Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	cold_a	moist_a	3,600	5	10.5118	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47787	The temperate man, or, The right way of preserving life and health, together with soundness of the senses, judgment and memory unto extream old age in three treatises / the first written by the learned Leonardus Lessius, the second by Lodowich Cornaro, a noble gentleman of Venice, the third by a famous Italian; faithfully Englished.; Hygiasticon. English. 1678	Lessius, Leonardus, 1554-1623.; Cornarus, Ludwig.; Herbert, George, 1593-1633.; Ferrar, Nicholas, 1592-1637.	1678 (1678)	Wing L1181; ESTC R32465	69,139	222

and common Diet. 20. The Seventh Rule Forasmuch as all the difficulty in setting and keeping of a just measure proceeds from the sensual Appetite and the Appetite ariseth from that apprehension of the Phancy or Imagination whereby meats are conceived to be delightful and pleasant special care is to be used touching the correction and amendment of this conceit and imagination To the furtherance whereof two things amongst all other will most conduce The first is that a man withdraw and apart himself from the view of Feasts and Dainties to the end they may not by their sight and smell stir up the Phansie and entice on Gluttony Inasmuch as the presence of every object doth naturally move and work upon the faculty whereunto it appertains And therefore it is much more difficult to restrain the appetite when good cheer is present then not to desire that which is away The self-same happens in all the objects and allurements of the other senses The second help is To imagine these self-same things whereunto Gluttony allureth us not to be as she perswades and as outwardly they appear good pleasant savory relishing and bringing delight to the palate but filthy sordid evil-savored and detestable as indeed after a very little while they prove For all things when they are resolved into their principles shew what they be in truth and manifest what it was that lay disguised under that amiable appearance wherewith they presented themselves Now what can be imagined more unsavory or loathsome then these dainties assoon as they have received a little alteration in the stomack Nay verily by how much any thing proves more delectable to Gluttony by so much doth it instantly prove more abominable in truth and yeelds the worse and more noysome smell Whereupon they who give themselves to delicacies were it not for the help of outward perfumes would undoubtedly be as intolerable through the evil savors that arise from their bodies as dead carcases are Their excrements likewise are of most noysome savor and all the breathings of their bodies accompanied with a most filthy smell The contrary whereof is to be seen in Country people and mechanick artificers who live temperately upon Brown Bread Cheese and other such like ordinary Food And this verily was excellently contrived by Gods ordinance to the end that we should learn thereby so much the more to contemne delicacies and to content our selves with simple and plain fare This matter therefore is often to be thought upon and the Phancy by continual meditation accustomed thereunto CHAP. IV. Answer is made unto certain Doubts and Objections 21. BUt here arise two Doubts The first Whether both the quantity and quality of the meat and drink ought not to be varied according to the seasons of the year Forasmuch as it seems a larger quantity of Food is agreeable to Winter than to Summer in regard that in Winter time as Hippocrates affirms Sect. 1. Aphorism 15. Mens Bellies are hotter by reason that the cold without forceth the heat into the inward bowels as it were from the circumference into the Center But in Summer upon a clean contrary ground Mens Bellies become more feeble to wit in regard that the heat is drawn out by the warmness of the Air from the inward parts as it were from the Center to the circumference and there dissipated In like manner drie and hot meats seem more proper for Winter in regard of the abundance of Phlegme which is then bred and is not so readily dissolved But in Summer moist and cooling meats are better inasmuch as through the heat of the outward Air there is a great dissipation of humours and much drying of the Body To this I answer According to Physicians Rules we ought indeed so to do nevertheless not over scrupulously nor precisely but as occasion fereth For if opportunity be wanting there is no great care to be had touching this business For if we find necessity of a drier kind of Diet in Winter or long continued moist weather we may easily remedy the matter by increasing our stint of Bread and diminishing the stint of our Drink or other kinds of moist nourishment For the abundance of drink and other moist food which is beneficial in dry weather will be of prejudice if it should be continued many days together when the Air is raw and cold for it may perhaps breed distillations hoarsnesses and coughs And on the other side when a moister kind of Diet seems requisite the stint of the drink may be augmented putting a larger quantity of water into the wine or instead of wine we may use small Beer which will sufficiently moisten and refresh The Holy Fathers of old seem not to have made any account at all of this diversity of seasons having appointed the self-same measure of one and the self-same kind of meat and drink for the whole year throughout and yet notwithstanding they lived exceeding long But now adays in Monasteries there is good provision made this way for health there being change of victuals appointed according to the season out of which they who follow Temperance may make choice of what they find most convenient for them 22. The second Doubt is Whether this measure and stint which we have prescribed or any other which men shall find meet for them is to be taken at one meal or more To which I answer That however all the Ancients who did so notably practise Temperance contented themselves with one meal a day and that either after Sun-set or at the Ninth hour of the day that is three hours after noon as Cassianus reports in the second Collation of Abbat Moyses chap. 25. and 26. Nevertheless many there be that think it more convenient for old men to make two meals a day dividing the foresaid measure into two parts And the reason is because old men being not able to take much sustenance at once it is better that they should eat oftner and smaller quantities For by this means they will not be oppressed with meat and make their digestion easier Wherefore they may take 7. or 8. Ounces at dinner and at evening 3. or 4. or otherwise as they shall find it most convenient for them But verily in these matters long custom bears great sway and much regard is to be had likewise to the disposition of the body For if the stomack abound with cold and tough phlegme it seems to be more expedient that a man should make but one meal a day in regard that there is a good space of time requisite for the concocting and dispersing of them And this I have by experience abundantly made proof of Yet notwithstanding if the meal be deferred till night it will be good to take some small modicum at noon and such in particular as may help to drie up the vicious moisture of the stomack Or if so be the chief meal be a dinner it will not be amiss at night to take some dried Raisins with

do not die by sicknesses bred through corruption of inward humors but by some outward violence used towards them And in like manner they who are studiously addicted to Lust cannot be long lived that there is nothing which doth so much exhaust the spirits and the best juice in the body as Lust doth nor which more weakens and overthrows Nature 38. But some will say There are many in the world who come to extream old age who never keep this sober diet that you speak of but when occasion serves gives the reins to Gluttony as you call it stuffing themselves almost every day with meat and drink to the full To which I make answer That these are but rare and must needs be of a rare strength and temper For the greatest number of Devourers and Gluttons do die before their time Now if these strong and irregular Eaters would observe a convenient moderation they would questionless live much longer and in better health and effect far greater matters by their wit and learning For it cannot be but that they who live not frugally should be full of ill humors and ofttimes vexed with diseases Nor can they without great prejudice to their healths much or long intend hard and difficult businesses appertaining to the mind both in regard that the whole 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 withdrawn 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 vapors which do overcloud the mind and if a man intend his thoughts much cause pain and grief Lastly these men are forced to use much exercise of body or often to take medicines for the purging thereof so that in truth however they may seem to live long in the body yet as much as belongs to the mind 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 and affairs of the mind 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 less with Christianity whose good and happiness is altogether spiritual and is not to be otherwise purchased than by mortification of the Senses and imployment and exercise both of Mind and Body 39. Add 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 than 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 quantity as to breed diseases But those other after some few years must of necessity have their bodies cloyed with evil humors which by little and little putrifying do at last break out into grievous and deadly sicknesses Aristotle in his Problems testifies That there was in his time a certain Philosopher named Herodicus who albeit in all mens judgment he was of a most weakly Constitution and fallen into a Consumption nevertheless by the Art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is That which prescribes the course of Diet he lived till he was a Hundred years old Plato mentions the same man in his third Book de Republ. Galen in his Book de Marasmo 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 vanity yet nevertheless 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 year and was so utterly consumed as there seemed nothing but skin and bones remaining yet nevertheless by his Art and the singular moderation and temper of his diet he brought to pass that he died not but after a great while lingring in a gentle Consumption And the same Galen in his Fifth Book of the preservation of Health says They who come forth weakly complexioned from their mothers womb 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 and sicknesses And further adds touching himself As for my part although I neither had a healthful Constitution of body from my very birth nor did alway lead a life free from disorder yet using this self-same Art after the Twenty eighth year of my life I never fell into the least sickness except perchance now and then for one day into a Fever and that gotten through overmuch weariness 40. Nor do these followers of Temperance only come to extream old Age without feeling the pains and diseases belonging thereunto but in their very dying pass away without sense of grief inasmuch as the bond that knits together their soul and body is unloosed not by any violence used to Nature but by a simple Resolution and Consumption of their Radical Humor And it fares with them as with a Lamp that when the Oyl is spent goes out of it self without any ado or business For as a burning Lamp may be three ways extinguished First by outward violence as when it is blown out Secondly by pouring in much water whereby the good Liquor 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 ways and means First by external force to wit of the sword fire strangling and the like Secondly through the abundance of ill Humors or the malignant quality of them whereby the Radical Humor is opprest and overthrown Thirdly when the Radical Humor is in long space of time quite consumed by the Natural Heat and blown out into the air which is done after the same manner that boiling water or oyl is wasted by the heat of the fire Now in the first and second kinds 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 overthrown by the violence of that which is contrary 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