Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	body_n	motion_n	nerve_n	1,652	5	10.7938	5	false

Text snippets containing the quad

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

diligent consideration whether this inconvenience arise from the abundance of their meat or of their drink or of both together and when they have found out where the errour lies it is by degrees to be amended till the matter be brought to that passe that there be no more feeling of any such inconvenience 12. Many there be who are much deceived in this case who although they eat and drink liberally and use nourishing meats yet neverthelesse complain of continuall weaknesse and faintnesse and that they perswade themselves comes from the want of nourishment and spirits whereupon they seek out meats of much nourishment and provide breakfasts betimes in the morning lest Nature should faint for want of its due sustenance But as I said they are miserably beguiled in this opinion and do hereby adde a surcharge to their bodies which are in truth already overburdened with ill juice and moysture For this weaknesse which they complain of proceeds not from defect of nutriment but from the abundance of ill humours as both the constitution of their bodies and the swelling of their bellies in particular do evidently shew Now these ill humours do cloy up the muscles and the nerves through which the spirits have their course and passage whereby it comes to passe that the animall spirits from which as from the most generall and immediate instrument of the soul all the vigour of the bodie in sense and motion is derived cannot freely take their course nor govern and order the bodie as they ought And hence comes that weaknesse and lumpishnesse of the bodie and that dulnesse of the senses the animall spirits being as it were intercepted in their passage by this excesse of humours Dayly experience shews this to be true in divers bodies abounding with ill humours and vicious moystures which in the morning are faint and dull through the superfluities of moysture remaining in them upon their former nights supper and sleep But when these moystures are consumed by abstinence and the purgations of the head they become more cheerfull and active and this vigour goes on still increasing till night come albeit they take little or nothing at all at noon But in case they eat whilest these moystures remain unconcocted in the bodie especially if it be in any great quantitie or moyst food the indisposition is renewed and they presently return to their former miserie Wherefore if a man desire to be alwayes quick apt and ready to motion and to every other use of his senses these humours are to be lessened by abatement of diet so that the spirits may have their free passage through all parts of the bodie and the minde may finde them alwayes ready to every motion and service in the bodie 13. The third Rule is We must not passe immediately from a disordered kinde of life to a strict and precise course but it is to be done by little and little by small abatements subtracting from that excessive quantitie whereunto we have been accustomed untill at last we come to that just measure which doth not at all oppresse the bodie nor offend and hinder the operations of the minde This is a common Tenet amongst Physicians For all sudden changes if they be any thing remarkable do prejudice Nature in regard that Custome gets almost the force and qualitie of Nature it self Wherefore it cannot but be very dangerous to be driven off forcibly from that which a man hath been long used unto and to be put upon the contrarie For as that which is against Nature so likewise that which is against long inveterate Custome is very grievous to be undergone whilest the strength and power of Custome remains on foot We must therefore break off old usages by degrees and not all at once going backward step by step as we grew on towards them and so the alteration being not much perceived in the progresse will be lesse difficult in performance 14. The fourth Rule is That albeit there cannot be any one determinate quantitie set for all in respect of the great difference of ages strength and other dispositions in men as also in respect of the great diversitie in the nature and qualitie of severall kindes of food yet notwithstanding generally for them who are stept in yeares and for those who are of weak complexions it seems twelve thirteen or fourteen ounces of food a day should be enough accounting into this proportion bread flesh eggs and all other kinde of victualls And as many or but a few more ounces of drink would suffice This is to be understood of those who use but little exercise of bodie and are altogether addicted to studie and other offices and employments of the minde Verily Lodowi●k Cornaro whose Treatise touching a Sober life we have hereunto annexed approves greatly this measure having stinted himself thereat when he was thirtie six yeares old and kept it constantly as long as he lived and that was indeed very long and with perfect health The holy Fathers likewise that lived in the deserts albeit they fed onely upon bread and drank nothing but water exceeded not this proportion establishing it as it were by law every where in their Monasteries For so Cassianus writes in his second Collation of Abbat Moyses chap. 19. Where Abbat Moyses being demanded what was the best measure of temperance answered on this wise We know there hath oft times much discourse been amongst our Ancestours touching this matter For examining the severall manners of Abstinence used by divers to wit of those who passed their lives onely with pulse or altogether with herbs or fruits they did preferre before them all the Refection by Bread alone The most equall measure whereof they did conclude to be in two biskets which small cakes it is very certain were scarce a pound weight So that it appeares they did count the just allowance for a day to be twelve ounces of bread which might generally suffice for all For the pound weight amongst the Ancients was not of sixteen ounces as our pound weight now is but onely of twelve ounces 15. Some do think that each of these cakes should be a pound weight and so they understand those words of Abbat Moyses Which small cakes that is each of them severally and not both joyntly But that it cannot be so understood will be very plain to them that well consider the matter For first his intention was to expresse how much the whole allowance which was in two severall cakes did weigh and not what each cake weighed Moreover that measure of bread was as Abbat Moyses teacheth very scant and di●ficult to be observed chap. 21. Now if the two cakes had been two pounds that would not have been a scant allowance for a day nor hard to be kept especially by old men For who is there that may not be contented with such a quantitie of bread or can be said after the taking thereof to have eaten but moderately and sparingly Nay

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

which looks what and how much is proportionable for the conservation of the Bodie and the performance of the duties and services belonging to the Minde 59. Now there is a double Reason why the Appetite becomes a deceitfull Measurer in this kinde The first is Because the Appetite doth not onely desire that which is nece●sarie to the conservation of the Bodie but also that which may serve for the use of Procreation For the appetite of eating and drinking is both in men and beasts ordained to both these ends to wit to the conservation of the Individuall and to the propagation of the whole Kinde And therefore Reason chargeth them who desire to live chastly and not to be molested by the sting of Lust that they should not obey their Appetite to the full but give it satisfaction onely to the half that is onely asmuch as is needfull for the sustenance of the Bodie which thing if they carefully observe there will be little store of Seed bred in their Bodies and very few incitements to Lust. For Seed is bred of that superfluitie of the nourishment which was more then requisite for the sustentation of the bodie So that where there is no more sustenance taken in then is sufficient for the nourishment of the bodie there remains either nothing at all or very little to be distributed for the increase of Seed 60. The other cause why the Appetite is deceitfull is Because it oftentimes longs after more then is any way proportionable to either of these fore-mentioned ends that is to say more then is fitting either for the nourishment of the Bodie or for the matter of Propagation And that is caused either through the ill disposition of the stomack as it comes to passe in that ravening kinde of appetite which is called Dogs-hunger Ox-hunger and when the Melancholick Humour is soaked into the tunicles of the stomack or else by reason of the condiments and Lickorish cooking of the meats themselves which by their varietie and new relishes do go on continually provoking the Appetite and stirring up Gluttonie In which regard this varietie and curious dressing of meats is as Physicians teach especially to be eschewed by all them that are followers of Sobrietie and Chastitie and in very truth by all those who have care of their health concerning which thing we have discoursed more largely before By all this it appeares That there is farre greater vertue and power for the quenching of Lust in Sobrietie and Abstinence then in other corporall mortifications such as are hair-cloths whippings lying upon the ground and bodily labours for these do onely afflict the bodie outwardly and but rase the skin as it were but come not at all to the ground of the evil which lies hidden within But Abstinence plucks up the cause of all by the roots in the inward veins reducing the naturall temper to a just mediocritie This remedie then is to be used by all those who are vexed with this disease 61. And thus much touching the benefits and singular fruits of Sobrietie all which might well be confirmed by the testimonies of the ancient holy Fathers but for brevities sake I omit them contenting my self with one passage onely out of S. Chrysostome who in his first Homily concerning Fasting writes thus Fasting is asmuch as lies in us an imitation of the Angels a contemning of things present a school of prayer a nourishing of the soul a bridle of the mouth an abatement of concupiscence as they that use to fast do well know and prove in themselves It mollifies rage it appeaseth anger it calms the tempests of Nature it excites reason it cleares the minde it disburdens the flesh it chaseth away night-pollutions it frees from head-ach and it breeds cleare and well-coloured visages By fasting a man gets composed behaviour free utterance of his tongue right apprehensions of his minde c. See him likewise in his first Homilie on Genesis And agreeabl● to this we finde many things in S. Basil in his Oration concerning Fasting In Ambrose in his book of Elias and Fasting and in Cyprian in his Oration concerning Fasting and in many others CHAP. XIII That a Sober Diet is not of any grief or trouble and that Intemperance bringeth many great and grievous maladies 62. BUt some will object that this straitnesse of Diet is troublesome in regard it leaves a man alwayes tormented as it were with hunger and therefore it were better to die sooner then to prolong a wretched life by such a painfull medicine accordingly as it was once said by a certain diseased person whose Thigh was to be cut off that The preservation of life would be too deer bought at the price of so much pain To which I answer At first indeed this sparenesse of Diet is somewhat troublesome in regard of the contrarie usage formerly and also in regard of the enlargement of the stomack but by little and little that trouble is removed For we must not suddenly passe from a great quantitie to a small but every day by degrees subtracting a little till we come to the just measure as F●ippocrates doth oftentimes warn for by this means the stomack is contracted by little and little without any great trouble and the greedinesse which was formerly felt is taken way Now when the stomack comes to be contracted to the right measure that it ought there is no more trouble remaining by means of a Sober Diet inasmuch as that small quantitie doth justly agree and answer the capacitie and strength of the stomack In proof whereof we see that it is very grievous to most men to forbear their usuall Break-fast at the beginning of Lent but by little and little that offence is diminished and divers do in the end finde such benefit by Abstinence as that they choose willingly ever after to forbear Break-fast The self same do many prove in forbearing of Suppers And in like manner after that men have a while forced themselves they finde no pain in abstaining from divers kindes of meats to which their appetites did formerly leade them with great violence It is therefore altogether ●ntrue which is commonly objected That a sober Diet doth torment a man with continuall hunger 63. Secondly I answer Suppose there were some trouble in such kinde of diet and that it should d●re long which yet in truth is not so yet ought we to consider the many profits and benefits which it brings in recompence of this small trouble to wit That a sober Diet expells diseases preserves the bodie agil healthfull pure and clean from noysomnesse and filthinesse causeth long life breeds quiet sleep makes ordinarie fare equall in sweetnesse to the greatest dainties and moreover keeps the Senses sound and the Memorie fresh and addes perspica●iti● to the Wit and clearenesse and aptnesse for the receiving of divine Illuminations And further quiets the Passions drives away Wrath and Melancholie and breaks the furie of Lust In

a word replenisheth both soul and bodie with exceeding good things so that it may well be termed the mother of Health of Cheerfulnesse of Wisdome in summe of all Vertues 64. And on the contrarie a disordered life repayes that small and fading pleasure which it affords to the throat with an innumerable companie of mischiefs For it oppresseth the belly with the weight thereof it destroyes health it makes the bodie to become noysome ill-sented filthie and full fraught with muck and excrements it enflames Lust and enthralls the minde to passions it dulls the Senses weakens the Memorie obscures the Wit and Understanding in su mme makes the Minde become lumpis● and unapt for performance of the functions proper thereunto such as are Learning Prayer Meditation and all other exccllent and loftie matters whereby is brought about that there can be little progresse made either in knowledge of good things or in holinesse of life or in the exercise and performance of good works And what a goodly Benefit is it for the enjoyment whereof we undergo all this losse and damage Nothing but a short delight of the throat for a minutes space which is onely felt whilest the meat is in chewing and going down into the belly which in it own nature is very base and contemptible being no other then that which is common with us together with the beasts and such as doth affect onely a very small portion of the bodie to wit the tongue the palate and the throat For this it is that we pull upon our selves all these mischiefs and through the desire of this it is that the following of Temperance seems such1 a difficult businesse For were there no pleasure in taking meat and drink there would be no grief in forbearing them Intemperance then hath no other p●ece of goodnesse in it then onely a base momentanie delight pleasing of the throat What a height of miserie and indignitie then must it needs be for a man to enthrall himself to the slaverie thereof and for this cause to endanger so many inconveniences prejudices what a deal of wormwood and gall doth Gluttonie poure in after the small sweet and pleasure which it hath afforded 65. These things ought to be diligently considered and weighed by wise men and especially by Church-men and such as set themselves apart to the service of God whose profession is to attend continually upon divine mysteries and the functions of the minde For if we carefully ponder these things it will not be possible but that we should make choice of Sobrietie and finde it pleasant and easie and on the contrarie Intemperance will appeare and prove full of horrour and detestation unto us we shall be ashamed of our delicacie and blush at the feeble and base tempers of our mindes that are so captivated to the service of Gluttonie that we slavishly obey the Tyrannicall Rule of it not being able to resist the most base and transitorie allurements thereof What can be more vile and undecent for a man then to be a slave to his belly And what greater madnesse then to renounce and quit our interest in all those excellēt benefits which Sobrietie brings both to Soul and Bodie for a little tickling delight in the throat and to expose our selves to the lash of all those evils both of Soul and Bodie wherewith Intemperance scourgeth her followers Oh the wretched condition of mankinde that is subject to so great vanitie blinded with so much darknesse and beset with so many errours whose minde is deluded in his judgement and choice by a vain appearance of delectable good as it useth to be in dreams 66. And thus much shall suffice to have spoken touching Sobrietie as it is the soveraigne means and instrument for preservation of bodily health and vigour of minde in and unto long old age and as it is a procurer of the most excellent good that can be to both parts of a man bringing abundance both of Temporall and Spirituall Benefits to the exercisers thereof I heartily beseech God that the things thus written may prove to the good of many and will conclude in the words of S. Peter exhorting all men to Sobrietie 1. Pet. 5. Be sober be vigilant because your adversarie the devil as a roaring lion walketh about seeking whom he may devoure whom resist stedfast in the faith For Sobrietie is not onely available for the overcoming of the temptations of the Flesh to which the greatest part of the world are subject but absolutely for all other likewise and is helpfull to every kinde of vertue as is plain and evident by what we have formerly in this Treatise proved A TREATISE OF TEMPERANCE AND SOBRIETIE Written by Lud. Cornarus Translated into English by M r. George Herbert HAving observed in my time many of my friends of excellent wit and noble disposition overthrown and undone by Intemperance who if they had lived would have been an ornament to the world and a comfort to their friends I thought fit to discover in a short Treatise that Intemperance was not such an evil but it might easily be remedied which I undertake the more willingly because divers worthy young men have obliged me unto it For when they saw their parents and kindred snatcht away in the midst of their dayes and me contrariwise at the age of eightie and one strong and lustie they had a great desire to know the way of my life and how I came to be so Wherefore that I may satisfie their honest desire and withall help many others who will take this into consileration I will declare the causes which moved me to forsake Intemperance and live a sober life expressing also the means which I have used therein I say therefore that the infirmities which did not onely begin but had already gone farre in me first caused me to leave Intemperance to which I was much addicted For by it and my ill constitution having a most cold moist stomack I fell into divers diseases to wit into the pain of the stomack and often of the side and the beginning of the Gout with almost a continuall fever and thirst From this ill temper there remained little else to be expected of me then that after many troubles and griefs I should quickly come to an end whereas my life seemed as farre from it by Nature as it was neare it by Intemperance When therefore I was thus affected from the thirtie fifth yeare of my age to the fortieth having tried all remedies fruitlesly the Physicians told me that yet there was one help for me if I could constantly pursue it to wit A sober and orderly life for this had every way great force for the recovering and preserving of Health as a disorderly life to the overthrowing of it as I too wel by experience found For Temperance preserves even old men and sickly men sound But Intemperance destroyes most healthy and flourishing constitutions For contrarie causes have

as large as the Cranes the better to enjoy the full relish of his licorish morsells Long after him I reade of another of the same fraternitie Apitius I trow that set all his happinesse in good cheare but little credit I am sure he hath got by the means no more then Maximinus for all he was an Emperour b● his using every meal to stuffe into his paunch thirty pounds of flesh beside bread and wine to boot But Geta deserves in my opinion the Monarchie of Gluttons as he had of the Romanes His feasts went alwayes according to the letters of the Alphabet as when P's turn came he would have Plovers and Partridges and Peacocks and the like and so in all the rest his table was alwayes furnished with meats whose names began with one and the same letter But what do I raking up this carrion Let them rot in their corruption and lie more covered over with Infamie then with Earth Onely to give the world notice who have been the great Masters of this worthie Science of filling the belly and following good cheare I have been enforced to make this remembrance of some of their goodly opinions and pranks Which let who so will be their partner in for my part I solemnely avow that I finde no greater miserie then to victuall the Camp as the Proverb is cramming in lustily over night and to be bound next morning to rise early and to go about serious businesse Oh what a piece of Purgatorie is it to feel within a mans self those Qualmes those Gripings those Swim●ings and those Flushing heats that follow upon over eating And what a shame if our foreheads were not of brasse and our friends before whom we act them infected with the same disease would it be to stand ya●●ning stretching and perbreaking the crudities of the former dayes surfet On the contrarie what a happinesse do I prove when after a sober pittance I finde sound and quiet sleep all night long and at peep of day get up as fresh as the morning it self full of vigour and activitie both in Minde and Bodie for all manner of affairs Let who will take his pleasure in the fulnesse of delicates I desire my part may be in this happie enjoyment of my self although it should be with the abatement of much more content then any dainties can afford When I was last at Messina my Lord Antonie Doria told me that he was acquainted in Spain with an old man who had lived above a hundred yeares One day having invited him home and entertained him sumptuously as his Lordships manner is the good old man in stead of thanks told him My Lord had I been accustomed to these kinde of meals in my youth I had never come to this age which you see nor been able to preserve that health and strength both of Minde and Bodie which you make she● so much to admire i● me See now here 's a proof even in our Age That the length and happinesse of mens lives in the old world was chiefly caused by the means of Blessed Temperance But what need more words in a matter as evident as the Sunne at noon-day to all but those whose Brains are sunk down into the Quag●ire of their Bellyes I 'le make an end with that which cannot be denied nor deluded nor resisted so plain is the truth and so great is the authoritie of the Argument and this it is Peruse all Histories of what ever ●imes and people and you shall alwayes finde the haters of a Sober Life and Spare Diet to have been sworn enemies against vertue and goodnesse Witnesse Claudius Caligula Heliogabalus Clodius the Tragedian Vitellius Verus Tiberius and the like And on the contrarie the friends and followers of Sobrietie and Frugalitie to have been men of divine spirits and most heroicall performances for the benefit of mankinde Such as were Augustus Alexander Severus Paulus Aemilius Epaminondas Socrates and all the rest who are registred for excellent in the lists of Princes Souldiers and Philosophers A spare diet then is better then a splendid and sumptuous let the Sardanapaluses of our age prattle what they list Nature and Reason and Experience and the Example of all vertuous persons prove it to be so He that goes about to perswade me otherwise shall lose his labour though he had his tongue and brain furnished with all the Sophistrie and Eloquence that ever Greece and Italie could joyntly have afforded FINIS * Qui medicè vivit miserè vivit That this subject is nor unbefitting a Divine The Measure is different according to the diversiti● of constitutions and ages What is every ones due measure Whether Students in Colledges or those that live in Monasteries c. ought to trouble themselves about this measure * Crudo aliquo fructu * Plet●oram * Cacochymiam * Apophlegmatismos * In duobus paximaciis * Absque ullo obsonio That this measure may suffice ordinarily even those that are healthy and strong * Pan●tel●a * Escul●nta poculenta * Menestris H●rtfull meats are to be avoided * 〈◊〉 * Asthmata * Bra●sica * Humoris visc os● Panada a very convenient food for the aged c. Varietie of dishes prejudiciall to health * Qui ultra fitim famemque 〈…〉 Whether this measure or stint ought not to be altered Whether the dayly measure or stint ought to be taken at one or at more ●efections * Sapientia in sicco residet non in paludibus lacunis * Lux sic●a anima sapientissima Another help to preserve h●●lth * Dolores ischiadicos * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cruditie the mother of ●●sease● * Non plures ●ladio●●uam ●●cid●re 〈◊〉 Health consisteth in two things * Ve●tis agitatio * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sober Diet ●●meth ag●●●●st outward causes and accidents It mitigateth incurable diseases * Scirrho * Enterocele ●ydrocele alissque ●erni●● genoribus * In Columna Homicides and blasphemous persons do not live long ●either luxurious persons * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mancipata 〈◊〉 It brings qui●t dissolution Mans life compared to a Lamp It makes the bodie ag●l expedite for all employments The Commodities of the Minde by a sober Diet. It affords vigour to the Senses * Topica quaedam * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ex Hypochondriis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Cor●zas This is a Benefit of greatest moment * Sin●● Cerere Baccho friget Venus Why the Appetite is decei●●●ull * Buli●●a * Mangonia * Chameuni● * N●n 〈…〉 digna dolore 〈◊〉 The discommodities of ●ntemperance * Mangierà più chi manco mangia Ed è contrario Chi più mangia manco mangia If senso e ●oco vive chi troppo sparechia * Fa più pro quel che si lascia sul ' condo 〈◊〉 quel ' che si me●●e 〈◊〉 ventr● * Cre●●es or wilde Mint