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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	soul_n	way_n	6,089	5	4.7618	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05367	Hygiasticon: Or, The right course of preserving life and health unto extream old age together with soundnesse and integritie of the senses, judgement, and memorie. Written in Latine by Leonardus Lessius, and now done into English.; Hygiasticon. English	Lessius, Leonardus, 1554-1623.; Cornaro, Luigi, 1475-1566. Discorsi della vita sobria. English.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637, attributed name.; Sheppard, Thomas, attributed name.; Landi, Ortensio, ca. 1512-ca. 1553. Esser miglior la vita parca della splendida & sontuosa. English.	1634 (1634)	STC 15520; ESTC S113348	68,762	319

force of Nature and of the spirits is as it were enthralled in them to the Concoction and Digestion of meats from which if they be violently withdrawen by means of Contemplation the Concoction must needs prove vicious and many crudities necessarily follow As also in regard that the head hereby becomes full fraught with vapours which do overcloud the minde and if a man intend his thoughts much cause pain and grief Lastly these men are forced to use much exercise of bodie or often to take medicines for the purging thereof so that in truth however they may seem to live long in the bodie yet as much as belongs to the minde and the understanding they live but a while in regard that it is but a little and short time that they are fit for the functions affairs of the minde being forced to spend the greatest part of their time upon the care of their bodies which is in very truth to make the Soul become the servant of the Flesh that is a Slave to its own Vassal Such a life suits not with Mans nature much lesse with Christianitie whose good and happinesse is altogether spirituall and is not to be otherwise purchased then by mortification of the Senses and employment and exercise both of Minde and Bodie 39. Adde further to that which hath been said That they who are of weakly Constitutions if so be they live temperately are much more secure touching their health and the prolonging of their lives then those who are of the strongest Constitution that may be in case they live intemperately For these of the former sort know that they have no ill juices or moistures in their bodies or at least not in any such quantitie as to breed diseases But those other after some few yeares must of necessitie have their bodies cloyed with evil humours which by little and little putrifying do at last break out into grievous and deadly sicknesses Aristotle in his Problemes testifies That there was in his time a certain Philosopher named Herodicus who albeit in all mens judgement he was of a most weakly Constitution and fallen into a Consumption neverthelesse by the Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which prescribes the course of Diet he lived till he was 100. yeares old Plato mentions the same man in his third book De Republ. Galen in his book de Ma●asmo and in his book of the preservation of Health reports that there was in his time a certain Philosopher who had set forth a Book wherein he took upon him to teach the way how a man might conserve himself free from old Age. Galen doth indeed worthily deride this as matter of vanitie yet neverthelesse the Philosopher by his own example gave proof That his Art was not altogether vain but very available to the prolonging of mans life For when he came to his 80 yeare and was so utterly consumed as there seemed nothing but skin and bones remaining yet neverthelesse by his Art and the singular moderation and temper of his diet he brought to passe that he died not but after a great while lingring in a gentle Consumption And the same Galen in his 5. Book of the preservation of Health sayes They who come forth weakly complexioned from their mothers wombe may by help of that Art which prescribes the course of Diet attain to extream old Age without any diminution in their Senses or interruption of health by pains sicknesses And further addes touching himself As for my part although I neither had a healthfull Constitution of bodie from my very birth nor did alway leade a life free from disorder yet using this self same Art after the 28 yeare of my life I never fell into the least sicknesse except perchance now and then for one day into a Fever and that gotten through overmuch wearinesse 40. Nor do these followers of Temperance onely come to extream old Age without feeling the pains and diseases belonging thereunto but in their very dying passe away without sense of grief inasmuch as the bond that knits together their foul and bodie is unloosed not by any violence used to Nature but by a simple Resolution and Consumption of their Radicall Humour And it fares with them as with a Lamp that when the Oyl is spent goes out of it self without any ado or businesse For as a burning Lamp may be three wayes extinguished First by outward violence as when it is blowen out Secondly by pouring in much water whereby the good Liquour of the Oyl is drowned and corrupted and Thirdly by the waste and spending of the Oyl it self So likewise a mans Life which in truth resembles much the nature of a Lamp is extinguished by three wayes and means First by externall force to wit of the sword fire strangling and the like Secondly through the abundance of ill Humours or the malignant qua ●itie of them whereby the Radicall Humour is opprest and overthrowen Thirdly when the Radicall Humour is in long space of time quite consumed by the Naturall Heat and blowen out into the aire which is done after the same manner that boyling water or oyl is wasted by the heat of the fire Now in the first and second kindes of death there is a great disturbance of Nature and so consequently much grief must needs ensue as long as that continues in regard that the Temper is overthrowen by the violence of that which is contrarie to it and the bond of Nature is forcibly broken But in the third there is either none at all or very little grief in regard that the Temper is inwardly dissolved by little and little and the Originall Humiditie in which Life chiefly consists is wasted together with the inbred heat For whilest the Humiditie or moisture wasteth the heat founded therein doth equally abate and the moisture being spent the heat is joyntly extinguished as we see it comes to passe in Lamps After this manner do most of them die who have observed an exact Rule of diet unlesse perchance they die by means of outward violence For having prevented evill Humours by their good diet there is no inward cause in them whereby their Temper should be violently overthrowen nor their Naturall Heat oppressed And therefore it will needs follow that they must live till the Originall Moisture together with the Heat that is founded thereupon be so consumed as it is not sufficient to retain the soul any longer in the bodie And in the like manner would a mans death be if God should withdraw his conservation of the Naturall Heat although the Radicall Humour should remain or on the other side if the Radicall Humour should by divine operation be in an instant consumed 41. The fifth Commoditie of a sober Diet is That it makes the bodie Lightsome Agil Fresh and Expedite to all the motions appertaining thereunto For Heavinesse Oppression of Nature and Dulnesse proceed from the abundance of Humours which do stoppe up

For practise sake buyes but his own content And that 's a purchase he shall ne're repent J. Jackson To his enemie the Translatour IS this your temp'rate diet here 's no mean Fame surfets on it Envie that grows lean Is 't now i' th' presse more weight If 't be ropriv'd Temp'rance I fear will make thy work long-liv'd Could not one tongue serve temperance to tastes I 'le go translate it back again 't is past If I can not devoure it yet I may De●●act for Temperance bids take away Peter Gunning To LESSIUS the Authour HEnceforth I 'le never credit those that say Contemplatists do onely think and pray Sweet exercises true yet to the minde Onely they 'r sweet but thou hast so combin'd The mindes the bodies and the fortunes good That if thy writing be but understood To one thou Vertue giv'st t' another Health The third thou teachest to preserve his wealth Wh ' obeys thy laws in meat drink pleasures sleep May ment●n san ' in corpore san● keep And trust me Lessius I have paid farre more For one two lines then thy two hundred score A Dialogue between á Glutton and Echo Gl. MY belly I do dei●ie Ech● Fie Gl. Who curbs his Appetite 's a fool Echo Ah fool Gl. I do not like this Abstinence Echo Hence Gl. My joy 's a feast my wish is wine Echo Swine Gl. We Epicures are happie truely Echo You lie Gl. Who 's that which giveth me the lie Echo I. Gl. What ●cho thou that mock'st a voice Echo A voice Gl. May I not Echo eat my fill Echo Ill. Gl. Will'● hurt me if I drink too much Echo Much. Gl. Thou mock'st me Nymph I 'le not beleeve'● Echo Beleeve 't Gl. Dost thou condemne then what I do Echo I do ●l I grant it doth exhaust the purse Echo Worse Gl. Is 't this which dulls the sharpest wit Echo Best wit Gl. Is 't this which brings infirmities Echo It is Gl. Whither will 't bring my soul cans● tell Ec●o T'hell Gl. Dost thou no gluttons vertuous know Echo No. ●l Would'st have me temperate till I die Echo I. Gl. Shall I therein finde ease and pleasur● Echo Yea sure Gl. But is 't a thing which profit brings Echo It brings Gl. To minde or bodie or to both Echo To both Gl. Will it my life on earth prolong Echo O long Gl. Will 't make me vigorous untill death Echo Till death Gl. Will 't bring me to eternall blisse Echo Yes Gl. Then sweetest Temperance I 'le love thee Echo I love thee Gl. Then swinish Gluttonie I 'le leave thee Echo I 'le leave thee Gl. I 'le be a belly god no more Echo No more Gl. If all be true which thou dost tell Th●y who fare sparingly fare well Echo Farewell S. J. To the Translatour ME thinks I could b●intemperate in thy praise Fea●● thee with forced words and sugred lai●● But that thy pro●e my verse do both command Me to keep measure and take off my hand There 's Gluttonie in words The mouth may 〈◊〉 In giving out as well as taking in B. Oley To the Reader REader what here thou'●t finde is so good sense That had my self not seen th' experien●ee I should subscribe But I can tell thee where ●ull eighty yeares stand upright look as cleare As some eighteens A Glasse they do not use To see or to be seen in they refu●e Such Mediums because they strictly keep The golden mean in meat in drink in sleep They heare well twice and when themselves do talk Make others do so once S●ns staffe they walk Because they rise from table so They take But little Physick save what cooks do make And part of that is given to the poore doore Blest Physick that does good thrown out of Thou 'lt scarce beleeve at once to shew thy eyes So many yeares so few infirmities And which with beautie all th●s Beautie decks This strength I tell on is i' th' weaker sex sayes All 's due to God some to this Book which 〈…〉 Faults to be amended 〈◊〉 Lessin● pag. 124. lin 14. For In a Turret ●eade On a Pillar In 〈◊〉 pag. 39. lin 5. For right reade ●ight ● 40. 1. 19. For constivation 〈◊〉 cultivation TO THE RIGHT REVEREND FATHER IN CHRIST D. RUMOLD COLIBRANT President of Postell health and salvation YOu will marvell perhaps Reverend Lord President what hath moved me being a Divine by profession and a Religious to write concerning Health a subject proper to Physicians But concerning this matter I doubt not to have given so just reasons in the preface of this work where I have set down the aim of my undertakings in this kinde as will take away all ground of wonderment Inasmuch as it is not my purpose to write like a Physician concerning the preservation of health that is setting down a thousand observations cautions touching the qualitie of meats and drinks and of their proper use according to the severall seasons of the yeare and of timely purgation of humours and of sleep and watching bodily exercises and medicines whereby the severall humours are to be corrected and whereby the Head Stomack and Bowells are to be comforted and strengthened I say it was no part of my intent to enter upon the handling of any of these matters For how ever it would have been no great difficultie perhaps to have gathered these things out of sundrie Authours and afterwards to have with judgement digested them according to order and method yet that I might not seem to act the part of a Physician rather then of a Divine I have thought fit altogether to omit the mention of them There was a higher matter in my designes and that which is proper to Divines that is to recommend to all and in particular to the Religious and those who are studiously addicted to the employments of the mind that Holy Sobrietie which is the procurer of so many singular benefits both to the mindes bodies of men For besides that it brings Health and long life it doth wonderfully conduce to the attainment of Wisdome to the exercises of Contemplation Prayer and Devotion and to the preservation of Chastitie and other vertues and withall causeth all these employments and functions to be performed with marvellous ●ase and exceeding great cons●lation It befits not a Divine to busie himself in trifles which appertain to the bodie and to engage delicate persons to the further pursuit of such matters especially considering that bodily health may very well be preserved without them but a Divine ought principally to have an eye to those good things whereby we may become acceptable to God and promote our own salvation Inasmuch then as Holy Sobrietie doth bring with it the good things belonging to both parts of a man I did not think it mis●eseeming my profession to write this short Treatise in the commendation thereof and withall to shew and declare by what way and means we might come to the just scantling and

contrarie effects and the faults of Nature are often amended by Art as barren grounds are made fruitfull by good husbandry They added withall that unlesse I speedily used that remedy within a few moneths I should be driven to that exigent that there would be no help for me but Death shortly to be expected Upon this weighing their reasons with my self and abhorring from so sudden an end and finding my self continually oppressed with pain and sicknesse I grew fully perswaded that all my griefs arose out of Intemperance and therefore out of an hope of avoiding death and pain I resolved to live a temperate life Whereupon being directed by them in the way I ought to hold I understood that the food I was to use was such as belonged to sickly constitutions and that in a finall quantitie This they had told me before But I then not liking that kinde of Diet followed my Appetite and did eat meats pleasing to my taste and when I felt inward heats drank delightfull wines and that in great quantitie telling my Physicians nothing thereof as is the custome of sick people But after I had resolved to follow Temperance and Reason and saw that it was no hard thing to do so but the proper duty of man I so addicted my self to this course of life that I never went a foot out of the way Upon this I found within a few dayes that I was exceedingly helped and by continuance thereof within lesse then one yeare although it may seem to some incredible I was perfectly cured of all my infirmities Being now sound and well I began to consider the force of Temperance and to think thus with my self If Temperance had so much power as to bring me health how much more to preserve it Wherefore I began to search out most diligently what meats were agreeable unto me and what disagreeable And I purposed to try whether those that pleased my taste brought me commoditie or discommoditie and whether that Proverb wherewith Gluttons use to defend themselves to wit That which savours is good and nourisheth be consonant to truth This upon triall I found most false for strong and very cool wines pleased my taste best as also melons and other fruit in like manner raw lettice fish pork sausages pulse and cake and py-crust and the like and yet all these I found hurtfull Therefore trusting on experience I forsook all these kinde of meats and drinks and chose that wine that fitted my stomack and in such measure as easily might be digested Above all taking care never to rise with a full stomack but so as I might well both eat and drink more By this means within lesse then a yeare I was not onely freed from all those ●vils which had so long beset me and were almost become incurable but also afterwards I fell not into that yearely disease whereinto I was wont when I pleased my Sense Appetite Which benefits also still continue because from the time that I was made whole I never since departed from my setled course of Sobrietie whose admirable power causeth that the meat and drink that is taken in fit measure gives true strength to the bodie all superfluities passing away without difficultie and no ill humours being ingendred in the body Yet with this diet I avoided other hurtfull things also as too much heat and cold wearinesse watching ill aire overmuch use of the benefit of marriage For although the power of health consists most in the proportion of meat and drink yet these forenamed things have also their force I preserved me also asmuch as I could from hatred and melancholie and other perturbations of the minde which have a great power over our constitutions Yet could I not so avoid all these but that now and then I fell into them which gained me this experience that I perceived that they had no great power to hurt those bodies which were kept in good order by a moderate Diet So that I can truly say That they who in these two things that enter in at the mouth keep a fit proportion shall receive little hurt from other excesses This Galen confirms when he sayes that immoderate heats and colds and windes and labours did little hurt him because in his meats and drinks he kept a due moderation and therefore never was sick by any of these inconveniences except it were for one onely day But mine own experience confirmeth this more as all that know me can testifie For having endured many heats colds and other like discommodities of the bodie and troubles of the minde all these did hurt me little whereas they hurt them very much who live intemperately For when my brother and others of my kindred saw some great powerfull men pick quarrels against me fearing lest I should be overthrown they were possessed with a deep Melancholie a thing usuall to disorderly lives which increased so much in them that it brought them to a sudden end But I whom that matter ought to have affected most received no inconvenience thereby because that humour abounded not in me Nay I began to perswade my self that this suit and contention was raised by the Divine Providence that I might know what great power a sober and temperate life hath over our bodies and mindes and that at length I should be a conquerour as also a little after it came to passe For in the end I got the victorie to my great honour and no lesse profit whereupon also I joyed exceedingly which excesse of joy neither could do me any hurt By which it is manifest That neither melancholie nor any other passion can hurt a temperate life Moreover I say that even bruises and squats and falls which often kill others can bring little grief or hurt to those that are temperate This I found by experience when I was seventie yeares old for riding in a coach in great haste it happened that the coach was overturned and then was dragged for a good space by the furie of the ho●ses● whereby my head and whole bodie was sore hurt and also one of my arms and legges put out of joynt Being carriedhome when the Physicians saw in what case I was they concluded that I would die within three dayes Neverthelesse at a venture two remedies might be used letting of bloud and purging that the store of humours and inflammation and fever which was certainly expected might be hindred But I considering what an orderly life I had led for many yeares together which must needs so temper the humours of the bodie that they could not be much troubled or make a great concurse refused both remedies and onely commanded that my arm and legge should be set and my whole bodie anointed with oyl and so without other remedie or inconvenience I recovered which seemed as a miracle to the Physicians Whence I conclude That they that live a temperate life can receive little hurt from other inconveniences But my experience taught me another thing

Sometimes I ride to some of the neighbour-cities that I may enjoy the right communication of my friends as also of excellent Artificers in Architecture painting stone●utting musick and husbandrie whereof in this age there is great plentie I view their pieces I compare them with those of Antiquitie And ever I learn somewhat which is worthy of my knowledge I survey palaces gardens and antiquities publick fabricks temples and fortifications neither omit I any thing that may either teach or delight me I am much pleased also in my travells with the beauty of situation Neither is this my pleasure made lesse by the decaying dulnesse of my senses which are all in their perfect vigour but especially my Taste so that any simple fare is more savourie to me now then heretofore when I was given to disorder and all the delights that could be To change my bed troubles me not I sleep well and quietly any where and my dreams are fair and pleasant But this chieflly delights me that my advice hath taken effect in the reducing of many rude and untoiled places in my countrey to constivation and good husbandrie I was one of those that was 〈◊〉 for the managing of that work and abode in those fenny places two whole moneths in the heat of summer which in Italie is very great receiving not any hurt or inconvenience thereby So great is the power and efficacie of that Temperance which ever accompanied me These are the delights and solaces of my old age which is altogether to be preferred before others youth Because that by Temperance and the Grace of God I feel not those perturbations of bodie and minde wherewith infinite both young and old are afflicted Moreover by this also in what estate I am may be discovered because at these yeares viz 83 I have made a most pleasant comedie full of honest wit and merriment which kinde of Poems useth to be the childe of Youth which it most suits withall for variety and pleasantnesse as a Tragedie with old Age by reason of the sad events which it contains And if a Greek Poet of old was praised that at the age of 73 yeares he writ a Tragedie why should I be accounted lesse happie or lesse my self who being ten yeares older have made a Comedie Now lest there should be any delight wanting to my old age I daily behold a kinde of immortalitie in the succession of my posteritie For when I come home I finde eleven g●and-children of mine all the sonnes of one father and mother all in perfect health all as farre as I can conjecture very apt and well given both for learning and behaviour I am delighted with their musick and fashion and I my self also sing often because I have now a clearer voice then ever I had in my life By which it is evident That the life which I live at this age is not a dead dumpish and sowre life but cheerfull lively and pleasant Neither if I had my wish would I change age and constitution with them who follow their youthfull appetites although they be of a most strong temper Because such are daily exposed to a thousand dangers and deaths as daily experience sheweth and I also whe● I was a young man too well found I know how inconsiderate that age is and though subject to death yet continually afraid of it For death to all young men is a terrible thing as also to those that live in sinne and follow their appetites whereas I by the experience of so many yeares have learned to give way to Reason whence it seems to me not onely a shamefull thing to fear that which cannot be avoided but also I hope when I shall come to that point I shall finde no little comfort in the favour of Jesus Christ. Yet I am sure that my end is farre from me for I know that setting casualties aside I shall not die but by a pure resolution because that by the regularitie of my life I have shut out death all other wayes And that is a fair and desirable death which Nature brings by way of resolution Since therefore a temperate life is so happie and pleasant a thing what remains but that I should wish all who have the care of themselves to embrace it with open arms Many things more might be said in commendation hereof but lest in any thing I forsake that Temperance which I have found so good I here make an end A DISCOURSE TRANSLATED OUT OF ITALIAN That a Spare Diet is better then a Splendid and Sumptuous A PARADOX IVerily beleeve however I have titled this opinion yet it will by no means be allowed for a Paradox by a number of those whose judgement ought to bear the greatest sway And to speak freely it would seem to me very uncouth that any man that makes profession of more understanding then a beast should open his mouth to the contrary or make any scruple at all of readily sub scribing to the truth and evidence of this Position That a frugall and simple Diet is much better then a full and daintie Tell me you that seem to demurre on the businesse whether a sober and austere diet serves not without further help to chase away that wracking humour of the Gout which by all other helps that can be used scarce receives any mitigation at all but do what can be done lies ●ormenting the bodie till it have spent it self Tell me whether this holy Medicine serve not to the driving a way of Head-ach to the cure of Dizzinesse to the stopping of Rheums to the stay of Fluxes to the getting away of loathsome Itches to the freedome from dishonest Belchings to the prevention of Agues and in a word to the clearing and draining of all ill Humours whatsoever in the bodie Nor do the benefits thereof stay onely in the Bodie but ascend likewise to the perfecting of the Soul it self for how manifest is it That through a sober and strict diet the Minde and all the faculties thereof become waking quick and cheerfull How is the Wit sharpened the Understanding solidated the Affections tempered and in a word the whole soul and spirit of a man freed from encumbrances and made apt and expedite for the apprehension of wisdome and the embracement of vertue The Ancient Sages were I am sure of this opinion and Plato in particular made notable remonstrance of it when upon his coming into S●cilic from Athens he did so bitterly condemne the Syracusian Tables which being furnished with precious and daintie cates provoking sauces and rich wines sent away their guests twice a day full of good cheare But what wouldst thou have said Oh Plato if thou hadst perhaps light upon such as we Christians now adayes are amongst whom he that eats but two good meals a day as we term them boasts himself and is applauded by others for a person of great Temperance and singular good diet Undoubtedly our extravagancie in this matter having added P●ologues

the way of the spirits and cloy the joynts and fill them too full of moisture so that the excesse of Humours being taken away by means of Diet the cause of that Heavinesse Sloth and Dulnesse is taken away and the passages of the spirits are made free And moreover by means of the self same Diet it comes to passe that the Concoction is perfect and so good blo●d is bred out of which abundance of pure spirits are made in which all the vigour and agilitie of the bodie mainly consisteth CHAP. VIII That it maintains the Se●s●s in their integritie and vigour 42. WE have found five Commodities which Sobrietie brings to the Bodie Let us now see the Benefits which it affords to the Minde they may likewise be well reduced to five The first is That it ministreth soundnesse and vigour to the outward Senses For the Sense of Seeing is chiefly deaded in old men by reason that the Optick Nerves are cloyed with super●luous humours and vapours whereby it comes to passe that the Animall spirits which serve to the sight are either darkened or not afforded in such abundance as is needfull for quick and cleare discerning of things This impediment is taken away or much diminished by the Sobrietie of meat and drink and by abstinence from those things which replenish the head with fumes such as are all fat things and especially Butter if it be taken in a good quantitie strong wines and thick beer or such as are compounded with those herbs that flie up into the Head 43. The Sense of Hearing is likewise hindered by the ●lux of crude and superfluous humours out of the Brain into the Organ of hearing or into the Nerve that serves unto it for by this means it comes to passe that a man grows deaf or thick of hearing in that part where this flux of humours is Now this flux is very easily prevented and driven away by the Sobrietie of diet And as it may be taken away by help of Physick after it hath befallen a man in case it be not let go on too long so as it take root so likewise it may be taken away by means of Diet especially if together therewith some Topicall Medicines be used 44. The Sense of Tasting is chiefly marred by ill humours that infect the Organ thereof As if cholerick tart or salt humours possesse the tongue and throat whether it be that they come out of the Head or out of the Stomack whose inward tunicle is continued with these Organs all things will relish bitter tart and salt This indisposition is taken away by good Diet by means whereof it is further brought about that the most ordinarie meats yea and drie bread it self do better taste and relish a sober man and yeeld him greater pleasure then the greatest dainties that can be do to those who are given to Gluttonie For the evil juices that did infect the stomack and the Organ of the Taste and which bred a loathing and offence being removed and cleared the Appetite returneth of it self and the pure relish and naturall delight in meats is felt In like manner good Diet conserveth the Senses of Smelling and Touching 45. Neverthelesse I grant that by long age the vigour of the Senses and especially of the Eyes and Eares is much abated and almost extinct in regard that the Temper of the Organs as also of the other parts is by little little dissolved the Radicall Humour and the Native Heat being by degrees consumed and dried up whereupon the Temper becomes more drie then is proportionable to the operations of the Senses and all the passages and pores are stopped up with cold Phlegme which is most of all other things contrarie to the functions of the minde For as old men by the inward temper of their bodies grow drie and cold in excesse so likewise they become full of moisture by reason of excrementitiall humours so that old Age is nothing else but a cold drie temper proceeding from the consumption of the Radicall Humour the Native Heat to which there must needs be conjoyned great store of cold Phlegme dispersed through the whole bodie CHAP. IX That it mitigates the Passions and Affections 46. THe second Commoditie which a sober Diet brings to the Soul of a man is That it doth very much abate and diminish the Affections and Passions and especially those of Anger and Melancholie taking away from them their excesse inordinate violence The self same it works upon those Affections which are conversant about the taste touch of delectable things so that in this regard it ought to be highly prized For it is in truth a shamefull thing not to be able to master Choler to be subject to Melancholie and to sowre cares of the Fancie to be enthralled to Gluttonie and Slave to the Belly to be hurried on with violence to eating and drinking and poured out as it were to the exercise of lust and concupis●ence Nor is it onely shamefull and contrarie to Vertue to be thus disposed but also very prejudiciall in regard of Health and full of opprobrie in respect of good men But Sobrietie with much ease remedies all these mischiefs partly subtracting and partly correcting the Humours of the bodie which are the causes of them For that the Humours are the causes of such Passions is both a received ground amongst all Physicians and Philosophers and manifest by experience 47. Inasmuch as we see those who are full of Cholerick Humours to be very Angrie Rash and those who abound with Melancholie to be alwayes troubled with griefs and fears and if these Humours be set on fire in the Brain they cause Frenzies and Madnesse If a tart Humour replenish the tunicles of the Stomack it breeds a continuall Hunger and Ravening If there be store of boyling bloud in the bodie it incites continually to Lust especially if together with it there be any flatulent or windie matter The reason is Because the Affections of the minde follow as is well known in Philosophie the apprehensions of the Fancie Now the apprehension of the Fancie is conformable to the disposition of the Bodie and to the Humours that are predominant therein And hence it comes to passe that Cholerick persons dream of fires burning warres slaughter Melancholie men of darknesse funeralls sepulchres ●o●goblins runnings away pits and such sad and dolefull matters The Phlegmatick dream of rains lakes rivers inundations drownings shipwracks The Sanguine of flyings courses banquets songs and love-matters Now Dreams are nothing else but the apprehensions of the Fancie when the Senses are asleep Whereupon it follows that as in sleep so also in waking the Phantasie doth for the most part apprehend things answerable to the Humour and Qualitie then prevalent and especially upon the first presentment of the object till it be corrected and otherwise directed by reason So then the excesse of these Humours doth pervert the naturall condition and