gathered out of our English Chronicles of some men in time past who supposed all chastity to consist in single life Elphlegus Bishop of Winchester put upon him Dunstanes a Monkes apparell that hee might thereby avoid both the fire of concupiscence and the fire of hell S. Petrock an hermit of Cornewall was faine every night from the crowing of the cock to the spring of the morning to stand naked in a pit of water to abate the movings of his flesh yet could he never have remedy of that disease untill he went on pilgrimage to Rome and Ierusalem S. Aldelme Abbot and Bishop of Malmsbury when hee was stirred by his ghostly enemy to the sinne of the body would hold within his bed by him a faire maiden so long time as hee might say over the whole Psalter to the intent to doe the more torment to himselfe and his flesh These men as you see as holy as they seemed were yet captives to Cupid and could hardly get loosed out of his bands or whether they were loosed at all it may be doubted yet would they not follow Saint Pauls counsaile Melius est nubere quam uri But rather the contrary Vri potius quam nubere maluerunt But if I had beene their Physician they should have had the same remedy that Master Smith a canon of Hereford practised upon himselfe in the beginning of the raigne of the Queenes Maiesty that now is videlicet abscissionem testiculorum For this is the surest remedy that can bee devised for Cupids colts Notwithstanding for such as can abstaine I thinke it much better for themselves and for the common wealth especially if they bee of the Clergy that they should live unmarryed For as S. Paul saith The unmarryed careth for the things of the Lord how hee may please the Lord But hee that is marryed careth for the things of the world how he may please his wife There is difference also between a virgin and a wife The unmarryed woman careth for the things of the Lord that she may be holy both in body and spirit but she that is marryed careth for the things of the world how shee may please her husband So that the state of man or woman unmarryed is more free from the cares of the world and consequently more free for the service of God then of the marryed sort and therefore more to be desired of all them that would wholly dedicate themselves to serve the Lord. For as Basilius Magnus writeth to Gregorius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coniugio mancipatum curarum agmen excipit Inorbitate desiderium prolis uxoris custodia domestica procuratio servilium officiorum constitutio damna civilibus in contractibus accepta digladiationes cum vicinis forenses concertationes negotiationis alea agriculturae labores unaquaeque dies suam adfert animo caliginem noctes vero diuturnas curas excipientes per easdem rerum species imposturam menti factitant And Demea in Terence saith in Adelphi Duxi uxorem quam ibi miseram vidi Natifilii alia cura So the first dish that is served up at the marriage feast is Miseria and the second is Cura Which both if they be well weighed are but soure sawces to sweet meate Neverthelesse let every man doe according to his gift For every man hath his proper gift of God one after this manner and an other after that I exempt no estate nor degree from marriage yet I say with Saint Augustine Bona pudicitia coniugalis sed melior continentia virginalis vel vidualis And if any be disposed to marry if they would follow the rule of Aristotle in his Politiques they should so marry thaâ— both the man and the woman might leave procreation at one time the one to get children and the other to bring forth Which would easily come to passe if the man were about eight and thirty yeares of age when he marryed and the woman about eighteene for the ability of getting children in the most part of men ceaseth at seventy yeeres and the possibility of conception in women commonly ceaseth about fifty So the man and the woman should have like time for generation and conception But this rule of Aristotle is not observed of us in England nor else where now adaies that I wote of but rather the liberty of the civill Law put in practise that the woman at twelve yeares of age and the man at fourteene are marriageable which thing is the cause that men and women in these dayes are both weake of body and small of stature yea in respect of those that lived but forty yeares agoe in this land much more then in comparison of the ancient inhabitants of Britaine who for their talenesse of stature were called Gyants Which thing also is noted by Aristotle in the same place Est adolescentium coniunctio improba ad filiorum procreationem In cunctis enim animalibus iuveniles partus imperfecti sunt faeminae crebrius quam mares parva corporis forma gignuntur quocirca necessa est hoâ— idem in hominibus evenire Hujus autem coniectura fuerit quod in quibuscunque civitatibus consuetudo est adolescentes mares puellasque coniugari in iisdem inutilia pusilla hominum corpora existâ—nt And the best time of the yeare to marry in after Aristotle is the winter season because in the sommer time naturall heat is dispersed and digestion feeble But contrariwise in winter by reason of the cold without closing up the pores of the skinne naturall heate is made stronger and digestion better and therby the body is more able for generation The same reason may serve also for the spring of the yeere and I think that the better time of both for that crescite and multiplicamini is then in greatest force But Diogenes was of another minde for to one demanding when best season were to wed a wife for a young man quoth he it is too soone and for an old man overlate So that no time by his judgement was fit for that purpose But Diogenes was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being moved peradventure with that reason which â—ias one of the seven wise men of Greece made against marriage Non est ducendauxor nam si foâ—mosam duxeâ—is habâ—bis commuâ—e mâ—sin deformem molesâ—am or else was afraid lest hee should have as ill luâ—ke as Socrates had in marriage whose wife Xantip had all properties of a shrew videlicet ware a kerchiefe had a long nose and a longer tongue But if Diogenes or that Timon of Athens who was for his hatred of mankind named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had used the company of a woman perchance hee would have thought as the Hermit did whom Pâ—ggius the Florentine montioneth in his fablâ—s who by the advise of his Physitians having used the company of a woman for a certaine disease which he had not otherwise to bee cured when
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
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
as well of the temperature of the body as of the meats ought to be equall and like as neare as may be For where the meats do much exceed in degree the temperature of the body they anoy the body in causing distemperance as I have shewed before where I have spoken of the quality of meats Wherfore in lusty youth we should eat meats more grosse of substance colder moister Also salads of cold herbs to drink seldome wine except it be allayed with water Old age is naturally cold and dry and therefore requireth a hot and moist diet And because naturall heat strength is decayed restorative meats are then most convenient and such as bee easie to digest often bathing hot wines and much sleepe is good for old men According to that verse wherein the diet of old age is prescribed Vt lavit sumpsitque cibum det membra sopori Aged men should not feed so largely as the younger sort but to eat often and but a little at every time As I have declared in the diet for Summer for the Summers diet is most fit and agreeable for old age For it fareth by them as it doth by a lampe the light whereof is almost extinct which by powring in of oyle by little and little is long kept burning and with much oyle powred in at once it is cleane put out But here I thinke it good to set downe some particular examples of diet of old men in time past which notwithstanding every man may follow as he thinketh good Terence in Andria setteth forth the Supper of old Chremes in this manner Olera pisciculos minutos oholo in caenam senis But such a supper were more meet for Ash-wednesday or good Friday than for Shrouetuesday And I would wish all loytering students to fare no better Antiochus a Physitian as Galen reporteth above 80. yeares of age used three meales a daâ— with frication bathing and exercise accordingly His breakfast commonly was Panis â—um Attico melle plerunque cocto rarius crudo His Dinner was Primum tis sumptis quae alvum dejiciâ—â—t post haec maxime piscibus vel quos saxaâ—iles vâ—cant vel qui in alto mari degunt rursus in caena a piscium esu abstinuit boni succi aliquid ac quod non facile putresceret sumpsit Vtique aut far mulso aut avem ex jure simplici Telephus the Grammarian as it is in the same Chapter who lived almost a hundred yeares used this diet following Is hyeme his mense lavabatur aestate quater mediis harum temporibus ter Quibus vero diebus non lavabatur iis circa tertiam horam unctus est cum exigua frictione mox mel optimum crudum alicae in aqua coctae permistum esitabat eoque solo contentus pro jentaculo fuit Prandebat septima hora paulo citius primum oleribus sumptis deinde piscibus gustatis aut avibus vespere autem tantum panem ex vino misto edebat In these two examples I note that these old men brake their fast commonly with honey And that for good cause for honey is very wholsome for old age and such as bee flegmaticke and unwholsome for youth such as be cholerick as Galen proveth where he telleth a story of an old man and a young man who contended about honey by experience of their owne bodies the one affiâ—ming that he had proved it wholsome in himselfe and the other avouching the contrary Which controversie Galen determineth in this manner Mel calidis sicciâ— est adversissimum frigidis vero ac humidis utilissimum But the benefit of honey in old mens diet may likewise bee perceived by the examples following Pollio Romulâ—s who was above an hundred yeares old as Plinie affirmeth being demanded of Augustus the Emperour by what meanes he lived so long and reteined still the vigour or livelinesse of body and minde hee answered that he did it inwardly with Meade which is a drinke made with honey and water and outwardly with oyle meaning friction and unction which were used in Greece and some other countries in old time as I shewed in my treatise of exercise Democritus also the great Philosopher being demanded how a man might live long in health he answered if hee wet him within with hony and without with oyle The same Philosopher when he was an hundred yeares old and nine prolonged his life certaine dayes with the evaporation of hony as Aristoxeâ—us writeth To these may bee added the example of Galen himselfe whose dyet principally should be followed of students Galen as hee saith of himselfe by meanes of his good order and dyet was never vexed with any sicknesse after he was 28 yeares old untill the time of his death except the grudge of a fever of one day and that happened only by too much labour He lived as Coelius Rhodiginus writeth 140 yeares and dyed only for feeblenesse of nature which as I have shewed before is called mors naturalis when a man dyeth as an apple that falleth from the tree when it is ripe The order of his life was thus He used such abstinence in meat and drink that he left off always before satiety or fulnes of belly which we commonly call to rise with an appetite and is indeed the principall point in preserving of health Againe he never eat any crude or raw thing as fruits herbs roots and such like Which may be a second caution for all men to observe Whereby he had alwayes a sweet breath Moreover as leysure would suffer he used bathing frication and exercise Yea sometimes in the winter season when he was in the country he refused not to cleave wood and to punne barly and to doe other country works only for the exercise of his body as himselfe witnesseth Whereof at length arose this Proverbe Galeni valetudo and is as much to say as a most perfect state of health which I wish to all good Students and the way to attaine it is to keepe Galeus diet And for a conclusion of this point I will here recite the diet for old and weake folks prescribed by master Securis in his Almanacke 1580. They must make saith he in Winter two or three meales a day according to their appetite and custome They should eat either a soft rosted eggs to their breakfast or a peece of a toste and butter or a messe of hot milke with crums of white bread and Sugar or a cawdale or Almond milke or such like thing that may bee soone digested before their dinner I have knowne saith hee some old men would eat in the morning a peece of a tâ—ste dipped in Muskadell in the Winter and in Claret Wine in the Summer drinking after it a draught of the same Wine whiâ—h thing his father a Doctor of Physicke was wont to doe many yeares in his old age who was above 80. yeares when he
nourishment into bloud whereof ensueth commonly either Droâ—sie or Leprie Secondly it marreth the braine and killeth the memory whereof commeth madnesse or forgetfulnesse therefore it is said Vinum memoriae morâ— est Thirdly it weakneth the sinewes which is the cause that drunkards tremble both with head and hands as well in youth as in age Fourthly it breedeth diseases of the sinewes as the Crampe and Palsey Fiftly it engendreth Apoplexies and the falling evill through overmuch moysture of the braine stopping the wayes of the spirits to the inferiour members Sixthly it bringeth oftentimes sudden death Propter nimiam vasorum repletionem Notable therefore is that counsaile of Isocrates in his Oration ad Demonicum diligently to be followed of al students 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus latined by Antonius Schorus Maxime fugias comptâ—â—tiones Si tamen interesse te aliquando contingat ante ebrietatem surgas abeas Quum enim menâ— vino opprimitur idem prorsus facit quod currus qui suis agitatoribus dejectis nullo ordine vltro citroque feruntur propâ—erea quod rectoribus destituantur according to that saying of the Antient Poet Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus translated by Iacobus Schegkius Immodico cuicunque mero praecordia servent Haud linguam mentem continet ille suam Turpia quae loquitur recidunt sine pondere verba Ebrius ac nullo cuncta pudore facit Diceret haud quae sobrius haec effert bene potus Si sapis a nimio disce cavere mero So that the excesse of wine is to be avoided and not the Wine for so he writeth in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pocula quae cavere modo mihi crede nocebunt Vina tamen modice sumpta iuvare solent And the excesse of Wine is the cause as Leonhartus Fuchsius writeth why few young men that bee students come to profound knowledge and ripenesse in these dayes for first immoderate drinking of Wine maketh them disordered and unruly next it weakneth and dulleth the strength force of the wit and mind Wherefore he adviseth all students to have those golden verses of Eâ—banus Hessus not onely imprinted in their minds but also ingraved in some table in their chambers or closets to the intent that they may have them alwayes before their eyes Ita enim crebra horum lectione inspectione forte fieret ut ebrietatem tanquam immanissimam bestiam certum illis exitium afferentem evitarent The verses be these Immodici sensus perturbat copia Bacchi Inde quis enumeret quot mala proveniant Corporis exchaurit succos animique vigorem Opprimit ingenium strangulat atque necat Wherefore Plato that divine Philosopher utterly forbiddeth Wine in youth untill they be past two and twenty yeares of age because saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non oportet ignom igni addere And Galen noâ— onely forbiddeth children wine because they being of hot and moyst temperature should thereby become over hot and their heads filled with vapours whereof sometimes ensueth the falling sicknesse as Aristotle affirms but also he forbids young men wine untill they bee 35. yeares of age Quod videlicet ad iram libidiâ—em praecipites facit partem animi rationalem hebetem turbidamque reddit But to old men wine is as sucke to young children and is therefore called of some Lac senum and the strongest wines for them are best except they be cholerick for old folks are cold and good wine heateth they are heavy and full of melancholy and wine maketh them merry and represseth melancholinesse they commonly sleep ill and wine maketh them to sleepe well they are disposed to oppilations and Wine openeth So that Wine to old folks is most commodious although to youth it be hurtfull unlesse it bee temperately taken Yet I read in Arnoldus upon Schola Sal. that surfetting and drunkennesse is sometime expedient because thereby wee fall to vomit whereof ensueth cleansing of the stomacke and preventing of many ill diseases of long continuance and this opinion is fathered upon Hip. for so saith Arnoldus Consulit Hip. semel in mense inebriari ut ex ebrietate provocetur vomitus But I will not say that Hip. counsaileth us to be drunken once in a moneth that thereby may come vomit for I rather think it the counsaile of some Arabian Physitian but this I know to be true that Hip. biddeth one to vomit every moneth two dayes one after another that the second day may avoid that which the first could not and this is approved by Galen and Scho. Sal. is of the same judgement where it is said Quolibet in mense confert vomitus quoque purgat Humores nâ—câ—os stomacho anfractâ—s levat omnes But to procure vomit through excesse and drunkennesse as it is ungodly so it is beastly and doth more hurt the stomacke the braine the brest and all parts of the body than it doth profit by evacuation of â—â—egm and choller wherefore if any be desirous to vomit let them rather goe to the Sea or drinke Salet oyle as I have shewed before in the chapter of Olives or use Assarabaâ—â—a or Helleborus by the advise of some discreet Physitian and let Wine bee used according to the first institution that is to make men merry and not to make men drunke And if any bee disposed to drinke Wine after this manner they may learne to choose good Wine by five properties First by the colour as white red claret Secondly by the taâ—â—e as sweet soure rough lyth Thirdly by the savour or smell as fragrant or otherwise Fourthly by the substance as thick thin cleare or muddy Fifthly by the age as new or old All these properties saving the last are set forth in Scho. Sal. as followeth Vina probantur odore sapore nitore colore Si bona vina cupis quinque haec laudantur in illis Fortia formosa fragrantia frigida frisca So that three senses are the chiefe iudges of wine The eye for the colour and consistence the tongue for the taste the nose for the savour And all these must be applyed to wine in it kinde as for example if Claret wine have a right claret colour if it bee in savour in taste in thinnesse or thickenesse in age accordingly then may you be bold to call it good Claret And so of all other sorts in suo genere But it shall bee necessary that I speak somewhat more of these properties And first touching the colour I have this lesson in Galen Ex vinis albis nullum valenter calfacere potest quod enim summe calidum est id continuo flavum existit veluti quod ab ipso est fulvunt moâ— ab his rubrum deinde dulce album
after Galen beginneth at 25 yeares and continueth untill 35 yeares But some man will say is Venus requisite to the preservation of health How then lived Priests in health in time past unmarried Or how live students at this day in the Vniversities that be of any society who may not marry while they have interest in their Colledge To this I answer Commune animantium omnium est coniunctionis appetitus procreandi causa And this appetite or lust was given by God to mankinde from the beginning as appeareth in Genesis So that none neither male nor female is cleane without although it burne more in some than others according to age and complection although some can better bridle it and subdue it than others according to their gift and grace Now to enter more deepely into the nature of mankinde and to consider from whence this concupiscence doth arise you shall understand that as every living creature doth feed and as the meat received is altered and changed three times that is to say in the stomacke liver and parts before it nourish the body and as every concoction hath his superfluity or excrement as the stomacke ordure the liver urine the veines sweate So after the third and last concoction which is done in every part of the body that is nourished there is left some part of profitable bloud not needfull to the parts ordeyned by nature for procreation which by certaine vessels or conduits serving for that purpose is wonderfully conveighed and carryed to the genitories where by their proper nature that which before was plain bloud is now transformed and changed into seed Neither is this any strang alteration for the breasts of a woman by a like speciall property doe change that into milke which before was very bloud for milk whether it be of woman or beast is nothing else but bloud twise concocted And in the seed or nature of man and woman resteth the whole hability of procreation as saith Leonhartus Fuchsius Procreatrix facultas in semine tota posita est quod quidem prolificum cum suapte natura sit unius cujuspiam sibi similis procreandi insitam vim habeat omnino necesse est And as bloud is daily ingendred of such nourishment as wee receive so likewise of bloud is nature bred continually and needeth therefore sometime to bee abated For otherwise it is an occasion of many grievous maladies as Galen declareth And if it be not sometimes avoyded by other meanes of it selfe Ad sui excretionem ui quadam stimulat as every man almost doth feele in himselfe now and then And the commodities which come by moderate evacuation thereof are great For it procureth appetite to meate and helpeth concoction it maketh the body more light and nimble it openeth the pores and conduits and purgeth flegme it quickneth the mind stirreth up the wit reviveth the senses driveth away sadnesse madnesse anger melancholy fury Finally it delivereth us utterly from lecherous imaginations and unchast dreames Which although in some mens opinions they seeme none offence because they proceed onely of abundance of nature Yet I am of an other minde for that I read in Deuteronomy If there be among you any that is uncleane by that which commeth to him by night he shall goe out of the host and shall not enter into the host But at even hee shall wash himselfe with water and when the sunne is downe hee shall enter into the host But to returne to my purpose Venus is worthily reckoned of Hippocrates one of those five things that chiefely preserve health But in the use thereof wee must have a speciall regard Ne quid nimis for to exceed the meane in labour in eating and drinking in sleeping or waking doth not so greatly impaire a mans health as Immoderatus coitus For upon the sodaine it bringeth a man to utter weakenesse and bereaveth him as it were of all his senses And therfore is likened by Hippocrates to the falling evill and Avicen in his Booke de Animalibus saith Si quid spermatis supra quam natura tolleret coitu profluat obesse magis quam si quadragies tantundem sanguinis emanarit And no mervaile considering that the very roote and foundation of our life doth consist in semine sanguine as Galen teacheth in his booke written against Licus And this is the cause why such as use immoderate Venus be short lived and as the Sparrowes through incontinency consume themselves But GOD of his infinite goodnesse who from the beginning ingraffed in mans nature this carnall appetite to the end that by procreation the world might bee replenished with people hath yet notwithstanding bridled the same and restrained it by speciall commandement that mankinde should not couple together without difference after the manner of bruit beasts but being joyned in lawfull marriage which estate was established betweene man and woman as holy and undefiled by God himselfe in Paradise and that for three causes chiefly First for procreation of Children to bee brought up in the feare and nurture of the Lord and praise of GOD. Secondly for a remedy against sinne and to avoid fornication that such persons as have not the gift of continency might marry and keepe themselves undefiled members of CHRISTS body Thirdly for the mutuall society helpe and comfort that the one ought to have of the other both in prosperity and adversity So that marriage is the onely lawfull meanes to remedy this infirmity of Nature and all other meanes are abominable in the sight of GOD as Fornication Adultery Buggerie incest and that practise of Diogenes mentioned of Galen Genitalia contrectando semen ejicere And now to the question proposed before touching Priests and Students how they have lived or doe live unmarried Saint Matthew in his Gospell setteth downe two estates of men in generall both good and godly the one married the other unmarried And of the unmarried hee maketh three sorts as followeth For there are some chaste saith he which were so borne of their mothers belly And there be some chaste which be made chaste by men and there bee some chaste which have made themselves chaste for the kingdome of heaven He that is able to receive this let him receive it Here the Holy Ghost uttereth that some by nature are impotent and unable to fulfill the duty of marriage others by Art as by gelding or so are made unable and the third sort is of them which have the gift of continency and use it to serve God with more free libertie which gift notwithstanding is not common to all men but is very rare and given to few whereupon I gather that some may and do live honestly unmaried and so I judge of Priests Students and all other degrees of men or women whatsoever Yet I doe not thinke the gift of continency so generall as it was supposed in time past when all the Clergy
a preservative for the plague a good medicine for a tertian fever ead An excellent medicine for any kinde of fever made of Germander 58.59 A passing good medicine for a rheume of Germander ead Garlike and the nature thereof for whom it is good and for whom not 67 Who may best eat garlicke onyons leekes and who not Sundry vertues of Garlick Garlike is the country mans Treacle 67.68 English men may eat garlicke by Galens rule ead Garlicke is good for the collicke ead A medicine to dry up a rheume falling to the stomacke 68 A good medicine for the wormes of Garlicke ead Galingale and thereof a medicine for the dropsie 84 Gourdes and their nature 96 Grapes and how they should be eaten 108.109 Ginger and a certaine experiment thereof to take away a flegme from the eye 125 Blanch powder of ginger ead Greene ginger ead Graines and that they are good for women 127 Goats flesh and kid 135 Goose and Goselings 156 The Gisar of foule 158 Gurnard 163 Gogion ead The chiefe causes of the gowt 253 Galens counsaile to every man touching the observation of his owne body 294 H The harpe the most antient instrument 21 Hisope and the temperature thereof 40 Sirupe of Hysope ead Hysope ale ead Harts ease and the nature thereof and how they are good for the falling sicknesse in children 76 Hasillnuts and how they may best be eaten 119 Also a medicine for any laske or wast of the shales of hasilnuts 120 Hony and how it should bee clarified 128 For whom hony is wholesome or not ead Hare and the commodities of the hare 136 The heads of beasts 140 The heart of beasts 143 Hearon bittour and shoveler 157 Herrings white and red 168 Hempseed hath a contrary effect in men and hens 175 Two chiefe points of preserving health 193 Hunger the best token of an empty stomacke 208 What hunger is and how it commeth ead For whom Hony is wholesome and for whom not 224 Hipocras of sundry sorts and how it may be made 264 Hipocras to preserve in time of pestilence 266 Hippocras laxative for any fever 267 An hermites repentance 290 I Idlenesse is against nature 14 Saint Iohns wort and the nature thereof and how to make an excellent balme to heale any wound 74 75 The inward of beasts 146 Ianocke bread 30 K The kidneyes or reines of beasts 147 L Labourers are more healthfull than learned men 3 Lovage and the nature thereof 46 Lilie and the nature thereof 56 Lavender cotton and a medicine to be made thereof for wormes 62 Leeks and their nature raw leeks unwholsome 63 Leeks boyled and eaten with honey good for flegme ead Leeke pottage very wholsome 64 A good plaister for the collicke of Leeks a medicine for the stone a good medicine for the tooth-ach 64 65 Larks-claw or Larks-heele 77 Lettuce and the old custome of eating them 85 How Galen used to eat Lettuce and why and for whom Lettuce are ill 86 A good medicine of Lettuce seeds for one that would live unmarried ead Limons and an easie medicine of them for the stone 119 Lambs flesh how it is in wholesomenesse 132 The Lungs or Lights of beasts 143 The Liver of beasts 145 Larks and their propertie 155 The Liver of birds 159 Lampraies 164 An experiment to make one leans and flender 195 How meat and drinke doe preserve life 221 One cause of life and death ead M Milo Crotoniates 2 The morning most fit for prayer 15 Musicke and the commodities thereof 21 Meat and the necessitie of meats 23 Six things to be considered in meats 23 The substance of meats 24 Malt. 29 Mint and the temperature thereof 40 A good lotion for the teeth and mouth made of mint ead Mint powder good to kill wormes ead Mustard for whom it is good 48 A medicine of mustard seed to cleare the brest 48 Mustard good to kill a tetter or a ringworme ead Mercury and the temperature thereof 49 Rottage of Mercury good to loose the belly ead Mallowes and their nature ead Mallow roots good to scowre the teeth but Masticke better ead Majoram and the nature thereof 55 That it doth provoke neeâ—ing and purgeth the head ead Marigolds and their nature 76 That they are good for the rednesse of the eyes and for the tooth-ach and for womens diseases ead Mawdlin 79 Melons and Pepons and a water to be made of them good to coole the reynes and for the stone 97 Medlars and of them a good medicine for the stone 115 Maces and their vertues 124 Mutton 131 Galen disproved concerning mutton ead The best mutton ead Of strange beasts used for meats 139 The marrow of beasts 148 Mullet a fish of a strange nature 164 Muskles 169 Milke and what milke is how the windinesse of milke may bee holpen three substances of milke three sorts of milke that goats milke is best 176 What time of the yeare milke is best the degrees of milke in goodnesse 177 Womens milke is lest in a consumption ead Why milke is vnwholesome in agewes or head ake and ill for the chollike and stone milke is good against melancholy 177 Whether milke bee loosing or binding that it is good for a laske 178 Mustard and how neesing thereof may be holpen 191 Man beginneth to dyas soone as he is borne 221 Malmesey killeth wormes in children 239 Metheglin and how to bee made 256 Meade or meath 256 The single life most convenient for divines 288 The discommodities of marriage ead Two of the first dishes that be served up at the marriage feast ead When man and woman should marry after Aristotle ead Rath marriage is the cause why men be now of lesse stature then they have beene before time 289 What time of the yeare is best to marry in ead Diogenes opinion concerning the time of marriage 290 Bias argument against marriage ead Metellus argument to perswade marriage 292 Vnder what signe a man may avoid the marriage of a shrew 293 N Nettle and the vertues thereof 98 Nutmigs and their nature and that they are the best spice for a student 124 The Nunnes penance 291 The necessity of Physicke 270 O Otes and ote bread 30 Oates are bread drinke and meate ead Sundry sorts of meates made of oates 31 Onions and their nature 65 Raw Onions vnwholesome 65 Onions sodden be very wholesome 66 A medicine for the cough for burning or scalding for the plague ead Oke of Hierusalem and how it preserveth clothes from mothes 78 Orage and how it purgeth extreamely both wayes 88 Orpine and the nature thereof 95 Oliues and their nature and a medicine for the Cholike and stone of oyle Olive 117 An easie medicine to provoke vomit of Salet Oyle ead Orenges and their properties 118 Oysters and shell fish 168 Oximel how to bee made 190 Order in eating and drinking 226 The benefit of an orderly dyet ead The due order in receiving of meates 228 P Plinie his diligence to bee followed of Students
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