Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	cold_a	hot_a	moist_a	1,558	5	9.6254	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47787	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 Lodowich Cornaro, a noble gentleman of Venice, the third by a famous Italian; faithfully Englished.; Hygiasticon. English. 1678	Lessius, Leonardus, 1554-1623.; Cornarus, Ludwig.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637.	1678 (1678)	Wing L1181; ESTC R32465	69,139	222

matter that they were treating of And this is caused Three ways First by reason that the Animal spirit which the Phansie makes use of as well in remembrance as in all her other actions is as it were hastily intercepted in her course by the phlegmatick hu●●●●●● upon the interception whereof the apprehension ceaseth and consequently all remembrance Secondly this comes to pass in regard that the apprehension was feeble and without reflexion and that by reason of the poverty and unaptness of the spirits Now the apprehension of any thing made without reflexion cannot leave any such print of it self as is sufficient for remembrance Forasmuch as all remembrance is immediately conversant about our own actions and only mediately about the objects of those actions For I do not properly remember that Peter was dead but that I saw or heard or read that he was dead so that where there is no reflexion upon our own actions there cannot be a sufficient print left for memory The third cause is from the unaptness of the spirits For albeit the print and footstep be in some manner sufficient for its own part nevertheless it comes often to pass that by reason of the poverty or impurity or sluggishness or too much heat of the spirits we cannot conveniently make use of that print and footstep And by this means it sometimes happens that a man almost quite loseth his memory and forgetteth all his learning As when abundance of cold Phlegin stops up the narrow passages of the Brain and makes the spirits become sluggish and doth overmuch moisten and cool the substance of the Brain 50. Now all this evil is wonderfully prevented or cured by a sober and convenient course of Diet to wit by abstaining from hot drinks and such as sume except it be in small quantities For albeit wine is hot nevertheless being drunk often and in abundance it breeds cold diseases to wit Distillations Coughs Runnings at the Nose Apoplexies Palsies c. And the reason is because it fills the head with vapors which being there refrigerated are congealed into that cold Phlegm which is the cause of all these evils Nor must a man in this case abstain from hot and fuming drinks only but also from all abundance of moist things and asmuch as may be hold himself to a dry kind of diet For so it will come to pass that the superfluous humidity will either not be bred or being bred will be consumed and consequently that the obstructions caused by means thereof will be removed and the passages of the spirits made free and the spirits themselves rarified and brought to their right quality and the brain it self reduced to its natural temper and become together with the spirits fits and apt to the service of the Phansie and the Memory CHAP. XI That it helps the Wit and Vnderstanding 51. THe Fourth Commodity is the vigor of the Wit in excogitating reasoning finding out and judging of things and the aptitude and fitness that it hath for the receiving of divine Illuminations And hence it comes to pass that men given to Abstinence are watchful circumspect provident of good forecast able to give counsel and of sound judgment and for matters of learning they do easily grow to excellency in those things whereunto they apply themselves As for Prayer Meditation and Contemplation they do perform them with great facility pleasure and spiritual delight The Ancient Fathers and those that lived in the deserts prove this by their example who being most abstinent were always fresh in their minds and spent whole nights in prayer and in search and study of divine matters with so great solace of mind that they deemed themselves to be in Paradise as it were and perceived not the passage of the time And by this means they came to that great measure of holiness and familiarity with God and were adorned with the gifts of prophesie and miracles and became admirable to all the world For having their minds always lifted up and set on God his Majesty vouchsafed to descend down to them illuminating them wonderfully according as it is in the 34 Psalm They had an eye unto him and were lightned making them partakers of his secrets and instruments of his miraculous works that so the world might know how acceptable their kind of life was with God and be provoked to the honor and imitation of them 52. There are very many also now adays who tend unto the highest pitches of wisdom and vertue by the self-same way of Abstinence whereof some are very admirable in all mens eyes through the abundance of their writings and their surpassing learning But no man without the assistance of Sobriety can perform any such matter and if he obstinately attempt it he shall kill himself long before his time No man is able without the help of this vertue to refrain his passions to keep his mind in quiet to perform the services of the mind about divine mysteries with ease and pleasure or to come to any eminent degree of holiness For Sobriety is as it were the ground and Basis of all these things as Cassian teacheth in his Fifth Book which is de Gastrimargia chap. 14. and 17. So that all the Saints who have gone about the building up of the high Tower of Evangelical Perfection have made their beginning from this vertue as from the foundation of their spiritual fabrick 53. Nor is it any thing contrary to this which we have said that Faith ought to be held the foundation of all vertues and consequently the ground-work of all this spiritual building Inasmuch as Faith is the internal and primary foundation into which all other vertues are set and whereupon they are reared but Abstinence is an outward secondary and ministerial foundation inasmuch as it removes those things which breed impediment to the exercises of Faith and to the functions of the Intellectual faculty or make them full of difficulty unpleasant and tedious And together herewith it affords many helps whereby the functions of the Intellectual power become more clear easie to be performed and delightful For all spiritual progress doth depend upon the use of the Understanding and of Faith which resides in the Understanding For we cannot love any good thing or profit in the love thereof nor hate any evil thing or grow in the hatred thereof except it be proposed by the Understanding so as it may move the Affections Whereupon he that is so disposed by heavenly Grace as that heavenly matters are always in his mind as it was in the Apostles and in other Apostolical men will easily contemn all earthly things and so by degrees from a great measure of holiness attained here below mount up to the injoyment of a glorious Crown of everlasting bliss in heaven For the Wil doth easily conform it self to the judgment of the Understanding when matters are propounded by the Understanding not by starts as it were but constantly and seriously From these

or because there was not a due space of time left for the perfect concoction of food doth imperfectly digest then that Chylus or juice which it makes of the meats so taken is said to be Crude that is raw or to have Crudity in it which brings many inconveniences First it fills the brain and bowels with many phlegmatick and bilious excrements Secondly it breeds many obstructions in the narrow passages of the bowels Thirdly it corrupts the temper of the whole body Lastly it stuffes the veins with putrid humors whereof proceed very grievous diseases 32. These things might be largely demonstrated but the thing is manifest enough of it self especially the first and the second point I will only therefore explain the third and fourth When the Chylus is crude or malignantly concocted by the stomach and rather corrupted than digested for so Aristotle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption not a concoction there cannot be bred good blood in the store-house of the Liver out of this kind of Chylus but only that which is bad and vicious For as Physicians affirm The second concoction cannot amend the first Now then from corrupt blood there cannot be made good nourishment in the body but of necessity the whole temper of the body is corrupted and so becomes subject to diseases For the third concoction which is made in the small pores of the body where the blood is assimilated to every part which it is to nourish and lastly disposed to the receiving of the form thereof cannot mend the second By this means the temper of the body through these Crudities is by little and little altered and marred and made subject to many inconveniences Again the crudity of the Chylus is a cause that the veins through the whole body are replenished with impure and foul blood and such as is mingled with many evil humors which in tract of time do by little and little putrifie and at last upon occasion of Labor Heat Cold Winds and the like are set on fire breaking out into great and perilous diseases whereby an innumerable company of men do perish even in the flower of their age These inconveniences a sober course of Diet prevents by taking away the Cruditities which are the cause of all For when there is no more taken in than the stomach can well concoct and afterwards sufficient space of time is allowed thereunto Crudities cannot arise but the Chylus is made good and agreeable to Nature And from good Chylus good blood is bred And from good blood there followeth good nourishment and good temper in and throughout the whole body By this means also the putrefaction of the humors in the veins is avoided as likewise obstructions in the inward parts and those superfluous excrements which do so often vex and molest the head and inward parts and joynts of the body So that a good constitution of the body and health is hereby preserved for they consist in these two things to wit the due proportion and symmetry of the humors both in respect of their quantity and quality and in a certain spongy kind of disposition throughout the whole body having no let nor impediment by obstructions so that the spirits and blood have their free passage and recourse through all parts Nor doth Sobriety only prevent the Crudity of humors and the evil consequences arising thereupon but it doth also consume the superfluous humors and that much more safely and effectually than bodily exercise doth as the famous Doctor Viringus doth learnedly shew in his Fifth Book concerning Fasting chap. 3 4 5. For Labor doth confusedly stir the body and alwaies exerciseth some parts more than other and most commonly only some few parts alone and that ofttimes with a great perturbation in the humors with much heat and hazard of sickness especially of Fevers Pleurisies and several kinds of Distillations upon sundry parts which breed much grief and pain But Abstinence pierceth far more inwardly even unto the very entrals and to all the joynts and knittings in the body and doth with ease and equality make a general evacuation For it extenuates that which is overthickened it opens that which is closed it consumes those things that are superfluous it unlocks the passages of the spirits and makes the spirits themselves the more clear and that without disturbance of the humors without fluxes and pains without heating the body and without hazard of diseases without expense of time or loss and neglect of better imployments Notwithstanding it must needs be granted That Exercise if it be used in due time and do not exceed measure is very profitable and to many necessary Yet ordinarily to such as lead temperate and sober lives and follow their studies being much given to the imployments of the mind there is no great need of long walks or other long continued exercises whereby much time is wasted and lost but it is sufficient if only for the space of a quarter or half an hour before meals they use to swing or to toss a Bar Stool or some such like heavy thing or taking in each hand a weight of Two or Three pounds they strike and swing their arms about them the one after the other as if they fought with a shadow These are Exercises which many grave and worthy men even Cardinals themselves do use and that not undecently in their Chambers And there is no other which I know that doth more stir all the muscles of the breast and of the back nor more rid the joynts of superfluous humors than these forenamed Exercises do CHAP. VI. Of Two other Commodities which it brings to the Body 33. THe second Commodity is That a sober Diet doth not only preserve from those diseases which are bred by crudities and inward corruptions of the humors but it doth also arm and fortifie against outward causes For they who have their bodies free and untainted and the humors well tempered are not so easily hurt by Heat Cold Labor and the like inconveniences as other men are who are full of ill humors and if at any time they be prejudiced by these outward inconveniences they are much sooner and easilier cured The self-same comes to pass in wounds bruises puttings out of joynt and breaking of bones in regard that there is either no flux at all of ill humors or at least very little to that part that is affected Now the flux of humors doth very much hinder the cure and causeth pain and inflamations Our Author doth confirm this by a notable proof in himself num 11. Furthermore a sober Diet doth arm and fortifie against the Plague for the venome thereof is much better resisted if the body be clear and free Whereupon Socrates by his Frugality and Temperance brought to pass that he himself was never sick of the Plague which oftimes greatly wasted the City of Athens where he lived as Laertius writeth libro