vse to haue for hee falls like an Apple fully ripe euen by meere resolution mildly and gently away The bond of a Temperate mans Body and Soule is dissolued onely when the Radicall moysture is spent like vnto a Lampe which is extinguished when the Oyâ—e is quite consumed For euen as a Lampe may bee put out three manner of wayes First by outward violence as by vâ—hement wind Secondly by powring too much water vpon it wherewith the pure Liquor of the Oyle is oppressed Thirdly by the vtâ—er consumption of the Oyle So Mans Life which is compared to a burning Lampe may bee extinguished three wayes First by the Sword Drowning or such like violent death Secondly by the superfluity or depraued quality of the Humours wherewith the naturall moysture is corrupted Thirdly when this moysture is spent by the length of time If a man dyes by reason of eyther of the two former wayes there must ensue a great commotion in Nature and therefore he feeles extraordinary grieâ—ances when the bond of Nature is thus â—â—oâ—ently before the day and ripe time compelled to bee dissolued But by the third manner of dissolution a man feeles no paine at all because the Temperature is all by leasure dissolued from within him and because the gentle moysture which feedes the Body becomes wasted together with the naturall heate at the same instant when the Soule departes And thus shall our Dyeted persons dye except they beeâ— forced by some outward Accident The fourth Commodity is that it makes the Body Actiue Light Liuely and ready to all motions and exercise For heauinesse lazinesse and the oppression of Nature proceede from the aboundance of Humours which destroy the passages of the Spirits and besiedging the â—ovnts they ouer moysture them at last Therefore when this aboundance of Humors is diminished or taken away by a Regular Dyet the very cause of dulnesse and heauinesse is also taken away and then the pores and passages of the Spirits are made broad and more open The fourth SECTION The Commodities which our Dyet brings to to the sences and Minde and how it may helpe to build there a more conuenient Temple for the Holy Ghost AS the Body feeles seuerall benefits by this admirable Dyet so the Minde partakes of no lesse commodities First it brings Health and Vigour to the outward sences for the sence of Seeing becomes darkned in aged Persons by reason that the Optick nerues are ouer-charged with superfiuous humours or vapors whereby the animall spirit which serues for the vse of the Sight eyther is obseured or else is not able to minister asmuch matter as is sufficient to make the Sight perfect This impediment is remooued or at least much diminished by Sobriety and Abstinence from those things which fill the Head with fumes of which kinde are all fat things and Buâ—ter excessiuely taken raw Onions Garlike strong Wine omuddy Beere or Aâ—e Or if at the worst their sights bee somewhat dimme or reddish the Oynâ—ment of Tuâ—â—â— with a i. t. e. Aloes wiâ—â—auayle them Or if the feare a greater griefe the Iuice of Stonecrop will 〈◊〉 the pin and the Web. The sence of Hearing is hindred by the defluxion of raw Humors from the Bâ—aine into the Organ of Hearing or into the sinewes which serues it By which meanes a man becomes thicke of Hearing or deafe on that side where the Defluxion hapneth A temperate Dyet will preuent this Defluxion and with a few locall medicines vnlesse the deafenesse be inueterate it will quite expell it As for the Sence of Tasting it is certayne that the Taste of a Temperate man is farre more quicke sharpe and pleasing then it is in the Glutton and Drunkard who by reason of Chollericke or brackish Humors whether they bee ingendâ—ed in the Head or in the stomacke takes all Meates otherwise then they are in deede Another Commodity which a Temperate Dyet brings to the Soule is that it mâ—tigateth Affectors or Pâ—ssions chuâ—flâ— melancholly and Anger Wee see by experience that they in whom Choâ—â—r and Melanchoily beaâ—e Dominion if they bee not in conuenient time pâ—â—ged of those Humors they fall into strange and violent sicknesses as Lunacy and Freâ—zy especially if they bee suffered to get footing in the Braine and there to ensâ—ame If it bee sharpe and falls into the tunicles of the Stomacke it causeth a man to become very Raâ—enous If there be aboundance of blood it makes a man Leacherous chiefy if there bee some windy matter crept into it The Reason is because the Affections of the Minde do follow the apprehension of the Fantasy and the apprehension of the Fantasy is conformable to the disposition of the Body and to the Humours which beaâ—e rule in the Body Hence it is that the Chollericke doe dreame of Fires Flames Warres and Slaughters The Melancholick dreame of Darknes burialls Sepulchers Sprights of deepe pits fearefull flights and of the like troublesome things The Flegmatickâ— dreame of Rame Riâ—ers Lakes Shipwracke drowning c The Saâ—guine dreame of Banquets Loue Ioyes c. All these with their Causes are auoyded by a sober Dyet for insteed of bad there are ingendred nothing but true and good Blood Choller Flegme and Melancholly so that their inward conditions are wel composed gentle Milde Demure and quiet neuer ministring any cause of Debate but with Sobriety and Patience taking all things in good part The third Commodity which a sober Dyeâ— brings with it is the safety of memory which is wont to be impayred and huâ—t by reason of cold Humours which haue seized on the Braine and is very ominous to the intemperate or aged person This inconuenience is speedily cured by an orderly Dyet with abstayning from hoâ— liqâ—â—urs and fuming drinkes vnlesse it be in sinâ—â—l quantity For although Wine and strong drinke bee hote yet it causeth colde sicknesses beeing often taken as Coughes Distillations the Pose the Apoplexie or Palsie The fourth Commodity is the liuely Vigour of the Minde in Reasoning Iudging in Inuention and in an apter Disposition to conceiue or receiue Diuine Mysteries Heere hence it comes to passe that they which obserue a sparing Dyet are watchfull circumspect prouident and sound of Iudgement Whatsoeuer spirituall or mentall exercise they take in hand they commonly excell in that kinde of knowledge which they undertake The reason is because their thoughts are abstracted and seuered from this base earthly mould to Heauenly Contemplation and to those high Angelical raptures of which fâ—esh and blood can hardly enter into the Consideration I beleeue very few in these dayes may be sayd to be thus Diuinely disposed for I will stand vnto it that except they haue some power of Abstinence together with that vnspotted Faith which the Protestant Church holds they shall neuer passe for men truely Religious nor shine with that bright Light of Vnderstanding to contâ—mne the Vanities of this seducing World nor receiue that solace in their spirits to conceiue themselues as it were in Paradise
the Spanish Author in his Triall of Wits was of opinion that for many Generations after it did reduce their Bodies to a more Temperate Constitution then my other Nations in so much that their Seede did multiply and their Minds were more purified and prepared capable of Gods miraculous blessings to inherite the land of Canaan which their Fathers whose longing thoughts were altogether set on the Onions Garlike and flesh-pots of Egypt wherewith from their Infancy they had accustomed to feed on were debarred off for their hardned hearts I prescribe not this Dyet though solide and substantiall to Labourers and Hindes for their stomackes are like Ostridges which can digest Iron and by their Violent motion can better away with Bull-Beefe Ram Mutton Beanes and Bacon then with the daintiest meate in the World As I hard that a Clownish Boore told my Vncle Sir Iohn Perrot who on a time comming to visite him being his Tenant and sicke aduised him to eate some der meate as Chicken or sucking Rabbet he answered him Alas Maister what shall I doe with such kinde of Meate when I cannot eate the Bacon which is as yellow as the Golden Noble I limit no such persons no more then Galen did when he Dedicated his Worke for the preseruation of Health De sanitate tuenda not vnto the strong Complexioned and the Barbarous as the Germanes who were so accounted in those dayes but vnto the ciuill and nice-bâ—ed Italians I present the discouery of this Secret and the Practise of it to them that make a conscience of their Calling not to wallow like swinish Epicures in sensuall beastly pleasures but as men resolued to liue soberly like Christians who must acknowledge that the Holy Ghost cannot long reside in fat foggy Bodies that make a God of their Bellies and who for that cause doe still pamper themselues with delicacies and continue more houres at their gluttonous meales swilling of sugred Sacke and many cups of strong drinke then they doe at their Prayers or in the seruice of God St. Paul as likewise the first Christians did often vse to mortifie their Bodies for feare of Temptations I tame my Body sayth hee to bring it into subiection least while I Preach to others my selfe become a Cast â—way But wee are so faâ—ie from such mortifications that wee cannot spare one meaâ—e in the Weeke though it were to faâ—â—â— a Neighbours life or to conuert the expence of that meaâ—e to defend the Publâ—cke State from ruine or from Antichristian Tyraâ—â—y And yet we must passe for reformed Christians None must say Blacke is our Eye or that wee haue the least skarre aboâ—t vs. O that men would looke within them and see whether that place bee fit to receiue the holy Comforter If then they finde that my words be true and that their Gurmandize and Intempetance â—aâ—e obscured their Iudgements whereby they were not able by reason of stupidity and dulnesse to fall to the Practise of a Sober Liuing let them out of hand beginne to make some experience of this Dyet if not continually yet on those Fasting dayes which our Church hath ordayned of Christian Policy to purifie a loathsome Carkases and not as meritorious for satisfaction of Gods Iustice Thus the Israelites of old time were aduised to fast and commaunded to Purifie their Bodies in another manner The which the very Turkes and Iewes doe put in Practise at this day And wherefore stands this Purification but to prepare â—oome for the spirituall Bridegroome yea and perhaps this Abstâ—â—ence may serâ—e for some qualification of his Iustice although not for any satisfaction Yet helpe to couer a Multâ—â—ude of sinnes As Saint Peter and Saint Iames wrot speciaâ—ly if the estimate of what is spared be conferred on pious vses The third SECTION The Commodâ—â—ies which this New-found Dyet brings to the Body IT remayneth now that I propose what Commodities this set Dyet produceth First it preserues a man free from all sicknesses for it keepes backe all the Humours and watrish spirits which arise from the Stomacke to the Head It cures the Goâ—t the Dropsie the Astmaticke Passions the Cough and Catarrhes it hindereth Crudities and raw fâ—â—gmaticke humours which indeede are the ingendring causes of all diseases It bridles and keeps all the Humours in such an equall temper that none shall offend eyther in Quantity or in Quality for indeede all our sicknesses proceed from Repletion sauing some few which proceede of Famine in taking more sustenance then Nature requires or the Stomacke can well digest For manifestation whereof we see that all Diseases are cured by Euacuations Blood letting is vsed to â—ase Nature And so are Purgatious taken to free the Body of that insupportable load of filthy matter which by Gluttony was ingendred Nor will one Purge sustice But before an ordinary sicknesse be remooued the Apothecary must minister many Nauseatiue and bitter Potions able to weary the strongest Nature For at the first the first Region as Physitians call it must be purged that is the Guts and entrailes Secondly the Liuer And lastly the Veines must bee emptied of their watrish Humors and excrements And it is holden for certaine that in euery two yeares there is such store of ill humors and excrements ingendred in the Body that a Vessell of one hundred Ounces wil scarce contayne them These humours being let alone will corrupt in processe of time and wil cause a man to fall into some deadly sicknesse And commonly most people which dye in their Beds before they arriue to extreamity of old age doe perish by these ouer-abounding Humors which they heaped within them through their excessiue Feasts and Belly-cheere The second Commodity that comes by this orderly Dyet is that it doth not onely defend a man from those superfluous Humors within the Body but likewise it fortifieth him agaynst outward Causes for hee which hath his Body pure with temperate humors shall easier endure the iniâ—ries and discommodities of cold or hot weather and of â—oylesome labour then he that liues licentiously Yea and if he be wounded in his body he will speedily recouer The reason is because very little fluxe of any offending humor can fall into the wounded part which in other bodies is wont to inflame yea and sometime it will cause a griping Convulsion or a violent Feaâ—er An which our temperate habit of bodily Mould shall neuer once bee affected with for there is as much difference betwixt them as theâ—e is betwixt a perfeâ—t Châ—â—ensian Procellane and our roughest earthen Vessels Lastly it preserues a man from the Plogue for there is nothing heere to spaâ—â— no matter to worke vpon which was verified insober Socrates who notwithstanding that the Plagâ—e had oftentimes wasted Athens yet hee was neuer sicke eyther of that or any other disease The third Commodity is that it causeth not onely Health dut aâ—so Long Life in so much that when hee dyeth hee feeles no such pangs and torments as other men
It prolongeth life vntill extreame old Age. It makes one sleepe quietly and pleasantly It makes our meate taste the more sauouring and acceptable It brings soundnesse to the Sences quicknesse to the Memory cleare iudgement to the Wit it asswageth the rage of vnruly Passions beates downe and breakes the fury of vnlawfull Lust and driues away anger and sorrow To conclude it conioynes cements and as it were glues and scrues together the Soule and Body with such an harmonicall admired temper that with a quiet Conscience Apostolicall patience and with a Magnanimous sparkling spirit partaking equally of Mirth and Grauity hee shall soone perceiue himselfe metamorphozed and changed of a sensuall Creature to bee a man of Reason of a darke besotted apprehension now suddainly become one of the hopefull Children of God illuminated with Vnderstanding to ponder iudge discusse of Caelestiall matters touching the Mysteries of our Saluation of Faith Grace the Resurrection Beatitude and the difference betwixt Humane and Diuine policy betwixt Saint Michael the Archaâ—gell and the Spirituall Dragoâ— betwixt the Heauenly Ierusalem and the most reformed Common-Wealth among mortall men And lastly hee shall be able to apprehend how Sinne and the Prince of the Ayre are linked in one to confirme Mens hardned hearts in their owne accursed Courses The seuenth SECTION How necessary the Bodies Purification by a Temperate Dyet is for the Soules health The suddaine Cure of the Cough the Tisicke and other Diseases by some Medicines intermixt with this Dyet PVrification must go before Glorification For before a man can assume a Glorified immortall Body in Heauen it is necessary the whole man bee purified heere on Earth the Soule by Faith and the Body by Abstinence After this life we must not relye on Apocriphall dreames of a third place by Capriccious Schoolemen called Purgatory like to the Poets Elizâ—an Fields But at our departure out of this World we must repeate the same Words which our Sauiour spake at the giuing vp the Ghost Consummatum est it is finished Wee haue fought in this World a good fight wee haue abstayned from Carnall and worldly Temptations Otherwise wee go out but as halfe Christians and being luke-warme Christ will not know vs if wee stand on bare Faith without the fruites of Faith which must not onely spring in vs towards our owne Bodies but by example and good workes towards our fellowes the members of Christ. O how much do the Capuchins and Carthâ—sians goe beyond vs in Abstinence and in contemning the World And if they had the Faith which we professe and did not too much macerate and deface the handy-worke of GOD vppon a meritorious Baalish hope surely they might bee sayd to see with two eyes and we but with one eye and being better purified then wee they were assured of that Glorification which wee expect I doubt noâ— but some heere will taxe me that I sauour a little of Pharisaicall Popish leauen because I insist on the Bodies Purification as if I derogated from Faith which onely iustifieth and that all meates are tollerable let a man eate and drinke neuer so much as long as they are sanctified with our ordinary Graces of thanksgiuing though sayd by roat or cooled zeale And that wee cannot transgresse in what enters into the Body seeing that all things were purified and made cleare by Christ according to St. Peters Vision about Cornelius These Libertines would faine couer their Epicurean excesse with Sophisticall daubings but they heede not my ayme who with St. Paul professe that all things are cleane to the cleane It is the Quantity and not the Quality of the Meates or Drinkes which I reprooue If I should tell them further that the cause why Moses forbad the Israclites the eating of Swines flesh was for that hee fore-saw that the same in those hote Countries would breede Itâ—h and Scabs and that it did become the Hely Nation to keepe their Vessells better purified then to appeare in the House of GOD so polluted surely I beleeue they would take me for â— Iew aswell as a Romanist Why were Lepers and those that had running Issues debarred from the Temple insomuch that their King so diseased was repulsed to enter Was it not because God loued a purified cleane Body â—ather then a mangy person Specially if through his owne disordered manner of liuing or the Diuine Vengeance he became so defiled In respect whereof it is conuenient that we doe our best endeauours to purifie that place which is destinated for the Holy Ghost by abstayning from alluring meats of diuerse natures at the same Meaâ—e Go to the Physitian before thou be sicke saith the Wise man Before Gluttony and Drunkennes hale vs into the Prison of sicknesses let vs take heede of their causes and not finde fault with Friends who without Fee or rewards haue opened them the way to Purification and a sober liuing Because Lessius and Cornario being Papists lateâ—y renewed and brought to Light this admirable Dyet shall wee disdayne their wholesome Counsell This vncharitablenesse leads to Errour what we finde among Papists Praise-worthy and not repugnant to Faith we ought to embrace and cheerish By that reason we should haue no Discipline no Canon Law nor any ciuill Order for the gouernment of the Church against Refâ—aâ—â—aries and gyddy headed Heretickes if we condemne all that wee borrow from them For our Religion it selfe though afterwards eclipsed was propagated and sent into this Iland from the Bishop of Rome Because their Mine yeeldes not the finest Oare shall we not refine the Oare and purifie the Gold that comes from them yea though it came exsterquilinio out of their Dunghill with many dregs and filth we must not reiect and altogether debase what we receiued from them as long as it tends to our profit or edification We ought to commend them for their laudable Fasts their Almes-giuing and their continent liues I meane some few of them which were indeed most continent and not minister occasion of scandall in our Christian calling to make them the more obstinate and obdurate St. Paul could haue wished neuer to eate meate whilst he liued if hee thought that that kinde of meate offended his Brother where as some of vs on the contrary would eâ—te Flesh on Good Friday euen to dispite them By this indiscreete and vncharitable carriage towards them in things indifferent many Soules haue fallen away from our Church and left those skars which will continue I feare to the worlds end So tractable in this indifferent course was Peter Moâ—lins that Religious Minister of France when hee heard how some of our English Preachers chose rather to bee silenced then to weare the Surplice O I would to God sayth he that I were bound to go in a Fooles coate through Paris all the dayes of my life so that I were Licensed to Preach the Gospell there And so an English Coâ—ntesse heretofore was content to ride through Couentry starke naked at Noone day so
familiar with God For doubtlesse they that are thus Regularly dyeted if they haue but a graine of Faith as it is Written they may worke wonders and perhaps performe miâ—acles They shall see strange Visions and be rapt vp as St. Paule was into the Heauâ—ns for some small time to receiue spirituall consolations the which if these Reuelations and Consolations concâ—rne onely themselues they must not blabbe them abroad vnlesse their publication be more for the glory of God then for their owne Hypocriticall prayse For it pleaseth God oftentimes to send or infuse messages to confirme his seruants in their constant courses As I remember in the Booke of Martyres a Holy man beeing in Queene Maries dayes to be brought to the Stake for the Faiths sake the night before complayned to one Austin his Friend that since his Imprisonment hee had no secret encoâ—ragement of the Holy Ghost to continue stedfast but on the contrary hee found himselfe very heauy and somewhat loath to dye But the next day as hee was lead towards the Stake to be burned hee met the sayd Austin by the way to whom this Good man cryed out with great ioy laying his hand on his heart O Austin Austin he is come he is come meaning the Holy Ghost of whose absence hee had bewayled the night before I deny not but there may bee many Saints here in our dayes but surely they take not the right course to make their Election sure if they mortifie not their Bodies sometimes when rebellious Passions are like to breake out into combustion or else that they be endowed with this powerfull vertue of Abstinence as I doe heere prescribe Nor are they to bee counted perfect Diuines which can only discourse of Diuinity Preach eloquent Sermons or dispute of profound Mysteries but Hee is the true Messenger of God who liues according to our Saâ—iours life and his Apostles or at the least doth his endeauour to imitate them as neere as hee can And in what outward seruice can a man draw neerer vnto them then in Sobriety and Abstinence For as Faith is the inward ground of the Spirituall building of GODS Church So Abstinence I hold to bee after a sort the secondary and outward foundation of this great structure aswell because it remooues those lets which might preiudice our vnderstanding as also because by it wee meete with many singular good helpes to prepare the Faculties of the Minde to bee more cleare and ready to embrace that course of Life which best pleaseth our Creaetor Therefore as Lessius writes Seeing that our proceeding or Progresse in Spirituall maetters doe depend vpon the vse of Understanding or that intellect which is infused in the Soule and vppon Faith which resides in this Understanding wee cannot loue that which is good or prosite in that Loue nor hate that which is euill or grow in hatred of that euill except it bee first propounded and discussed in the Vnderstanding to stirre vp and mooue our Affections for that Vertuous purpose Wheâ—e hence it comes to passe that they who haue lodged Diuine matters in their Vnderstanding as the Apostles did and such as followed their steppes they shall easily contâ—mne all Earthly Goods and climbe vp to the high degree of Sanctity and Holinesse and for that cause at the last they shall obtayne for their reward a glorious Crowne in Heauen For the Will of man doth easily conforme it selfe to the Iudgement of the Vnderstanding when a matter is not there rashly and suddainly propounded but with deliberation deepely and with length of time discussed and debated Whereby it appeares that those things which doe hinder darken or make difficult the Functions of the Minde for the most part are the Causes why in knowledge or in the Oâ—â—ices of Pâ—ety or in Hoâ—inesse of life wee arriue not to the wished and illustrious dâ—gâ—ee of Perfection By the Premisses it is apparant that Temperance or Sobriety is of great eâ—â—â—cacy and power both to exâ—â—nguish those impediments which eâ—lipseour iudgments from meditating on the bright beames of Vnderstanding and the true course of our Saluation and therefore it may not vnfitly bee called The secondary Foundation of wisdome and of our spiritual progresse For what bee the lets that make vs so vnapt to spirituall knowledge are they not the superfluous limidities of the Braine the obstructions of the Braines pores and passages the aboundance of Blood the heate of the Spirits which spring from Blood and Choller or the Humors of Melancholly which assault the Head and Braine All which may be preuented by a well ordred Dyet The fifth Commodity which this Dyet brings with it against the inwâ—rd motions is that it asswageth or rooteth out the flames of lustfull desires which annoy both Body and Soule And surely next to the Grace of God nothing auailes more for a Sober Dyet takes away first the Matter which is the aboundance of Windy sperme Secondly the impulsiue Cause which is the needlesse store of the animall Spirits whereby that Sperme is expelled And thirdly the prouoking Cause which is the imagination of venereous doings This Imagination stirres vp chiefly the Passion of Concupiscence which presently mooues the Spirits to expulsion and these spirits being so mooued to expulsion doe vehemently vrge yea and doe performe the Deede vnlesse the Will chance to restrayne the same All these abhominations are chased away or at the least corrected by a Temperate Dyet The which whosoeuer practizeth shall finde himselfe free from such perturbations so that our Papists need not afflict their Bodies as many of them do with languishing Fasts Bodily labours Whip-cords Wyres of Steele going barefoote or with lying on the cold ground so benumming or making Brawne of their Carkasses that might by this manner of Dyet be sustayned with vigorous and liuely heate to sympathize and correspond with the Functions of the Minde where as in a Glasse the whole Man though outwardly made but of Dust and Ashes may behold from within him the very Image of the incomprehensible God both in Vnity and Trinity except his iudgement bee eclipsed with â—rronious motions The fift SECTION Examples of such as by Abstinence and a sparing Dyet haue prolonged their Liues to very old Age. THere was a Sect among the Iewes called the Essenâ— who when as they could not in their consciences brook to liue in Ierusalem betwixt the Pharisees and the Saducees by reason of the Hypocrisie and Dissimulation of the one and the lycentious liuing of the other retired themselues to a Desert neere the Lake of Asphaltes not farre from Ievicho and there gaue themselues to a Temperate Dyet with extraordinary Fastes whereby most of them liued aboue 100. yeares Paulus Thebâ—us about the age of 15. yeares oâ—d during the Persecution vnder Decius the Romane Emperour beeing discontented for the losse of his Father and liketo be betrayed for a Christian by a couâ—tous Hypocrite that was married to his Sister because hee might enioy his Patrimony
that she might gayne freedome for that Towne which for their common and future good shee afterwards most zealously performed Now to aduance forwards and thereupon to conclude our worke of Purification to be brought to passe by abstinence and our newfound Dyet it is lookt for that I should first cuâ—e some of those infirmities which are already growne through Repletion and disorders Among which I behold the Lunges which waxe old sooner then the rest of the members as Aristotle affirmed And the reason is because they are subiect to all kind of excrements For they receiue catarrhes coughs and other fiâ—thy matter from the Braine besides excrementicious blood which is ingendred there and turnes to purulent matter which render them foule filthy as our late Aâ—atomists haue found asâ—ve â—as that which comes from the head and what ber is made so impure must needes grow soonest old For which cause those Persons whose breath doth stinke by reason of the impurities of the Lunges shall waxe old sooner then others As on the contrary those whose breath smells well or doth not stinke whilest they are Fasting may liue much longer For the abating or correcting of this viscous clammy and mattry stuffe which is there ingendred or fallen from the Braine nothing anayles more then this our Dyet after that the same hath bene practised and vsed two or three Moneths such impurities will cease of their owne accord But for feare the Diseased party may in the meane time suffocate and perish like the Horse that starued while the Grasse grew let him that is troubled with a violent Cough which is accounted but a Symptome mingle some Manna well sifted and a little Saffron with his Panade Broth or Grâ—ell and that being vsed for fiue or sixe dayes together will by gentle Purges by little and little consume away the cause yea and will supply the place of an Expecterall aswell as any of those Medicaments which they call Becchica or else they may use three or foure drops of the Syrupe of Tobacco in two spoonefuls of Hysop water or in default thereof a peece of Tobacco it selfe rowled and chewed in the Mouth before meate for foure or fiue dayes together will performe the Câ—re or in case of necessity let him drinke but once an Oâ—nce of the Iuyce of the Blew-Flower-de Luce root called Irâ—s newly gathered beaten and strayned with sugâ—ed Water and some Saffron and though the Party were at the very poynt ready to bee choaked with these sâ—â—my and grosse hâ—mours and could not rest but sit vp wheezing and without sleepe yet within two or three houres as it were by Miracle hee shall auoyde by Vomit and Stooles the causes of his deadly distemper Or else let him take twenty or twenty fiue graines of Pantomagogon in Pils with the Powder of Lycoras once euery second day for a weeke and these will gently purge aâ—l the Humours And these Piâ—s I hold to bee singular good to preuent many other diseases and not so loathsome as most Medicines be Next the Braine presents it selfe to my View the indisposition whereof may be discouered by the Heate or Coldnesse If it be ouer hot it causeth distillations into the Lunges Lunacies c. For the Cure whereof some Lettice may bee boyled with our Dyet or the greene leaues of Poppy and in defaulte thereof their seedes or their Syrupes In that case Diacodion which is composed of white Poppy with sugred Water alone or mixt with our Diet is of admirable operation both to coole and to procure sleepe To which as a Cauâ—at I wish such distempered persons to beware how they keepe their Heads too warme with Night-Caps for thereby I haue obserued that many haue vnaduisedly miscarried For the cold distemper of the Braine accompaned with Moysture the smoake of Tobacco with a drop or two of the Oyle of Anny-seed is expedient if the Party be not too narrow breasted or else troubled with the fits of Asthma But oftentimes the Braine may suffer by reason of outward Causes as Frost or Cold windes in the same manner as the Lunges are for both alike are impayred by Cold that they might the sooner become weakned and old and that by reason of respiration For both these Members doe breath and respire the Braine for the perception of smells and the Lunges more aboundantly for the recreation of the heart Therefore both these Members doe secretly through their Pores and passages draw in the Ayre and do receiue their impressions which happen not to any of th' other Members For this discommodity whereto our Northerne Nations are much subiect thet haue lately armed themselues with Hoodes agaynst Raine Snow and Tempests and if before their iournies they annoynt the soles of their feete with that excellent Oyle of Euphorbium or of Pepper and stop their â—ares with Cotton or bumbase dipt in Oyle of Anâ—â—seed or with Cyuet They neede not feare distempers through Cold as long a so as Englands Golden Fleece is able to furnish them with Outward Defences But wee haue cause to doubt a greater inconuâ—nience then a momentary cold which commonly with the weather for sake the hold for if it prooue an extreame Frost or blustring Windes specially after â—ainy Weather which occasion the cuils aforenamed that treacherous guest the Scâ—ruy the store-house of al diseases Farrago omnium morborum which some haue mistaken for a spice of the Catholick Disease may get possession within the Body And this happens both by the Sunnes absence and for that the skinne and all the outward Pores are stopt thickned and congealed with Cold so that there is no place left for the venting of Euaporations and Exhalations out of the Body And therefore they are driuen backe coagulated where those Vapours are forced for want of vent to assault the inward parts and at length they domineere and cause Oppilations and stoppages so that the liuely Spirits cannot performe their Offices Heere hence it fals out that some of these tainted exhalations are carried vpwards to the Eyes Eares Nose and to the Teeth and Gummes and other-whiles to the Breast or else they descend downe to the Legges A spoonefull of the Iuyce of Lemons at a time or the luyce of Scuruy-grafâ—e or the salt of it as I shewed in the former Section mixt with our Panade will remooue this Suruy-baggage And for the putrified Gummes a drop or two of the Oyle of Vitrioll or some Vnguentum Aegyptiacum applyed vnto them will speedily cure them I neede not correct the Stomacke but with the owne simple Dyet yet if at first by reason of the suddaine alteration which I haue notwithstanding here expresly forbidden and on the contrary aduised them to proceede by degrees from twenty ounces to foureteene or twelue and by so many or a little more of drinke to bee diminished within a moneth Then if the Stomacke should become somewhat fainting a cup of Wine and Sugar added to the Dyet or in extremity Cinamon water Anniseed