Dixerunt Malvam veteres quod 〈…〉 The rootes of wilde Mallowes or Garden Mallows being made cleane from the earth and washed and at the one end first a little scorched with a knife and then rubbed hard upon the teeth taketh away the sliminesse of them and maketh them very white But of all things that I have prooved to make the teeth white and to preserve the gums from putrefaction Mastick is best which must be beaten to powder and laid upoÌ„ a linnen cloth suppose a corner of the towell that you drie your face withall rubbed hard for a space upon the teeth the mouth after washed with clean water this practice used once in 〈…〉 keepeth the teeth faire and marvellously preserveth the gummes from corruption CHAP. 31. Of Perselie PErsely is hot in the second degree and drie in the third 〈…〉 of piercing and cleansing nature and thereby dissolveth winds provoketh urine and breaketh the stone The chiefe vertue of perselie is in the roote the next in the seed the leaves are of least force yet of most use in the Kitchin and many use to eate them not onely with flesh or fish but also with Butter in a morning and that for good cause for by the judgment of late writers Perselie is very convenient for the stomacke and stirreth up appetite and maketh the breath sweet yet I reade in Fernelius that Perselie should bee ill for the Falling-sicknesse for young children and for women that give suck for so he saith Sed epileptiâ—â—â— ut quorum paroxisâ—â—s irritet faetâ—â— mulieri 〈…〉 CHAP. 32. Of Fenell FEnnell is hot in the third degree and drie as it were in the first Whether it bee greene or red of colâ—r I think there is no difference in operation though the common people judge otherwise as they doe also of Sage for the red fennell or red sage as they thinke is of greater vertue Schola Salerni setteth forth foure properties of fennell in two verses â—is duo dat Marathrum febres fugat atque venenum Et purgat stomachum lumen quoque reddit acutum The seeds of Fennell are of greatest vertue and most in use being eaten they break winde provoke Vrine and open the stopping of the Liver and spleen And in women they bring downe their termes and increase milke in their breasts and therefore good to be used of Nurses Students may use them being made up in Cumfits wherein I my selfe have found great commodities as being often grieved with windinesse of the stomacke CHAP. 33. Of Anise ANise is hot and drie in the third degree The hearb 〈◊〉 little used but the seeds altogether They may bee either eaten or drunke whole or made in powder Schola Salerni compriseth two speciall vertues thereof in one verse Emendat visum stomachum conâ—ortat Aâ—isum Beside that it maketh sweet breath procureth Vrine cleanseth the reines causeth abundance of milke in women encreaseth sperme it is used to bee made in Cumfits and so is it best for students and if any be grieved with the Collick or stone it shall be good to put Anise seeds or Fennel seeds in their bread whole or being made in powder it may be easily wrought up with the Dough. CHAP. 34. Of Cummine CVmmin is hot and drie in the third degree the seed is chieflie used and not the hearbe nor root It is little used in meates but often in medicines to provoke Vrine and breake winde For one that hath a stinking breath if it proceed of corrupt fumes rising from the stomacke it may bee used thus Take two handfuls of Cummin and boyle it in a Pottle of good white wine till halfe bee wasted then streine it and drinke it first in the morning and last at night fifteene dayes together halfe a Pinte at a time hot or colde The same wine also is good for the Collick for the Cough and Cummin seeds sodden in water if the face be washed with the same doe cause the face to be clearer and fairer so that it be used now and then for the often much using of it doth make the face pale good therfore for such as be high coloure In Matthiolus I reade a practise to bee wrought with Cummine seeds and as I thinke hath beene used in time past of Monkes and Friers Cumino saith he frequenter utuntur in â—ibis eo saepe sufficiuntur qui facies suas exterminant ut sanctitatem corporis macerationem admentiantur CHAP. 35. Of Carawaie CAraway the seed which is most used in medicines is hot and drie almost in the third degree The vertues whereof are well set forth by Dioscorides Vrinam concitat stomacho utile os commendat concoctionem adjuvat Wherefore they are much to be used of students who commonly doe need the foresaid helps The Herbe and root be also in use for so saith Matthiolus Herba pro olere comeditur Estur radix cocta perinde ac Pastinaca Moreover he saith that in Germany they use to put Careway seeds whole in their bread and to spice their meats therewith as they doe in Italy with Anise and Fennell Wherefore I advise all students that be troubled with wind in the stomacke or belly to cause Fennell seeds Anise or Careway to bee wrought up in their bread And if they list they may boyle any sort of them in white Wine as I have said of Cummin and use the decoction in like manner and in mine opinion these are the better For the same purpose Careway seeds are used to be made in Comfits and to be eaten with Apples and surely very good for that purpose for all such things as breed Wind would bee eaten with other things that breake wind Quod semel admonâ—isse sat erit And if they bee eaten alone they be very wholsome CHAP. 36. Of Coleworts COleworts are hot and dry in the first degree they are used to bee eaten especially the Cabage Cole Which being boyled are very good with Beefe together with Vinegar and Pepper The vertues of Cole are well described by Schola Salerni Ius caulis solvit cujus substantia stringit Vtraque quando datur venter laxare paratur Arnoldus affirmeth that Coleworts engender melancholy humours and ill dreames and that they hurt the stomacke nourish little dull the sight all which qualities be very noysome to Students Wherefore I counsell them not much to use Coleworts Diosc writeth that if they be eaten last after meat they preserve the stomack from surfetting and the head from drunkennesse Yea some write that if one would drinke much Wine for a wager and not bee drunke but to have also a good stomacke to meat that he should eat before the banquet raw Cabbage leaves with Vinegar so much as hee list and after the banquet to eat againe foure or five raw leaves which practise is much used in Germanie as Matth. upon
without all danger then may you preserve them after this manner Take a pynt of faire running water halfe a pinte of Rose-water halfe a pound of Sugar seeth all together upon a soft fire of coles till the one halfe be consumed then take it from the fire and when it leaveth boiling put therein your cherries or plummes if they be cherries cut off halfe the stalks and let your fruit bee the like weight as of the Sugar Set it againe on the fire and keepe it in the like heate till they be soft the space of an houre if need be Then put into it some Cloves bruised and when it is cold keepe it in a glasse or gallipot the stronger the syrrup is with sugar the better it will continue Some put to the syrrup Cinamon Sanders Nutmegs Cloves and a little Ginger Seeth them not hastily for feare of much breaking CHAP. 107. Of Quinces QVinces be cold in the first degree and dry in the beginning of the second They are not used to be eaten raw for so they are both unpleasant and unwholesome And in my judgement no better for a students stomacke than raw beefe but beeing rosted stewed or baked and eaten after meales they close and draw the stomacke together and helpe digestion and mollifie the belly if they be abundantly taken for this is Galen his rule Qui stomachum habent imbecillum ventrem iis dejici cum postrem is epulis astringentium quippiam sumpserint Wherefore students having commonly weake stomackes may if they be costive ease themselves by eating after meat something which doth binde and restraine the stomacke as Galen telleth of one Protas a Rhetoritian on whom the like practise was proved But Quinces may be otherwise used very wholesomly as being made in conserva or preserved in syrrup condite or made in Marmalade And because the making of Marmalade is a pretty conceit and may perhaps delight some painefull student that will bee his owne Apothecarie partly to spare cost and partly to be sure that it be rightly made I will here set it downe as plainly as I can Your Quinces beeing full ripe and very yellow as in Lent season or thereabout first pare them and take out the cores then seeth them untill they be tender and soft That done beat them small in a woodden mortar or marble with a pestill of wood then with some of the liquour wherein they were sodden draw them through a strainer as you would doe a tart then set it over the fire to seeth softly and in seething strew in by little little white Sugar made in powder the weight of the Quinces or more as your taste shall tell you stirre it continually and put therto some pure Rose-water or Damask-water let it seeth on height untill it bee wall standing Which thing ye may know by taking some of it upon a knife and letting it coole For if it be stiffe then take it off and box it while it is warm and set it in a warm and drie ayre And if you will not have your Marmalade so binding you may put some ripe Apples of good verdure among your Quinces when you boile them with Sugar The Apples must first be sodden or rosted and then drawne through a course boulter as a tart After the same manner you may make Marmalade of Wardens Peares Apples Medlars Cheries Strawberries yea of Prunes or Damasins or other plummes First to boyle them upon a soft fixe with a little faire water till they be soft then to draw them as yee doe a tart after to boyle them againe with sufficient sugar to dash them with sweet water and box them CHAP. 108. Of Grapes GRapes be divers in taste and so are they in qualitie for soure grapes are cold and moist and sweet grapes are hot and moist The like is to be said of other sorts All grapes if they be eaten newly gathered doe trouble the belly and fill the stomacke with winde But if they be kept two or three dayes after they bee gathered till the huske be somewhat asswaged they nourish the better and are lesse laxative neither doe they inflate so much as saith Arnoldus Ripe Grapes and sweet doe nourish much and make one fat as Galen proveth by experience of those which keepe vineyards who feeding two or three moneths upon grapes and figges onely become very grosse But the flesh so gotten soone weareth away againe because it is not firme and fast but loose and over-moist And Schola Salerni reckoneth grapes that be sweet for one of the twelve things that nourish and make fat And well I wote that who so eateth many of them they will make him fat with an R. you know what I mean Grapes are used to be eaten after meat as other fruits but Arnoldus saith upon the same chapter That if they be eaten upon a full stomacke they both bee corrupted in the stomacke and they corrupt other meat CHAP. 109. Of Raysons OF Grapes dried through the heat of the Sunne are made Raysons which bee therefore named in Latine uvae passae and they be hot in the first degree and moist in the second Among us in England they bee of two sorts that is to say great raysons and small raysons otherwise called Corans The greatest sort are called raysons of the Sunne the other are commonly to be had and be much used in meats and that for good cause for beside their pleasantnesse in taste they doe make the stomacke firme and strong and do provoke appetite and do comfort weak bodies being eaten before meales But some question is made of raisons whether they be binding or loosing which Galen himselfe doth answer where he saith that Raysons without kernels doe open the brest and liver but eaten with the stones they binde Whose opinion Matthiolus confirmeth in these words Vvae passae quae vinaciis carent vel quod ita natura producantur vel quod ii arte fuerint exempti si dulces sint adstringente facultate adeo privantur ut etiam mirifice leniant Quamobrem pectoris angustiae tussi exasperatis faucibus renum vesicaeque vitiis maxime conveniunt Beside this Raysons are Secundum totam substantiam visceri ipsi hoc est iocinori familiares ac propriae And they concoct raw humors and withstand putrifaction as Galen writeth and for this purpose they may well be eaten fasting the stones being first taken out And for cruditie or rawnesse of the stomacke master Eliot by his owne report never found any thing better than fine rubarbe chewed with raysons of Corans yet raysons of Corans by the judgement of Arnoldus doâ— cause opâ—ilations of the spleene though they be good for the brest and reins and so saith Schola Sal. Passula non spleni tussi valet bona reni But Rubarbe may be better eaten as I thinke with great raysons CHAP. 110. Of Figges FIgges if they be new are hot and moist
and female is disproved by Matth. in the chapter aforesaid as untrue CHAP. 135. Of Conie COnie which is so plentifull a meate in this land and proved so light in digestion is little spoken of by Galen and other ancient writers But it is well proved among us that there is no meat more wholesome or that more cleanely firmely and temperately nouriâ—heth than Rabbets And what commodity a good warraine of Conies bringeth toward the keeping of a good house men of honour and worship that love hospitality doe well know Which vertue being acceptable to God and a singular benefit of all the country round about them the more it is to bee lamented is every day more and more neglected in England The chiefe cause thereof as wise men thinke is wastefull and sumptuous apparell now commonly used in every degree farre otherwise than William Rufus did who being a kings sonne and the second king of this land after the conquest was thought to exceed when he bestowed a marke upon a paire of hose using commonly to bestow but three shillings Whose example may well bee a condemnation to gentlemen in these daies who bestow as much upon one paire of hose as the king did upon twenty CHAP. 136. Of Venison VEnison whether it bee of red deere or fallow maketh ill iuice engendereth melancholy and is hard of digestion as Galen witnesseth Wherefore it is no wholesome meate for students no though it be drowned in wine as the best manner is to eate it Which way no doubt was first devised to amend the noysomnesse thereof because wine is of contrary nature to that humour which venison most of all breedeth For wine is hot and moist and melancholy is cold and dry A wonder it is to see how much this unwholesome flesh is desired of all folkes In so much that many men rashly will venâ—er their credit yea and sometime their lives too to steale Venison when they cannot otherwise come by it But I would advise them as Demosthenes said by the strumpet Lais Non tanti emere poenitere And I could wish saving the pleasure of honorable and worshipfull men that there were no parkes nor forrests in England For a good part of the best pasture in this Realme is consumed with deere which might otherwise be better imployed for a commonwealth And when with great travaile and perill they have gotten a peece of flesh then the dressing and eating is more costly than would provide many other dishes of meate a great deale more wholesome And concerning red deere Simeon Sethi writeth that stagges in the sommer season eate vipers and serpents whereby their flesh is made venemous and noysome and therefore is in no wise to bee eaten Yet master Eliote thinketh the flesh of â—allow deere more unwholesome â—d unpleasant than oâ— red deere And I thinke there is more vertue in the stagges hornes than in the flesh For I know the horne burned and made in pouder is given with great successe in al kinds of â—asks spiâ—â—ing of bloud and raâ—ndise Virgill writeâ—h that the Crow liveth nine times the age of a man accounting the age of man to bee an hundred yeares And that the Hart or Stag liveth foure times the age of a Crow Whose opinion how true it is I refer to keepers of Parkes and rangers of forrestes The verses of Virgill be these Ter binos deciesque nâ—vem superexit in â—nnos Iusta senescentum quos impâ—et nita virorum Hos novies superat vivendo garrulâ— cornix Et quater egreditur cornicis sâ—cula cervus CHAP. 137. Of strange beasts used for meates GAlen maketh mention of divers other kindes of beasts which some nations use to eat as the flesh of Asses Lyons Dogges Wolves Beares and such like To the which he might have added the Canibals who feed on mans flesh as sometime the Scoâ—s did as Saint Hierome witnesseth of his owne knowledge For so hee saith what shall I say of other Nations Since that when I was a boy I saw in France Scots a people of Britaine eate mans flesh And when they found in the forrests heards of swine beasts and cattell they would cut off the buttocks of the boyes which kept them and also the womens paps and tooke that to bee the most dainty and delicate meate And snailes are a common dish among the Grecians as Galen writeth in the second chapter of the booke aforesaid Much like as I have heard tell of a bishop of this land that would have eaten fryed frogs And some have I knowne to eaâ—e hedge-hogs and as for Rookes if they be fleaâ—d perboyled and well rosted or bakeâ— are good meaâ—e for poore folkes and as I have heard be medicinable for an agew But the other sorts aforenamed are more meete for hogs than men Wherfore I will let them passe and will speake of the parts and members of such beastes as be usually eaten in England CHAP. 138. Of the head of beasts THe flesh of the head of any beast is slow of digestion and annoyeth the stomacke Yet after it is digested it nourisheth much and augmenteth seed Some say that every part doth best nourish his like Which if it were true then should the head of a calfe or a sheepe best nourish the head of a man But I thinke otherwise for I know that the flesh of heads is very hurtfull to them that have the falling sickenesse which is a disease of the head Wherefore I thinke that reason proceeded first out of a Calves head or a sheepes head CHAP. 139. Of the Braine THe braine is flegmatike of grosse iuyce slow in digestion and noysome to the stomacke causeth loathsomenesse and taketh away appetite But where it is well digested it nourisheth much and is reckoned in Schola Sal. for one of the twelve things which greatly nourish and make fat mans body as appeareth in the verses following Nutrit triticum impinguat lac caseus infans Testiculi porcina caro cerebella medullae Dulcia vina cibus gustu iâ—cundior ovâ— Sorbilia ficus maturae vuae que recentes Notwithstanding if any man list to eate braines he should in no wise eate them last after other meates because so they procure vomit and beside they should be well sodden and after well spiced with pepper or such like But the preparing of meates I referre to skilfull Cookes The Calfe which is not the wisest beast hath yet the most braines and most used to bee eaten Yet some wise gentlewomen set more store by the braine of a Conie or a woodcocke And in some mens opinions as Arnoldus reporteth upon the verses aforesaid the braines of Chickens and Capons is good for the memory and comforteth the wit But I thinke the braine of a Calfe will make a man as wise as the braine of a Capon The Hares braine is good against the trembling and shaking of the limmes which is commonly called the Palsie
iuice and nourisheth excellently CHAP. 176. The Preface to Fish THus much of flesh Now concerning fish which is no small part of our sustenance in this Realme of England And that flesh might be more plentifull and better cheap two dayes in the weeke that is Friday and Saturday are specially appointed to fish and now of late yeares by the providence of our prudent princesse Elizabeth the Wednesday also is in a manner restrained to the same order not for any religion or holinesse supposed to be in the eating of fish rather then of flesh but only for a civill policy as I have said That as God hath created both for mans use so both being used or refrained at certaine seasons might by that entercourse be more abundant And no doubt if all daies appointed for that purpose were duely observed but that flesh and fish would be much more plentifull and beare lesse price then they doe For accounting the Lent season and all fasting dayes in the yeare together with Wednesday Friday and Saturday you shal see that one halfe of the yeare is ordeyned to eat fish in But here I must crave a pardon of the divines that they will give mee leave to utter mine opinion touching abstinence from meates I confesse that meat maketh us not acceptable to God and that there is nothing uncleane of it selfe and that every creature of God is good and nothing ought to be refused if it bee received with thanksgiving yet this much I will say that if a man would refraine from such meats as do most nourish and cherish his body which indeed is the exercise of fasting he should rather forgoe the eating of flesh than fish because as Cornelius Celsus saith Plus alimenti est in carne quam in ullo alio cibo which thing peradventure was the occasion why people were prohibited in time past to eat flesh or any thing els having affinity with flesh upon the fasting daies Which order as it is thought being first established by Gregory the great bishop of Rome was afterwâ—â—d superstitiously abused But now that superstition is abandoned among us and all men doe know that whatsoever goeth into the mouth defileth not the man but that which commeth forth me thinke for orders sake all people should be obedient to good lawes and bee aswell contented to forbeare flesh upon the dayes appointed as to use it at their pleasure at other seasons But such is the selfewill of some and voluptuousnesse of many in this our owne licentious time that without any reasonable cause or sufficient authority onely to satisfie their fleshly lust they will eat flesh at all times and seasons yea some in contempt of all good order and as it were despising all kinds of fish as though God had not created fish for our food as well as flesh wilfully misorder themselves in this behalfe But this kind of people had need to saile to the Island Antycyra according to the old proverbe to have their melancholy strongly purged least in processe of time they become starke mad But the reformation hereof I referre to the godly magistrates and returne to my purpose And this generally I say of fish that if it bee compared to flesh it is of lesse nourishment than flesh and the nourishment thereof is full of flegmatike superfluities cold and moyst And of fish generally I say that sea fish is of better nourishment then fresh water fish of the same sort because it is not so superfluously moist by reason of the saltwater which dryeth and purifieth Yet I grant that fresh water fish is sooner digested than sea fish and therfore better for sicke folks because of their feeble digestion And again of sea fish that is best which swimmeth in a pure sea and is tossed and hoysed with windes and surges And therfore the fish that is taken in the North sea which is more surging and tempestuous and swift in ebbing and flowing is better than the fish that is taken in the dead or south sea Wherefore the fish that is taken about this our country of Britaine must needes bee very wholesome And true it is as Doctor Boord witnesseth in his Dietary who was a great traveller that no nation under the sunne is better served with all manner of fish both of the sea and the fresh water than Britaine And as I have said of sea fish so I say of fresh water fish that to bee best which is bred in the deepe waters running swiftly toward the north stonie in the bottome cleane from weeds whereunto runneth no filth nor ordure comming from townes or cities For that which is taken in muddy waters in standing pooles in fennes motes and ditches maketh much flegme and ordure And here occasion is offered to speake somewhat of the old English proverbe touching the choise of fish which is That yong flesh and old fish doth men best feed How it is verified in flesh I have declared before Now concerning fish I say that old fish is not alwayes the best for if fish be of a firme and hard substance then it is better yong than old as a young Pike or a young Perch is better than an old But if it be of a soft and open substance theâ— the elder is the better as an old Eele is wholsomer than a young as some say which my interpretation is approved in Sco Sal. Si pisces molles sunt magno corpore tâ—lles Si pisces duri pâ—rvi sunt plus valitâ—ri But now what sorts of fishes bee most wholesome for mans body may well appeare by the verses following where are reckoned ten sorts as principall in the preservation of health Lucius perca saxanlis albiâ—a â—encha Sonus plagitia cum carpa galbio truta CHAP. 177. Of the Pike OF which tenne sorts the first is a Pyke which is called the king and Tyrant of other fishes because he not only devoureth fishes of other kinds but also of his owne kinde as it is in the verse following Lucius est piscis rex atque tyrannus aquarum The Pickerell or Pyke is of firme and hard substance yet giveth cleane and pure nourishment The dressing as well of this fish as of all others I referre to the art of Cookery The second is a Perch so called by the figure Antiphrasis quia nulli piscium parcit but woundeth other fishes with his sharpe sinnes The Perch is likewise of hard and fast substance and therefore is of more pure nourishment The third is a sea fish called a Sole whose commendation Arnoldus uttereth in these words Est inter pisceâ— marinos saluberrimus The fourth is a Whiting which for wholesomenesse is well entertained in the court of England and is now become an old Courtier The fifth is a Tench which is commonly called the Physitian of other fishes because when they are hurt they are healed by touching of the Tench and as he is medicinable to
and surely this kinde of dyet is good in some diseases and I have knowne many that have driven away sickenesse by fasting That is to say by eating nothing for a time which is named in latine Inedia And for this cause as I thinke that ancient Physitian Thessalus mentioned of Galen first devised this Diatriton that is to say three dayes abstinence for his patients whom notwithstanding Galen refuteth in the same place because hee used it in long diseases and by that meanes brought his patients to utter weakenesse Wherefore hee concludeth that the Physitian in dyeting should regard chiefly two things That is to say the force of the sickenesse and the strength of the party that is sicke and thereafter to prescribe lesse or more to be received More shall bee said touching this point where I shall entreat of custome time and order Now if a man being in health take more than nature may well beare let him follow the counsaile of Iesus Sirach If thou feele that thou hast eaten too much arise goe thy way cast it out of thy stomacke and take thy rest and it shall ease thee so that thou shalt bring no sickenesse unto thy body CHAP. 204. Of Qualitie THe third thing that is to be considered in meats is the quality that is to say the temperature or state thereof As whether it bee hot or cold moyst or dry grosse or fine thicke or thinne which is greatly to be regarded both in health and sickenesse for in health such meates should be used as be like in temperature to the body As to them whose naturall complection is moist as is of children ought to bee given meates that be moist in vertue or power And to them whose naturall complection is dry ought to be given meates drie in vertue or power Contrariwise to bodies untemperate and in sicknesse such meates or drinks are to be given which bee in power contrary to the distemperance As to them which bee very cholericke or sicke of a fever should bee given moyst meates and cooling For true is that saying of Galen Augetur quidque ac nutritur a similibus perimitur aâ— corrâ—mpitur a contrariis Itaque etiam sanitatis tutelaper similia perficitur morborum sublatio per contraria Whereof springeth that common Maxima contraria contrariis curantur But here wee must take heed that the meates doe not much exceed the distemperature of the body As those doe which bee named Cibi medicamentosi as hot wines pepper garlicke onyons and such like For these being hot and dry farre above the meane if they be given to a cholericke person they be very noysome because they exceed the just temperature of mans bodie in that complexion But to them which be flegmaticke they be oftentimes wholesome Contrariwise cold water cold herbes and cold fruits moderately used be wholsome to cholericke bodies by putting away the heate exceeding the naturall temperature But to them which be flegmatike they bee unwholesome and doe bring into them distemperature of cold and moyst but what meates bee hot or cold moyst or dry grosse or fine thicke or thinne may he learned by perusing the treatise before concerning meates of all sorts CHAP. 205. Of Custome THe fourth thing that is to be considered in meates is custome Which is of such force in mans body both in sickenesse and in health that it countervaileth nature it selfe and is therefore called of Galen in sundry places Acquisititia siue altera natura Whereof he giveth anotable example where he sheweth that an old woman of Athens used a long time to eate hemlocke whch is a rancke poyson first a little quantity and afterward more till at length shee could eate so much without hurt as would presently poyson another The like story is told by Albertus magnus where hee declareth that a childe by long use and custome would eate spiders out of the wall without any harme Notwithstanding that spiders as all men doe know are a present poyson So that custome in processe of time may alter nature and make that harmelesse which is otherwise hurtfull And in meate and drinke every man feeleth in himselfe that whereunto hee hath been of long time accustomed though it bee not so good as other yet doth it lesse harme than that whereunto he is not used And this is approved also by Hippocrates Quae longo tempore assuet a sunt etiam si deâ—eriora sunt minuâ—iis quae insueta sunt molestare consueverunt Convenit igitur etiam ad insueta permutari Custome also bringeth liking and liking causeth good concoction For what the stomacke liketh it greedily desireth and having received it closely incloseth it about untill it bee duly concocted Which thing is the cause that meate and drinke wherein wee have great delight though it bee much worse than other yet it doth us more good Which Hip. also teacheth Paulo peior sed suavior cibus ac potus meliori quidem at ingrato preferendus Which is not so to bee taken as many Phisicians doe thinke as if it were lawfull for them to suffer their patients to have whatsoever they desire although it bee contrary to their disease But it is meant conditionally as Hipp. teacheth to wit Si parum noceâ—t noxa quae infertur reparari facile potest And of what force custome is in labour Hip. teacheth Quotidianis laboribus assueti etiamsi invalidi sint aut senes insuetis quamvis robustis iuvenibus facilius consueta ferunt exercitia And this is the cause that Crafâ—smen and Husbandmen although they bee old and weake can doe that which stronger and younger men being not so inured may not doe As a feeble old milner to lift a great weighty sack an old smith to wield and labour with a great hammer than a younger man not thereto accustomed Wherefore whosoever will be strong and endure labour must accustome himselfe to labour Custome likewise is of great force in sleeping and waking and other things called not naturall which I shall intreate of hereafter Good therefore is that counsaile in Sch. Sal. Omnibus assuetam jubeo servare dietam Approbo sic esse ni sit mutare necesse Where it is to be noted that sometime custome is to be changed if necessity so require Neither is it good for any man that is in perfect health to observe any custome in dyet precisely as Arnoldus teacheth upon the same verses in these words Quisque corpus suum sic disponere debet ut caloris frigoris patiens esse possit ad motiones cibaria sibi necessaria aptum reddat ut somni vigiliarum horas atque mansiones domos sine laesione perâ—â—utare possit Fortassiâ—enim ex necessitaâ—e hoc aliquando agere cogetur Quod quidem fieri poterit si consuetudo non observetur ad unguem sed interdum ad inconsueta transeamus which sentence of Arnoldus agreeth
faiâ—e to care Lettuse boyled of purpose to make him sleepe Quod in juventute saith hee meapâ—e sponte vigiliis aâ—ueverâ—m And againe he saith Vrgebam ego studia supra condiscipulos omnes non interdiu solum sed etiam noctâ—â— As for poor Students they must follow the example of Cleanthes who in the night time by drawing of water got wherewithall to finde himselfe in the day to studie Philosophy under Chrisâ—pâ—us or the example of that Noble King Alared or Alfrede the first Founder of the Vniversitie of Oxford who divided the day and the night into three parts and spent eight houres in eating drinking and sleeping and eight houres in hearing and deciding of causes and eight houres in study Or as that excellent Poet Plautus who was faine for his living to serve a Baker in turning a Querne or Hand-mill that hee might yet sometime apply his studie Wherefore let not poore Students disdaine to doe service in the day that they may yet imploy sometime in the night And if they waxe pale with overmuch study it is no reproach but a very commendable signe of a good student Yet would I have none to study so much that thereby they should fall into sicknesse or become melancholick as Homer writeth of Ajax and Bellerophon But I would have all students alwayes to remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isocrates writeth And if it happen that wee bee cloyed with studie then must we fall to recreation and use some honest play or pastime yet so as Tullie prescribeth Ludo et joco uti illis quidem licet sed sicut samno quietibus caeteris tum cum gravibus seriisque rebus satis fecerimus Ipsumque jocandi genus non profusum nec immodestum sed ingenuum faâ—etum esse debet Whereof wee have have a notable example in Valerius Maximus of Scevola that learned Lawyer who being wearied with law matters was wont to recreat his minde with Tenis-play and therein is said to have excelled Yet sometimes hee played at Dice and Tables when he had bin long busied in well ordering the lawes of the Citizens and Ceremonies of the gods For so he saith Vt in rebus seriiâ— Scevolam ita in scurrilibus lusibus hominem agebat quem rerum natura contiunt laboris patientem esse non sâ—uit Likewise we reade of Socrates the Philosopher who notwithstanding hee was adjudged by the Oracle of Apollo to be the wisest man in the world yet for recreation hee blushed not to ride upon a Reed among his little children And when hee was laughed to scorne of Alcibiades for so doing he answered him very prettily tell no body sayth he that thou sawest me untill thou have children of thine owne As who should say Such is the affection of Parents towards their children that they are not ashamed oftentimes to play the children with them But of recreation of the bâ—dy I have spoken sufficiently before and now I will speake somewhat of recreation of the minde for there bee some pastimes that exercise the minde onely as Dice Tables Cards and such like which because they are accounted unhonest games and forbidden even by heathen writers as by the sage Cato in his morall precepts I will omit them and if any Student will use them he shall not doe it me authore yet I will rehearse one example of Dice playing because it is famous Caligula the Emperour as Erasmus reporteth when hee played at Dice got more by lying and forswearing than by true play and upon a time yeelding his turne of casting unto his next fellow going forth to the doore he espied two rich gentlemen of Rome passing by whom straightway hee commanded to bee taken and their gâ—ods to bee seised to his use And so returning againe into the house very joyfull hee boasted that hee never had a more luckie cast at the Dice As Caligula got those Gentlemens goods so thinke I all is gotten that is wonne by dicing Therefore I let it passe and returne to my purpose There is an ancient game called the Chesse which was invented after Pâ—lidorus Virgilius in the yeare of the world 3635 by a certaine wise man called Xerxes to mâ—tigate the minds or hearts of Tyrants For it declareth to a Tyrant that Majeâ—stie or authority without strength helpe and assistance of his men and subjects is casuall feeble and subject to many calamities This game is an earnest exercise of the minde and very commendable and convenient for students and may easily be provided to be alwayes ready in their chambers But for a mind wearied with study and for one that is melancholike as the most part of learned men are especially those that be excellent as Arist witnesseth there is nothing more coÌ„fortable or that more reviveth the spirits than Musicke according to that saying of Hessus Nam nihil humanas tanta dulcedine mentes Afficit ac melicae nobile vocis opus And beâ—ause it is one of the liberall sciences it ought the more to bee esteemed of students And that for good causâ— For by the judgement of Aristotle Musicke is one of those foure things that ought to be learned of youth in well governed Commonwealths and in the fourth chapter of the same Book he declareth that Musick is to be learned not only for solace and recreation but also because it moveth men to vertue and good maners and prevaileth greatly to wisdome quietnes of mind and contemplation But what kinde of Musicke every student should use I refer that to their owne inclination Howbeit the examples following may declare that the Harpe of all instruments is most ancient and hath bin in greatest price and estimation Orpheâ—s that 〈◊〉 Poet and Harper most excellent as the Poets surmised did with his musicke delight wilde beasts as Lions and Tigers and made them to follow him and with his sweet harmonie drew stones and woods after him that is to say moved and qualified the grosse hearts and rude minds of men The Prophet David delighted in the Harpe and with the sweet melody thereof delivered King Saul from the vexation of the evill spirit Marsâ—lius Ficinus speaking of himselfe sayeth Ego etiam si modo â—â—sinia 〈◊〉 componere summis quantum adversus atrae bilis amaritudinem dulcedo lyrae cautusque valeat domi frequenter experior And if every student could play upon instruments it were the more commendable For Themistocles aâ— Tully writeth Quod in conâ—ivio recusaret lyram est habitus indâ—ctior And Socrates when he was old so much esteemed of Musicke that hee was not ashamed being old to learne among boyes to play upon instruments And how comfortable Musicke is to all sorts of men wee may plainly perceive by labourers for the Gally-man the Plough-man the Carter the Carier ease the tediousnesse of their labour and journey with singing and whistling yea
not baked in an Oven but upon irons or hot stones or upon the hearth or under hot ashes are unwholsome because they are not equally baked but burned without and raw within And of such loaves as are baken in an Oven the greatest loaves doe nourish most after Master Eliot because the fire hath not consumed the moisture of them But whether bread be made in forme of Manchet as is used of the Gentility or in great loaves as it is usuall among the Yeomarie or betweene both as with the Franklings it maketh no matter so it be well baked Burned bread and hard crusts and Pasticrusts doe engender adust choller and melancholy humours as saith Schola Salerni Non comedas crustam choleram quia gigâ—it adustam Wherfore the utter crusts above and beneath should be chipped away Notwithstanding after Arnold the crusts are wholesome for them that bee whole and have their stomacks moist and desire to beâ— leane but they must eat them after meat for they must enforce the meat to descend and doe comfort the mouth of the stomacke Browne bread made of the coarsest of Wheat flower having in it much branne and that bread which Galen calleth Autopyros that is when the meale wholly unsifted branne and all is made into bread filleth the belly with excrements and shortly descendeth from the stomacke And beside that it is good for labourers Crassa enim crassis conveniunt I have knowne this experience of it that such as have beene used to fine bread when they have beene costive by eating browne bread and butter have beene made soluble But Wheat is not only used in bread but being sodden is used for meat as I have seene in sundry places of some is used to be buttered And Galen himselfe as he writeth travelling into the Countrey for want of other food was faine to eate sodden wheat in an husband mans house but the next day after he and his mates that had eaten with him were much grieved thereby both in the stomacke and head Whereby hee concludeth that it is heavy and hard of digestion but being well digested nourisheth strongly and strengthneth a man much wherefore it is good for labourers Of wheate also is made Alica and Amylum mentioned of Galen things not usuall among us Yet Amylum is taken to be Starch the use whereof is best knowne to Launders And Alica Saccharata is taken for Frumentie a meat very wholsome and nourishing if it be well made yet in digestion much like to sodden Wheat As for Turkie Wheat French Wheat and such like strange graine I will over-passe them because they bee not usuall in our Countrey of England Yet of French Wheat I can say thus much by experience that in some parts of Lancashire and Cheshire they use to make bread thereof for their houshold being mingled together with Barley but for the Winter time only For when the heat of the yeare increaseth it waxeth ranke of savour Also therewith they fat their Swine for which purpose it is greatly commended and in my judgement it is more fit to feed Swine than Men. More of bread shall bee spoken hereafter when I intreat of other graine CHAP. 5. Of Rye SEcale commonly called Rye a graine much used in bread almost thorowout this Realm though more plentifull in some places than in other yet the bread that is made thereof is not so wholesome as wheate-bread for it is heavy and hard to digest and therefore most meet for labourers and such as worke or travaile much and for such as have good stomacks There is made also of Rie mixed with Wheate a kind of bread named misseling or masseling bread much used in divers Shires especially among the family Which being well made after the order prescribed in the Treatise of Wheate is yet better than that which is made of cleane Rie but that which is halfe Rie and halfe Barly is worse Rie laid outwardly to the body is hot and drie in the second degree after Dodonaeus whose authoritie I alledge because Galen hath written little or nothing thereof except Typha be Rie as Master Eliot judgeth it then is it in a meane betweene Wheat and Barley CHAP. 6. Of Barly HOrdeum Barlie whereof also bread is used to bee made but it doth not nourish so much as wheat and after Matthiolus troubleth the stomack maketh cold and tough juice in the body nourisheth little and ingendreth winde yet some affirme that it is good for such as have the Gout Barlie is cold and drie in the first degree and as Galen saith howsoever it be used in bread or pâ—isan or otherwise it is of cooling nature and maketh thinne juyce and somewhat cleansing And in the tenth Chapter of the same book he saith that Barley bread passeth very soone from the bellie As of Wheate so likewise of Barley there is great choice to bee had for some is better and some is worse Yet all Barley generallie considering the nature thereof is more meet for drink than bread and thereof is made the best Malt to make Ale or Beere And though Barly be cold yet it maketh such hot drinke that it setteth men oftentimes in a furie CHAP. 7. Of Oates AVena Oates after Galen have like nature as Barlie for they drie and digest in a meane and are of temperature somewhat cold also something binding so that they helpe a laske which I my selfe have proved in Cawdales made with Oatemeale Yet Galen affirmeth that Oates are Iumentorum alimentum non hominum whose opinion in that point must be referred to the Countrey where hee lived For if he had lived in England especially in Lankashire Chesshire Cumberland Westmerland or Cornwale hee would have said that Oates had beene meat for men For in these parts they are not onely Provender for Horses but they make Malt of them and therof good Ale though not so strong as of Barly Malt. Also of Oates they make bread some in Cakes thicker or thinner as the use is some in broad Loaves which they cal Ianocks of which kinde of bread I have this experience that it is light of digestion but something windie while it is new it is meetly pleasant but after a few dayes it waxeth drie and unsavorie it is not very agreeable for such as have not been brought up therewith for education both in diet all things else is of great force to cause liking or misliking In Lankashire as I have seene they doe not onely make bread and drinke of Oats but also divers sorts of meats For of the greats or groats as they call them that is to say of Oats first dried and after lightly sâ—aled being boiled in water with salt they make a kind of meat which they call water-Pottage and of the same boyled in Whey they make Whey-pottage and in Ale Ale-potage meats very wholsome and temperate and light of
fettered with gowts racked with fevers pierced thorow with plurifies strangled with Squinances and finally cruelly put to death many times in youth or in the flower of their age when they would most gladly live But herein I speake against mine owne profit and the commodity of all them that professe Physicke Nam intemperantia medicorum nutrix But for my part I had rather be without sucke than that any man through his intemperate feeding should have cause to fee mee or feed me and to that end I have with my great travell written this whole booke Wherefore I advise all men not to linger the time long in eating and drinking superfluously but to have alwayes in minde that golden verse Esse decet vivas vivere non ut edas Man feeds to live and liveth not to feed Yet a reasonable time to eat in is necessary for to eat over-greedily and to snatch up our meat hastily is hurtfull and hindereth concoction and to chew our meat well and to swallow it downe leasurely is a great furtherance to the well digesting of the same And indeed it is the very end and purpose why the teeth were ordained For as there be three concoctions the first in the Stomacke the second in the Liver the third in every part of the body So there bee three places of preparation the mouth to prepare the meat for the stomacke the veines called Miseraicae to prepare for the Liver and the uttermost veines of every member to prepare for nourishment of the parts themselves Wherefore a dinner while must needs be had And to sit a while after dinner is not unwholsome according to that old English saying After dinner sit a while and after supper walke a mile Yet in Schol. Sa. it is counted wholsome Surgere post epulas that is to stirre or walke a little after meat that thereby the meat may descend to the bottome of the stomacke Both may be done conveniently for it is no good manner to rise up from the table eating or to rise up by and by after meat is out of the mouth CHAP. 212. Of Supper ABout foure houres or six after that we have dyned the time is convenient for Supper which in the Vniversities is about five of the clock in the afternoon But in the country abroad they use to sup at six and in poore mens houses when leisure will serve The dyet most wholsome to be used at Supper is set down in Schola Salerni Coenato parum and againe in this manner Ex magna caena stomacho fit maxima paena Vt sis nocte levis sit tibi caena brevis So that in both places wee are counsailed to make a light Supper because much meat eaten at night grieveth the stomack and letteth naturall rest wherefore of good policy as I thinke was it provided at Oxford that upon festivall dayes when as they fared sumptuously at dinner yet at supper they should have little more than ordinary commons But here riseth a great question whether a man should eate more at dinner or at supper Conciliator a famous Physitian is of that minde that more meate should bee eaten at dinner than at supper because the heat of rhe day joyned to the naturall heate of the body may digest more and for that nature in the night season hath enough to do to digest the superfluities of meat eaten before and should not therefore be letted with much meat taken in the evening Leonhartus Fuchsius contrariwise proveth that the Supper for the most part should bee greater than the dinner because the coldnesse of the night and sleepe doe greatly helpe concoction and the time from Supper to Breakfast or Dinner is much longer than betweene dinner and supper But this question may easily bee determined and these great Clerks reconciled after this manner They that be lusty and strong of nature and travell much may eat more at Supper than at Dinner because in them there is no need of digestion of superfluities but onely to strengthen their bodies which may best bee done in the night time when the senses are at rest But they that be diseased or aged or troubled with rheumes as the most part of students bee and others also Qui sedentariam vitam agâ—â—t these I say should eat little at Supper because nature in the night following should not bee hindered in the concoction of raw and superfluous humours Quos somnus maxime conficit benigâ—â—s reddit And to these men the verses aforesaid oâ— Scho. Sal. must bee applyed And for as much as the whole booke of Scho. Sal. was written specially for English men as appeareth by the Preface it shall be hurtfull for none to follow the said precepts considering that there is not any one more annoyance to the health of mens bodies in this Realme of England than distillations from the head commonly called rheumes the occasion whereof some impute to much drinking of Beere but I thinke that the great moisture of the aire of thâ—s Realme for wee have pluviâ—m neâ—ulosum coelum as Iulius Agricola saith and the continuall gouâ—mandize and daily feeding on sundry meats at one meale is the very cause why English men be so rheumaticke above other nations for repletion breedeth crudity and of crudity proceed rheumes and of rheumes Gowts Dropsies Palsies and other innumerable maladies Wherefore it behoveth every man that would live in health to feed moderatly whether it bee at Dinner or Supper and moderate feeding is according to the strength of the stomacke to take more or lesse so it be without griefe For as Hippocrates writeth where meat is received much above measure that maketh sicknesse Yet because it is hard alwayes to hold the meane and divers occasions may make a man to forget himselfe at meat if he misse the marke and shoot over at Dinner yet let him withdraw his hand and hit the marke at Supper Wherefore let Students avoid that Epicurisme which is too too much used in England and especially of Merchants to make great Suppers and to sit eating and talking for the space of three or foure houres Yea and after Supper for feare lest they bee not full gorged to have a delicate banquet with abundance of Wine not leaving nor scant rising excepts it bee for necessities untill it bee time to goe to bedâ—â— no noâ— then neither oftentimes but so continuing in â—arowsing and quaffing untill mid-night or after except they happen to fall a sleepe at the boord or to fall downe under the boord But 〈◊〉 Students remember that summum bonum is in virtute non in voluptate 〈…〉 remaineth in Schola Salerni concerning Supper which is this Vt vites paenam de potibus incipe caenâ—m Which is not so to bee taken as the words doe seeme to import that one ought to beginne his Supper or meale with drinke though I have knowne some to use that order drinking a draught of
praesertim qui tamet si medicinae artis sunt ignari cogitationem tamen habent exercitatam ne veluti vulgus ita ipsi quoque pecorum ritu victus ratione utantur quin potius usum explorent quinam ipsis cibus potusve sit noxius quae praetorea quantaque dimotio Pari modo de Venere observent num noxia sibi innoxiave sit tum ex quanto intervallo utentibus noxia innoxiave sit Nam sicut retuli non nulli immodice laeduntur alij citra noxam usui ejus ad senium usque suâ—ficiunt Verum haec ambo genera rara nempe eorum qui magnopere laeduntur qui nullum sentiunt incommodum Totum vero quod in medio est id cum majoris minorisque discrimine ad magnum hominum numerum se extendit quorum qui non rudes sunt sed ratione probe exercitata non enim quorum libet est haec noscere iis suadeo observent ex quibus laedi se iuvarique sentiant ita enim fiet vt in paucissimis medicorum opera indigeant quoad in sanitate sunt Hereunto I will adde that Physicke which I my selfe was wonâ— to use for preservation of my health Every yeare in the spring when the signe was in Pisces I tooke two mornings together Aloes Hepatike shaven with a knife into halfe a pinte of white wine or Beere or Ale with a little Cinamon grated fasting two houres after it and the third morning I tooke seven leaves of Assarabaccâ— a little punned and steeped all night in like quantity of white wine with a little Cinamon then strained and warmed A SHORT TREATISE OF the Plague and other like contagious diseases how they may bee avoyded CHAP. 243. AS I have declared according to my knowledge the whole order of dyeâ— contained in those five things which chiefely concerne mans life that is to say Labour Meate Drinke Sleepe and Venus so now also for the benefit of students whose health I tender most of all I shall briefely and plainely set forth by what wayes and meanes they may avoyd such diseases as bee contagious namely the pestilence which was twice in Oxford in my time within twelve yeares being brought from London both times once by clothes and another time by lodging of a stranger and after dispersed throughout the citty by receiving of bedding and other clothes from the places infected This disease of all other is common to all men of all complections as Aristotle teacheth because the ayre compasseth all men about and is drawne into all mens bodies alike which if it be corrupt must needs infect them also that receive it though sooner or later more or lesse according to the disposition or state of the body for as Galen writeth Magnam in generatione aegritudinum partem habet ejus qui passurus est habilitas corporis And againe Nulla causa sine patientis aptitudine agere potest The pestilence is defined of Marsilâ—us Ficinus Venenosus quidam vapor in aâ—re concretus vitali inimicâ—s spiritui Not that the ayre is venomous of it selfe but through corruption hath now gotten such a quality or property that being drawne into mans body it inflameth the humours especially where they bee superfluous and bringeth them to a venomous temperature And this is called febris Pestilentialis as Fuchsius defineth Quod a venenata qualitate adeo a Pestilentialis ac venenati aeris inspiratione oriatur Now the reason why the ayre is more corrupt at one time than at another or in one place rather than in another is diversly assigned by the Astronomers and Physicians and is imputed both to celestiall causes and terrestriall which be specially foure videlicet The influence of sundry starres great standing waters never refreshed Carraine lying long above ground much people in small roome living uncleanely and sluttishly But leaving those particular causes to such as write of this matter at large I make one principall or generall cause that is the wrath of God for sinne for so God threatneth That hee will send sicknesse and diseases unto those that will not heare his word and disobey his commandements Which came to passe evidently in the time of King David when 70 thousand perished with the Pestilence in one day Wherefore if Plague and sickenesse be Gods punishment as they bee indeed then first of all wee ought to have recourse unto God by prayer as Iesus Syrach counsaileth us My sonne faile not in thy sickenesse but pray unto the Lord and hee will make thee whole And next wee ought to use those meanes for recovery of health which God hath ordeined For as it is said in the same Chapter The Lord hath created Medicines of the earth and hee that is wise will not abhorre them Now the chiefe remedy for the Plague to preserve from infection is to avoid the infected aire For as much as the Plague doth come of corruption of the ayre as I have shewed before and if you may not or will not avoid it for some of necessity must still remaine in the place where the Plague is then the remedy standeth in correcting and purifying of the ayre and in taking such things into the body as may strengthen the heart and vitall spirits thereby to make them able to withstand the poysoâ— And in those three points shall this treatise bee absolved As for the cure of such as bee infected with the Plague or visited with any other sort of sickenesse I refer it to the discretion and knowledge of the learned Physicians and expert Chirurgians The first way then of preservation from the Plague is with speed to goe farre from the place infected and there to remaine until all the infection be past This remedy is merily termed of Iordanus a late writer Electuarium etribus adverbâ—is which in Latine verse hee reporteth thus Haec tria tabificam pellunt adverbia pestem Mox longe tarde cede recede redi In prose as much to say as Fuge cito Procul ac tarde revertaris Fly quickely from the place infected abide farre off and returne not soone againe Cito fugere is expounded by Marsilius Ficinus to depart away as soone as any certaine signes of the Plague doe appeare Now the signes of the Plague to come as hee saith are where the ayre of that place varieth from his naturall temperature declining to heat and moysture when it seemeth clowdy and dusty When the Windes are grosse and hot when the Waters and fields smoke and smell and the fishes are ill both in savour and taste When many Wormes breed of putrefaction of the earth Toadestooles and rotten herbs abound The fruits and beasts of the earth are unsavoury The windes become muddy Many birds and beasts fly from that place strange Agues arise raging continuall burning phrantike when the small Pocks and Measels are rife and wormes abound in children and old folkes when many women
easie practise to clense the stomacke An easie medicine for the stone The difference betweene ale and beere cap. â—7 How to know where the best ale is Whether ale or beere be better Sixteenes The vertue of beere cap. 46. Eight properties of ale and beere The vertues of beere Lib. 2. insti Sect. 2. cap. 11. Beere more cold in operation than ale and better for cholericke folkes Whether beere breed rheumes The very cause of rheumes com 6. Apho. 28. A plaine patterne of our time Wine and women great occasions of the gout Two chiefe causes of rheumes otium intemperantia The chiefe causes of the gout Who invented beere and when Fol. 25. p. 2. Worcester shire and Glocester shire most fruitfull Perie Whey for a 〈◊〉 Liver Whey forâ—â— itch How to make Metheglin Mead or Meath The growing of Rosa Solis How to make Rosa Solis Lib. de Sâ—m vigilia Lib. 2. Elegi Sleepe the image of death and the brother of death Death called by the name of sleepe Lib. 1. cap. 97. What sleepe is How sleepe is caused The commodities of sleepe Metamor 11. Foure things to be observed in sleepe Presag 2. Why the night is better to sleepe than the day Afternoone steep unwholesome cap 1. cap. 3. How sleepe in the day may be used with least harme In Li. 2. Sect. 4. cap. 3. How long we should wake after supper What place is â—ost fit to sleepe in Epid. 6. com 4. Chamber Bed The making of the bed A merry tale of bâ—â—ting a bed Praefa cap. 5. How we should lie while we sleepe Lib. 2. de motu mâ—s cap. â— Lib. 4 Sâ—â—reâ— How long we should sleep Lib. 6. de Sa. tu cap. 5. Epimenides and Endymion how they slept and what is meant by it Lib. 1. Ethi ca. ult Man sleepeth halfe his time De Som. vi cap. 3. How to know when sleepe is sufficient Lib. 2. de Sa. tu cap. 1. How Venus should be used in what age Aphâ— 3. com 30. Aphâ— 5. com 6. Whether Venus be requisite for all men Cap. 1. ver 28. How lust groweth in mankind Semen est quaedam pars utilis excrementi Semen emittunt â—am saeminâ— quam viri Li. 1. Inst cap. 5. Lib. 6. de lo. aff cap. 5. The benefits of Venus Venus morbis a pituita natiâ— utilis est Hip. â—pid 6. Sect. 5. Apho. 23. cap. â—3 The discommodities of immoderate Venus Deut. 5.18 Exod. 20. Gen. 2.22 De lo. ass cap. 5. Cap. 19. ver 12. The difference of men concerning chastitie Ver. 11. Cap. 13. ver 4. Pro. 20. ver 9. Aâ—oris libid niâ— insanin omnibus animalibus est communis What complection is most given to Venus Lib. 6. de lo. aff Cap. 5. Lib. 6. de Sa. tu ca. 4. Three principall meanes to abate concupiscence 2 Cor. 12.7 8 9. ca 13. ver 1. Lib. 3. Georg. Women compared to a Panther Women compared to the Mermaydens Syrenes were Sea monsters halfe a woman and halfe a fish Li. 1. de râ—me amo 1 Cor. c. 9 v. 27. Ordinary meanes to subdue the flesh Idlenesse a great occasion of lechery Lib. 1. dere amo Lib. 1. de Sa. tu cap. 14. Divers practises to abate concupiscence The practises of Arnoldus to abate lust Iohn Bale Fabian lib 6. cap. 141. Corin. 1. c. â— The translator of Salust into English 1 Cor. cap. 7. ver 3 33 34. The single life more convenient for Divines Devi in som ageâ— The discommodities of marriage Two of the first dishes that be served up at the marriage feast 1 Cor. ca. 7. v 7. Dâ— sâ—nct vi Lib. 7. cap. 16. How man and woman should maâ—ry after Arist Raâ—he marriage is the cause why men bee now of lesse stature then they have been before time What time of the yere is best to marry in Diogenes opinion concerning the time of marriage Bias argument against marriage out of Aulus Gel. lib. 5. 〈◊〉 11. Socrates wife A Hermits repenâ—ance A merry battaile betweene Monkes and Nunnes Nunnes Levit. cap. 20. ver 20. Iâ—stiâ— lib. â— Titulo 18. leg 2. The Nunnes penance 1 Cor. 6.15 1 Coâ— 6 13.19 Ephe. 4. â— 1 Cor. 6.18 1 Cor. 7.12 Aulus Gel. l. 1. cap. 6. Metelâ—us argument to perswade marriage Hâ—ci act 1. Sâ— 1. Au. gel lib. 1. cap. 17. Varro his counsaile how to deale with a shrewd wife Vnder what signe a man man avoid the marriage of a shrew The right use of Venus standeth in three points AEthi 5. cap. 10. Ossi 2. in sine Tullies Physicke Lib. 6 de Sa. â—u cap. 14. Galens counsaile to every man touching the observation of his owne body The authors phisicke to preserve health very good for a cholericke stomacke The quantity of Aloes was a quarter of an ounce Proble Sect. 1. quaest 7. Li. 1. de diff â—e cap. 4. Epid. an cap. 1. What the pestilence is Insâ—i lib. 3. Sect. 1. ca. 10. Foure causes of the Pestilence Exod. 15 2â— Deut. 28 35. Sam. 24.15 The first remedie to be used against the plague Eccles 38.9 The second preservative ver 4 The third preservative The electuary of three adverbâ— Cito fugere quid Epide 〈◊〉 cap. 25. Signes of the plague to come Procul fugere quid What is to bee observed in changing of the ayre Proble Sect. 1. quast 3. Tarde reverti quid sit AEpideâ—anti â— 2â— How long the infection remaineth in the body in the houses and clothes The plague brought to Oxford dispersed there by woollen clothes Whether it be lawfull to flie from the plague Insti li. 2. Sect. 1. cap. 2. cap. 38. Gen. 12.10 Math. 2.14 Math. 10.23 Matth. 3.7 Kingsâ— 7 Tob. 11.13 Mark 8.22 What Fatum is Au. Gel. lib. 6. c. 2. The Stoicks argument against Physick Lib. 2. contra Celsum Diagoras The necessity of Physicke Lib. 7. Ethi ca. ult Lib. 3. The second way of preservation from the plague Hip. Apho. 51. lib. 2. Fire is a speciall presâ—rvative against the plague Lâ—b de pest The third point of preservation How the coâ—rupt ayre â—oth infect our bodies What complection is soonest infected with the plague What is to be done when we goe forth to avoid infection An excellent lotion against the pestilence Lib. de peste Lib. 1. fo 39. An excellent preservative for the plague Epide anti cap. 6. The vertues of Triacle How Triacle should be used against the Plague How much drinke and how much Triacle should be taken at a time Epi. anti cap. â— Lib. 1. de Anti. cap. 2. Two sorts of Mithridatum How to â—ry Triacle whether it be good or not The sweating sicknesse is febris pestilentialis diarâ—a Insti li. 3. Sect. 1. Cap. 10. The sweaâ—ing sickenes three times in England Cooper in regno Henrici 8. Hall in his Chronicle The cure of the sweating sicknesse Epid. anti ca. 24. The sicknesse at Oxford The like sicknesse at Cambridge that was at Oxford De moâ— inter lib. 2. de â—e ar cap. 26.15 16. cap. 8.12 Epi. anâ—i cap. 4. Georg. lib. 3. in fine The common cure of hot agues Samuel 2.24.14