VIAE RECTAE AD VITAM LONGAM, PARS SECUNDA. Wherein the true use of Sleep, Exercise, Excretions, and Perturbations is, with their effects, discussed and applied to every age, constitution of body, and time of year. BY TO: VENNER Doctor of Physic in . LONDON, Printed by GEORGE ELD for GEORGE WINDER, and are to be sold at his shop in St. Dunstan's Church yard in Fleetstreet. 1623. TO THE MOST EXCELLENT, ILLUSTRIOUS, AND Mighty Prince CHARLES, Prince of Wales, etc. RIGHT Noble and most Illustrious Prince: Your gracious acceptance of my Via recta ad vitam longam, formerly consecrated unto you, induced me not a little to hast●n the perfiting of the same, with the addition of a second Part, which I now likewise commend to your Highness' patronage, being a work in regard of the subject most befitting your Majesty, who is the chiefest hope and future health of Great-britaines' Monarchy. If these my Labours, that I may testify my loyal and grateful heart to your Majesty, shall any way further your health and prosperity of body, I have my aim and contentment. For without health Quid potest in hac vita esse gratum, quid jucundum? Non honour, non divitiae: imperfect a quidem sunt omnia corporis bona, nisi secunda jungantur valetudine. Health therefore is the Summum bonum in this life; quia vitam maximè jucundam reddit & foelicem. Wherefore that it may be obtained and enjoyed, Non tantummodo orandum, sed & enixè laborandum est. Thus referring both this Work and myself to your Highness' protection, with my daily prayers unto God for your Majesty's safety and happy continuance of life, to the exceeding great comfort of all true hearted Britain's, I in all dutiful obedience most humbly rest At your Highness' service and command, To: VENNER. TO THE TRULY GENEROUS AND Religious READERS, Health and Counsel. Generou and religious Readers; to you have I heretofore written my Viam rectam ad vitam longam; not to Rustics, or men of vile and rustic quality, who savour only of the earth, and respect nothing less than the welfare of their Bodies; nor to any profane, or seeming religious Patron of wicked and dishonest persons: But to you, I say, that are religious and truly generous, that maintain your blood, and reputations by your noble and virtuous lives, have I written that dietetical Treatise: and now, in regard of your benign Acceptance thereof (lightly esteeming the obliquity of some that are wise only by inheritance, or that are of a detracting spirit) have perfected the same, with a Second part, for the preservation of your lives and health, which if ye will in any measure observe, Vos enim arctissimis regulis non obstringo; I nothing doubt, but ye shall to God's glory, your own comfort, and good of your Country, live, a long, happy, and healthy life. But, because it may happen, inregard of the great infirmity of Nature, in these last times, that ye may have some conflicts with sickness, I will give you my advice therein, lest being sick, and seeking remedy by Physic, ye fall, as the old saying is, from Charybdis into Sylla, from one evil into another as bad, if not worse. When ye are visited with Sickness, ye must consider that it is a symptom of your sin; and therefore first by humble confession, and a penitent heart make peace betwixt God and your Conscience, and then send for the Physician: But for what Physician? not for the Mountebank that deludes you with impostures; nor for the audacious Surgeon, that will take away your life, I mean your blood, upon every light occasion; nor for the arrogant, and too too dishonest Apothecary, that against conscience, against the laws, and against laudable and ancient customs, exercises Physic, and grows insolent with the Title of a Physician; nor for any other such ignorant Empiric, Qui And abatarum morè, clausis oculis, cum aegrotorum morbis pugnat, facirque per mortes experimenta; applying without any true respect had of the temperature, age, sex, or time of year, one and the same remedy unto every one, as though every man had one and the same nature, and state of body, or did labour in one and the same disease. But send for such a Physician as is Phylosophically learned; that is honest, religious; that deals faithfully and discreetly with the sick, and that regards more the curing of the sickness, than the reward: such an one, so often as ye have occasion, send for, love, and entertain kindly, for he will pray unto the Lord, that he would prosper that which he giveth for your ease and remedy. I cannot but here tax some Physicians; I wish there were no such Spurii amongst us, more base and inhuman than the basest Mechanics, who, Canino more, abide not men of their own rank and quality, but hate and detract them; and yet these great Worthies, A Note of baseness, if not also of insufficiency. out of what humour judge ye, not only Fidler-like hang after the heels of great men, to be set a work, and insinuate with Gentlewomen (working upon their light credulent nature) telling them, That their skill, for curing their infirmities, transcends other men; but also become & collogue with base and unworthy people to have their alarm of praise. Among Physicians, these I suppose are they that respect their own gain more than the glory of God, or the good of the Patient, and therefore very worthy to be exploded, Ex Medicorum albo. What shall I say of some Divines, who (Salva sanctiorum reverentia) besides the cure of Souls, take upon them the cure of bodies, because the Ocean of sacred Theology is not sufficient for their swelling brains, and perhaps puffed up with Quintessences. Quid illis cum Medicina? Let them look to the Charge that Saint PAUL giveth unto them. Verily, 2 Tim. c. 4. v. 1, 2.5. I wonder how they can be insensible of the great burden of Souls that lie upon them, for which in the great and terrible day of accounts, they must give account; and then, when not only the actions of all men, Exech. 28.8. but also the very secret motions and intentions of the heart shall be made manifest; what will these halfe-curing Physicians of Souls and bodies do, when they shall be questioned, not so much for how many bodies they have cured; perhaps for how many they have sent packing to Sheol by their importune and preposterous physic, as for how many Souls they have cured and purged from the filth of sinno and iniquity, by their diligent ministry of the sacred Word, and converted unto God. But as for Women that with much temerity, take upon them to give and prescribe medicines, and the same not of the meanest rank neither, as though Physic, the most mystical and noblest of all Arts, were subject to their shallow and precipitate apprehension (reverence to those Gentlewomen, that bind up Lazarus soars, and refresh them with the fragments that fall from their Tables) I must tell them, that if they do it out of pure charity, it is sinful, because there is error in the action; if out of any vain glory, it is more sinful; if out of a desire of gain, it is most sinful: Of all which, our polypragmatical Ministers in all likelihood, that cannot contain themselves within the limits of their own callings, go not free and unfaultie. Marcilius Ficinus, Lib. de Trip. vita Apolog. a Priest, and well learned in the mysteries of Physic, endeavouring to prove the lawfulness for Divines to exercise Physic, concludes that they must do it, Charitatis gratia, for charity's sake. And is not this think you, the mark that our practical Ministers aim at? I will not condemn all; but so many of them as I know, deal in physic, as they do sometimes for a Parsonage, they take not fees directè, like Physicians; but indirectè, under the name of a Druggie medicine, or perhaps a strange elaborated Quintessence, exhaust the patient's purse much more than the generous and learned Physician. And if you will look into their lives, you shall find some of them to be profane; others, especially those whose brains swell, and are overheated with Quintessences, to be heady, proud, contentious; and yet after a puritanical fury, holy. To the best of them, I say as Saint PAUL did to Archippus: Take heed to your Ministry. If the best learned, and such as bend their whole forces thereunto are but sufficient to undertake the practice of Physic, what shall be judged of the rabblement of Empirics, and other unworthy and distracted Practitioners? Well, the time will come, when we shall be all convented to yield an account for all our actions, we shall not be able to conceal any of them from God, at whose name we should tremble, the great judge of all the world, to whom the very secret motions of our hearts are manifest, and who will reward every man according to his work. Know then, whatsoever thou art, that it is not all gain that is gotten, except it be well gotten, and with a good conscience; which I wish all men, and by name, such as usurp the practice of Physic, to the ruin & hurt of many, to lay to their hearts, as a cordial Antidote against all unlawful gain, and be reform. But is the fault altogether in them that usurp the practice of Physic? No verily; It is as much, if not more, in the absurdity of them that expose their bodies they care not to whom; and if they chance, through the benefit of nature and a strong constitution, to recover; or for that, the cause of the infirmity was formerly by some learned Physician removed, as it oftentimes happens, a great cure is wrought, the report whereof, with the light vulgar, and other base minded people, is so prevalent, as that it is able to raise one from being a parish Clarke, to the title of a great Physician; and yet all this while, the Cure, if there were any, was but accidentally, rashly, or preposterously effected, to the great injury of nature, and shortening of the days, though the ignorant Patient understand it not. But if the Cure, or rather the Hurt, shall by an outlandish Empiric, or Surgeon, that apud nos, turns Physician, and that no mean one neither, be effected, the more admirable. For verily, such is the inconstancy, folly, and perverseness versnesse of most our people, that a Physician, how learned and honest soever, and blessed of God in his courses, cannot, unless he be Outlandish, or at least in his birth and education, altogether a stranger and remote, be in any good esteem with them, for they must have physic from fare, Nihil praetiosum domi: the proverbial saying is not more ancient than true, Rara sunt chara: Sed mundus vult decipi, & decipiatur. The men of this world are, in their worldly affairs, wise, and do with the Chinoys, see with both eyes, and will, rather than lose one foot of land, retain the best counsel that can be had; but when their health, quae cum omnibus mundi copiis non est commutanda, shall by sickness be called into question, an illiterated Empiric, a peremptory usurping Apothecary, an ambitious Surgeon, scarce the supersicies of a Physician, perhaps a parish Clarke, or a sorcering Horseleech, or any other of what condition soever, whether infidel or Christian, whether virtuous, or full of all impiety, it matters not, is a Physician meet enough to encounter with sickness, death's Champion. O genus hominum insulsum, quibus Helleborum porrigendum, ut purgato cerebro desinant delirare. Dolendum sanè in Repub. literata, that the noble Art of Physic, should by the toleration of unworthy Practitioners be disgraced, and the people hurt. We have laws to prevent this evil, utinam vitam habuissent, I wish they had their due execution; but I doubt not, but that our most gracious & learned SOVEREIGN will, at length, cast an eye of reformation and respect upon the disgraced faculty of Physic, which Kings and Princes in former times, by their own proper studies greatly graced, and repress such, as under colour of helping, destroy many of his people, absque poenae metu; and so reduce the noble Art of physic no its ancient splendour and dignity; as it is to be seen at this day in some well governed Commonweals in that respect. But, having taxed diverse, I must look to have some scandalous and malicious imputations cast upon myself, not only from them that are taxed, but also from a Grand Caitiffe-fordian Momus, who with his Fowl Mouth, and Doggish Teeth, hath mightily defamed me, and delacerated the former Impressions of my Via recta ad vitam longam. As for the former sort I pass not, I have delivered my mind freely, and I know I speak the truth; and if I should be commended of One that is full of all impiety, that is a common Railer, Slanderer, and Detractor, and under whose lips is the poison of Asps, I should cry out, Quid mali feci? But I, lightly regarding the obliquity of malevolent and detracting Spirits, conclude with the honest Reader; to whom I wish these my labours very profitable. APRIL 22. 1603. Vale, Et sis mihi, ut ego tibi. VIAE RECTAE AD VITAM LONGAM PARS SECUND A. Of Sleep and Watching. SECT. I. That Sleep may be taken for the health of the body, how many things ought such as are studious of their health to observe therein? Four: First, the Time; secondly, the Place; thirdly, the Positure or lying of the body; and fourthly, the quantity of Sleep. Of all which in their order. But first I will set down the commodities of moderate and seasonable sleep, which next to nourishments that sustain the body, is most profitable and necessary: For it helpeth the digestion, The commodities of sleep. recreateth the mind, repaireth the spirits, comforteth and refresheth the whole body, and is for all crudities even a present remedy: for it concocteth not only the meats, but also the humours; and the reason of all which is, because in all the time of sleep, the animal faculty is at rest, but the natural is in the stronger action, by reason of the regress of the heat into the inner parts, and therefore it is that the best concoction is made in sleep. Moreover, by the return of the heat into the inner parts, the vital faculty is much strengthened, because the heart is then abundantly supplied with blood for breeding of spirit. The three principal faculties are greatly helped & refreshed by sleep. From whence it appeareth, how sleep maketh much for the three principal faculties of the body: for by it the brain is moistened, the animal spirits quieted and refreshed, the stomach and liver for concoction, and the heart for engendering of spirit, fortified and assisted. Now for the order of sleep, wherein, as I have said, four things are to be observed. And first concerning the time for sleeping and waking, we must follow the course of Nature, that is, to wake in the day, and sleep in the night: Dies enim vigilie, nox somno dicata est. Why the night is most convenient for sleep. For the Sun by his radiant beams illuminating our Hemisphere, openeth the pores of the body, and dilateth the humours and spirits from the Centre to the circumferent parts, which to waking and necessary actions doth excite and naturally provoke. But on the contrary, when the Sun departeth from our Hemisphere all things are coarctated, and the spirits return into the bowels and inmost parts of the body, which naturally invite to sleep. Wherefore if we pervert the order of Nature, as to sleep in the day, and wake in the night, we violently resist the motion of Nature, for sleep draweth the natural heat inward, and the heat of the day draweth it outward, so that there is made as it were, a fight and combat with Nature to the ruin of the body. Yet such as, by reason of a weak and sickly disposition of body, do take unquiet or little rest in the night, or are otherwise by extraordinary and necessary occasions hindered, may well sleep in the morning adprimam partem diei, that is, till nine of the clock, but to sleep afterwards is not so wholesome, especially at afternoons, as shall be hereafter showed. But why the night is most convenient for sleep, two other reasons also may be well assigned. The first is the natural moisture and silence of the night, which for sleep is very conducible. The other is the sufficiency of time, not only for the full and absolute concoction of the meats, but also of superfluous humours, which the night doth afford, and that by reason of the regress of the heat and spirits into the inward and digestive parts. They therefore that against nature viciously use the night for the day, and the day for the night, tanquam noctuae, are here justly to be reproved: and so are also students, Untimely was ching most pernicious to Students. to whom untimely watchings are most pernicious, that with night studies macerate themselves, exhaust their spirits, and acquire a poor weak melancholic state of body For all parts of the body, especially the chiefest being wearied and weakened with labour in the day, the night approaching, desire rest; and therefore then if by study and untimely watching they are deprived of their refreshing, and the spirits retracted from the stomach and principal parts, weakness must needs follow, and a bad concoction, and the body consequently repleted with crude, putrid, and vaporous humours. Wherefore I advise Students that must of necessity sometimes watch and study by night, that they do it not till after their first sleep: for in that space the concoctions of the stomach and liver are most commonly effected, and the wearied parts in some measure refreshed. Wherefore here by the way I advise all men, especially such as are charged with public business of importance, that they carefully observe to go to their bed with a quiet and free mind: Three things necessary to quiet sleep. for that the sleep may be peaceable and comfortable, three things are necessary; a temperate brain, a sweet vapour, and a quiet mind. If therefore ye desire peaceable and comfortable rest, live soberly, eschew crudity, and embrace tranquillity of mind. But if honest occasions, besides an ill disposition of body, shall occasion watching in the beginning of the night, let thy supper be slender, and make a mends by sleeping so much the longer in the morning. But I wish such as tender their healths, especially Students, not to addict themselves to morning sleep, but by all means to shun and avoid the occasion thereof, for he that sleeps in the morning when he ought to arise and stir his body that all parts may the better expurge their exerements detained in sleep, The great discommodity of morning sleep. by sleeping in the morning hinders their expulsion, which occasioning obstructions and noy some vapours, greatly offend the head, dull the senses, and is very pernicious to the whole body. Here some may desire to know whether it be altogether unwholesome to sleep after dinner. Whereunto I answer, that sleeping at noon is condemned as most hurtful to the body, because it over-moistneth the brain, The discommodities of sleeping at noon. and filleth the head full with vaporous superfluities. And the reason why it filleth the head with superfluous moisture, is, because the night hath sufficiently moistened it, as that it needeth not to be moistened again by sleep in the day, but ought rather to be dried by watchings and motions of the body. And from hence it is that sleeping at noon causeth heaviness of the head, dulness of wit, distillations, defluxions of humours, lethargies. and other cold diseases of the brain, and palsies, by relaxing the sinews. Moreover it hurteth the eyes, spoileth the colour, puffeth up the Spleen with wind, maketh the body unlusty, and prepareth it for Fevers and Impostumes. Yet notwithstanding all these hurts which are incident to them that will needs sleep in the day time, Sleeping at noon not to be prohibited at all times, nor to all bodies. sleeping at noon is not always, nor to all bodies to be prohibited, so as it be admitted with the cautions hereafter assigned. For if the night shall be unquiet, or without sleep, or the body wearied with extraordinary labour, or the spirits exhausted, and the strengths dejected by immoderate and excessive heat, as it oftentimes chanceth in the hot seasons of the year, it is not amiss to sleep at noon: for by it the spirits are collected into the inner parts, the mind freed of cogitation, and the whole body consequently very much refreshed. Moreover, such as are lean, and of an hot and dry temperature of body, may well sleep at noon, because it greatly refresheth their bodies by recalling their soon vanishing spirits. And that it is lawful at any time of the year for old men to sleep a nap at noon, by reason of their imbecility, needs no demonstration. Sleeping at noon hurtful to all corpulent bodies. But the Phlegmatic, sanguine, and all corpulent bodies must beware how they sleep at noon, for it is better for such to macerate themselves a little, by abstaining from sleep, then by it to be turgid and puffed up. Wherefore in the hot seasons of the year it is good for them after dinner to rest themselves for the space of an hour in a cold bower free from all care and cogitation, which rest verily is no less profitable to them, than an hours sleep for dry, lean, and extenuated bodies. But that sleeping at noon may be admitted with the greater profit and less detriment, Five conditions to be observed in sleeping at noon. five conditions are diligently to be observed therein. The first is that it be not taken immediately after dinner, but an hour after, or half an hour at the least, in which space it is good to walk a little, that the meat may the better descend into the stomach, for then fewer vapours will ascend and offend the head. The second is, that it be taken not lying, but rather sitting with the body upright, because the head will be the less offended with vapours ascending unto it. The third is, that it be not overlong, not above half an hour, or an hour at the most, that the heat may be only collected from the outward parts, for so short sleep cannot replete the head with vapours, and in the mean while the concoction is sufficiently helped, the strengths refreshed, and any heaviness of the head removed. The fourth is, that it be not taken in an hot place, but rather inclining to cold, especially in the summer, for to sleep in an hot place is very hurtful, as shall be by and by showed. The fift is, that the awakening be not sudden, but with good moderation, to prevent the distraction of the spirits. And thus much for the time of sleep. Concerning the place most convenient for sleep, What place is most convenient for sleep. it must be somewhat dark, and defended from the light, especially of the Moon by night, which increaseth rheums, temperate in heat and cold, yea rather inclining to cold then heat; for to sleep in an hot place is very dangerous, causing faintness, and oftentimes swooning upon the awaking, by reason of the contrary motions of sleep, and the ambient heat of the place. For the spirits and natural heat, which by means of sleep are drawn inward, are by the heat without contrariwise drawn outward. Wherefore the place for sleep aught to be very close, and above all not dampish, for that is most pernicious to the body, and especially to the head. And although the place for sleep must rather incline to cold than heat, yet our bodies while we sleep must with , according as the constitution of the air shall require, be sufficiently covered, lest that while the natural heat is within about digestion, the outward parts be offended with cold. But the chiefest care must be of the head, that in sleep it take not cold, which will occasion palsies, The head and neck in sleep must carefully be defended from cold. and other affects of the brain and sinews; and yet too much covering weakens and offends the head. The neck also in sleep must not be neglected, for the well wrapping thereof is a special remedy against nocturnal rheums, and therefore I wish all Students diligently to observe the use thereof. Concerning the manner of lying while we sleep, What positure of the body is best in sleep. the best is on the right side, or on the left, with the hands, legs, and neck, yea and the whole body a little bowed, especially in the winter, for increasing the heat of the bowels. But if you desire to know whether it be best to lie first on the right side, or on the left: I answer, that it is best to lie first on the left side, that the meats may the better descend to the bottom of the stomach, which toward the left side is chief situated, and the alimentary juice be the more easily conveied to the Liver: and after the first sleep to turn to the right side; for this change doth greatly ease the body, and help the concoction and distribution. The head must be somewhat high, well bolstered up, for the better descension and concoction of the meats. Having set down the best positure of the body in sleep, Whether sleeping upright upon the back, or grovelling upon the belly, be altogether unwholesome. I will examine whether lying upright upon the back, or grovelling upon the belly in sleep, be altogether unwholesome. As for sleeping upright upon the back, it is altogether unwholesome, for so many as sleep after that fashion, have unpleasant and troublesome sleeps, and are for the most part subject to the passion which we call the Nightmare, the palsy, lethargy, cramp, and such like diseases of the brain and sinews. And that not without cause, for lying upon the back causeth the superfluous matter of the head to incline and fall into the hinder part of the brain, where is the original of the motory sinews, and by that means the spirits being stopped, the aforesaid maladies are easily engendered. Moreover, lying upon the back, heateth the reynes, and maketh them subject to obstruction; and therefore I wish all such as are subject to the stone, carefully to shun that manner of sleeping. Concerning sleeping upon the belly, To sleep upon the belly, when, and for what bodies profitable. that may be sometimes tolerable, yea very necessary, when wind shall afflict the belly, or the stomach be overcharged with meat; for by that positure, the natural heat is retained and increased in the bowels, whereby the Stomach for concoction is much comforted, and the torments of the belly greatly mitigated: Wherefore it is very profitable for such as have feeble digestion, and are troubled with wind, to lie and sleep sometimes grovelling upon the belly; but it may hurt the sight, by causing the humours to flow unto the eyes: and therefore such, whose eyes are feeble, or are subject to a defluxion of humours into them, must very carefully eschew this manner of sleeping. But it is worth the inquiry, Whether it be expedient to sleep with the mouth a little open. whether it be good to sleep with the mouth a little open. Some there are that altogether deny it; But I approve the contrary, and that for three reasons. The first is, because the breath passeth more freely, and the fuliginous fumes better breathed forth and discussed: and hence it is, that such as sleep with their mouth open, have their breath less corrupted; whereas of the contrary, they that sleep with their mouth close, have commonly an ill breath, and foul teeth. The second is, because some rheumatic moisture may in sleep pass forth at the mouth, which if it should be shut, would fall upon the Lungs, to their great offence. The third reason is, because through the descent of rheum, from the head to the nostrils, the free passage of the breath through them may be letted; whereupon, unless we sleep with the mouth somewhat open, snoring, offensive rowtings, and oftentimes untimely awaking do ensue. Wherefore I conclude, that it is good to sleep with the mouth somewhat open, especially, for them that are subject to the rheum. And because the tongue, , and gums of such as sleep with their mouth open, are commonly after sleep very dry, and affected also with slimy matter adhering to them; but to this later, those that sleep with their mouth close are most subject: The washing and cleansing of the mouth after sleep very necessary. I advise, that all men in the mornings after their sleep, wash well their mouth, gums, and teeth with fountain water, rose water, and a little vinegar mixed together, wherein a few Sage leaves, and Cloves sliced have been steeped all the night, by gargling it in their mouths: for it tempereth the dryness of the mouth, cleanseth away the slimy superfluities, and maketh the breath sweet, which in sleep, by reason of fuliginous vapours that arise from the Stomach, is most commonly corrupted. Where, by the way, it is to be advertised, that their breath is most tainted in sleep that are subject to obstructions; wherefore such bodies ought to be purged and purified, according as the affected parts shall require. Concerning the quantity or time how long we should sleep, How long we should sleep. it cannot be certainly alike defined for all men, wherein, no doubt, a mediocrity, as in all other things, yet limited with many circumstances, is best. It must be measured by health and sickness, by age, by emptiness or fullness of the body, and by the complexion. And, because the concoction, which is the root of life, is specially furthered by sleep, we must observe to sleep till the concoctions in the stomach & liver are finished. But to know when the coconctions are complete and ended, it is to be discerned upon the awaking, by the sensible lightness of all the body, especially of the head, and passage down of the meat from the stomach, and the certain desire to avoid urine, and to go to the stool, so neither of them be extraordinarily procured by error of diet, or otherwise. Contrariwise, The whole time of sleep being divided into 3 parts, the first is chief profitable to the stomach, the second to the stomach and liver, the third, in qua segregatio fit puri ab impuro, to the heart and the brain. heaviness in the body and eyes, and savour of the meat before eaten, signify, that the sleep is not sufficient. From whence it may well be concluded, that for such as are healthful, & in their youthful and constant age, seven or eight hours is a sufficient time for the continuance of sleep, because in them the concoctions are in that space commonly perfected. But such as are weak and sickly by nature, require a longer time of rest, as nine, ten, or eleven hours, for helping the concoction, and restoring the strengths. The like is to be said of old men, Somnus senibus vitaest, vigilia ruina. for whom sleep verily is so profitable, that, because it chief helpeth the concoction, whereupon plenty of nourishable moisture doth follow, nothing, next to meats of good juice, is so available for repairing their decayed state of Body. Children also, that have not attained to the age of eighteen years, require longer sleep than youth and middle age, that immoderate fluxion of vaporous moisture by the pores, whereunto they are by reason of their lax and tender skin, most subject, may be hindered, and their growth consequently bettered and increased. But withal, there must always in every age be special respect had of the complexion; Why do choleric and melancholic bodies require longer sleep than the phlegmatic or sanguine? for Choleric and Melancholic Bodies need longer sleep than the Phlegmatic or Sanguine, that the acrimony of Choler may be tempered, and the concoction helped: For, to dry and lean bodies such as are the Choleric and Melancholic, nothing is more wholesome than quiet and sound sleep, because by it, the parts are generally moistened and refreshed, both in that it helpeth the concoction, as also, because it letteth the difflation and wasting of the humours. Wholesome counsel for choleric and melancholic bodies. And, because that to lean Choleric and Melancholic Bodies, nothing is more pernicious than too much watchfulness, whereunto, by reason of their dry disposition of body, they are very subject; I advise, that they usually observe, especially in the hot seasons of the year, to drink at their going to bed, a good draught of a soporiferous Almond milk, made with the decoction of excorticated Barley well mundified and abluted, Lettuce, the flowers of Borage and Violets, or in stead of them, the freshest leaves, and let it also have a little choice Rose water, and be dulcorated or sweetened with the finest sugar: for this drink excellently moisteneth and tempereth the brain, procureth sleep, and refresheth the whole body. The emulsion of the seeds of white Poppy, may also very profitable to be added thereunto. But, of the contrary, to the Phlegmatic and such as are drowsy through the excess of moisture, Little sleep best for phlegmatic and gross bodies. watchings are to be commended and enjoined, quia desiccant & attenuant, lest that much sleep, or longer than is convenient only for concoction, should increase their moist and cold distemperature, and make it altogether sickly. As for the Sanguine, their sleep must be very moderate, not above seven hours at the most; Why must the sanguine be very wary of immoderate sleep? for they are very apt to be gross, which much sleep, or more than is fitting for their temperature, will soon occasion. Wherefore it is better for them to be sparing in sleep, and to be somewhat macerated with watchings, then to be exceedingly puffed up therewith. Do we not find by daily experience, that those which are more indulgent of their bellies and sleep than is meet, become so corpulent, gross and ill favoured, that their breast and chin even meet together: wherefore it is no marvel that they become unhealthful and unlustie in their bodies, stupid and dull in their wits. The discommodities of immoderate sleep and watchings. To conclude this Section, as Sleep, unless it be moderate, and in fit time admitted, weakens the natural heat, burdens the head with vapours, detains the excrements longer than is meet; in a word, makes men sluggish, lumpish and unhealthful, heavy headed, of no wit or memory. So watching, except it be with mediocrity, drieth up and consumeth the body, dimineth the sight, wasteth the Spirits, and destroyeth all the powers and faculties both of body and mind. Let therefore both the sleep and watching be seasonable and moderate; without which grateful and amiable vicissitude, our condition were miserable, and life not to be preserved. Whether drying and warming of the bed, Pelueignito, a little before the entering thereinto, be expedient and necessary? And what is to be done after the sleep, for the health of the body, before we betake ourselves to our ordinary and necessary business? SOme Captious, Scoffing, and Caitiffe-sordian-like Momus, will perhaps suppose these two Quaeres to be idle and supersluous; but I, lightly regarding His obliquity, do, for the good of them to whom I writ this Treatise, follow my method, and add them as an Appendix to this Section. To the former therefore I answer, that for Students, for the Aged, and all such as are weak by nature, and that lead a tender and delicate course of life, the custom of warming the bed, is for two reasons very expedient and necessary in the cold & moist seasons of the year. The first is, that the Body, upon putting off the garments, may not on a sudden be affected with the external cold. The second is, because the interior heat is comforted by the external, the concoction helped, and all superfluous moisture the better consumed. But I approve not this custom to such as are healthful, and strong, because it will debilitate their Bodies, and make them over nice and effeminate. It remaineth therefore, that it is only convenient for Students, for the Aged, and all such as are weak and tender by nature. To the second I answer, that after you have taken sufficient and competent rest, it is good, before you arise out of your Bed, that you gently rub and stroke downward your breasts and sides; but your neck, shoulders, back, arms, hand-wrists, pin-bones, Frications. thighs and legs more strongly with your own hand, or with an hot linen cloth, doubled and heated for the purpose, or cause them to be rubbed, because it quickeneth the Blood, and strengtheneth the parts, by exciting the natural heat. When you are risen, and before also, extend and stretch out your arms, legs, and whole body, that the animal spirits may be dilated to the exterior parts; and the limbs by that means corroborated: then walk a little up and down, that the superfluities which shall be in the stomach and other parts, may the more speedily descend and be avoided; and be very diligent to excrete the Urine, and depose the excrements of the Belly; and let not with less diligence the superfluities of the nose by exsufflation, and of the breast by expectoration be purged forth: for nothing is more hurtful to the Body than the retention of the excrements. That done, wash and plunge your eyes in cold water, for that not only cleanseth away the filth, but also cleareth and preserveth the sight. And let the mouth be cleansed with cold water, and a little vinegar added thereto, and the gums and teeth rubbed with a Sage leaf or two dipped therein, or washed and cleansed with the infusion aforeshowed; and after rub the teeth hard with a course dry cloth: for this purifieth the breath, and preserveth the teeth from corruption. Then let your head be well combed, that the pores may be opened, to avoid such vapours as yet by sleep are not consumed. And in the cold and moist seasons of the year, let the head also be well rubbed with a course linen cloth, somewhat heated: for thereby the natural heat is excited, the pores opened, vaporous and rheumatic superfluities discussed and difflated, Rubbing of the head and neck mornings with an hot cloth, very effectual against rheums and cold infirmities of the sinews. and consequently, the brain and animal spirits exceedingly comforted. Of this therefore, as also of rubbing the neck in like manner, I wish Students, and all such as are subject to rheums, palsies, and such like affects of the sinews, to have a special care. All which being done for the body, let not your better part pass neglected, but before you betake yourself to your study, or such business as your place shall require, consecrate half an hour at the least unto Almighty GOD, by pouring forth your thankful soul unto him, for his gracious protecting you from infinite dangers and calamities that might have been befallen you until this present time, with a true confession of your sins, with an hearty and unfeigned repentance for them, and with a sincere and settled purpose and determination for the amendment of your life in that poor and uncertain pittance of time that shall remain; wherein, besides your never enough thankfulness for blessings received, let the remembrance of your sins be bitter unto you; and cast not away your Soul by fashioning yourself after this Pharisaical and most sinful time; but, be holy, upright, uncorrupt, merciful, peaceable; to shut up all in a word, labour by all means to have always a clear conscience towards God and towards man, and never forget that all your actions how secret soever, or pharasaically cloaked, shall in that great and fearful day of accounts be revealed. Wherefore in all your actions remember your end, and ever bless God, and begin the day with a morning sacrifice to him, and then he will bless the day unto you, and direct all your actions to the glory of his most sacred name, the good of your country, and preservation of your own souls and bodies. O Exercise and Rest. SECT. 2. Why ought Students, and all such as are studious of health, and that lead a generous course of life, to have special regard of exercise, and of avoiding immoderate rest? And as touching exercise, that it may be rightly used, how many things ought to be observed therein? EXercise is so necessary to the preservation of health in Students, and all such as live a restful and generous life, as that without it they cannot be long healthful and without sickness: The commodities of exercise, and the discommodities of immoderate rest. for by exercise and moderate motions, the natural heat is increased, the spirits excited and dilated, the concoction and distribution helped, the humours attenuated, the expulsion of all excrements furthered, the whole body strengthened, and youth prolonged. Of the contrary, by immoderate and sluggish rest, the natural heat is extinguished, the concoction of the meats, and distribution to the parts hindered, the humours corrupted, the excrements retained, the whole body dulled and effeminated, infinite diseases occasioned, and old age hastened, and all by reason of crudities, and great store of noisome humours thereby engendered; and therefore idleness and immoderate rest is not unworthily ranked among the causes of cold diseases. And this is found true by daily experience in agresticke men, and all such as lead a laborious course of life, who for the more part live longer, and in better health and strength, than they that live in bodily rest, or enjoy a generous state of living. Wherefore it is very behoveable for Students and all such as lead not a laborious course of life, to support by exercise and voluntary motions their health, and not by being too indulgent of their ease and rest, infringe their strengths, and subvert their state of body. But moderate rest, and in convenient time observed, hath also its commodities: for when the body is tired through over much labour, and strength faileth, and natural moisture decayeth, than rest for a time recovereth strength, reviveth the spirits, and refresheth the limbs. So the mind wearied with cares and studies hath need of remission and relaxation, without which grateful vicissitude, the vigour neither of mind nor body can long be preserved, according to that of the Poet: Quod caret alterna requie, durabile non est. Now that exercise may be rightly used for the health of the body, Three things to be observed in exercise. three things are to be observed therein: The Place, the Time, and the Measure. The place where exercise is to be used doth chief concern the air, which must be clear and pure, not vaporous or putrid, which as in habitation, so also in exercise is greatly to be regarded: for the pores and passages of the body being open by exercise, the ambient air cannot but enter in, and be also, by reason of the violence of breathing, vehemently drawn to the heart, which if it shall be gross, vaporours', or impure, cannot but very greatly offend the head, breed rheums, annoy the heart, and corrupt the whole body: wherefore it is not good to exercise but in a good and wholesome air. Now for the time fit for exercise, Hip. teacheth us plainly in three words, Labores cibum praecedant, The fittest time for exercise, Let exercise be used before meat. The time then most convenient for exercise, must needs be when both the first and second digestion is complete, and that the time approacheth to eat again. But from the exercise to the eating there must always intercede a little time of rest, as half an hour or thereabout, especially it the exercise be any thing violent, that the spirits and limbs may be refreshed, and the humours in the body quieted and settled. Before exercise this caution must always very carefully be observed, A caution always carefully to be observed before exercise. that the excrements of the belly and bladder be expulsed, that none of them by the violence of heat kindled by exercise, be drawn into the habit of the body, whereby the blood may be corrupted, and very perilous obstructions occasioned. Wherefore it is not good to exercise before the meat pre-assumed be well concocted, and the excrements of the belly and bladder carefully deposed. I will not here restrain any to certain hours of the day for exercise, but as their occasions shall give leave, so as it be done according to these three rules, that is, After the excrements are avoided, In a wholesome air, and before meat. Whereunto I will add a fourth, And, not in the fervent heat of the day, Ne duplici calore afficiatur corpus, that the body be not at once affected with the outward heat of the air, and the inward heat of the body raised by exercise: wherefore in exercise let the fitness of time be always observed. The discommodities of untimely exercise. For untimely exercise doth greatly hurt the body, as to exercise immediately after meal, or before the meat be concocted, for thereby the natural heat is drawn from the inward parts to the outward, the concoction consequently marred, and the whole body repleted with crude and noisome superfluities. Hence proceed obstructions, impostumes, scabs, and oftentimes ulcers, as is to be seen in diverse that unadvisedly labour or exercise immediately after meat, or before it be sufficiently concocted. Walking after meat very profitable. Yet to rise up after meat, to stand and to walk softly is very good, for by this means the meats do sooner descend to the bottom of the stomach, and the natural heat is also somewhat stirred up, whereupon doth follow the speedier and better concoction. Wherefore I cannot but very greatly commend walking after dinner in the Summer season in a cold arbour, and after supper in the temperate and hot seasons of the year, in open plain fields or in sweet meadows nigh to pleasant rivers: for the digestion is not only helped thereby, but the spirits are also delighted, the whole body refreshed, and the fumes arising from the stomach discussed. And if your state of body be such as that you cannot walk after meal, yet stand at least, according to the old verse; Post pastum stabis, passu mollive meabis. To conclude this point, I do here therefore counsel all students, and such as live generously, to labour neither in body nor mind immediately after meat (for as of the body, so also of the mind ought the exercises to be seasonable, for untimely studies do soon weaken the strengths both of body and mind) but to spend an hour in gentle walkings, and pleasant discourse. And thus much concerning the time convenient for exercise. Now I come to the measure of exercise, The measure of exercise, 1. how long we should exercise. a mean wherein, as in all other things, is best, which by two notes may chief be discerned: The first is by the bursting forth of sweat, and hot vapours; the other, by the weariness of the limbs: for when the skin shall be wet with swear, it shall be good to desist from exercise, lest by proceeding therein, The discommodity of immoderate exercise. not only the spirits and good humours be exhausted, but also the fat annexed to Liver, Reins, and Intestines, whereby the natural heat of those parts is preserved, be melted, or at least caused to putrify; by means whereof, if sudden death ensue not, as oftentimes it doth, the concoction is weakened, and the body become sickly, withered, and imparient of cold. And when the agility of the limbs shall begin to fail, it shall be good to desist, lest overmuch weariness and feebleness should ensue. Here therefore it is to be advertised, how great and laborious exercises do evilly dispose the body, and subvert the state thereof, and that the best and most profitable exercises, for them that are sound and healthful, are walking, bowling, Et parvae pilae ludus, the racket, and such like easy exercises. For it is certain, that for such as are health full it is sufficient by exercise to increase the natural heat, to excite the spirits, and expel the excrements, which the aforesaid exercises do well effect, without any great trouble or lassitude of the body. Wherefore the true measure of exercise is, not to be overwearied therewith, nor too suddenly to sweat and raise the spirits. But a measure in exercise cannot rightly be limited without respect had to the constitution and state of body, because the phlegmatic, Phlegmatic and gross bodies need oftener and stronger exercise than other. and all such as are of a full state of body, require more often and more laborious exercise than others, for exciting the natural heat, discussing the superfluous moisture, and abating the grossness of the body: for by how much fatter and grosser the body is; by so much the natural heat is diminished. Wherefore for exciting the natural heat, and dissolving the superfluous moisture of the body, which is the cause of grossness, I advise the plegmaticke, and all such as are apt to be gross, to accustom themselves in the mornings to speedy walkings, and that up against hills or other steep places, and at other times convenient, to strong and laborious exercises; yet with this caution therein, that they do not so much exceed the mean, as to cause overmuch weariness and weakness to the body. Of the contrary to the choleric, To lean and choleric bodies easy and light exercise is convenient. and all such as are of a dry and lean state of body, easy and light exercise is convenient, and that also no longer to be continued, but till the colour and flesh is somewhat ruddy, and the sweat begins to break forth. For if they should proceed further, or use more quick and vehement motions, the spirits would be soon exhausted, the body distempered and brought into an Atrophy or Consumption. They therefore that are of a very hot temperature, and of a lean and dry state of body, ought not at any hand to use any strong motions or exercise of body, but walking, bowling, and such like easy motions are abundantly sufficient for them. As touching exercise also, The time of the year ought to be respected in the exercise. the time of the year ought not altogether to be neglected, for in the summer, by reason of the ambient heat of the air, lighter exercises are more convenient, then at other times. In the Spring the exercise ought to be somewhat stronger, that the superfluities, which by reason of the winter are congested in the body, may be resolved. But in this season let such as are of an hot temperature of body beware lest by overmuch motion they overheat and distemper it. But in the Autumn, and especially in the winter, strong and laborious motion of the body is most convenient, because it dissolveth and dissipateth gross humours, helpeth the breathing, by removing the obstructions of the breast, occasioned by the moisture of the season, and is therefore specially necessary and profitable for gross and phlegmatic bodies. I will conclude this Section by adding one caution to be observed after exercise, and which is of very great moment; A eaution to be observed after exercise. that is, that the body take not cold after the exercise, because it greatly weakeneth the natural heat, the brain, and the sinews, and induceth oftentimes swoundings by a sudden obstruction of the pores, and barring in of vaporous moisture that should by them breathe forth. And thus much concerning the true use and utility of exercise. Now for those that cannot exercise their bodies at convenient times, by reason of great weakness, frication or rubbing of the body (Quae inter exercitationi et omni modam quietem media est.) may well be used in stead of exercise: Frication, the necessity and utility thereof. for it exciteth the natural heat of the parts, openeth the obstructions of the skin and flesh, draweth the humours from the superior parts to the inferior, from the inward to the outward, from the noble to the ignoble, whereby great comfort and utility is brought to weak and sickly bodies. Moreover it procureth sleep; but the belly and the stomach must not be perfricated, because it will trouble the concoction, offend the head, and occasion the distribution of crudities into the body. The application of a double cloth upon those parts, well heated for the purpose, during all the time of frication is very necessary for the conservation of the heat of those parts, and discussing of wind. Neither must the reynes of the back be rubbed, unless there be a sensible feeling of cold and wind in them, and then they must be gently stroked, lest overheating them, obstruction and nephriticke passions be occasioned. The manner of using fricacies must be with the hand, or a course linen cloth; first, softly and easily, afterwards faster and harder, as the tenderness of the skin shall permit, until the flesh shall as it were swell, and be somewhat ruddy: then desist, for a mediocrity even in frication must be observed. As for the time, the morning and evening are best for fricacies: and what parts are fittest for frication, I have showed towards the end of the precedent Section. To conclude, fricacies are very needful and profitable for the aged, the impotent, and such as are barred of exercise by reason of daily and weighty business. Of Excretions. SECT. 3. Why doth the health of the body much consist in the due and daily avoiding of the general excrements? THE general excrements of the body are the stool, the urine, and the sweat; and because they are altogether unprofitable, being excrements, not only in quantity, but also in quality, they ought every day, to the case and health of the body, to be avoided; for, being retained longer then is fitting, they become very troublesome and pernicious to the body. Wherefore, such as are studious of their health, must be very careful daily and opportunely to avoid the excrements of the belly and bladder. And if your belly shall be naturally soluble, Health doth greatly consist in a soluble belly. account that in regard of your health, for a great felicity. For they that have their belly naturally lose and open, so it be not immoderate, and more than their state of body, in regard of the grossness or tenuity thereof, shall require, are not easily affected with sickness: whereas, of the contrary, they that have the same bound up, and have seldom the benefit of nature that way, have for the most part, often conflicts with sickness, I say for the most part, in regard of exceeding hot choleric bodies, who, in regard of their strong natural heat, that concocteth with few superfluities, have commonly costive bodies, and yet enjoy perfect and absolute health. Wherefore I advise all such as are studious of their health, to have special care that their belly expurge itself daily, twice or once at the least. And how beneficial it is for the health, to procure sweat by exercise, I have showed in the former Section; and therefore I shall not here need much to insist therein. Nature verily hath to no other purpose made the skin full of pores, but that there should be free passage through it for sweat and insensible vaporations. I shall not here need to show, that it is not convenient for very hot and dry bodies to provoke sweat: or of the contrary, for cold, moist, and Phlegmatic bodies very needful; nor yet, in procuring of sweat, that there must be special care had, as in all other kinds of evacuations, that it be not immoderate, & deject the strengths, for all this is at large showed in the former Section. Besides these general excrements, there are also particular, as those of the brain, and breast, which being retained, and not liberally excreted, do greatly annoy and affect those parts. Wherefore the excrements of the brain must daily be avoided through the mouth by spitting, and excreation, through the nose by exsufflation, and also sometimes by sternutation, especially in the mornings; and those of the breast by coughing expectorated. And thus much for excretions. Of Perturbations, or Passions of the mind. SECT. 4. Seeing that the Passions of the mind are inevitable, & secundum naturam nobis succrescant, why are they reputed as morbifical causes, and hurtful to the Body? I Will nother stand to discourse of the objects of Perturbations, nor how the sensitive faculty is the fountain of them; nor how they are the natural motions of the heart, and that by means of the spirits, which are the primary instruments of the soul, as things altogether impertinent for this place; but how they are to be reputed as morbifical causes, and hurtful to the body. Animi passiones dum intra modum consistunt, & neque animam à consuetis, & naturali moderatione & virtute dimovent, non animi perturbationes, sed actus jure dicentur: and in this respect they are said to be inevitable, & secundam naturam nobis succrescere: to be natural, & utiliter à natura dari. These Passions, Cicero: Leves perturbationes optimè dixit. Verum cum modum excesserunt, & hominis decentem harmoniam, & elegantiam, ac modum naturali debitum mutaverint, tunc quidem animi passiones seu perturbationes jure optimo dicendae sunt, & vitandae, ut corpori & animae, noxiae. The Passions therefore of the mind are not to be reputed hurtful, or numbered among the causes of sickness, but when they shall exceed and be immoderate, and so become perturbations indeed: for than they altar the body, weaken and overthrow the faculties thereof. I will instance in some: Immoderate joy. Immoderate joy relaxeth the heart, and causeth such an effusion of the spirit, as that oftentimes ensue fickness, and great debility of the body, sowndings; and as we read of some pusillanimicke or faint hearted persons, Sadness and fear. death itself. Sadness and Fear, of the contrary, do streiten the heart, weaken the spirits, and natural heat, and cause them to be contracted to the heart, by means whereof, the digestion of the meats, and distribution is hindered, and the remote parts left destitute of heat: and from hence proceedeth that vacillation or trembling of the limbs in them that are affected with fear: Moreover, sadness and fear, in continuance, dry the body, resolve the strengths, press the heart, and induce melancholic sicknesses, by exciccating the blood and spirits near the heart. Here some may demand, that if trembling of the limbs proceed from the defect of heat in the parts, and if fear draw the heat and spirits inward, especially to the heart, why the heart doth tremble in them that are affected with fear? Whereunto it may be answered, that although fear force the heat & spirits inward, yet it compels them not to the heart strong and lively, but weakened & abated: Name in metuentibus crassescunt spiritus & sanguis, fiuntque imbecilliores frigore, and that by reason of the imagination, which is earnestly bend and troubled in preventing and withstanding the imminent mischief and peril. And from hence it is that the heart is not only straightened, and doth tremble in fear, but also that many swound, die, and are exanimated with sudden fear, the heat and spirits being extinguished by overmuch blood conglobated in the heart. Dum enim anima timore concutitur, ut vitae consulat, sanguinem & spiritus custodiae gratia repentè ad interiora & ad cor praecipuè, quod corporis quasi princeps est, invocat & contrahit. Anger stirreth up the natural heat, Anger. breedeth choler, and inflameth the blood and spirits. And here it is to be observed, that though Anger be reputed a morbifical cause, and hurtful to the body; yet not always and alike to all bodies: for to phlegmatic bodies it is sometimes very necessary to the preservation of their health, because the natural heat, being therewith stirred up and increased, doth the better concoct, discuss, and consume their crude and moist superfluities. The like may be also said of other perturbations; whence it is manifest, Animi passiones posse mutare corpus, & affectus ejusdem contrarietate sanare, & ob id utiliter à natura dari. But Anger to all other, especially to hot and dry bodies, is very hurtful, because it vehemently heateth the Body, drieth it, and resolveth the strengths. Wherefore, seeing that the affections and perturbations of the mind are of such force for the overthrowing of the health and welfare of the Body, I advise all such, Salubre consilium. as are respective of their health, to bridle all irrational motions of the mind by the reason and understanding, and labour by all means to observe a mediocrity in their passion, wherein consisteth the tranquillity both of mind and body, which of this life is the chiefest happiness. To conclude this Section, and to add a period to this work; among all the affections of the mind, beware chief of sadness, for it drieth the bones; and embrace moderate joy, for both body and mind are bettered thereby: and that your joy may be joy indeed, strive, without halting, to enjoy with all the joy of a good conscience, by living soberly, uprightly, and godly in this present world: Non enim habemus hîc manentem civitatem: For we have here no continuing place of abode, but we seek one to come, whose maker and builder is GOD; who, as Peter saith: 1 Cap. 2.9. Hath called us out of darkness into his marvellous light, and destinated us to eternity. FINIS. THE TABLE. A. ANger, the effects thereof. Page. 29. B. Belly, naturally soluble, greatly available to health. Page. 26. E. Exercise, why must Students have a special regard thereof. Page. 17. The commodities of exercise. Page. 17. Three things to be observed in exercise. Page. 19 The fittest time for exercise. Page. 19 A caution to be observed before exercise, Page. 19 The discommodities of untimely exercise. Page. 20. The measure of exercise: 1, how long we should exercise. Page. 21. The discommodities of immoderate exercise. Page. 21. Phlegmatic & gross bodies need oftener and stronger exercise than other. Page. 22. To lean and choleric bodies easy and light exercise is convenient. Page. 23. The time of the year ought to be repected in exercise. Page. 23. A caution to be observed after exercise. Page. 24. Excrements, why doth the health of the body much consist in the due and daily avoiding of them. Page. 2●. F. Fear, the effects thereof. Page. 28. Frication, the necessity and utility thereof. Page. 24. I. joy, if immoderate, the effects thereof. Page. 28. joy, that it may be joy indeed. Page. 30. P. Passions, or perturbations of the mind, seeing they are inevitable, & secundum naturam nobis succrescant, why are they reputed as morbifical causes and hurtful to the body. Page. 27. Mediocrity in the Passion best. Page. 30. S. Sadness, the effects thereof 28, most hurtful of all affections. Page. ●0. Sleep, that it may be taken for the health of the body, how many things ought such as are studious of their health to observe therein. Page. 2. Sleep, the commodities thereof. Page. 1. The three principal faculties of the body are greatly helped and refreshed by sleep. Page. 2. The night, why most convenient for sleep. ibidem. Three things necessary to quiet sleep. Page. 4. The great discommodity of morning sleep. Page. 4. Sleeping at noon the discommodities thereof. Page. 5 Sleeping at noon not to be prohibited at all times, nor to all bodies. Page. 5 Sleeping at noon, hurtful to all corpulent bodies. Page. 6. Five conditions to be observed in sleeping at noon. Page. 6. What? place most convenient for sleep. Page. 7 The head and neck in sleep must carefully be defended from cold. Page. 7. What positure of the body is best in sleep. Page. 8 Whether sleeping upright upon the back or grovelling upon the belly, be altogether unwholesome. Page. 8. To sleep upon the belly, when and for what bodies profitable. Page. 9 Whether it be expedient to sleep with the mouth a little open. Page. 9 How long we should sleep. Page. 10. Why do choleric and melancholic bodies require longer sleep than the phlegmatic. Page. 12 Little sleep best for phlegmatic and gross bodies. Page. 13. Why must the sanguine be very wary of immoderate sleep. Page. 13. The discommodities of immoderate sleep. Page. 13. What is to be done upon the sleep for the health of the body. Page. 14. R Rubbing of the head and neck mornings very effectual against theumes, and cold infirmities of the sinews. Page. 16. W. Watch, if immoderate, the hurts thereof. Page. 13. Untimely watchings most pernicious to students. Page. 3. FINIS.