In A New Survey of the West-Indies of 1655, the English friar Thomas Gage celebrated the ubiquitous consumption and qualities of chocolate throughout the early modern Spanish Atlantic World, particularly in New Spain. “Chocolate,” wrote the Dominican priest, was consumed in “all the West-India’s, but also in Spain, Italy, and Flanders, with approbation of many learned Doctors in Physick.” He lavishly described chocolate as “unctuous, warm [with] moist parts mingled with the earthly” all the while defining it as “one of the necessariest commodities in the Indias.” Gage noted that seemingly everyone in seventeenth-century Mexico and Guatemala imbibed in the frothy and sweetened beverage. According to the friar, Indians produced it, women demanded it, Spaniards celebrated it, and doctors healed with it. 
Arriving to Mexico in the port of Veracruz in 1625, Gage reported that his first meal among his Dominican brothers was a lavish affair in which “no fowls were spared, many capons, turkey cocks, and hens were prodigally lavished.” The entire party was entertained “lovingly with some sweetmeats, and everyone with a cup of the Indian drink called chocolate.” In the Maya highlands of Chiapas, two cloisters of Dominican nuns, “talked about far and near,” were renowned not for their spirituality and devotion, but rather for their skill in making chocolate. The consumption of beverage was so commonplace that the bishop of Guatemala threatened to excommunicate women that consumed chocolate during Mass, presumably in lieu of the Eucharist. 
Gage detailed a recipe for the Mesoamerican “chocolatical confection” that was a rich mixture of indigenous and European herbs and spices.
Put into it black pepper which is not well approved of by the physicians because it is so hot and dry, but only for one who hath a cold liver, but commonly instead of this pepper, they put into it a long red pepper called chile which, though it be hot in the mouth, yet is cool and moist in operation. It is further compounded with white Sugar, Cinnamon, Clove, Anise seed, Almonds, Hazelnuts, Orejuela [anona], Vanilla, Sapoyall [mamey], Orange flower water, some Muske, and as much of these may be applied to such a quanitie of Cacao, the several dispositions of Achiotte, as it will make it look the colour of a red brick.
To prepare properly, he noted that the ingredients must be dried and ground with an Indian metate. The cinnamon and chiles were to be first beaten with warm water and powdered cacao. Subsequently the anise and other herbs and spices were to be individually added to the confection before being “searced” or sifted to remove the shells and hulls. Finally, powdered achiote was to be added to enrich the beverage with a hearty color and earthen flavor.
Far from a mere observer, the friar admonished the regular and remedial qualities of a fine cup of chocolate. “For myself,” he wrote, “I must say that used it twelve years constantly, drinking one cup in the morning, another yet before dinner between nine or ten of the clock, another within an hour or after dinner, and another between four or five in the afternoon.” When he needed to study late into the night, he “would take another cup about or seven or eight at night, which would keep me waking till about midnight.” This four to five cup-a-day, twelve-year regimen of chocolate kept him “healthy, without any obstructions or oppilations, not knowing either ague or fever.” However, if on occasion, he neglected his regular routine, he found himself weak and infirmed with a “stomach fainty.” He was, in other words, completely habituated to the consumption of chocolate.
Sophie Coe and Michael Coe, The True History of Chocolate (New York: Thames and Hudson, 1996).
Martha Few, “Chocolate, Sex, and Disorderly Women in Seventeenth-and Eighteenth-Century Guatemala,” Ethnohistory 52:4 (2005), 673-687.
Marcy Norton, Sacred Gifts, Profane Pleasures: A History of Tobacco and Chocolate in the Atlantic World (Ithaca: Cornell University Press, 2010).