That it helps the Wit and Vnderstanding 105 XII That it quencheth or allayeth the heat of Lust 115 XIII That a Sober Diet is not of grief or trouble and that Intemperance bringeth many great and grievous maladies 122 THE TEMPERATE MAN OR The Right way of preserving Long Life and Health CHAP. I. The occasion and scope of this Work 1. MAny Authors have written largely and very learnedly touching the preservation of Health but they charge men with so many rules and exact so much observation and caution about the quality and quantity of meats and drinks about air sleep exercise seasons of the year purgations blood-letting and the like and over and above prescribe such a number of Compound Opiate and other kinds of exquisite remedies as they bring men into a labyrinth of care in the observation and unto perfect slavery in the endeavoring to perform what they do in this matter enjoyn And when all is done the issue proves commonly much short oft-times clean contrary to that which was expected in regard perhaps that some smaller matter in appearance yet wherein the chief of the business indeed lay was not observed and practised as it ought For men forsooth will have their own minds eat every thing that likes them and to their fill they will shape their diet according to the ordinary usage of the world and give in every thing satisfaction to their sensuality and appetite Whereby it comes to pass that all their other care and diligence touching these physical precepts and observations comes in the end to little or nothing at all for matter of benefit Hereupon most men bidding adieu to Physicians counsels and injunctions leave all to nature and success They hold it according to the common Proverb A miserable life to live after the Physicians prescript a great part of unhappiness to be limited in a mans diet so that he may not eat freely and to the full of what he hath a mind unto To be kept continually as it were in awe so that he dare not content his appetite nor give satisfaction to his belly they fancy to themselves to be the most wretched condition of life that may be Upon this ground they fall on eating twice or thrice a day without stint or restraint in measure or quality of food but as their appetites lead them on Having thus filled their bodies they instantly apply themselves some good space to their business exercising their minds and all the faculties thereof in the consideration and pursuit of weighty and important matters Nor can they ever be perswaded to purge at sitting seasons or before the disease oppress them imagining all to be well with them as long as they feel nothing plainly to the contrary Hereupon it comes to pass that their bodies in tract of time grow replenished with crude and ill humors which are not only increased by continuance but become putrified and of a malignant temper so that upon every light occasion either of heat or cold or weather or windes or extraordinary labor or any other inconvenience or excess they are inflamed and break out into mortal sicknesses and diseases 2. I my self have observed many excellent men on this ground only snatched away by death in the prime of their age who undoubtedly had they used the right course of preserving their health might have many years prolonged their lives and by their learning and worthy deeds have notably benefited the world and thereby it may be added to their own glory in heaven There are questionless likewise a great many of all kinds of persons both of those that enter into religious Orders and of those that live at large in the world who through ignorance of this matter enjoy little health and through the want thereof remain much hindered in their studies and in the performance of those offices and functions of the mind which they most desire and are bound to do 3. Having therefore of a long time and in sundry places taken this matter into diligent consideration I thought with my self that it would prove a work of no small benefit to give notice to the world of that way and means for preservation of health whereby I my self have for many years past been kept not only sound in body but expedite to all operations and exercises of the mind although I have all this space labored under many corporal inconveniences and before I entered into this course was so far gone as by the judgment of very skilful Physicians I was not like to have lived above two years at the most The same good effects that it wrought in me have divers of our Society and sundry others abroad made happy proof of maintaining themselves in constant health and chearfulness by this means being indeed the very self-same which was of old practised by Holy men and sage Philosophers And it consists chiefly in a right Ordering of the diet and in a certain Moderation of our meat and drink such a moderation I mean as is no way troublesom not breeding weakness or distemper but on the contrary very easie to be undergone and such as brings strength and vigor both in Mind and Body Being very intent on these matters there was brought unto me by a noble person a little Treatise concerning the benefits of a Sober Life written in Italian by Lodowick Cornaro a noble Gentleman of Venice of great understanding Honorable Rich in estate and a married man In which book this course is marvellously commended to all men and confirmed by much and certain experience I was much taken with the reading thereof and held it very well worth the translating into Latin to make it common to all 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 I being a professed Divine should take upon me to write of this subject For besides that I have long ago made some good progress in the Theory of Physick this matter is no way discrepant to the profession of a Divine in regard that it is the divine vertue of Temperance which is chiefly in question to wit Wherein it consists what is the right way to attain it and what may be the true measure of its object how this measure may be found and lastly what benefits will arise thereby The search then and consideration of this business is not altogether Physical but in great part appertains to Divinity and moral Philosophy And over and above the end and scope which I aim at herein is indeed most befitting a Divine For that which I principally intend is to furnish religious persons and those who give themselves to piety with such a way and manner of living as they may with more ease chearfulness and fervency apply themselves to the faithful service of the Great God and our Saviour the Lord Jesus Christ For verily it is scarce to be believed with how great alacrity and with
disorderly For if a friend who visits thee in thy sickness and only comforts and condoles doth perform an acceptable thing to thee how much more dearly should a Physician be esteemed who not only as a friend doth visit thee but help thee But that a man may preserve himself in health I advise that instead of a Physician a regular life is to be imbraced which as is manifest by experience is a natural Physick most agreeable to us and also doth preserve even ill tempers in good health and procure that they prolong their life even to a hundred years and more and that at length they shut up their days like a Lamp only by a pure consumption of the radical moisture without grief or perturbation of humors Many have thought that this could be done by Aurum potabile or the Philosophers-stone sought of many and found of few But surely there is no such matter if Temperance be wanting But sensual men as most are desiring to satisfie their Appetite and pamper their belly although they see themselves ill-handled by their intemperance yet shun a sober life because they say It is better to please the Appetite though they live Ten years less than otherwise they should do than always to live under bit and bridle But they consider not of how great moment Ten years are in mature age wherein wisdom and all kind of vertues is most vigorous which but in that age can hardly be perfected And that I may say nothing of other things are not almost all the learned books that we have written by their Authors in that age and those Ten years which they set at nought in regard of their belly Besides these Belly-gods say that an orderly life is so hard a thing that it cannot be kept To this I answer that Galen kept it and held it for the best Physick so did Plato also and Isocrates and Tully and many others of the ancient and in our age Paul the Third and Cardinal Bembo who therefore lived so long and among other Dukes Laudus and Donatus and many others of inferior condition not only in the city but also in villages and hamlets Wherefore since many have observed a regular life both of old times and later years it is no such thing which may not be performed especially since in observing it there needs not many and curious things but only that a man should begin and by little and little accustom himself unto it Neither doth it hinder that Plato says That they who are imployed in the common-wealth cannot live regularly because they must often endure heats and colds and winds and showers and divers labors which suit not with an orderly life For I answer that those inconveniences are of no great moment as I shewed before if a man be temperate in meat and drink which is both easie for common-weals-men and very convenient both that they may preserve themselves from diseases which hinder publick imployment as also that their mind in all things wherein they deal may be more lively and vigorous But some may say he which lives a regular life eating always light meats and in a little quantity what diet shall he use in diseases which being in health he hath anticapated I answer first Nature which endeavors to preserve a man as much as she can teacheth us how to govern our selves in sickness For suddenly it takes away our appetite so that we can eat but a very little wherewith she is very well contented So that a sick man whether he hath lived heretofore orderly or disorderly when he is sick ought not to eat but such meats as are agreeable to his disease and that in much smaller quantity than when he was well For if he should keep his former proportion Nature which is already burdened with a disease would be wholly oppressed Secondly I answer better That he which lives a temperate life cannot fall into diseases and but very seldom into indispositions Because Temperance takes away the causes of diseases and the cause being taken away there is no place for the effect Wherefore since an orderly life is so profitable so vertuous so decent and so holy it is worthy by all means to be imbraced especially since it is easie and most agreeable to the Nature of Man No man that follows it is bound to eat and drink so little as I No man is forbidden to eat fruit or fish which I eat not For I eat little because a little sufficeth my weak stomach and I abstain from fruit and fish and the like because they hurt me But they who find benefit in these meats may yea ought to use them yet all must needs take heed lest they take a greater quantity of any meat or drink though most agreeable to them then their stomach can easily digest So that he which is offended with no kind of meat and drink hath the quantity and not the quality for his rule which is very easie to be observed Let no man here object unto me That there are many who though they live disorderly yet continue in health to their lives end Because since this is at the best but uncertain dangerous and very rare the presuming upon it ought not to lead us to a disorderly life It is not the part of a wise man to expose himself to so many dangers of discases and death only upon a hope of an happy issue which yet befalls very few An old man of an ill constitution but living orderly is more sure of life than the most strong young man who lives disorderly But some too much given to Appetite object that a long life is no such desirable thing because that after one is once Sixty five years old all the time we live after is rather death than life But these err greatly as I will shew by my self recounting the delights and pleasures in this age of 83 which now I take and which are such as that men generally account me happy I am continually in health and I am so nimble that I can easily get on horseback without the advantage of the ground and sometimes I go up high stairs and hills on foot Then I am ever chearful merry and well-contented free from all troubles and troublesome thoughts in whose place joy and peace have taken up their standing in my heart I am not weary of life which I pass with great delight I confer often with worthy men excelling in wit learning behavior and other vertues When I cannot have their company I give my self to the reading of some learned book and afterwards to writing makinglit my aim in all things how I may help others to the furthest of my power All these things I do at my ease and at fit seasons and in mine own houses which besides that they are in the fairest place of this learned City of Padua are very beautiful and convenient above most in this age being so built by me according to the rules
and to the matter of fevers inasmuch as they are converted partly into cholerick and partly into phlegmatick juices and moistures Students therefore are to use these kind of meats but sparingly with a sufficient quantity of bread taken together with them For so the damage which they bring may be in great part avoided 17. Of the same nature likewise as experience shews are all those kind of meats which in the head breed cataracts clouds dizzinesses distillations and coughs and in the stomach breed crudities inflations gripings gnawings frettings and the like and in a word all those which any way breed damage to the constitution of the Body or impediment to the functions of the Mind For how sensless a thing is it to buy the vile and fading pleasures of Gluttony at the rate of so many inconveniences Undoubtedly a man cannot make plainer proof of his thraldom to gluttony than when he thus thrusts and pours in that which he knows is hurtful unto him only to content his licorish appetite Now when we say A man must warily abstain from these kinds of food it is not so to be understood as that a man may not for example eat a little of Colewort Onions Cheese Beans Pease and the like although they naturally breed melancholy choler slime and windiness but that he ought not to eat them in any notable quantity For these being but seldom used and in small quantities cannot hurt especially when they be pleasing to the appetite Nay it oft-times happens that those things which do hurt being taken in larger quantities do in lesser proportions benefit Nature 18. Amongst all these kind of meats there is none more fit for weakly and aged persons than Panada with which alone and now and then an egge or two a man may live very long and with great healthfulness as our Author testifieth Panada is the Italian name of that kind of pap or gruel which is made of bread and water or some flesh-broth boiled together The reasons why this sort of food is so excellent are because it is most light and easie of digestion being prepared by art so as it is very like to that Chylus which the stomach makes by the concoction of meats as also because it is most temperate in the qualities thereof And further it is little subject to putrefaction and corruption as many other sorts of meats be which do easily corrupt in the stomach Last of all it breeds abundance of good blood And if occasion need it may easily by supply of other ingredients be made more hot and nourishing So that worthily was it spoken by the wise man Ecclus. 29. The principal of mans life are bread and water By which words he would teach us that mans life is mainly supported and upheld by these two things and therefore they being the most fit and proper for the conservation of life the solicitous pursuit of costly sorts of flesh and fish serving only for enticement and nourishment of gluttony is altogether needless Plutarch in his book concerning the preservation of health doth not allow of Flesh for thus he writes Crudities are much to be feared upon eating of flesh Inasmuch as these sorts of food do at first very much oppress and afterwards leave behind them malignant reliques It were surely therefore best so to accustom the body that it should not require any flesh at all to feed on In regard that the Earth produceth abundantly not only those things which serve to nourishment but also that which may suffice to pleasure and delight A great number of which thou mayst feed upon without any manner of preparation and the other by compounding and mingling them in a thousand several ways may be easily made sweet and pleasant To this opinion of Plutarch many Physicians agree and experience the surest proof to go upon confirms it For there are many Nations which seldom eat Flesh but live chiefly on Rice and Fruits and yet notwithstanding they live very long and healthfully as the Japans the Chineses the Africans in sundry regions and the Turks The self-same is to be seen likewise amongst us in many husbandmen and others of mechanick trades who ordinarily feed on bread butter pottage pulse herbs cheese and the like eating flesh very rarely and yet they live long not only with health but with strength I say nothing of the Fathers in the desert and of all Monasteries of old 19. The sixth Rule for them who are careful of preserving health is That above all things they must beware of variety of meats and such as are curiously and daintily drest From this ground that most learned Physician Disarius in Macrobius lib. 7. Saturnal cap. 4. and Socrates give warning to eschew those meats and drinks which prolong the appetite beyond the satisfaction of Hunger and Thirst And indeed it is á common rule of all Physicians And the reason is because change and variety tolls on gluttony and stirs up the Appetite so that it never perswades it self to have enough By which means it comes to pass that the just Measure is enormously outshot and oft-times as much as Nature required is thus thrust in by licorishness Besides divers meats have different natures and several tempers and oft-times contrary whereby it comes to pass that some are sooner digested and others later and hereupon ensue marvellous crudities in the stomack and in truth a depravation of the whole digestion whereby are bred swellings gripings colicks obstructions pains in the Reins and the stone for by means of the excessive quantity and also of the diversity there are bred many crudities and much corruption in that Chylus or juice out of which the blood is to be made Whereupon Francis Valeriola a notable Physician disputing in the second book and 6. chap. of his common places of this matter saith This seems equally agreed upon by all Physicians that there is nothing more hurtful to mens health than variety and plenty of meats on the same table and long sitting at them You shall find much more excellently discoursed to this purpose in Mácrobius in the forecited place Xenophon in his First Book of the sayings and doings of Socrates writes that in his Diet was most spare and simple and such as there is no body but may easily provide himself as good as that which Socrates used it being of very little cost and charge Athenaus in his Second Book reports out of Theophrastus that there was one Phalinus who all his life long used no other meat or drink than milk alone And there he mentions sundry others who used plain and simple Diets Pliny in his Eleventh Book and 42. chap. writes that Zoroastres lived 20. years in the desert only feeding on Cheese which was so tempered that it was not empaired by age In a word both of old in all forepast ages and now amongst us they in every Nation live longest and most healthfully who use a simple spare
2. de vitis Philosophorum 34. The third Commodity of a sober Diet is That although it doth not cure such diseases as are incurable in their own nature yet it doth so much mitigate and allay them as they are easily born and do not much hinder the functions of the mind This is seen by daily experience for many there be who have ulcers in their Lungs hardness of the Liver or Spleen the Stone in the Reins or in the bladder old dry Itches and inveterate distempers in their Bowels swellings in the Guts waterish Ruptures and divers other kinds of Burstnesses who yet notwithstanding by the help of good Diet only prolong their lives a great while and are alwaies chearful and expedite to the affairs and businesses of the mind For as these diseases are very much exasperated by over-eating so that they do very much afflict Nature and in a short space overthrow it so by a sober course of life they are marvellously allayed and mitigated insomuch as very little inconvenience is felt by them nor do they much shorten the ordinary race of mens lives CHAP. VII That it makes men to live long and in the end to die without pain 35. THe fourth Commodity is That it brings not only health but long life to the followers thereof and leads them on to extream old Age so that when they are to pass out of this world their departure is without any great pain or grief inasmuch as they die by a meer resolution Both these things are manifest in Reason and in Experience For as for old Age it is evident That holy men in the Deserts and Monasteries of old lived very long albeit they led most strict lives and almost utterly destitute of all bodily conveniences which thing ought chiefly to be attributed to their sober Diet. So Paul the first Hermite prolonged his life to almost 115 years of which he lived about a hundred in the desert maintaining himself the first Forty of them with a few Dates and a draught of water and the remainder with half a loaf of bread which a Raven daily brought him as S. Jerom writes in his Life S. Antony lived 105 years whereof Ninety he spent in the desert sustaining his body with bread and water only saving that at the very last he added a few herbs as Athanasius testifieth Paphnutius exceeded Ninety years eating bread only as is gathered out of Cassian Collat. 3. chap. 1. S. Hilarion although he was of a weak nature and alwaies intent upon divine affairs yet lived Eighty four years whereof he passed almost Seventy in the desert with wonderful abstinence and rigor in his diet and other ordering of his body as S. Jerom writes James the Hermite a Persian born lived partly in the desert and partly in a Monasterie 104 years upon a most spare diet as Theodorets Religious History in Julian makes mention And Julian himself surnamed Saba that is to say Old man refreshed himself only once a week contenting himself with barley-bread salt and water as Theodoret in the same place recounts Macarius whose Homilies are extant passed about Ninety years whereof he spent Threescore in the desert in continual fastings Arsenius the master of the Emperor Arcadius lived 120 years that is Sixty five in the world and the other Fifty five in the desert with admirable abstinence Simeon Stylites lived 109 years whereof he passed Eighty one on a Pillar and Ten in a Monastery But this mans abstinence and labors seem to exceed humane nature Romualdus an Italian lived 120 years whereof he spent a whole Hundred in Religion with exceeding abstinence and most strict courses Vdalricus the Paduan Bishop a man of wonderful abstinence lived 105 years as Paul Bernriedensis witnesseth in the Life of Gregory the Seventh which our Gretzer brought to light some few years ago Francis of Pole lived till he was above Ninety years old using marvellous abstinence for he made but one repast a day after sun-set and that of bread and water very seldom using any of those kinds of food which belong to Lent S. Martin lived Eighty six years S. Epiphanius almost a Hundred and fifteen S. Jerom about an Hundred S. Augustine Seventy six S. Remigius Seventy four in his Bishoprick Venerable Bede lived from Seven years old till he was Ninety two in a Religious Order It would be too long to recount all the Examples that might be brought out of Histories and the Lives of the Saints to the confirmation of this matter I omit very many in our times who by means of a sober course of Life and Diet have extended their lives with health until Eighty Ninety and Ninety five years space or upwards There are also Monasteries of women in which upon a most spare diet they live to Eighty or Ninety years so that those of Sixty and Seventy years old are scarce accounted amongst the Aged 36. Nor can it be well said That these whom we have recounted lived to so great ages by the supernatural gift of God and not by the power of Nature Inasmuch as this long life was not the reward of some few but of very many and almost of all those who followed that precise course of Sobriety and were not cut off by some outward chance or violence Wherefore S. John the Evangelist who alone amongst the Apostles escaped violent death lived Sixty eight years after the Ascention of our Lord so that it is very probable he arrived to the age of a Hundred years And S. Simeon was a Hundred and twenty years old when he was martyred S. Dennis the Areopagite lived till he was above an hundred years old S. James the younger saw Ninety six having continually attended prayer and fasting and alwaies abstained from flesh and wine 37. Besides this Priviledge belongs not only to Saints but also to others For the Brachmans amongst the Indians live exceeding long by reason of their spare diet And amongst the Tunks the Religious professors of their Mahometical superstition who are very much given to abstinence and austerity Josephus in his Second Book of the Wars of the Jews chap. 7. writes That the Essenes were men of long lives so that many of them lived till they were a Hundred years old through the simplicity of the diet which they used and their well-ordered course of living for there was nothing but bread and some one kind of gruel or pap set before them at their meals Democritus and Hippocrates prolonged their lives to a Hundred and five years Plato passed Eighty Last of all when the Scripture saith in Ecclus. 37. 30. He that is temperate adds to his life it speaks generally of all those that follow abstinence and not of Saints only Nevertheless I grant indeed That wicked men and in particular Homicides and Blasphemers do not for the most part live long albeit they be temperate in their diets for the divine vengeance persecuteth them And yet these commonly
ADVERTISEMENT THERE is lately Printed a Book very fit to be bound with this entituled MEDICINA STATICA or RULES of HEALTH in Eight SECTIONS of APHORISMS Originally written by SANCTORIUS chief Professor of Physick at Padua Englished by J. D. in 12 s. Price bound One Shilling and Printed for John Starkey at the Miter near Temple Barr. THE TEMPERATE MAN OR THE Right Way of Preserving LIFE and HEALTH TOGETHER With Soundness of the Senses Judgment and Memory unto extream OLD AGE In Three Treatises The First written by the Learned Leonardus Lessius The Second by Lodowick Cornaro a Noble Gentleman of Venice The Third by a Famous Italian Faithfully Englished LONDON Printed by J. R. for John Starkey at the Miter in Fleetstreet near Temple Bar. 1678. The things contained in this following Book 1. Lessius his Hygiasticon 2. Cornaro's Treatise of Temperance translated by Master George Herbert 3. A discourse translated out of Italian Ecclus. 37 28 29 30. Be not unsatiable in any dainty thing nor too greedy upon Meats For excess of Meats bringeth sickness and a surfeting will turn into choler By surseting have many perished but he that taketh heed prolongeth his life To the Reader The Preface of the Publisher of the ensuing Treatises WE do not well this day is a day of good tidings and we hold our peace if we tarry till the morning light some mischief will come upon us now therefore come that we may go and tell the Kings houshold Thus reasoned the Lepers that first came to the knowledg of the Syrians flight and Israels deliverance And the application of their arguments hath in a much like case produced more the like resolution Having been a witness of the late discovery of a richer Mine than any of those which golden Peru affords Life and Health and vigorous Strength of Mind and Body general Plenty and private Wealth yea and Vertue it self inasmuch as for the most part the conditions of the Mind follow the temper of the Body being to be extracted thence with very little pain and cost and without any danger at all I have thought my self bound to give publick notice thereof to the world And so much the rather as having been a Spectator only I find my self debarred from that plea of modesty wherewith the Adventurers excuse themselves from the publication of this Treasure But who knoweth whether I have not in part been restrained from the credit of partnership to mine own private good to this intent that I might be enforced to become the Publisher of it for common benefit Surely methinks as in some regard my want of Interest in the business makes my testimony of the more validity for who will not believe a witness giving in evidence to his own prejudice so it seems to impose on me a kind of necessity of acquainting the world therewith if happily by the promotion of others good I may help to redeem mine own negligence This good effect I hope may follow to mine own advantage upon this publication as on the contrary I might justly be afraid of multiplying damage and doubling punishment upon my head for the unjust concealment as well as for the not practising of that which I cannot but approve most excellent and beneficial to all those ends that a wise man and a Christiam should aim at In this regard I hope the pious and charitable Reader and none but such I invite will help me rather with his prayers and a fair acceptance of my hearty desires of his good then censure or despise my want of absolute conformity to that which I exhort him unto And thus much touching my self and the reasons that have moved me to the publication of these ensuing Treatises The middlemost of which as it was first written in order of time so it was in translation and therefore I will begin with it Master George Herbert of blessed memory having at the request of a Noble Personage translated it into English sent a copy thereof not many moneths before his death unto some friends of his who a good while before had given an attempt of regulating themselves in matter of Diet Which although it was after a very imperfect manner in regard of that exact course therein prescribed yet was of great advantage to them inasmuch as they were enabled through the good preparation that they had thus made to go immediately to the practise of that pattern which Cornarus had set them and so have reaped the benefit thereof in a larger and eminenter manner then could otherwise possibly have been imagined in so short a space Not long after Lessius his book by happy chance or to speak better by gracious providence of the Author of Health and all other good things came to their hands Whereby receiving much instruction and confirmation they requested from me the Translation of it into English Whereupon hath ensued what you shall now receive It was their desire to have the Translation entire and finding no just reason to the contrary I have been willing to satisfie them therein Master Herbert professeth and so it is indeed apparent that he was enforced to leave out something out of Cornarus but it was not any thing appertaining to the main subject of the book but chiefly certain extravagant excursions of the Author against the Reformation of Religion which in his time was newly begun Neither his old blind zeal nor the new and dangerous profession of Lessius will as we hope breed any scandal or discredit to these present works of theirs nor to the Imitators of them with any discreet and sincere Protestants That they were both Papists and the one of them a Jesuite is no prejudice to the truth of what they write concerning Temperance In the prosecution whereof we ought not only to agree with them but to seek to advance and excell them inasmuch as the purity of our Religion exacts a more perfect endeavoring after all manner of true vertue than theirs can do We have not therefore judged it meet either to wave or to disguise the condition of the Authors but rather to give notice thereof esteeming that as Treakle is made of Vipers so from this very poysonous superstition on their parts an excellent Cordial may be extracted for the benefit of all that truly fear God and sincerely desire to serve him who cannot but make a conscience of being inferiour in the practise of vertue to them over whom they are so much superiour in the knowledg of the Truth The quality of the Author being thus known the Judicious Reader will not find any cause of stumbling at his commendation of some persons or institutions nor at his use of some kind of phrases answerable to his Religion That which was of notorious scandal hath received correction In those things which may receive a favorable construction or are not of any great moment it hath not been thought fit to make any alteration because it could not indeed be well
done without obscuring or almost utterly dissolving the frame of the Discourse The names of Hermires and Monks are perhaps offensive to weak minds that have only heard of the late professors thereof and have not heard or do not believe the virtue and true holiness of those in the Primitiv times But since they are not brought in heree for proof of any controversal points but only as instances to confirm the virtue and power of Temperance for the conservation of Life and Health there is so little cause of scandal to the most scrupulous minded that can be as it must needs be interpreted desire of quarrel and contention in any that shall sound Alarm on this ground And for the surer binding of such itching singers if any such shall be to the Peace I have thought it not amiss to make use of the Decree of that Great Chancellor of Learning as well as of the Law the late Vicount St. Albans as I find it registred in his Book which he entitles The History of Life and Death Which serving not only to bear me out in this particular but summarily ratifying the whole business I have thought fit to prefix â—… a general Approbation sheltring my self thereby as upon a war an t under the great Seal of Learning and Ingenuity And so I come to the third Discourse which is added to the other as a banquet of Junkets after a solid Feost The Author thereof was an Italian of great reputation living in the same age which Cornarus did The change of the time and the diversity of our fashions hath necessarily caused some alterations and additions in the English translation to make it more Denizon like If it give any delight we have as much as we desire although there is no reason to exclude the hope of benefiting For however it seems to play yet in very truth it strikes home and pierceth to the quick Ridentem dicere verum Quid vetat Oft times lighter arguments effect what stronger and more serious cannot do and that is taken in good part by way of mirth which being done in earnest would by no means be brooked Thus good Reader thou hast as much as I conceive needful to be known touching my self or to be said touching the work As for the Practitioners they forbid any more to be spoken of them than this That as they find all the benefits which are promised by Cornarus and Lessius most true and real so by Gods mercy they find no difficulty at all in the observation of this course They are sufficient witnesses in their own affairs and I hold them to be faithful And therefore making no doubt of the truth of the latter part of their report as I can abundantly give testimony of the verity of the former I commend both to thy belief and consideration and so commit thee to Gods grace T. S. Decemb. 7 1633. Out of the History of Life and Death written by FRANCIS Lord VERULAM Vicount St. Albans and Lord Chancellor of England pag. 241. IT seems to be approved by experience that a slender Diet and well nigh Pythagorean or such as is answerable to the severest Rules of Monastical Life or to the institutions of Hermites who had Necessity and Scarceness for a Rule doth produce long life And to this course appertains drinking of water cold air slender food to wit of roots and fruits and poudred and pickled flesh and fish rather than that which is fresh and hot the wearing of hair-cloth often fastings frequent watchings and seldom enjoyment of sensual pleasures and the like For all these do diminish the spirits and reduce them to that quantity which sufficeth meerly to the services of life whereby the consumption of the Radical humour and Vital heat is abated But if the Diet be somewhat more choice than these rigours and mortifications allow yet if it be always equal and after one constant proportion it will afford the same benefit For we see it to be so in flames A flame that is somewhat greater if it be kept constant and without blazing consumes less of its nourishment then a lesser flame doth that is stirred up and down and sometimes augmented and otherwhiles abated Which was evidently demonstrated by the Regiment and Diet which the Venetian Cornarus used who eat and drank so many years by one just weight by which means he came to live above an hundred years continuing an able man both in strength and senses To the Reader upon this Books intent HEark hither Reader Wouldst thou see Nature her own Physician be Wouldst see a man all his own wealth His own musick his own health A man whose sober soul can tell How to wear her garments well Her garments that upon her sit As garments should do close and fit A well-cloth'd soul that 's not opprest Nor choakt with what she should be drest Whose soul 's sheath'd in a crystal shrine Through which all her bright features shine As when a piece of wanton lawn A thin aerial vail is drawn O're Beauties face seeming to hide More sweetly shows the blushing bride A soul whose intellectual beams No mists do mask no lazy steams A happy soul that all the way To heav'n rides in a summers day Wouldst see a man whose well-warm'd blood Bathes him in a genuine flood A man whose tuned humours be A set of rarest harmony Wouldst see blithe looks fresh cheeks beguile Age wouldst see December smile Wouldst see a nest of roses grow In a bed of reverend snow Warm thoughts free spirits flattering Winters self into a spring In some wouldst see a man that can Live to be old and still a man Whose latest and most leaden hours Fall with soft wings stuck with soft flowres And when life 's sweet fable ends His soul and body part like friends No quarrels murmures no delay A kiss a sigh and so away This rare one Reader wouldst thou see Heark hither and thy self be he R. Crashaw To the Translatour IF thy good work work good upon this nation Pray God reward thee with Enochs translation Upon the matter of the work TAke so much Rubarb learned Galen says Take so much Cassia so much Aloes So much of th' other Ana ' of such and such Give me this RECIPE take not too much WHat e're the Doctor gives he does put to it Fasting Take this and fast and it will do it See! without Fasting Physick can cure none But Fasting will cure almost all alone To the Translatour HOw 's this A book for Temperance that first page Will marr the sale on 't Our luxurious age Expects some new invention to devour Estates at mouthfuls swallow in an hour What was not scrap't in years had ye but hit On some such subject that had been most sit For these loose times when a strict sparing food More 's out of fashion than an old French hood But what alas must moderate temperance she Live in perpetual exile because we Turn such voluptuous
Epicures No now Sh' has got bold champions dare her cause avow In spite of opposition and have shown In print â—t ' our shame how we 're intemperate grown The pearl dissolving Courtier may well here Learn to make meaner yet far better chear The Scholar to be pleas'd with 's penny bit As much as those that at Kings tables sit Crouded with heaps of dishes Here 's a diet Ne're troubles nature and who e're shall buy it For practise sake buys but his own content And that 's a purchase he shall ne're repent J. Jackson To his Enemy the Translatour IS this your temp'rate diet here 's no mean Fame surfets on it envy that grows lean Is 't now i' th' press more weight if it be repriv'd Temp'rance I fear will make thy work long liv'd Could not one tongue serve temperance to taste I 'le go translate it back again 't is past If I cannot devour it yet I may Detract for Temperance bids take away Peter Gunning To LESSIUS the Author HEnce forth I 'le never credit those that say Contemplatists do only think and pray Sweet exercises true yet to the mind Only they 'r sweet but thou hast so combin'd The minds the bodys and the fortunes good That if thy writing be but understood To one thou Virtue giv'st t'another Health The third thou teachest to preserve his Wealth Wh'obeys thy laws in meat drink pleasures sleep May mentem san ' in corpore sano keep And trust me Lessius I have paid far more For one two lines than thy two hundred score A. R. A Dialogue between a Glutton Echo Gl. MY Belly I do deifie Echo Fie Gl. Who curbs his Appetite 's a fool Echo Ah fool Gl. I do not like this Abstinence Echo Hence Gl. My joy 's a feast my wish is wine Echo Swine Gl. We Epicures are happy truly Echo You lie Gl. Who 's that which giveth me the lie Echo I. Gl. What Echo thou that mock'st a voice Echo A voice Gl. May I not Echo eat my fill Echo Ill. Gl. Will 't hurt me if I drink too much Echo Much. Gl. Thou mock'st me Nymph I 'le not believe 't Echo Believe't Gl. Dost thou condemne then what I do Echo I do Gl. I grant it doth exhaust the purse Echo Worse Gl. Is 't this which dulls the sharpest wit Echo Best wit Gl. Is 't this which brings infirmities Echo It is Gl. Whither will 't bring my soul canst tell Echo T'hell Gl. Dost thou no gluttons vertuous know Echo No. Gl. Would'st have me temperate till I die Echo I. Gl. Shall I therein find ease and pleasure Echo Yea sure Gl. But is 't a thing which profit brings Echo It brings Gl. To mind or body or to both Echo To both Gl. Will it my life on earth prolong Echo O long Gl. Will 't make me vigorous untill death Echo Till death Gl. Will 't bring me to eternal bliss Echo Yes Gl. Then sweetest Temperance I 'le love thee Echo I love thee Gl. Then swinish Gluttony I 'le leave thee Echo I 'le leave thee Gl. I 'le be a belly God no more Echo No more Gl. If all be true which thou dost tell They who fare sparingly fare well Echo Farewell S. J. To the Translatour MEthinks I could b'intemp'rate in thy praise Feast thee with forced words and sugered laies But that thy prose my verse do bosh command Me to keep measure and take off my hand There 's Gluttony in words The mouth may sin In giving out as well as taking in B. Oley To the Reader REader what here thou'lt find is so good sense That had my self not seen th' experience I should subscribe But I can tell thee where Full eighty years stand upright look as clear As some eighteens A Glass they do not use To see or to be seen in they refuse Such mediums because they strictly keep The golden mean in meat in drink in sleep They hear well twice and when themselves do talk Make others do so once Sans staff they walk Because they rise from table so They take But little Physick save what cooks do make And part of that is given to the poor Blest Physick that does good thrown out of door Thou 'lt scarce believe at once to shew thy eyes So many years so few infirmities And which with beauty all this beauty decks This strength I tell on is i' th' weaker sex All 's due to God some to this Book which says Who will live empty shall die full of days TO THE RIGHT REVEREND Father in Christ D. RUMOLD COLIBRANT President of Postell Health and Salvation YOu will marvel perhaps Reverend Lord President what hath moved me being a Divine by profession and a Religious to write concerning Health a Subject proper to Physicians But concerning this matter I doubt not to have given so just reasons in the Preface of this work where I have set down the aim of my undertakings in this kind as will take away all ground of wonderment Inasmuch as it is not my purpose to write like a Physician concerning the preservation of Health that is setting down a thousand observations and cautions touching the quality of meats and drinks and of their proper use according to the several seasons of the year and of timely purgation of humors and of sleep and watching bodily exercises and medicines whereby the several humours are to be corrected and whereby the Head Stomach and Bowels are to be comforted and strengthened I say it was no part of my intent to enter upon the handling of any of these matters For however it would have been no great difficulty perhaps to have gathered these things out of sundry Authors and afterwards to have with judgment digested them according to order and method yet that I might not seem to act the Part of a Physician rather than of a Divine I have thought fit altogether to omit the mention of them There was a higher matter in my designs and that which is proper to Divines that is to recommend to aell and in particular to the Religious and those who are studiously addicted to the employments of the mind that Holy Sobriety which is the procurer of so many singular benefits both to the minds and bodies of men For besides that it brings Health and long-life it doth wonderfully conduce to the attainment of Wisdom to the exercises of Contemplation Prayer and Devotion and to the preservation of Chastity and other vertues and withall causeth all these employments and functions to be performed with marvellous ease and exceeding great consolation It befits not a Divine to busie himself in trifles which appertain to the body and to engage dtlicate persons to the further pursuit of such matters especially considering that bodily health may very well be preserved without them but a Divine ought principally to have an Eye to those good things whereby we may become acceptable to God and promote our own salvation Inasmuch then as Holy
Sobriety doth bring with it the good things belonging to both parts of a man I did not think it misbeseeming my profession to write this fiort Treatise in the commendation thereof and withal to shew and declare by what way and means we might come to the just scantling and measure thereof I have annexed a Treatise tending to the same purpose of a Venetian Gentleman Lodowick Cornaro a man of great eminency and of a sharp judgment who having learned by experience of many years the great vertue and power that is in Sobriety did at last by writing notably make declaration thereof Both these Treatises my Reverend Lord I have thought fit to dedicate unto your name and to send forth into the world under your patronage For to whom can a Treatise of Sobriety be more fitly dedicated than to such a one as hath so stoutly and constantly followed Sobriety as by the help thereof to preserve himself vigorous and cheerful unto near upon Seventy years of his age You are he that can sit a hungry in the midst of daily feasts enjoyned to be made unto the Gentry that pass by solitary Campinia and whilest others fill their bellies and satisfie their appetites you contract both into narrow bounds and limits Besides this there are sundry other causes which deserve this testimony of my venerable respect towards your Lordship to wit that zeal wherewith you do so industriously promote the cause of your Religion which is so exceedingly beneficial to the whole Church and to our Belgia and together herewith that singular wisdom of yours in Government through means whereof you have for so many years space safely conserved your noble Hospital in that desert where it stands in the midst of many tumults of wars and shocks of armies in great licentiousness of military discipline and almost daily inrodes of both sides unto it by means whereof you have further not only recovered it out of those great debts wherewith it was formerly burdened but have moreover adorned it with beautiful structures and a high Tower for the setling of a Monastery therein And that I may pass over your other vertues whereof Sobriety the mother of all vertues is the true cause in you this dedication seems due to you in particular in regard of that ancient friendship which for above forty years space I have had with your brother Father George Colibrant a learned man and of noted holiness exceedingly addicted to sobriety prayer mortification of the flesh and zeal touching the soul by whose example and wholesome admonitions many Centuries of excellent young men have in sundry places given themselves unto holy Religion The conjunction that we likewise have with your other brother John Colibrant a man of great uprightness whose every where approved integrity far excells rich patrimonies makes this work belong to you I could relate many other things appertaining to your own and your friends commendation but I make spare of them that I may not offend your modesty which doth not willingly hear such matters Receive therefore Right Reverend Lord this small gift a testimony of our affection towards you and yours and be not wanting to the recommendation of that excellency of holy Sobriety which you have made proof of in your self and we make declaration of in this Treatise to all men but especially to Gods servants that they may by this means come to serve God more perfectly and sweetly in this life and obtain greater glory in heaven Now I beseech the Divine Goodness to prosper all your holy designs to its own glory and the salvation of men and after that you shall have been adorned with all manner of vertue to renew your long and happy Old age with the blessed Youth of Eternity From Lovain Gal. Jul. 1613. Your Reverend Fatherships servant in Christ LEONARD LESSIUS The Approbation of JOHN VIRINGUS Doctor of Physick and Professor THe Hygiasticon of the Reverend Father Leonardus Lessius a Divine of the Society of Jesus is learned pious and profitable For it is squared out according to the Physicians rules and is entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It whets the vigor of the mind and leads to Old age Out of his love to the Commonwealth and publick good he was desirous to make that common which he had learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regno I hold this Work to be most worthy of praise and so will every sober man that without spite and envy read it think and will he nill he judg of it as I do So I censure Joannes Walterius Viringus Doctor and Professor of Physick The Approbation of GERARD de VILEERS Doctor of Physick and Ordinary Professor I Have diligently read and weighed the most learned book of the Reverend Father Leonard Lessius and I judge the doctrin contained therein agreeable to the Physicians rules and most convenient to that end for which it was written by the Authors and therefore most profitable for Religious persons and for all those that are given to the employments of the mind Gerard de Vileers Doctor of Physick and Ordinary Professor The Approbation of FRANCIS SASSEN Doctor of Physick IN asmuch as all diseases except distempers without matter some instrumentary and those which arise from emptiness which are but few are caused either from abundance of humours or from ill nourishment and it is Galens determination in his 4. book 4. chapter concerning the preservation of Health that all they who have thick and slimy humours in the prime veins as most part of the Europeans and especially those that are more Northernly have do exceedingly well comport a spare diet And thirdly inasmuch as by testimony of the self same Galen the condition of the soul follow the temper of the body and so consequently the body being clear from all superfluous excrements the operations of the mind are more vigorous These precepts will not only be avoidable for the preservation of them that be in health and for the recovery of them that be sickly but which is the learned Authors main intent exceedingly conduce to the maintenance of the Senses Judgment and Memory in their soundness until extream Old age FRANCIS SASSEN Doctor of Physick The Contents of all the Chapters in LESSIUS his Hygiasticon CHAP. I. THe occasion and scope of this work pag. 1. II. What is meant by a Sober Life and what is the fit Measure of meat and drink 9 III. Seven Rules for the finding out of the right Measure 19 IV. Answer is made unto certain Doubts and Objections 46 V. Of the Commodities which a Sober Diet brings to the Body and first That it freeth almost from all diseases 60 VI. Of two other commodities which it brings to the Body 71 VII That it makes men to live long and in the end to die without pain 74 VIII That it maintains the Senses in their integrity and vigor 89 IX That it mitigates the Passion and Affections 93 X. That it preserveth the Memory 101 XI
what abundance of inward consolations those men who addict themselves to sobriety may if so be they have any reasonable understanding in divine mysteries attend Divine Service and the hearing of Gods Word their private devotions and meditations and in sum all manner of spiritual exercises And this indeed was my principal aim in the writing of this Tractate this my chiefest wish and desire As for the benefit and help that it affords to Students of good learning and to all those whose imployments consist in affairs and businesses appertaining to the mind and understanding I say nothing at present purposing hereafter to speak more at large thereof Whether you take the matter therefore or the end this Treatise can no way misbeseem a Divine And so good Reader thou hast an account of my reasons in undertaking this business CHAP. II. What is meant by a Sober life and what is the fit measure of meat and drink TO come then to the thing it self I will first set down What we mean by a Sober life Secondly By what way and means we may come to the determination of the just measure that is to be observed in our life and diet And thirdly What the commodities and benefits thereof be 5. Touching the first point then We call that a Sober life or diet which sets stint not only in drink but also in meat so that a man must neither eat nor drink any more than the constitution of his body allows with reference to the services of his mind And this self-same we term an orderly regulate and temperate life or diet for all these phrases and names we shall make use of intending by them all one and the same thing The matter than about which this Diet or Temperance is mainly conversant is Meat and Driuk in which a constant measure is to be kept Notwithstanding it doth likewise reach unto the care and ordering of all other things such as are immoderate heat and cold overmuch labor and the like through the excess whereof there grows any inconvenience in bodily health or disturbance in the operations of the mind 6. Now this measure is not the same in respect of the quantity in all sorts of people but very different according to the diversity of complexions in sundry persons and of youth and strength in the self-same body For one kind of proportion belongs to Youth when it is in its flower another to Consistency a third to Old age The Sickly and the Whole have likewise their several measures as also the Phlegmatick and the Cholerick In regard that in these several constitutions the nature and temper of the stomach is very different Now the Measure of the food ought to be exactly proportionable as much as possibly may be to the quality and condition of the stomach And that Measure is exactly proportionable which the stomach hath such power and mastery over as it can perfectly concoct and digest in the midst of any employments either of mind or body and which withal sufficeth to the due nourishment of the body I say In the midst of any employments of mind or body c. In regard that a greater measure is requisite to him that is occupied in bodily labor and continually exercising of the faculties of the body than to him that is altogether in studies meditation prayer or other like works and exercises of the mind Inasmuch as the exercises and imployments of the mind do very much hinder and disturb the concoction and that either because in calling up the whole force of the soul they do as it were abate and suspend the power and actions of the inferior faculties as experience shews for when we are very intent on study or prayers we neither hear clock nor take notice of any thing that comes before our eyes or other senses or else because they do withdraw not only the animal but the vital and natural spirits themselves from their proper services And hence it comes that for the most part twice as little food serves their turn who are continually imployed in study and affairs of the mind as is necessary for them that apply themselves to bodily exercises although equal age and temper might otherwise perhaps require an equality in both their diets 7. The difficulty then lies in finding out this measure Which S. Austine of old well observed in his fourth Book against Julian and in the fourteenth Chapter writing thus Now when we come to the putting inâ—ure of that necessary pleasure with which we refresh our bodies who is able to declare in words how it suffers us not to know the measure of necessity but if there be any of those things that yield delight before us it by their means steals a way and hides and leaps over the bounds and limits of procuring health whilest we cannot think that to be sufficient which is indeed sufficient being willingly led on by the provocation thereof fancying our selves to be about the business of Health when indeed we are about the service of Pleasure so that Lust knows not where Necessity ends In these words he refers the ground of this difficulty to Pleasure which blinds us that we cannot discern when we are come to the due measure we ought to hold but hides the bound-marks thereof to draw us past them and perswades us that we do but make provision for Health when in very truth we canvass for Pleasure Concerning the discovery of this measure therefore are we to treat in the second place producing Rules whereby it may be clearly and certainly found out 8. But here perhaps some will object That in Monasteries and other regular Societies such as are Colledges in the Universities c. no man need trouble himself touching this measure inasmuch as either the statutes of the Societies or the discreet orders of Superiors have set down the just measure that is to be held appointing according to the several seasons of the year such and such portions of flesh egges fish roots rice butter cheese fruits and broths and such quantities of wine and bear as are fit all of them being proportioned out by weight and measure so that we may boldly say they take our allowance in these things without danger of excess These men will by no means believe that the catarrhs coughs head-aches pains of the stomach fevers and other the like infirmities whereinto they often fall should proceed from the excess of their food but lay the fault upon winds ill airs watchings too much pains-taking and other the like outward causes But questionless they are deceived in this opinion inasmuch as it cannot possibly be that any one certain measure should be found proportionable to so many different sorts of complexions and stomachs as use to be in such kind of Societies so that what is but reasonable to a young and strong body is more than twice or thrice too much for an old or infirm person as Thomas following Aristotle doth
do not die by sicknesses bred through corruption of inward humors but by some outward violence used towards them And in like manner they who are studiously addicted to Lust cannot be long lived that there is nothing which doth so much exhaust the spirits and the best juice in the body as Lust doth nor which more weakens and overthrows Nature 38. But some will say There are many in the world who come to extream old age who never keep this sober diet that you speak of but when occasion serves gives the reins to Gluttony as you call it stuffing themselves almost every day with meat and drink to the full To which I make answer That these are but rare and must needs be of a rare strength and temper For the greatest number of Devourers and Gluttons do die before their time Now if these strong and irregular Eaters would observe a convenient moderation they would questionless live much longer and in better health and effect far greater matters by their wit and learning For it cannot be but that they who live not frugally should be full of ill humors and ofttimes vexed with diseases Nor can they without great prejudice to their healths much or long intend hard and difficult businesses appertaining to the mind both in regard that the whole force of Nature and of the spirits is as it were enthralled in them to the Concoction and Digestion of meats from which if they be violently withdrawn by means of Contemplation the Concoction must needs prove vicious and many crudities necessarily follow As also in regard that the head hereby becomes full fraught with vapors which do overcloud the mind and if a man intend his thoughts much cause pain and grief Lastly these men are forced to use much exercise of body or often to take medicines for the purging thereof so that in truth however they may seem to live long in the body yet as much as belongs to the mind and the understanding they live but a while in regard that it is but a little and short time that they are fit for the functions and affairs of the mind being forced to spend the greatest part of their time upon the care of their bodies which is in very truth to make the Soul become the servant of the Flesh that is a Slave to its own Vassal Such a life suits not with Mans nature much less with Christianity whose good and happiness is altogether spiritual and is not to be otherwise purchased than by mortification of the Senses and imployment and exercise both of Mind and Body 39. Add further to that which hath been said That they who are of weakly Constitutions if so be they live temperately are much more secure touching their health and the prolonging of their lives than those who are of the strongest Constitution that may be in case they live intemperately For these of the former sort know that they have no ill juices or moistures in their bodies or at least not in any such quantity as to breed diseases But those other after some few years must of necessity have their bodies cloyed with evil humors which by little and little putrifying do at last break out into grievous and deadly sicknesses Aristotle in his Problems testifies That there was in his time a certain Philosopher named Herodicus who albeit in all mens judgment he was of a most weakly Constitution and fallen into a Consumption nevertheless by the Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which prescribes the course of Diet he lived till he was a Hundred years old Plato mentions the same man in his third Book de Republ. Galen in his Book de Marasmo and in his Book of the preservation of Health reports that there was in his time a certain Philosopher who had set forth a Book wherein he took upon him to teach the way how a man might conserve himself free from old Age. Galen doth indeed worthily deride this as matter of vanity yet nevertheless the Philosopher by his own example gave proof That his Art was not altogether vain but very available to the prolonging of mans life For when he came to his 80 year and was so utterly consumed as there seemed nothing but skin and bones remaining yet nevertheless by his Art and the singular moderation and temper of his diet he brought to pass that he died not but after a great while lingring in a gentle Consumption And the same Galen in his Fifth Book of the preservation of Health says They who come forth weakly complexioned from their mothers womb may by help of that Art which prescribes the course of Diet attain to extream old Age without any diminution in their Senses or interruption of health by pains and sicknesses And further adds touching himself As for my part although I neither had a healthful Constitution of body from my very birth nor did alway lead a life free from disorder yet using this self-same Art after the Twenty eighth year of my life I never fell into the least sickness except perchance now and then for one day into a Fever and that gotten through overmuch weariness 40. Nor do these followers of Temperance only come to extream old Age without feeling the pains and diseases belonging thereunto but in their very dying pass away without sense of grief inasmuch as the bond that knits together their soul and body is unloosed not by any violence used to Nature but by a simple Resolution and Consumption of their Radical Humor And it fares with them as with a Lamp that when the Oyl is spent goes out of it self without any ado or business For as a burning Lamp may be three ways extinguished First by outward violence as when it is blown out Secondly by pouring in much water whereby the good Liquor of the Oyl is drowned and corrupted and Thirdly by the waste and spending of the Oyl it self So likewise a mans Life which in truth resembles much the nature of a Lamp is extinguished by Three ways and means First by external force to wit of the sword fire strangling and the like Secondly through the abundance of ill Humors or the malignant quality of them whereby the Radical Humor is opprest and overthrown Thirdly when the Radical Humor is in long space of time quite consumed by the Natural Heat and blown out into the air which is done after the same manner that boiling water or oyl is wasted by the heat of the fire Now in the first and second kinds of death there is a great disturbance of Nature and so consequently much grief must needs ensue as long as that continues in regard that the Temper is overthrown by the violence of that which is contrary to it and the bond of Nature is forcibly broken But in the third there is either none at all or very little grief in regard that the Temper is inwardly dissolved by little and little and the