Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	edward_n	sir_n	thomas_n	53,717	5	8.7999	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19070	The haven of health Chiefly gathered for the comfort of students, and consequently of all those that have a care of their health, amplified upon five words of Hippocrates, written Epid. 6. Labour, cibus, potio, somnus, Venus. Hereunto is added a preservation from the pestilence, with a short censure of the late sicknes at Oxford. By Thomas Coghan Master of Arts, and Batcheler of Physicke.	Cogan, Thomas, 1545?-1607.	1636 (1636)	STC 5484; ESTC S108449	215,466	364

THE HAVEN OF HEALTH Chiefely gathered for the comfort of Students and consequently of all those that have a care of their health amplified upon five words of Hippocrates written Epid. 6. Labor Cibus Potio Somnus Venus Hereunto is added a preservation from the Pestilence With a short censure of the late sicknes at Oxford By THOMAS COGHAN Master of Arts and Batcheler of Physicke Ecclesiasticus Cap. 37.30 By surfeit have many perished but he that dieteth himselfe prolongeth his life The fourth Edition corrected and amended LONDON Printed by ANNE GRIFFIN for ROGER BALL and are to be sold at his shop without Temple-barre at the Golden Anchor next the Nags-head Taverne 1636. TO The Right Honourable and my very good Lord Sir Edward Seymor Knight Baron Bewchamp and Earle of Hertford Thomas Cogan wisheth perfect health with encrease of Honour THe art of Physick right honourable by the judgement of the learned hath two principall parts the one declaring the order how health may bee preserved the other setting forth the meanes how sickenesse may be remedied Of these two parts in mine opinion that is more excellent which preserveth health and preventeth sickenesse For as much as health is the most perfect state of mans body in this life and the onely end or marke whereunto the Physician directeth all his doings which state to continue which end to enioy which marke to hit is much better then after we are fallen and erred and missed eftsoones to recover the same Even as it is better to stand fast still than to fall and rise againe better keep still a Castle or City than after we have suffered the enemy to enter to rescue it again For as the Poet saith Aegrius eijcitur quam non admittitur hospes And for this cause as I thinke Asclepiades that famous Physitian leauing in a manner the use of medicine bent all his study to the order of dyet As though diet were of such force that by it diseases might bee cured better than by medicines Or as Cornelius Celsus saith Quia omnia fere medicamenta stomachum laedunt malique succisunt And no doubt but that meane and temperate dyet in the feare of God is more commendable than all the delicate fare in the world and ought of the godly to be esteemed as a thing that best contenteth nature and preserveth health Which is not onely confirmed by Salomon in his Proverbes and by the example of the Prophet Daniel but most manifestly by Ecclesiasticus in these words How little is sufficient for a man well taught and thereby he belcheth not in his chamber nor feeleth any paine A wholesome sleepe commeth of a temperate belly Hee riseth up in the morning and is well at ease in himselfe But paine in watching and chollericke diseases and pangs of the belly are with an unsatiable man And againe he saith Be not greedy in all delights and be not too hasty upon all meates for excesse of meates bringeth sickenesse and gluttony commeth into cholericke diseases By surfet have many perished but hee that dieteth himselfe prolongeth his life But some will say may diet prolong a mans life Why Iesus Sirach saith so And it is a common case defended by the Physitians that Medicina vnam prorogare potest Because Physicke is the ordinary meanes that God hath appointed for the preserving and recovering of health and consequently for the prolonging of life so long as his good pleasure is And though Phisicke cannot make a man immortall nor surely defend him from all outward harmes nor assure him to live out all his dayes yet it maketh us sure of two things as Avicenna saith in that it keepeth the body from corruption and defendeth that naturall moysture bee not lightly dissolved and consumed But it is a common saying Qui medice vivit misere vivit And a great punishment it is for a man to refraine his appetite As for your youth to forbeare fruit for one that hath the gout to forbeare wine and women Whereunto I answer that to live after the rules of Phisicke is to live in health And to live in health is great happinesse for health and strength is above all gold as saith Iesus Syrach And a whole body above infinite treasure so that for the inestimable commodities of health some have supposed that V●letudo is Summum bonum as Aristotle declareth in his Ethiques Now what a reproch is it for man whom God hath created after his owne likenesse and endued with reason whereby hee differeth from beasts to bee yet beastlike to bee moved by sense to serve his belly to follow his appetite contrary to reason for as much as by the very order of nature reason ought to rule and all appetites are to bee bridled and subdued as the Philosopher notably teacheth in these words Vt enim puer ex pedagogi praescriptione sic vis haec concupiscendi convenienter rationi debet vivere Quocirca debet in moderato viro ac temperante rationi congruere ea pars animi quae cupiditatum est sedes utrique enim propositum est id quod deceat Nay if a man bee naturally inclined as the most part of men be to one thing or other contrary to reason yet hee should strive against that inclination and doe as they doe which would make crooked things straight that is to bend them as much as may bee to the contrary For as the Poet Ovid saith Est virtus placidis abstinuisse bonis and Fortior est qui se quàm qui fortissima vincit Whereof wee have a worthy example in the Philosopher Socrates who of set purpose oftentimes exercised and enured himselfe to endure hunger and thirst which bee more hard to suffer than to feede moderately and to forbeare that which reason forbiddeth although our appetite desire it And when he was demanded why hee did so that I may not accustome my selfe quoth he to follow my sensuall appetites lusts and desires Also the same Philosopher affirmeth that such as had well broken themselves to virtuous living and temperate diet did perceive and take of the same both much more pleasure and lesse paines than such as with all high care diligence did on every side make provisiō to have all things of pleasure And I my selfe have knowne some that have taken as must delight in drinking of small drinke as others have by drinking of the strongest And no marvaile for true delight is best perceived when appetite is ruled by reason and not contrariwise as the Epicures imagine who make voluptas summum bonum As that Philoxenus Erixius in Aristotle who wished that nature had made his necke longer than the necke of a Crane to the end that he might have felt a long while the sweetnesse pleasure of meat drink going downe the throate But hee that hath the Gowt will say as I have heard many Gentlemen say

ere now Drinke wine and have the Gowt drinke none and have the Gowt As who should say that it maketh no matter what a man eateth or drinketh for all is one so his stomake be to it But this opinion is both repugnant to reason and common experience For who so hath commonly an aking head if it proceed of a hoate cause shall feele that by drinking strong drink the pain will be encreased And who so hath a hoat stomack or inflammation of the Liver shall plainly perceive that by hoat wines spices it will become worse And who so hath a wound or sore to bee healed shall find that by eating fresh Beefe Goose garlick Pigeons and Eeles such like the cure 〈◊〉 not come so fast forward as otherwise it 〈◊〉 What meaneth this but that meates and dri●kes doe alter our bodies and either temper th●m or distemper them greatly And no marvaile seeing that such as the food is such is the bloo● and such as the blood is such is the flesh Wherefore I say to the Gentleman that hath the Gout for poore men seldome have it because for the more part it groweth through excesse and ease I say that although the forbearing of wine and women and other things noysome in that disease doe not utterly take away the Gowt yet it will abate qualifie and abridge the paine and make it much more tolerable And so I thinke of all other diseases whatsoever And to prove that good diet may preserve a man from sicknesse I need to use no other example than of Galen himselfe who by the meanes of his temperate diet as he witnesseth after he passed the age of 28 years untill the time of his death he was never grieved with any sicknesse except the grudge of a Fever of one day that happened only by too much labour and lived as Sipontinus writeth 140 yeares and dyed only through feeblenesse of nature His dyet stood chiefly in three points which I will here declare that such as would live long in health may endeavour to follow it The first point was Nunquam ad satietatem comedere aut bibere The second Crudum nunquam gustare The third Odorificum semper anhelitum spirare ●hese three points whosoever will carefully 〈◊〉 if hee be of a ●ound constitution may live 〈◊〉 in perfect health I say if he bee of a ●ound consti●ution for some are so corrupt from their 〈◊〉 that if Esculapius as Galen speaketh were ever at their elbow to advise them in their dyet ye● could they not live out halfe their daies And some that bee of a ●ound constitution by nature doe yet through intemperancy so corrupt their complexion that either they live not untill they be old or else their old age is most fulsome and lothsome Whereof hath risen that saying not so common as true Intemperanter acta inventus effaetam parit senectutem In this number chiefly be Courtiers Lords Ladies Gentlemen and Gentlewomen though not all yet many moe than of the common people For these commonly live not so long as the inferior sort As for learned men if they be Students indeed through rest of the body and immoderate musing of the minde they are not commonly so long lived the more it is to bee lamented as the vulgar sort Wherefore that noble Philosopher Theophrastus when he dyed is reported to have accused nature for that shee had given long life to Ravens and Crowes whom it nothing availed and had given but a short time to men whom it behoved to live much longer to the end that mans life might be perfectly instructed with all manner of arts and disciplines But I trust your honour being chiefly moved by a speciall gift of Gods grace and partly following these and such like advertisements will so diet your selfe that you may live long to the glory of God to the benefit of the common-wealth and to the comfort of your friends which God grant according to the good pleasure of his will And so I end beseeching your honour to take this my dedication in good part And although the worke bee most unworthy of so worthy a Patron yet because it is an exercise of learning whereof your honour hath beene alwaies a speciall favourer my trust is that you will vouchsafe to give it your protectiō and the rather for that it is the fruit of your owne soile I meane the testimony of a dutifull minde of the tenant towards his Lord and Master 1584. Your Honours most humble Oratour Thomas Coghan Authoris carmen Sapphicum ad Lectorem depromptum ex Ecclesiastico Cap. 30. vers 14 15 16 17. QVisquis optata fruit●● salute Sit licet pauper tamen hic potenti Diviti praestat mala quem flagellat Invaletudo Praestat argento superatque fulvum Sanitas aurum super atque censum Quamvis ingentem validaeque vires Omnia praestant Vita languescens pr●perant● morte P●i●r est multo requiesque dulcis Anteit longe miserum dol●rem Corporis aegri Si sapis quaeres igitur salutem En tibi portus patefit salutis Hunc ●●ne 〈◊〉 ●●uere salute Viv● valeque To the Reader BEcause this Treatise chiefly concerneth the dyet of our English nation I have thought good most gentle Reader first to declare the situation and temperature of this our countrey of England and next to set downe the reason and order of the whole booke Touching the situation if we consider the division of the whole earth habitable into foure parts that is Europe Africke Asia and America then is England a parcell of Europe and situated on the West side thereof yea so farre West as of old time it hath beene thought Cornelius Tacitus witnessing the same in the life of Iulius Agricola that beyond England dwelled no Nation Nihil nisi fluctus saxa And as the Poet Horace speaketh ultimos orbis Britannos Whereas now through the providence of God and travaile of men there is found further in the West as it were a new world a goodly countrey named America or new India for largenesse plenty wholesome and temperate ayer comparable with Affrike Europe or Asia Againe if we respect the division of all the earth into five parts called in Latine Zonae correspondent to the division of the heavens by five circles that is to say the Equinoctiall circle the two Tropickes the one of Cancer the other of Capricornus the circle Articke and the contrary Antarticke which are briefely and plainely set forth by the Poet Ovid in the first booke of his Metamorphosis in this manner Vtque duae dextra coelum totidemque sinistra Parte secant Zona quinta est ardentior illis Sic onus inclusum numero distinxit eodem Cura Dei totidemque plagae tellure premuntur Quarum qua media est non est habitabilis aestu N●x tegit alta duas totidem inter utramque locavit Temperi●mque dedit mixta cum frigore flamina Then