viringus doth learnedly shew in his 5. Book concerning Fast­ing, chap. 3, 4, 5. For Labour doth confusedly stirre the bo­die, and alwayes exerciseth some parts more then other, and most commonly onely some few parts alone; and that oft times with a great perturbation in the humours, with much heat and hazard of sicknesse, especially of Feavers, Pleurisies, and seve­rall kindes of Distillations up­on sundry parts, which breed much grief and pain. But [Page 113] Abstinence peirceth farre more inwardly, even unto the very entralls, and to all the joynts and knittings in the bodie, and doth with ease and equalitie make a generall 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 spirtis, and makes the spirits themselves the more cleare; and that without disturbance of the humours, without fluxes and pains, without heating the bodie, and without hazard of diseases, without expense of time, or losse and neglect of better employments. Not­withstanding it must needs [Page 114] be granted, That Exercise, if it be used in due time, and do not exceed measure, is ve­ry profitable, and to many necessarie.

Yet ordinarily to such as leade temperate and sober lives, and follow their stu­dies, being much given to the employments of the minde, 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 onely for the space of a quarter or half an houre before meals, they use to swing or to tosse a ^* Barre, Stoole, or some such like heavy thing; or ta­king in each hand a weight [Page 115] of 2 or 3 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 Cardinalls themselves, do use (and that not unde­cently) in their Cham­bers. And there is no o­ther which I know, that doth more stirre all the muscles of the breast, and of the back, nor more rid the joynts of superflu­ous humours, then these forenamed Exercises do.

CHAP. VI.
Of two other Commodities, which it brings to the Bo­die.

33. THe second Commodi­tie is, A sober Diet [...]meth ag [...]st outward causes and accidents. That a sober Diet doth not onely preserve from those diseases which are bred by crudities and in­ward corruptions of the hu­mours, but it doth also arm and fortifie against outward causes. For they who have their bodies free and untaint­ed, and the humours well tempered, are not so easily hurt by Heat, Cold, La­bour, and the like inconve­niences, as other men are [Page 117] who are full of ill humours: and if at any time they be prejudiced by these outward inconveniences, they are much sooner and easilyer cu­red.

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

Furthermore, a sober Diet doth arm and fortifie against [Page 118] the Plague: for the venime thereof is much better resist­ed, if the bodie be cleare & free. Whereupon Socrates by his Frugalitie and Tem­perance brought to passe, that he himself was never sick of the Plague, which oft times greatly wasted the citie of Athens where he lived, as Laertius writeth, libro 2. de vitis Philosopho­rum.

34 The third Commoditie of a sober Diet is, It mitigateth incurable dis­eases. That although it do not cure such diseases as are incurable in their own nature, yet it doth so much mitigate and allay them, as they are ea­sily born, and do not much [Page 119] hinder the functions of the minde. This is seen by dai­ly experience: for many there be who have ulcers in their Lungs, ^* hardnesse of the Liver or Splene, the Stone in the reins or in the bladder, old drie Itches, and inveterate distempers in their Bowells, ^* swellings in the Guts, waterish Ru­ptures, & divers other kindes of Burstnesses; who yet not­withstanding by the help of good Diet onely prolong their lives a great while, and are alwayes cheerfull and expedite to the affairs and businesses of the minde. For as these diseases are very [Page 120] much exasperated by over­eating, so that they do very much afflict Nature, and in a short space overthrow it: so by a sober course of life they are maruellously allayed and mitigated, insomuch as very little inconvenience is felt by them, nor do they much shorten the ordinarie race of mens lives.

CHAP. VII.
That it makes men to live long; and in the end to die without pain.

35. The fourth Commo­ditie is, That it brings not onely health, but long life to the followers [Page 121] thereof, and leads them on to extreme old Age; so that when they are to passe out of this world, their depar­ture is without any great pain or grief, inasmuch as they die by a meere 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 conve­niencies: which thing ought chiefly to be attributed to their sober Diet. So Paul the first Hermite prolonged his life to almost 115. yeares; of [Page 122] which he lived about 100. in the desert, maintaining himself the first fourtie of them with a few Dates and a draught of water, and the remainder with half a loaf of bread, which a Raven dayly brought him, as S. Hie­rom writes in his Life.

S. Anthonie lived 105. yeares; whereof 90. he spent in the desert, sustaining his bodie with bread and water onely, saving that at the very last he added a few herbs, as Athanasius testifieth.

Paphnutius exceeded 90. yeares, eating bread onely, as is gathered out of Cassian, Collat. 3. chap. 1.

S. Hilarion, although he was of a weak nature, & alwayes [Page 123] intent upon divine affairs, yet lived 84. yeares; whereof he passed almost 70. in the de­sert, with wonderfull absti­nence and rigour in his diet, & other ordering of his bo­die, as S. Hierom writes.

Iames the Hermite, a Per­sian born, lived partly in the desert, and partly in a Mona­sterie, 104. yeares, upon a most spare diet, as Theodorets Religious Historie in Iulian makes mention.

And Iulian himself, sur­named Saba, that is to say, Old man, refreshed himself onely once a week, content­ing himself with barley­bread, salt, & water, as Theo­doret in the same place re­counts.

[Page 124] Macarius, whose Homi­lies are extant, passed about 90. yeares; whereof he spent threescore in the desert, in continuall fastings.

Arsenius, the master of the Emperour Arcadius, lived 120. yeares; that is, 65. in the world, and the other 55. in the desert, with admirable abstinence.

Simeon Stylites lived 109. yeares; whereof he passed 81. ^* in a Turret, and ten in a Monasterie. But this mans abstinence and labours seem to exceed humane nature.

Romualdus, an Italian, li­ved 120. yeares; whereof he spent a whole hundred in Religion with exceeding ab­stinence [Page 125] & most strict cour­ses.

Vdalricus, the Paduan Bishop, a man of wonderfull abstinence, lived 105. yeares; as Paul Bernriedensis wit­nesseth in the Life of Gre­gorie the VII. which our Gretzer brought to light some few yeares ago.

Francis of Pole lived till he was above 90. yeares old, using marvellous abstinence: for he made but one repast a day after sun-set, and that of bread and water, very sel­dome using any of those kindes of food which belong to Lent.

S. Martin lived 86. yeares.

S. Epiphanius almost 115.

S. Hierom about 100.

[Page 126]S. Augustine 76.

S. Remigius 74. in his Bi­shoprick.

Venerable Bede lived from 7. yeares old till he was 92. 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 & Diet have extended their lives with health untill 80. 90. & 95. yeares space, or upwards. There are also Monasteries of women, in which upon a most spare diet they live to 80. or 90. yeares; so that those of 60. and 70. yeares [Page 127] old are scarce accounted a­mongst the Aged.

36. Nor can it be well sayd, That these whom we have recounted, lived to so great ages by the superna­turall 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 Sobri­etie, and were not cut off by some outward chance or vi­olence. Wherefore S. Ioh [...] the Evangelist, who alone amongst the Apostles esca­ped violent death, lived 68. yeares after the Ascension of our Lord: so that it is very probable he arrived to the [Page 128] age of a hundred yeares. And S. Simeon was 120. yeares old when he was martyred. S. Dennis the Arcopagite li­ved till he was above an hun­dred yeares old. S. Iames the younger saw 96. having con­tinually attended prayer and fasting, and alwayes abstain­ed from flesh and wine.

37. Besides, this Priviledge belongs not onely to Saints, but also to others: For the Brachmans amongst the In­dians live exceeding long by reason of their spare di [...]t: And amongst the Turks, the Religious professours of their Mahometicall superstition, who are very much given to abstinence and austeritie.

Iosephus in his 2. book of [Page 129] the warres of the Jews, chap. 7. writes, That the Es­senes were m [...]n of long lives, so that many of them lived till they were a hundred yeares old, through the simplicitie of the diet which they used, and their well-ordered course of living: for there was nothing but bread & some one kinde of gruell or pappe set before them at their meals. Democritus and Hippo­crates prolonged their lives to 105 yeares. Plato passed 80.

Last of all, when the Scri­pture saith in Ecclus. 37. 30. He that is temperate, addes to his life; it speaks generally of all those that follow ab­stinence, and not of Saints onely. Neverthelesse I gran [...] indeed, That wicked men, & [Page 130] in particular, Homicides and Blasphemers, Homicides and blasphemous persons do not live long. do not for the most part 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 hu­mours, but by some out­ward violence used towards them. And in like man­ner they who are studiously addicted to Lust, [...]either luxu­rious persons. cannot be long­lived; seeing that there is no­thing which doth so much exhaust the spirits and the best juice in the bodie, as Lust doth;nor which more weak­ens [Page 131] and overthrows Nature.

38. But some will say, There are many in the world who come to extreme old age, who never keep this so­ber Diet that you speak of; but when occasion serves, give the reins to Gluttonie as you call it▪ stuffing 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 [Page 132] questionlesse live much long­er, and in better health, and effect farre greater matters by their wit and learning. For it cannot be but that they who live not frugally should be full of ill humours, and oft times vexed with dis­eases. Nor can they without great prejudice to their healths, much or long intend hard and difficult businesses appertaining to the minde▪ both in regard that the whole 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 [Page 133] 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, [Page 134] 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 [Page 135] 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 [Page 136] 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 [Page 137] 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, [Page 138] 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 It brings qui­ [...]t dissolution. onely come to ex­tream old Age without feel­ing the pains and diseases [Page 139] 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; Mans life com­pared to a Lamp. 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 [Page 140] 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 [Page 141] 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 [Page 142] 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 [Page 143] 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, It makes the bodie ag [...]l & expedite for all employ­ments. That it makes the bodie Lightsome, Agil, Fresh and Expedite to all the motions appertaining thereunto. For Heavinesse, Oppression of Nature, and Dulnesse pro­ceed [Page 144] 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: The Commo­dities of the Minde by a sober Diet. 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. It affords vi­gour to the Senses. For the Sense of Seeing is chiefly deaded in old men, by reason that the Optick Nerves are cloyed with super [...]luous hu­mours [Page 146] 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 [Page 147] 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.

[Page 148]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 [Page 149] 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 [Page 150] 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, [Page 151] 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 [Page 152] & 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, [Page 153] 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: [Page 154] 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 [Page 155] 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 [Page 156] naturall condition and ap­prehension of the Fancie. For Choler, inasmuch as it is ex­tream bitter and contrarie 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 injurie: And because this humour is fierie and impetuous, it makes the apprehension to be swift and violent, and drives a man on to a speedie repulse and re­venge of the evil which he conceiveth done towards him. The Melancholick Hu­mour is heavy, cold, and drie, lumpish, sowre, swart in co­lour, and very hurtfull to the heart. And so it causeth that [Page 157] the Fancie apprehends all things as having enmitie, bringing sorrow, and full of darknesse. Now by reason of the cold & heavinesse therein it comes to passe, that this Humour doth not incite a man to the repulse of evil, as Choler doth, which is light and active: but, on the con­trarie, it casts a man into fears, flight, and delayes. Phlegme is cold and moist, whereby it comes to passe, that the apprehension is slow and dull to every thing with­out any vigour, acrimonie, or alacritie. So that Choler makes a man angrie, rash, hastie, bold, earnest, quarrel­some, peevish, angrie at every thing, a swearer, a curser, a [Page 158] clamourer, and a brawler. And hence arise so many in­ [...]uries, fightings, wounds and slaughters, as are rife amongst men. For even those things which are committed upon drunkennesse, do for the most part come from the furie of Choler set on fire, and aug­mented by the wine. Melan­cholie makes men sad, faint­hearted, timorous, solitarie, thoughtfull, and enclining to despair. And as Choler, whilest it boyls, doth for a short space pervert the right judgement of the minde: so Melancholie perverts it al­most alwayes, especially if it be that kinde which pos­sesseth the brain, or sends up foul vapours from the [Page 159] ^* Hypochondriacall parts into the Head and Heart. Phlegme makes men slow, feeble, sleepie, fearfull, for­getfull, and in a word alto­gether unfit for mat [...]ers of worth. For albeit this Hu­mour be not so hurtfull to the Bodie as Choler and Me­lancholie, it is neverthelesse exceeding contrarie to the functions of the Minde, inas­much as by the coldnesse thereof it dulls the vigour of the spirits, and by the moist­nesse thereof it cloyes the brain, and stops up the passa­ges of the spirits.

48. Now a Sober Diet doth in great part remedie all these evils. For by the [Page 160] continuance thereof, the evil Humours 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 bodie is cor­rected, inasmuch as there is a supply of pure and well­tempered bloud, which is neither mixed with Crudi­ties, nor corrupted by super­fluous Humours, nor exceed­ing in any hurtfull qualitie. And hereupon we see those men that are accustomed to Sobrietie, to be calme, affa­ble, courteous, cheerfull, tra­ctable, and moderate in all things. For the benigne juice [Page 161] or nourishment which Na­ture works upon, causeth benigne affections and man­ners: and the malignant juice (such as Choler and Melan­cholie breed, if they exceed either in Quantitie or Qua­litie) causeth fiercenesse and wildnesse in the affections & manners. Wherein it is also very considerable, That evil Humours do not onely excite and stirre up passions, and set them on work; but again by a certain sympathie that is between them, are them­selves also set on fire, and strengthened by the passions [...] and being thus kindled and strengthened, they adde new force and strength to the pas­sions, augmenting & confirm­ing them.

[Page 162]This is evident in the Cholerick Humour, which, when it is abundant, stirres up wrath by means of the apprehension of the Fancie, which it hath corrupted: And on the other side, the commotion of Anger, by a certain kinde of Sympathie, sets on fire the spirits and the cholerick humour; and then again the cholerick hu­mour being enflamed, causeth the Fancie to apprehend the matter more strongly and vehemently, so that the in­jurie seems much greater then it did before: And here­upon the commotion of An­ger it self is increased and fortified. And so it oft times happens that men runne out [Page 163] from Anger into Madnesse, if so be the Fancie dwell long upon imagination of the injurie. 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 prejudiciall not one­ly to the Minde, but also to the Bodie. In like manner, the Melancholick Humour, by means of the Fancie, stirres up grief, although there be no true ground for it; and grief thus set on work, by a certain kinde of Sympathic strait­ens the heart, and hinders the free ^* Dilatation thereof, [Page 164] whereby the melācholick hu­mour becomes adust, & more malignant, in regard that the sootie fumes cannot be di­spersed: And being thus be­come more malignant, it mul­tiplies the affection of grief, and oft times thrusteth on to despair and to deadly reso­lutions.

CHAP. X.
That it preserveth the Me­morie.

49. The third Commoditie arising to the Soul from a so­ber Diet, is, The preservation of the Memorie. For Memo­rie is above all things most hurt by a cold humour posses­sing the Brain, which com­monly [Page 165] useth most to molest intemperate persons, & those who are stricken in age. For this humour both stops up the narrow passages of the spi­rits, and benummes the spirits themselves, making them sluggish: whereby the appre­hensions of the minde be­come slow, languid, and in­constant; and oft times they do so fail a man in the mid­dest 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 wayes; First, by reason that the Animall spirit which the Fancie makes use [Page 166] of, as well in remembrance as in all her other actions, is as it were hastily intercepted in her course by the phleg­matick humour; upon the in­terception whereof the ap­prehension ceaseth, and con­sequently all remembrance. Secondly, this comes to passe, in regard that the apprehen­sion was feeble and without reflexion, and that by reason of the povertie & unaptnesse of the spirits. Now the ap­prehension of any thing, made without re [...]lexion, cannot leave any such print of it self as is sufficient for remem­brance: Forasmuch as all re­membrance is immediately conversant about our own actions, and onely mediately [Page 167] 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 memorie. The third cause is, from the un­aptnesse of the spirits: For albeit the print and footstep be in some manner sufficient for its own part; neverthe­lesse it comes often to passe, that by reason of the pover­tie, or impuritie, or sluggish­nesse, or too much heat of the spirits, we cannot conve­niently make use of that print and footstep. And by this means it sometimes hap­pens, [Page 168] that a man almost quite loseth his memorie, and for­getteth all his learning; As when abundance of cold Phlegme 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 course of Diet; to wit, by abstaining from hot drinks and such as fume, except it be in small quantities. For albeit wine is hot, neverthe­lesse being drunk often and in abundance, it breeds cold diseases, to wit, Distilla­tions, Coughs, ^* Runnings [Page 169] at the nose, Apoplexies, Pal­sies, &c. And the reason is, because it fills the head with vapours, which being there refrigerated, are congealed into that cold Phlegme, which is the cause of all these evils. Nor must a man in this case abstain from hot and fuming drinks onely, but also from all abundance of moist things, and, asmuch as may be, hold himself to a drie kinde of diet: For so it will come to passe, that the super­fluous humiditie will either not be bred, or being bred will be consumed; and conse­quently that the obstructions caused by means there of will be removed, and the passages of the spirits made free, and [Page 170] the spirits themselves rarifi­ed, and brought to their right qualitie, and the brain it self reduced to its naturall tem­per, & become together with the spirits fit and apt to the service of the Fancie and the Memorie.

CHAP. XI.
That it helps the Wit and Un­derstanding.

51. The fourth Commo­ditie is the vigour of the Wit in excogitating, reasoning, finding out, and judging of things, and the aptitude and fitnesse that it hath for the receiving of divine Illumina­tions. And hence it comes to passe, that men given to Ab­stinence [Page 171] are watchfull, cir­cumspect, provident, of good forecast, able to give counsel, and of sound judgement: and for matters of learning, they do easily grow to excellencie in those things whereunto they apply themselves. As for Prayer, Meditation, and Con­templation, they do perform them with great facilitie, pleasure, & spirituall delight.

The Ancient Fathers and those that lived in the deserts prove this by their example, who being most abstinent, were alwayes fresh in their mindes, and spent whole nights in prayer, & in search and studie of divine matters, with so great solace of minde that they deemed themselves [Page 172] 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 holinesse, and familiaritie with God, and were adorned with the gifts of prophesie and mira­cles, and became admirable to all the world. For having their mindes alwayes lifted up and set on God, his Ma­jestie vouchsafed to descend down to them, illuminating them wonderfully, according as it is in the 34 Psalme, They had an eye unto him and were lightened; making them partakers of his secrets, and instruments of his miraculous works; that so the world might know how acceptable [Page 173] their kinde of life was with God, and be provoked to the honour & imitation of them.

52. There are very many also now adayes, who tend unto the highest pitches of wisdome and vertue by the self same way of Abstinence: whereof some are very ad­mirable in all mens eyes, through the abundance of their writings, and their [...]ur­passing learning. But no man without the assistance of So­brietie 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 minde in quiet, to perform the services [Page 174] of the minde about divine mysteries with ease and plea­sure, or to come to any emi­nent degree of holinesse. For Sobrietie is as it were the ground and Basis of all these things, as Cassian teacheth in his 5 Book which is de Ga­strimargia, chap. 14. & 17. So that all the Saints who have gone about the building up of the high Tower of E­vangelicall Perfection, have made their beginning from this vertue, as from the foun­dation of their spirituall fa­brick.

52. Nor is it any thing contrarie to this which we have said, that Faith ought to be held the foundation of all vertues, and consequently [Page 175] the ground-work of all this spirituall building: Inasmuch as Faith is the internall and primarie foundation, into which all other vertues are set, and whereupon they are reared: but Abstinence is an outward, secondarie, and mi­nisteriall foundation, inas­much as it removes those things which breed impedi­ment to the exercises of Faith, and to the functions of the Intellectuall facultie, or make them full of difficultie, unpleasant, and tedious: And together herewith it affords many helps, whereby the functions of the Intellectuall power become more cleare, easie to be performed, and delightfull.

[Page 176]For all spirituall progresse 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 matters are alwayes in his minde (as it was in the Apo­stles, and in other Apostolicall men) will easily contemne all earthly things, and so by degrees, from a great measure of holinesse attained here be­low, mount up to the enjoy­ment [Page 177] of a glorious Crown of everlasting blisse in hea­ven. For the Will doth easily conform it self to the judge­ment 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 Minde, or obscure them, or make them to become diffi­cult and irksome, are the things which in very truth debarre us from attaining to any great measure of perfe­ction either in Learning, or in exercises of Religion; or in sanctitie of Life: And on the contrarie, those things which [Page 178] make the functions of the Minde to become more easie, expedite, cleare, and delight­full, are those things which fit a man to intend spirituall affairs with ease and plea­sure, and do leade on to the readie attainment of excel­lent wisdome and holinesse.

54. Since Sobrietre the hath this vertue, that it takes a­way those things which hin­der the consideration of the Minde, or make it to become difficult and unpleasant, and doth make supply of those things, whereby it becomes ea [...]ie & pleasant: It deserves [...]ustly to be called the secon­darie Foundation of wisdome and spirituall progres [...]e. Now [...] this is brought to passe, [Page 179] is manifest by that which hath been said formerly. For the things that hinder specu­lation, and make it irk [...]ome, are these, Too much moisture of the brain, abundance of vapours and sootie exhala­tions, obstructions of the pas­sages of the brain, too much store of bloud, heating of the spirits, arising from bloud or Choler, the flying up of cho­lerick vapours, and those which proceed from [...] melancholie into the head, chol [...]ri [...]k and melancholick humours possessing the brain. Now all these impediments, if so be they be not [...] in act, are prevented by means of a Sober Diet, so that they cannot [...]t [...]al in up­on [Page 180] a man: And if they be al­readie got into the bodie, they are by little and little overcome & amended, espe­cially if at the beginning there be use made of some such medicines as are need­full; unlesse the evil be inve­terate and incurable: as it sometimes happens, that there is bred a continued madnesse, to wit, when Me­lancholy and Phlegme have possessed the brain.

Nor doth a Sober Diet onely take away the impedi­ments of Speculation, but al­so minister the proper helps thereof, to wit, good bloud, and consequently pure and well-tempered spirits, and such a temper in the brain as [Page 181] 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 drie, or too hot, is by little and little mended through the help of diet, and reduced to mediocritie.

55. This fruit of Temperance ought to be highly esteem­ed: This is a Be­nefit of great­est moment. For what can a Christian man more desire, and especi­ally he that intends Pietie, then after long old age to enjoy his Minde healthfull, cheerie, expedite, & vigorous to all employments and fun­ctions thereof? For besides that this is very pleasant in its own nature, it brings a­long with it, if so be we de­sire [Page 182] it, a very great spirituall commoditie: For then by long experience of forepast age, the vanitie 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 al­wayes before our eyes, and call upon us to make fitting preparation for them: All the knowledge and experience which we have gotten from our youth up untill that time, turns then greatly to our ad­vantage, and we reap the sweet fruit thereof. And then the affections and perturba­tions of our mindes being [Page 183] calmed, we can with great ease and pleasure give our selves to Prayer, Meditation of divine matters, Reading of scripture and the works of the holy Fathers. Then we may with delight alwayes busie our mindes with pious cogitations, and, as the holy Fathers were wont, be al­wayes 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 beleeyed, what an aptnesse [...] facilitie there is in a sober old age to all these good du­ties and employments of the [Page 184] minde, and how much plea­sure and consolation they shall here finde 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 pious­minded 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 [...]erve God with great ease and cheer­fulnesse, and fit their mindes for the entertainment of di­vine Inspirations and Illumi­nations, [Page 185] 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 Covetousnesse, Ambition, and Pleasure: but if it be al­together devoted to God, and wholly employed in the pra­ctise 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 Sobrie­tie have that vertue, that it preserves all men in generall (and not onely those who are given to pietie) healthie in [Page 186] bodie, and sound and vigo­rous in their mindes: yet the pursuit thereof seems more properly to belong to them who follow mainly after pie­tie, and indeavour to please God asmuch as they possibly can; in regard it will bring them exceeding great com­fort in this life, and hereafter yeeld them great abundance of fruit in life eternall.

CHAP. XII.
That it quencheth or allayeth the heat of Lust.

57. The fifth Commoditie of a Sober Diet is, That it extinguisheth the [...]urie of Lust, and doth wonderfully allay the Temptations of the [Page 187] Flesh, and procures much tranquillitie both to the Flesh and to the Spirit: For it was rightly spoken by one, That ^* Venus grows cold without the fellowship of C [...]res and Bac­chus. And this remedie against this kinde of evil hath been ever put in practise by all those who have been emi­nent in holinesse. And verily next the divine Grace it self, there is nothing so potent as this is, inasmuch as Sobrietie doth take away not onely 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 188] the Seed is expelled: And by the Exciting cause, I mean the imagination of lustfull matters. This Imagination first stirres up the Concupi­scence, and that straight­wayes 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 chie [...]ly lie, especially in them that are in the flower of their Age, and in the strength of Nature.

58. Now Sobrietie doth take from the Matter and the Impulsive cause: for it ma­keth an abatement by de­grees both in the quantitie [Page 189] and heat of the Seed. It doth likewise diminish the store and firinesse of the spirits, by abstaining from hot and win­die meats, and from the use of wine and strong beer, at least so long as is needfull for coming to the right Medio­critie. And when the Seed is diminished and tempered, and withall the spirits, lust­full imaginations do cease of their own accord: or if so be they rise, they are easily quel­led, except it be so, that by Gods permission they are continued through the devils suggestion. For lustfull ima­ginations do spring up in the Minde through a certain kinde of sympathie which they have with the disposi­tion [Page 190] of the Bodie, to wit, by reason of the abundance of Seed and spirits; as also other imaginations do, which fol­low the condition of the Pre­dominant Humour, as we for­merly declared. In signe and proof whereof, we see the followers of Sobrietie for the most part free from such kinde of imaginations and temptations, or rarely mo­lested with them. Now if [...]o be there be not store of these causes laid up before hand in the bodie, Sobrietie doth ea­sily prevent their growth, in­asmuch as it causeth that a man neither eats nor drinks more then the sustentation of the bodie requires: For he doth not measure the quan­titie [Page 191] of those things which he takes, by his Appetite, which is altogether deceit­full; but by Reason, which looks what and how much is proportionable for the con­servation of the Bodie, and the performance of the du­ties and services belonging to the Minde.

59. Now there is a double Reason, Why the Ap­petite is de­cei [...]ull. why the Appetite becomes a deceitfull Measu­rer in this kinde. The first is, Because the Appetite doth not onely desire that which is nece [...]sarie to the conserva­tion of the Bodie, but also that which may serve for the use of Procreation. For the appetite of eating and drink­ing [Page 192] is both in men and beasts ordained to both these ends, to wit, to the conservation of the Individuall, and to the propagation of the whole Kinde. 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 onely to the half, that is, onely asmuch as is needfull for the suste­nance of the Bodie: 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 superfluitie of the nourish­ment, which was more then [Page 193] requisite for the sustentation of the bodie: So that where there is no more sustenance taken in, then is sufficient for the nourishment of the bodie, 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 deceitfull, is, Because it oftentimes longs after more then is any way proportionable to either of these fore-mentioned ends, that is to say, more then is fit­ting either for the nourish­ment of the Bodie, or for the matter of Propagation. And that is caused either through the ill disposition of the sto­mack, as it comes to passe in [Page 194] that ravening kinde of appe­tite, which is called Dogs­hunger, ^* Ox-hunger, and when the Melancholick Hu­mour is soaked into the tuni­cles of the stomack: or else by reason of the condiments, and ^* Lickorish cooking of the meats themselves, which by their varietie and new re­lishes do go on continually provoking the Appetite, and stirring up Gluttonie. In which regard, this varietie and curious dressing of meats is, as Physicians teach, espe­cially to be eschewed by all them that are followers of Sobrietie and Chastitie, and in very truth by all those who have care of their [Page 195] health, concerning which thing we have discoursed more largely before.

By all this it appeares, That there is farre greater vertue and power for the quenching of Lust, in Sobrie­tie and Abstinence, then in other corporall mortificati­ons, such as are hair-cloths, whippings, ^* lying upon the ground, and bodily labours: for these do onely afflict the bodie 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 naturall temper to a just [Page 196] mediocritie. This remedie then is to be used by all those who are vexed with this dis­ease.

61. And thus much touch­ing the benefits and singular fruits of Sobrietie: all which might well be confirmed by the testimonies of the ancient holy Fathers: but for brevi­ties sake I omit them, con­tenting my self with one pas­sage onely out of S. Chryso­stome, 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 [Page 197] 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 cleares the minde, it disburdens the flesh, it chaseth away night-pollutions, it frees from head-ach, and it breeds cleare and well-coloured visa­ges. By fasting a man gets com­posed behaviour, free utterance of his tongue, right apprehen­sions of his minde, &c. See him likewise in his first Homilie on Genesis. And agreeabl [...] to this we finde many things in S. Basil, in his Oration con­cerning Fasting; In Ambrose, in his book of Elias and Fast­ing; 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 straitnesse of Diet is troublesome, in re­gard it leaves a man alwayes tormented as it were with hunger and therefore it were better to die sooner, then to prolong a wretched life by such a painfull medicine; ac­cordingly as it was once said by a certain diseased person, whose Thigh was to be cut off, that ^* The preservation of life would be too deer bought [Page 199] at the price of so much pain.

To which I answer, At first indeed this sparenesse of Diet is somewhat trouble­some, in regard of the con­trarie usage formerly, and al­so in regard of the enlarge­ment of the stomack: but by little and little that trouble is removed. For we must not suddenly passe from a great quantitie to a small, but every day by degrees subtracting a little, till we come to the just measure, as F [...]ippocrates doth oftentimes warn: for by this means the stomack is con­tracted by little and little without any great trouble, and the greedinesse which was formerly felt, is taken way. Now when the sto­mack [Page 200] 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 quantitie doth justly agree and answer the capa­citie and strength of the sto­mack. In proof whereof we see, that it is very grievous to most men to forbear their usuall Break-fast at the be­ginning of Lent; but by little and little that offence is di­minished: and divers do in the end finde such benefit by Abstinence, as that they choose willingly ever after to forbear Break-fast. The self same do many prove in forbearing of Suppers. And in like manner, after that men [Page 201] have a while forced them­selves, they finde no pain in abstaining from divers kindes of meats, to which their ap­petites did formerly leade them with great violence. It is therefore altogether [...]n­true which is commonly ob­jected, That a sober Diet doth torment a man with continuall hunger.

63. Secondly, I answer, Suppose there were some trouble in such kinde of diet, and that it should d [...]re long, (which yet in truth is not so) yet ought we to consider the many profits and benefits which it brings in recom­pence of this small trouble; to wit, That a sober Diet ex­pells diseases, preserves the [Page 202] bodie agil, healthfull, pure and clean from noysomnesse and filthinesse, causeth long life, breeds quiet sleep, makes ordinarie fare equall in sweetnesse to the greatest dainties, and moreover keeps the Senses sound, and the Me­morie fresh, and addes per­spica [...]iti [...] to the Wit, and clearenesse and aptnesse for the receiving of divine Illu­minations; And further, quiets the Passions, drives away Wrath and Melancholie, and breaks the furie of Lust; In 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.

[Page 203]64. And on the contrarie, a disordered life repayes that small and fading pleasure, The discom­modities of [...]ntemperance 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, [Page 204] 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 [Page 205] 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 [Page 206] 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 [Page 207] 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 [Page 208] 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 [Page 209] 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 [Page 210] 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.