Imprimatur Hic liber cui Titulus, The Divine Physician.  
AB. CAMPION, R more. Dno. Arch. Cant. à Sacris Domesticis. Feb. 22. 1675. ex Aedib. Lambeth.   

THE DIVINE PHYSICIAN: Prescribing Rules for the Prevention, and Cure of most Diseases, as well of the BODY, as the SOUL: Demonstrating by Natural Reason, and also Divine and Humane Testimony, that, as vicious and irregular Actions and Affections prove often occasions of most bodily Diseases, and shortness of Life; so the contrary do conduce to the preservation of Health, and prolongation of Life.  
In two Parts.  
By J. H. M. A.  
Exod. 15. 26. — If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his Commandments, and keep all his Statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee.  
Prov. 10. 27. The fear of the Lord prolongeth days: but the years of the wicked shall be shortened.  
Printed for George Rose, Bookseller in Norwich, and are to be sold by him there, and by Nath. Brook, and Will. Whitwood, Booksellers in London. 1676.   

To The right Worshipful, and much Honoured ROBERT COKE, Esq Now a Member of the High and Honourable Court of Parliament.  
SIR,  
IT is reported that when one presented unto Antipater, King of Macedon, a Treatise of Happiness, that he rejected it with this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not at leisure: You shall find this a Treatise tending to Happiness here, and hereafter; yet I assure myself, it shall find better entertainment when it kisseth your hand; not only in regard of the novelty, and usefulness of the Design, but also the Author's good intention.  
As to the Novelty thereof, though I confess to have met, dispersedly, with many glean in sundry Authors; yet the scattered ears were never heretofore (so far as I have searched) collected into Order; the large field of this Argument, lying as a barren soil, or a desolate wilderness, untilled.  
As to the Usefulness, since all goods may be reduced to Bona animi, corporis, & fortunae, The goods of the mind, the body, and of fortune, as Divine Providence hath liberally furnished you with the last, this Manual presents you with the two former. Which three (and tria sunt omnia) rightly improved, will add such a lustre each to other, as will make you shine, not only as a Star of the first magnitude in the Sphere you are in now, but as the Sun itself hereafter, when you shall be higher and richer in the reversion of a Celestial Kingdom, whereof your temporal Estate thus sanctified, & made comfortable by the health of Soul and Body, becomes an earnest. Certes, he is as happy as Solomon in all his glory, who hath health to enjoy his riches, and grace to preserve his health, and the hope of glory (greater than that of Solomon) to remunerate his grace. Riches without health, is but like meat without a stomach, which the best Cook on Earth cannot make relishing or grateful; And health, unless it relates to Soul as well as Body, is but like a Down-pillow to a restless head, which the best Chamberlain cannot make easy enough or refreshing: But when goodness shall run parallel with greatness, and healthfulness with holiness, they must needs concentre in the Pole of Happiness.  
As to the Auhtor's good Intention, though I be a stranger to your Honoured Person; yet receiving my first breath, and part of my Education within the sensible Horizon of Hill hall in Holkham, and having known, for the space of more than three lives in the Law, the splendid Family of your Predecessors there, and receiving from them (I mean the two last of them) no small Favours and Obligations, and not knowing how, better to testify my Gratitude to them, than by expressing it to such a person as may be thought worthy in their room to inherit their praises with their Virtues, as well as their Estate, I have therefore presumed to make this Dedication of the First-fruits of my Labour, such as it is, humbly craving your Patronage, or pardon; and also beseeching in my Orisons, that the Almighty preserver of Men would preserver you and yours in health and prosperity both of Body and Soul, together with length of days, (subordinately) by the observation of such Rules as are prescribed in this Enchiridion; and that He would bless you no less with accumulation of Honours, and fruitfulness of Loins, that as your Fortunes look green and flourishing, so may your Name also; to the glory of God, the service of your Country, the hope of your friends, and the joy of every one who is no less devoted to your Service than  
SIR, Your well-wishing Honourer, J. H.   

TO THE READER.  
TO let pass threadbare Apology, worn by so many Authors, in their Epistles Prefatory, (namely) Importunity of Friends; let it suffice, that after I had drawn up some scattered Notions into a Body, for my private exercise, and satisfaction; the glory of God, and the public good, were the grand Motives that encouraged me to permit my Divine Physician to see the light, and to travel abroad amongst his Patients; though he may chance to meet with as sharp Censures, as the bodily Physician, upon the miscarriage of his endeavours. I confess a more accurate and acute Pen might with more confidence have undertaken, and better success accomplished the design of the following Treatise: But in regard no full Discourse of this nature hath ever presented itself to the Author's cognizance; it hath been my lot to undertake it; and my endeavour by the natural, and general desire of Bodily Health, to promote the Health of the Soul; and also by the Health of the Soul, to promote the Health of the Body: In which two Points, all the lines of our several designs must concentre; or else the happiness of this Life, and also of the next, will prove eccentrick, and to lie beyond the Sphere of our reach. If then thou wouldst Vivere, & valere, Live, and that in health, and enjoy Gaius his wished prosperity, 3 Epist. John vers. 2. take this advice, Eschew evil and do good, eat vice and embrace virtue: For as in the former are lurking the seeds of Diseases, and mortality; so in the latter is contained such a spring of Divine sap, as bringeth forth the blossoms of Health, and the lasting fruit of long Life. For it must be understood, that as there is an agreement and correspondence between the Affections of the Soul, and the Temperature of the Body; and that as, naturally, Mores sequuntur humores, The manners follow the Crasis and complexion of the humours; So the Affections for their parts have great power and influence over the Body; and though their Natures differ much one from another, and we cannot by the Reasons of humane Philosophy comprehend how Spiritual, and Corporeal Being's are linked together, and conjoined in one; yet experience, and the effects demonstrate their joint influence, and concurrence in the production either of Health, or Diseases.  
Therefore we see that Joy, which is an Affection of the Soul, is as it were a Medicine to the Body, and food to the Natural heat and moisture; in which two qualities life chiefly consisteth: And for this cause Physicians frequently advise their Patients to nourish that Affection in them, and to avoid the contrary, (namely) Sorrow and Sadness; which last being cold and dry, and so hindering the circulation of the Blood, debilitating the Animal, and Natural virtues, and obstructing the distribution of due nourishment, becometh an Enemy to life by the consequent Consumption of the Body.  
Now upon this agreement and Sympathy between the Body and Soul, the Current of this Discourse mainly (though not only) proceedeth. In which you have the best, and yet the cheapest Physic, that can be prescribed; brought unto you, not from the Apothecary's Shop; but the Treasury of the Scriptures, the Closet of the Holy Ghost; and all this, not with a design of destroying the bodily Physician's Practice; (for when all is done there will be still need of him, at one time or other:) but of assisting him by a more Divine, and expeditious Method in his Cures, as well as preventing some unnecessary trouble, and charge to the Patient. And so I conclude desiring thee to cover the Imperfections and Erratas of this Work, (which may happen through the Author's inadvertency, or the Printer's negligence) with the mantle of Candour and Charity, and to take that in good part, which is so well intended by  
Thy well-wishing Friend, J. H.   

To the ingenious Author, Mr. J. H. Upon his DIVINE PHYSICIAN.  
WHat in thy serious studies may we meet!  
When even thy recreations are so sweet.  
Thy Book is Grace and Nature bound together;  
Take it which way you will, it answers either:  
So prettily, so piously compact,  
Divinity and Physic keep one Act.  
Strange Treatise I can reach down from my shelf  
Consists of Soul and Body like myself!  
Thou show'st thyself (believe't) in thy Design,  
A good Physician, and a good Divine.  
And that Physician to the Mark comes close,  
That cures both Soul and Body with a Dose.  
Go on and prosper fourth and fifth Edition,  
Till John like Luke be the belov'd Physician.  
M. S.   

The Author to his Book.  
Go little Book, and try thy fortune where  
More good thou may'st, for least thou canst do here:  
Whilst to a private shelf thou art confined,  
Thou as to public good art still behind,  
Then venture forth, and freely show thy skill,  
In curing such as shall thy Rules fulfil.  
I would have sent thee in a better dress,  
Before thou shouldst have tumbled into Press;  
But want of time, and hast 'pon Life and Death  
May plead for thee, when thou art out of breath.  
Howe'er termed, Fool, or a Physician;  
(As suits best with Carpers' disposition)  
Yet let thou Momus know, a Fool in Print,  
May sometime give to wiser Men a hint,  
How dextrously to finish and complete  
What e'er in ruder draught is not so feat,  
And to Accomplish what in thee's designed,  
(In brief) A Body sound with a sound Mind.   
THE DIVINE PHYSICIAN.  

THE FIRST PART.  
Demonstrating by Natural Reason, and also Divine and Humane Testimony, that vicious and irregular Actions and Affections do prove often occasions of most bodily Diseases, and shortness of Life.  

THE INTRODUCTION.  
BEcause Method is Mater memoriae, The Mother of memory; and words must be placed as at a Feast, and not as at an ordinary; in this respect I shall observe some order in the following Tract.  
First, Then let us consider the excellencies and commodities of Health, and long Life; that so by their Encomiums we may be drawn, and encouraged to follow after the best means, in order to the attainment or enjoyment of them.  
Health then, in the first place, is the greatest bodily blessing, which God bestoweth upon any in this life: though in regard of its commonness, it be little regarded. The benefit of this most sweet sauce of all other goods, is scarcely discerned by them that enjoy it, till sickness come: For then, not only Orpheus his song, but much more our own experience teacheth us, that Nothing is available to men without health: neither Riches, nor Honour, nor the greatest delights which Solomon's walk can afford. Yea life itself, which is so precious, that skin for skin, yea all that a man hath will he give for it, Job 2. 4. (as Satan answered the Lord) even that becomes uncomfortable without health. Besides, health is a special furtherance, & help to us in the service of God, and in the performance of the duties of our Callings, & the want of it a great obstruction, & impediment to us therein. For these reasons the beloved Apostle did earnestly wish his wellbeloved Gaius prosperity and health. Beloved I wish above all things, that thou mayest prosper and be in health, 3 Ep. John 2.  
This is that blessing which the Lord promiseth to the obedient. The Lord will take away from thee all sickness; that blessing which the Apostle Paul thought worthy to be preserved carefully, as appeareth, Acts 27. 34. & likewise, 1 Tim. 5. 23. In a word, that blessing whose sweetness is so well experimented and relished, after the bitterness of sickness, that it were but to light a Candle before the Sun, to bring forth any further testimony in the praise of it.  
Secondly, Long life may be accounted as another blessing, which by its magnetic and attractive virtue, may not only draw our affections as a Loadstone, but also by its acuminating power, set an edge upon our endeavours as a whetstone. Long life is a blessing, & he that shall account it less, doth not only forget his own natural desires, but also God himself, and his Commandment, which promiseth length of days, as a reward of dutifulness to Parents, Natural, Civil, or Ecclesiastical. It was a blessing of God upon Israel, that being in the Wilderness forty years, their garments did not wear, as the garment of the Gibeonites: So if in many years, some men's bodies, which are as the garmentsses of the Souls, hold out longer than other men's; as though with the Eagle he did renew their youth, and God did add certain years unto their days, as he did unto Hezekiah, Isa. 37. 5. this is a great blessing: For though we Christians (as the Lord Verulam saith, in his Epistle of the History of Life and Death) do continually aspire, and pant after the Land of Promise, yet it will be a token of God's favour towards us, in our journeyings thorough this world's wilderness, to have our shoes, and garments (I mean those of our frail bodies) little worn, or impaired. Surely, as it is a curse upon the wicked, not to live out half his days, Psal. 55. 23. A plague upon the ungodly, that they die in their youth, Job 36. 14. A punishment upon Eli, and his Sons, for their sins, that there should not be an old man in his house for ever; but all the increase of his house should die in the slower of their age, 1 Sam. 2. 32. So on the other side, it is God's blessing, if he increase the length of our days, and we die with Job, being old, and full of days, and go in our grave in a full age, as a shock of corn cometh in, in his season to the barn, Job 42. 17. & 5. 26. Therefore that Heathen (Cic. Tusc. 1.) was mistaken, who said, Optimum est non nasci, proximum quam cito aboleri, The best thing is never to be born, and the second best to die assoon as we are born. For, though long life to some be as wearisome, as death is fearful; though old age in many be a disease not curable, but by death; yet these are but accidental; life itself is a blessing; and the longer we live, the more experience we have of God's favour, a greater loathing of the sins of our youth, and a larger time of repentance, as having space, wherein to grow wiser, and better, and thereby to make this life a large preparative to Eternal life.  
Health then, and long life being now considered as blessings, we will henceforth follow the means, and leave the blessing to God.   

CHAP. 1.  
The first means being to avoid Sin in general; which is, supernaturally, an occasion of bodily Diseases, and shortness of Life.  
Disease's are the interests of Sin; till Sin there were no such things: For this cause (in general) many are weak and sick: Let a Man take the best air he can, and eat the best food he can, let him eat and drink by Rule, let him take never so many Antidotes, Preservatives, and Cordials; yet Man by reason of Sin is but a crazy, sickly thing for all this. For (as one saith) all sicknesses of the body proceed from the Sin of the 
Fuller's Comment. on 11 Chap. of 1 Cor. p. 79.  Soul: I am not ignorant that the Lethargy ariseth from the coldness of the brain, that the Dropsy floweth from waterish blood, in an ill affected Liver, that the Spleen is caused from melancholy wind, gathered in the mid-riff; but the cause of all these causes, the fountain of all these fountains, is the Sin of the Soul.  
And this Truth, from the Fountain of Sacred Writ, will be clearly derived unto us: Our Saviour said unto the Man, that had been thirty-eight years diseased, Behold thou art made whole, sin no more, lest a worse thing come unto thee, John 5. 14. Jesus thus warning him, by showing him the cause of his infirmity, which was Sin.  
Those Physicians that derive all Diseases from natural causes only, do not well understand that Text; for it is Spiritually discerned.  
All sickness is certainly the fruit of Sin; and many Physicians will acknowledge it, being induced thereunto by a consequence, from an instance of a particular (though Epidemical) disease; namely, the Plague or Pestilence, which is concluded, not only from the Word of God, Leu. 26. 25. but also from the confirmed, constant, and received opinion of all Ages, to be Flagellum Dei pro peccatis Mundi, The rod of God for the sins of the World: The word Plague (in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) signifying no less; for 'tis so furious a disease, as it disdains any general method of Cure, when it is in its rage. So that we must needs conclude that (whatever be the natural causes of Diseases) Sin is the supernatural, and meritorious cause, not only of this, but also of all other Diseases. Let me instance but one particular disease more; the Palsy, when our Saviour was about to cure a Man sick of that disease (Mark 2. 5.) he first pronounced forgiveness of Sins to him; to show that his Sins were the cause of his disease. I confess diseases in the godly are many times God's love tokens, and he doth not always aim at the demonstrating of his justice in punishing sin, when he layeth sickness upon Men; (for sometimes he layeth it upon his own Children for other ends, as for the trial of their Faith, and Patience, etc. as we see in Job's example) yet it is true, that God doth not chastise, or punish those that are innocent, but such as deserve it by their sins; otherwise he should be supposed as unjust. Sin then, the Spiritual disease, is the original and procuring cause of every natural disease, so as if there were no sin, there should be no sickness.  
But here peradventure some may object, and say, how do this appear experimentally, and exemplarily in some vicious Persons, whose blood danceth in their veins, and whose bones are moistened with marrow, who are in health, when he whom Christ loveth is sick, John 11. 3. as 'twas said of Lazarus? To this I answer, that the like matter bade almost stifled, and amazed Job, (Job 21.) and Asaph, (Psal. 73.) but they soon understood a reason of the several dispensations of God's Providence. One general reason might be this; it may well stand with God's Providence, as he is the Father of Mercies, and the God of Justice, (as he shall see cause) to let both his Mercy, and his Justice meet together, both upon the wicked, and the Godly. As for instance, many times he conferreth benefits upon the wicked, and suffereth them to go free from punishment: there is his mercy; though short, and temporal: but the evil that is in them, he punisheth Eternally; there is his Justice. Again many times he punisheth the sins of his best Servants with temporal afflictions; but their goodness he rewardeth with Eternal blessings: there is his Justice in punishing temporally, his Mercy in rewarding Eternally; and in both these the wisdom of God's Providence is discovered. So more particularly, God doth sometime permit, the wicked to have a sound body, with a diseased Soul, and the Godly a diseased body with a more sound Soul. But yet, for the most part, in the revolution of experience we shall find, that where sin reigns most, there most diseases, as handmaids are attending upon her: And though every general Rule in Grammar hath its exception; yet take this as general without exception, that Original, and likewise Actual sins are the seeds of bodily diseases: Though by God's Mercy, and Providence all things, even the sharpest, work together for good to them that love God, Rom. 8. 28.  
Yea, Sin is not only a Spiritual or supernatural cause of bodily diseases; but also of shortness of life. For (as one saith) through Sin our bodies are become nothing, but the Pest-houses of diseases, and death. Sin hath corrupted Man's blood, and rendered his body mortal and vile: Before Sin our bodies were immortal: (for death and mortality came in by Sin) but now Alas! they must return to dust, and 'tis appointed to all Men once to die by Statute Law in Heaven (and 'tis well if they die but once, and the second death hath no power over them) they must see corruption: and this is the wages that Sin allows to its Servants; (For the wages of Sin is death, Rom. 6. 23.) this is the largess or congiary that Sin gives to its Soldiers, viz. death of all sorts; this is the just hire of the least sin; and this hire is seldom long detained from them that have deserved it most.  
As the Lord for the wickedness of the World reduced Man's age, from almost a thousand, to an hundred and twenty years, Gen. 6. 3. and afterward from that, to Moses his Arithmetic, three score years and ten, Psal. 90. 10. So now for the same cause, he hath reduced it to a very little pittance, not only to 70. but to 7. for in Law, no man's life is valued more: so that the life of Man is but a span, and the weaver's shuttle is no more swift than it is, Job 7. 6. Especially, when many vices are woven into it; for than God's justice soon cuts it off, as a Weaver cuts off his web from the Loom, sometimes before it be finished: For every disorderly Person, that hath shortened his days by his sins, may say as Hezekiah did once: I have cut off like a weaver my life, Isai. 38. 12. i e. as some Expositors render it, I have shortened my life by my sins. Thus Er, and Onan, in the 38th. Chap. of Genesis, by their sins contracted their lives into the wicked man's abridgement, viz. into less than the moiety, not living out half their days. Yea, so unquestio able is this truth, that it was taken for granted in Job's days; as appeareth by Job's interrogation: How oft is the candle of the wicked putout? and how oft cometh their destruction upon them? Job 21. 17.  
What pleasure hath he in his house after him, when the number of his months is cut off in the mid 〈…〉 21. And in Solomon's days it became a Proverb: The years of the wicked shall be shortened, Prov. 10. 27.  
A truth that is exemplified in most of the wicked Kings of Judah, and of Israel.  
First, The Kings of Judah: Abijam, a wicked King, reigned but three years, 1 Kings 15. 2.  
Jehoram, of whom it is recorded, that he did evil in the sight of the Lord, he reigned but twelve years, four with his Father, and eight alone, 2 Kings 8. 17.  
Ahaziah, a wicked King, reigned but one year, 2 Kings 8. 25.  
Athaliah, a wicked Queen, an Usurper, she reigned but six years, 2 Kings 11. 3.  
Ahaz, a wicked King, reigned but unto the 37th. year of his age, 2 Kings 16. 2.  
Amon, a wicked King, reigned but two years, and lived but twenty-four, 2 Kings 21. 19  
To be short, several others of the same Line, are Chronicled with short Periods; Sin, and a sudden death reigning in them successively.  
Secondly, We may instance in the Kings of Israel.  
Nadab, the Son of Jeroboam, a wicked King, reigned but two years, 1 Kings 15. 25.  
Baasha indeed reigned twenty-four years; but Elah, his Son, reigned but two years; being slain in his drunken humour, by his Servant Zimri, 1 Kings 16. 8, & 9  
Zimri, a Conspirator, reigned but seven days: for burning the King's House over him with fire, he died. Now the cause is recorded: 'Twas for his sins which he sinned, in doing evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin, 1 Kings 16. v. 15. to 20.  
Omri, a superlative Sinner, reigned but twelve years, 1 Kin, 16. 23.  
Ahaziah, the Son of Ahab, was an Idolatrous King, and reigned but two years, 1 Kings 22. 51. He being sick, sent Messengers to inquire of Baalzebub, the god of Ekron, whether he should recover of his disease: but had his judgement by Elijah, who said, Thou shalt not come down off that bed on which thou art gone up, but shalt surely die: which came to pass according to the word of the Lord, which Elijah had spoken, 2 Kings 1. And now what shall I more say? For the time would fail me to tell of Jehoram, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and some others, who through sin lost their lives with their Kingdoms; being cut off by the hand of God's vengeance, either before, or in their middle age: And although some of the wicked Kings of Judah, and of Israel, did reign many years, by the permission of a long suffering God; yet the instances are so few, that they are much overbalanced, by the short lives of those already mentioned.  
Much also of this truth might be observed, in the short Periods of the wicked reigns of sundry Princes, not only of this, but of other Nations: but thus much shall serve to have delineated, and demonstrated sin to be in general, a Spiritual or Moral cause of bodily diseases, and shortness of life, supernaturally effected.   

CHAP. II.  
Showing that many sins are Natural causes of bodily distempers, and shortness of life.  
Most sins are sins of the flesh; which are so named, because through our flesh (to wit our seed) or through Carnal generation, sin is conveyed into the whole Man, Soul, and Body: Also for that the flesh, or body is the instrument to execute the lusts of our natural concupiscence, Rom. 6. 13. Thus Piscator, and Peter Martyr do judge. Now these fleshly lusts, we must understand, have a powerful influence and operation, in the production of fleshly or bodily diseases: And this will appear by an examination, of the numerous offspring of excess and intemperance, which in many places of Sacred Writs, is deemed no less than the transgression of the bounds of God's Law.  
Now the offspring, or fruits of intemperance are these.  
First, It brings upon us almost all diseases.  
Secondly, It takes part with diseases, and makes them often incurable.  
Thirdly, It shortens our days, and makes us die in Agonies. From whence cometh soreness, and weariness, melancholy and heaviness of Spirits, stiffness and pain of joints, belchings, crudities, fevers, distasting of meat, loss of appetite, and other tempestuous evils, but from excess and intemperance? These experimental effects, who can deny? since almost every Man carries about him, and within him a convincing argument thereof. Whence is the multitude of Physicians (saith a modern Physician) but from the 
H. Brook in his Conservatory of Health.  frequency, and multitude of diseases? and whence that frequency and multitude, but from excess? This (saith he) is generally confessed, but the practice still continued, the understanding assents, but the affections overrule. Now Intemperance in general, may be thus described: It is an inordinate and immoderate appetite, or desire in our affections, pleasures, gifts, and the use of the Creatures; more particularly, it is taken for an inordinate appetite, and immoderate desire, and use of meat and drink; and this is when a due mean is exceeded in the too liberal and excessive use of them; so that Gluttony, and Drunkenness are the two main supporters of Intemperance, which is the Mother of most diseases. Democritus said, that intemperate Men were Valetudinis suae proditores, Betrayers of their own health, and killers of themselves by their pleasures: He spoke it of intemperance in eating, and drinking; of which, and also of other sorts of intemperance, I shall further treat in the following Sections.  

SECT. I. Of Gluttony.  
THis is such a sin, as Christ gives us a strict Caution against it: Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, etc. And as it is a sin; so a Mother-sin, fruitful in the production of other sins, Deut. 21, 20. yea fruitful also in diseases of the body. The Stoics imputed all diseases to age; but Erasistratus did not ill to ascribe all, or most of them to excess in eating: For if a Man feed too much (as a Physician saith) these discommodities arise thereof, all Natural Spirits leave their several stand, and run headlong to the stomach to perfect Concoction; which if with all their forces they cannot perform, than brain and body are overmastered with heavy vapours, and humours, so that he is ever under the arrest of some disease, or in danger of it. Multos morbos fercula multa faciunt, Many dishes bring or cause many diseases: It was the observation of temperate Seneca; and it is not without reason: For Physicians do affirm, that crudities (the fruits of repletion) are the nurseries of all those diseases, wherewith Men are ordinarily vexed. Now that which we call crudities, is the imperfect Concoction of food; for when the stomach, either through the excess of Meat, or for the variety taken at one meal, or some other evil quality, doth imperfectly digest what it hath received, the juice of the Meat so taken, is said to be crude, that is to say, raw or to have a crudity in it, which is the occasion of many inconveniences.  
For in the first place, they do fill the brain with many phlegmatic excrements, and overheat the bowels, whereupon many obstructions are bred in the narrow passages of them: Moreover these cruduties do corrupt the temper of the whole body, and stuff the veins with putrid humours; from whence proceed many grievous diseases; for when the first Chylus is crude, and what we eat is malignantly concocted, it is impossible (to speak as to the less Modern opinion) that any good blood can be bred in the second Chylus of the Liver, for the second Concoction can never amend the first. Again these crudities are the cause that the veins through the whole body, are replenished with foul, and with impure blood, and mingled with many humour, which do break forth into desperate Diseases. And this may be more fully seen, if we shall make make an inspection into a Treatise of Doctor Charlton's Exercitationes Pathologicae p. 70. wherein we may observe how, and after what manner, food becomes the cause or matter of diseases. Or if a sum of what he more largely deliberates upon, may be satisfactory, take it thus: From an ingurgitation of food, beyond the strength of Nature, ariseth a Repletion; from a Repletion flow a Plethora, or an Exuperance of good humours; and when these by a continual motion have increased to corruption and putrefaction, there soon follows a Cachochymia, or a redundance of ill Humours, and out of these two spring a most fruitful field of diseases. Hence arise Fevers, Inflammations, tumors, Swellings, Irruption of the Vessels, bleeding at the Nose, Apoplexies, Cathexy, or ill disposition of the Body, when the nourishment is converted to ill humours; Scabiness, Leprosy, and innumerable other diseases: For (saith he, p. 71.) quid mali, precor, est quod à corrupto sanguine non expectes, ac time as? What evil distemper, I pray, is there, but may be both expected, and feared to arise from a corrupt blood? Thus you see, Gluttony is a Nurse to innumerable diseases.  
But this is not all; it is a cutthroat to innumerable Persons, (according to the Proverb, Intemperance is a cutthroat) destroying Man's life frequently, and suddenly, according to that known saying, By Suppers, and Surfeits more have been killed, than Galen ever cured. Yea by surfeiting have many perished, as saith the Son of Sirach, Eccl. 37. 31. Thus Gluttons dig their graves with their teeth, whilst their Kitchen is their Shrine, their Cook their Priest, their Table their Altar, and their Belly their God. Hence also it is said, That Meat kills as many as the Musket; and that Pluaes' pereunt crapulâ, quam capulo; lantibus, quam lanteis; The board kills more than the sword. I have read that the Spartans', to deter others from Luxurious feeding, erected Statues, to represent the fatal, and fearsul end of those that were given to riot. What Scholar hath not read in Herodotus, of the Minstrel of Megara, (whose girdle in the waist was three yards and a half long) or of Milo Crotoniates that great Pamphagus? Athen. l. 10. c. 1. yet they died both very weak Men, and young, by oppressing Nature. History records of the Scots, that they punished 
Hector Both. History of Scotland.  their Belly-gods in this sort: First, they filled their bellies as full of good Meat as ever they could hold, than they gagged them, and threw them into the next River with their arms pinioned, saying, Now as thou hast eaten too much, so drink too much. But they should not have needed to punish them by such an artificial destruction; for had they waited with a little patience, they might have observed this sin to be its own natural punishment, destroying more frequently, and more generally, than any other means: For Life (as one saith) is a lamp, excess in Meat doth shorten the one, as too much Oil extinguisheth the other. The Glutton then turning that into an occasion of death, which was given for preservation of life, seldom or never lives long: But as he is hateful unto God in idolising his belly; so he is hurtful to himself, as a Felo de se, in hastening his own death.  
Now if any should here require some Rules of Temperance in eating, whereby they may know, how to limit themselves within due bounds; that so they may not run out upon the borders of Intemperance; I must suspend that enquiry with its full determination, until I shall have positively treated of Temperance in general: Only thus much may be inserted here, which Doctor Muffet, a famous Physician hath written in his Book of Health's Improvement. Fools and Idiots (saith he) know you when your Horse, and your Hawk, and your Dog have enough, and are you ignorant what measure to allow yourselves? Who will urge his Horse to eat too much, or cram his Hawk till she be over-gorged, or feed his Hound till his tail leave waving? And shall Man, the measurer of Heaven and Earth, be ignorant, how in Diet to measure the bigness or strength of his own stomach? Knows he by signs when they are over-filled; and is he ignorant of the signs of repletion in himself? namely of satiety, loathing, drowsiness, stiffness, weakness, weariness, heaviness, and belching? But we will pass over this, and treat of the other branch of Intemperance which follows.   

SECT. II. Of Drunkenness.  
THat this is a sin, and that of no mean degree, we may plainly perceive by sundry Texts of sacred Writ, Luke 21. 34. Gal. 5. 21. Eph. 5. 18. But most especially and most notably in that fearful Commination, 1 Cor. 6. 10. where we are informed, that Drunkards shall not inherit the Kingdom of God. And yet something they shall inherit; namely, diseases not a few, contracted upon them, partly perhaps from their Parent's voluptuousness; but chiefly, and most certainly from their own habituated disorders. Drunkenness (saith one) dolores gignit in capite, in stomacho, in toto corpore acerrimos; Breeds grievous diseases in the head, in the stomach, and in the whole body.  
Now by Drunkenness, we must understand all excess in drinking with its degrees, (as it is taken in Scripture Phrase, For overcoming of, or being overcome with strong drink, Isai. 5. 22. Jer. 23. 9) which tend to the alienation of the mind, dulling or clouding of the understanding, inflaming the blood, and confounding of health. In these and the like respects, Solomon makes this Interrogation, who hath woe? who hath sorrow? who hath babbling? who hath wounds without cause, who hath redness of eyes? Prov. 23. 29. And 'tis answered in the following Verse: They that tarry long at the wine, they that go to seek mixed wine.  
More fully we may consider the effects of Drunkenness, as they are described by Physicians; to whose learning, and experience we owe no small honour, and credence.  
And they are resolution of the Nerves, Cramps, and Palsies.  
Inflation of the Belly, and Dropsies,  
Redness and Rheums in the Eyes, tremble in the hands, and joints, inclination to Fevers, and the Scurvy,  
Sicknesses at Stomach, and sour Belchings.  
Pains of the Head and Teeth, Crudities in the Stomach, and weakness of the Stomach.  
Pain in the Eyes, or dimness of Sight, trembling of the Heart, weakness of the Liver, Distillations, the Cough, a corrupt Breath, tumors, Gouts. These and many more are the bitter fruits that grow upon that unhappy Tree.  
And as this vice produceth almost innumerable diseases and distempers; so consequently it shorteneth life. The Cup kills as many as the Canon; and therefore those srothie Companions, that pretend such kindness in a too free and frequent drinking their Friend's health do prove miserably unkind to their own Bodies (as well as Souls) while they drink themselves out of health, and life in the conclusion. For this cause Drunkenness is said to oppress Nature, and hasten death, by consuming the natural moisture, and also by its superfluous moisture drowning the natural heat: And thence it is that Willows and such like, whose natural place is the River's side, and whose natural property is (as it were) to be always drinking, are of short continuance. Hence it is that this vice by Matrobius is called, Cita senectus, A sudden old age; because they that are often drunk soon grow old: Or if some will say it is a preventer of old age, it must be in its cutting Men off, before they can attain to it.  
Instances, for the illustration of this truth, are not few in History.  
Alexander the Great, in the flower of his age, drunk himself to death, and killed forty-one more by excessive drinking, to get that Crown of one hundred, and eighty pounds' weight, which he had provided for him that drank most, Plutarch. Erasinus for the same cause hath called Eccius, Jeccius: For as he lived a shameful Drunkard; so being non-plu'st at Ratisbon by Melancthon, he drank more than was fit that night, at the Bishop of Mundina's lodgings (who had store of the best Italian Wines) and so fell into a fever, whereof he died, Jo. Man. L. Com. pag. 89.  
The same Author, Jo. Manlius, tells us of three abominable Drunkards, who drank so long till one of them fell down stark dead, and the other two escaped not altogether free from distempers.  
A Modern Author, in his Book entitled The Mirror of Examples, setteth down two or three remarkable Stories, to our present purpose.  
At a Tavern in Bread-street, certain Gentlemen drinking healths to the Lords on whom they had dependence, one of them with an Oath drinks off a Pottle of Sack to his Lord: after which he could neither rise up, nor speak, but falling into a sleep, died within two hours after.  
At a place near Mauldon, five or six appointed a drinking Match, laying in Beer for the purpose, drank healths in a strange manner; whereof all of them died within a few weeks after.  
Also at the Plough in Barnwel, near Cambridge, a lusty young Man with two of his Neighbours, and one Woman in their Company, agreed to drink up a Barrel of strong Beer, which accordingly they did: but within twenty-four hours, three of them died, and the fourth hardly escaped after great danger and sickness.  
Now the events of these Men's lives, and their untimely ends, are not to be accounted so much accidental, as natural effects, occasioned by their foul enormities, and frequently attested by the experience of every age: though not prevalent enough with the sensual, and stupefied Drunkard, whom Austin brings in, saying, Malle se vitam quam vinum eripi, He had rather lose his life than his liquor: But did Men seriously (while they are sober) consider, how injurious this sin is to the health of Body and Soul, how it shormeth Men's lives, lengtheneth their punishment here, and aggravates it hereafter, how it fills Men brimful with diseases Spiritual, and Corporal; they should (methinks) respect their welfare better than to buy so small a pleasure at so dear a rate.  
But in respect of bodily welfare some may object, that Avicenna, Rhasis, and Averrhoes, advise the use of Wine, Usque ad ebrietatem, Even to drunkenness, pretending it to be Physical, as it is a Vomitory to evacuate these ill humours in the head and stomach, which are the causes of most diseases; and that Seneca indulgeth thus far, (Senator de Tranquill. 15.) Nonnunquan ad ebrietatem veniendum, non ut mergat nos, sed ut deprimat. Eluit enim curas, & ab imo animum movet: & ut morbis quibusdam, ita tristititiae medetur, Now & then we may drink more liberally, even unto drunkenness its self, not to overwhelm our parts but only to depress them a while. For it washeth away cares, exhilarates the mind, and as it cureth certain diseases, so likewise sadness.  
To which this answer may be returned, that herein many Men foolishly err, esteeming the cause of a hundred sicknesses to be the Medicine of one, and the poison of the Soul to be good Physic for the Body: no good Bodily Physician will prescribe it, no Spiritual Physician will allow it. Cum turpis est Medicina sanari pudeat, When the Medicine is so filthy and odious, let us be ashamed to make use of it. When it is so sinful, let us be afraid to make trial, whether the destruction of the Soul be the preservation of the Body. Let us not do evil that good may come, Rom. 3. 8. Much less when nothing but evil comes from thence; as may be still made to appear in this vice; in respect of bodily distempers. For drunkenness is so far from conferring any thing towards bodily health, that it rather produceth sickness, even by that which amongst some sottish Physicians is pretended as a cause of health, (namely) vomiting, which is a symptom of sickness, and also sometimes a cause of dangerous distempers, when it succeedeth a nauseous overcharging the stomach with drink: So that whatever be the effects of an evacuation by other kind of vomits, this by drunkenness is often a cause of many distempers, seldom or never a cure of any; unless it be of the present sickness of stomach which this vice first caused: But how many other distempers and diseases doth it cause, which it never cures? So that you see drunkenness is a certain cause of many diseases, and of shortness of life; but seldom a cure (unless it be by accident) of any.   

SECT. III. Of Adultery, Fornication, Uncleanness, etc.  
THe works of the flesh (saith the Apostle) are manifest, which are these; adultery, fornication, uncleanness, lasciviousness, Gal. 5. 19  
And they which do such things shall not inherit the Kingdom of God, Verse 21.  
Now as these sins are very injurious to the Soul, so also to the body: (Ezeck. 16. 28.) For Lust not satisfying such Persons as are tainted with it, they soon fall into immoderation and excess, which hath these damages attending it: A dissolution of strength, and spirits, decay of sight, tainture of the breath, diseases of the nerves & joints, as Palsies, & all kinds of Gouts, weakness of the back, involuntary flux of seed, bloody Urine: But then (as a Modern Physician saith) if to immoderation be added the base 
H Brook's Conservatory of Health, p. 187.  and sordid accompanying of Harlots and impure Women: what follows? but a Consumption of Lungs, Liver, and Brain, a putrefaction and discolouration of the blood: loss of colour and complexion: a purulent and violent Gonorrhoea, an ulceration and rottenness of the Genitals: noisome and malignant Knobs, Swellings, Ulcers, and Fistulaes' in the head, face, feet, groin, and other glandulous and extreme parts of the body. These and many more being the effects of that detestable sin, when it meets with that detestable disease, the Venereal Pox, which by God's just judgement hath assailed Mankind, not only in France, but in most parts of the World, as a scourge or punishment, to restrain the too wanton and lascivious lusts of impure Persons, causing them to receive in themselves that recompense of their error which was meet, as it is in the Apostle's Phrase, Rom. 1. 27. though in a different sense. To this purpose Mr. John Abrenethy, in his pious and ingenious Treatise of Physic for the Soul thus writeth, p. 369. This burning lust spendeth the Spirits and Balsam of life, as the flame doth waste the Candle, whereupon followeth corruption of humours, rotting of the marrow, the joints ache, the nerves are resolved, the head is pained, the gout increaseth, and ofttimes (as a most just punishment) there ensueth that miserable scourge of Harlots, Lues-Venerea, the French Pox.  
Also Carnal Love, or fleshly lust in young Inamoratoes (whose affections are stronger than their reason) is a branch of wantonness, that is fruitful in the production of such diseases and distempers, as do extremely afflict, and weaken the Persons captivated; as may appear in that Example of Amnon, who was sick with love, (2 Sam. 13. 1. 2.) as the cause, with a consumption, as the effect, being lean from day to day, by reason of his fair Sister whom he loved. And hence it is that in such Persons the heat abandons the parts, and retiring into the brain, leaves the whole body in great distemperature, which corrupting, & consuming the blood, makes the face grow pale and wan, causeth the trembling of the heart, breeds strange Convulsions, and retires the spirits in such sort that they seem rather Images of death, than living Creatures, who are possessed with it. Now for further illustration of this matter, and to revive the mind of the Reader, I shall briefly and compendiously recite these two instances. The first is of King Perdiccas, whom Hypocrates observing, and finding him to be in a Chronical sickness, which made his body to languish exceedingly; after long inquiry, perceived his pining away to flow from a Spiritual disease, for the love he had to Phila his Father's Concubine, Saran in vita Perdic.  
The other is of Antiochus, Son of King Seleucus, who burning with an unspeakable desire and lust for Stratonice his Stepmother, and being mindful what dishonest fires he carried in his breast, concealed his inward wound, and smothered the flame so long, till it reduced his body to the uttermost degree of a Consumption: and thus lying in his bed like a dying Man, his Father was presently cast down with grief, as thinking only of the death of his only Son, and his own miserable condition in being made Childless, Plutarch. Now how these two, Perdiccas and Antiochus were cured of their languishing distempers, is inconsistent with my present purpose, to declare.  
Also Sodomy, Polygamy, and self-pollution are sins of uncleanness, that by transgressing the rules of Temperance do prove frequently occasions of many distempers. Yea likewise the immoderate, and unseasonable use of the Marriage bed (which is a breach of some Divine Precepts, 1 Thes. 4. 4. Leu. 18. 19) is too fruitful in diseases; not only in respect of those derived to Posterity, but also of those propagated on the Parents themselves. For, according to the judgement of Laevinus Lemnius, and other learned Physicians, it can hardly be expressed, what Contagîon and mischief comes thereupon, when such immodest, and impure conjunctions are indulged: For where the right ends of Marriage are not observed, there Persons of both Sex, at last, pay dearly for their unruly lust, when their bodies are tormented with the Leprosy, or Pox, Gouts, Aches, or other distemperatures: And therefore one adviseth, That in the private acquaintance, and use of Marriage there be a seasonable restraint, with a moderation; that so the pleasure therein be inter-mingled with some regard to the rules of health, and long life: To both which those forenamed sins of Wantonness, and Uncleanness are foul Enemies.  
Moreover these sins do shorten and contract life: For those that are defiled and corrupted by them, do very much sin against their own Bodies, wasting their strength in pleasure, as the flame consumeth the Candle, and therefore are like Sparrows; which Aristotle saith, do therefore live but a short time, because of their insatiable copulation. And I read that the Romans were wont to have their Funerals at the gates of Venus' Temple, (Plut.) to signify, that lust was the Harbinger and hastener of death. Yea the wisest of mere Men, doth in his Proverbs teach us the praedatory and destructive power of all uncleanness, in these words: And thou mourn at the last, when thy flesh and thy body are consumed, Prov. 5. 11. It is a fire (saith Job) that consumeth to destruction, Job 31. 12. The Lord Verulam, in his History of Life and Death, p. 57 makes this observation, That the Goat lives to the same age with the Sheep; (which is seldom to ten years) and though he be a Creature more nimble, and of somewhat a firmer flesh; and so should be longer lived; yet because he is much more lascivious, that shortens his life. How many Examples of Goatish short-lived Men could I extract out of History? But being confined to brevity, I must hasten to answer an Objection: And it is this; Some diseases are cured by Incontinency and Venereal evacuations, as Anorexia, viz. queasiness of Stomach, Hysterical fits or suffocation of the womb, Spermatick Fevers, most vehement pains of the Head, Priapismus, Satyriasis Furor Uterinus, etc. Diseases felt and understood by such unmarried Persons, whose blood is in its Meridian; and as by this means such diseases are sometimes cured; so consequently life is prolonged. To which I may return a threefold Answer, like a threefold cord which is not quickly broken, Eccles. 4. 12.  
First, Let all be supposed which is here objected; yet surely it is but an ill Method to cure the Body, by destroying the Soul, or to endeavour the prolonging the Natural life, by shortening of the Spiritual, the life of grace. We must not (as I said before in respect of drunkenness) do evil that good may come: No necessity of health, or life ought to persuade hereunto. Ludovicus, a King of France, undertaking a long Pilgrimage, and his Queen not being with him, his health began to impair; which his Physicians observing, and knowing the reason of it, persuaded him in the absence of the Queen, to take unto him another Woman, because his health & safety required it, which he did utterly refuse, protesting he had rather die, then have his Liie preserved by such an ungodly means.  
Secondly, Let the Objection still be enforced; yet there is no necessity to make use of an unlawful cure, when there is a lawful one provided, (for every one that will) in that excellent and Divine Institution of Marriage; which, as it is intended a good prevention of all lustful, and unlawful burnings, (1 Cor. 7. 2.) so by a more warrantable course it hath probably effected some Natural Cures upon the bodies of some, and also by confining the Senses to one particular object, far less exhausted the Spirits, and so consequently seldomer occasioned diseases, than a licentious indulgence and extravagant and insatiable Luxury hath done.  
But because all this doth not directly meet the Objection, or fully correspond to the design of my present undertaking; therefore in the last place, I would answer more pertinently; that if any of the asorementioned diseases have been cured, or prevented by such unlawful evacuations; I verily believe as ill, or worse have been introduced and nestled into their room or in stead of them: So that still the stream runneth clear from the fountain, viz. that sin, more particularly the sin of Incontinency and Uncleanness is a cause of diseases, and consequently of shortness of life; as I have sufficiently demonstrated unto any, whose reason doth not too much truckle under sense.   

SECT. IV. Of Idleness, Sloth, and Sluggishness.  
IDleness was the sin of Sodom, Ezeck. 16. 49. a sin reproved by the Similitude of the Labourers in the Vineyard, especially in those words: — Why stand ye here all the day idle? Mat. 20. 6. The slothful, and wicked Man join hands, and go together, as one in the Parable of the Talents: — Thou wicked and slothful Servant, etc. Mat. 25. 26. God puts no difference betwixt Nequaquam & nequam, An idle and an evil Servant. The Sluggard, or he that is slothful in his work, were there no other respects, is in this much the worse, and that is in the condition of his estate, as well as soul, for and by reason of the non-improvement of his temporal Talon: For (as Solomon saith) He is brother to him that is a great waster, Pro. 18. 9 and therefore is he reproved by the Wise man, and sent to School to the Ant, (Prov. 6. 6. 10. 12.) to learn prudent industry and diligence.  
I could show you how the afore-named sins do frustrate the end of our Creation, become the sinks of all mischief, and evil, and so odious and detestable, that the very Devils in Hell are not guilty of them: But my design is only to point out sin briefly, and then more largely to prove it to be an occasion of bodily diseases, and shortness of life. And of all sins, Idleness, Sloth, and Sluggishness are not the least occasion, being the sediment and collection of excremental superfluities: For as standing waters soon putrify; so do the humours of the body in stagno, the Pool of Idleness. The Lacedæmonians would suffer none of their Subjects to spend their time in Sports or Idleness; and when their Magistrates were told of some that used to walk abroad in the afternoons, they sent to them, requiring that leaving their Idleness, they should betake themselves to honest labours and employments: For (say they) it becomes the Lacedæmonians to procure health to their bodies by labour, and exercise, not to corrupt them by Sloth and Idleness.  
Idleness (saith a Modern Author) not only stupifieth the mind, but also groweth upon the body and blood, and betrayeth them to discomplexion, sickness, and to many infirmities. Yea search the Physicians Library, and observe their Conclusions upon the six Non-naturals, more particularly upon Motion and Rest, and you may find the discommodities of this sin, (namely) Crudities, obstructions, and a multiplication of excrementitious humours, and so consequently a languishing, loose, slabby, infirm body. Hence it is that such Persons, corrupted with this vice, are unavoidably in continual Physic, have need of Issues, and other artificial helps, for the evacuation, and exiccation of those superfluous moistures, contracted upon them by a sedentary and slothful life: But especially those Women who have passed their youth undisciplined, and have been bred up in such a delicacy, that they know no other business but their pleasures, I say those find sensibly the pernicious effects of an idle life in those diseases it particularly disposeth them too, as Obstructions of the Liver, Spleen, Womb, and Breast; and in that grievous inconvenience it produteth, viz. Long travail, difficulty, and danger in Childing; as might easily be confirmed by reason; but that probably a great part of this Sex is sooner convinced by an Argument drawn from sense and their own dear experience, which is most commonly the Mistress of Fools.  
I might add hereunto, that they which ●ead sedentary lives, bear weak and sickly Children; and also demonstrate such Women to be injurious not only to themselves, but also their Posterity. But I must hasten to show you another natural effect of Idleness, even in both Sexes; and that is a disease which is the leaven of diseases, viz. Melancholy, which proceedeth ofttimes from this vice, and excremental superfluities gathered together in the body: For no greater cause of Melancholy than Idleness; as Democritus Jun. in his Treatise of that subject doth largely show in place thereof, and most compendiously conclude in another, (viz. the Epilogue) this Prescription, as an Antidote against that disease: Be not idle, be not solitary, Burton's Melancholy.  
Moreover, there are many other disease that are the excrescences of this sin: but let it suffice in general terms to denote it as a main occasion of bodily distempers brooding, and hatching them by a sedentary life: So true is that of the Poet Ovid  — Ignavum corrumpunt otia corpus. 
Idelness corrupts, wastes and destroys the body. And the learned Galen saith as much Otium reddit imbecillas vires membrorum Com. 3. in lib. de Off. c. 32. Also in another place, Otium liquefacit, Com. 3. i● lib. 6. Eped. c. 2. And also Nature's great Explorator, Lord Verulam, in his History of Life and Death, doth denote unto us That an idle life doth manifestly make the flesh soft, and dissipable; and so consequently an Enemy to long life.  
Sluggishness is likewise much of the same Nature, and property, bringing many from the Couch to the Bed of sickness, and from the Bed to the Coffin. For if the old Rule be true, Diluculo surgere saluberrimum est, To arise betimes in the morning be the most wholesome thing in the world; then surely, Regulâ contrariorum, by the Rule of Contraries, to play the Sluggard, and to exceed that convenient measure of rest which Nature alloweth, must be, if not the most unwholesome thing in the world; yet one of the most. And this will appear, if we consider the Inconveniences of immoderate sleep, as they are described by Physicians.  
First, In that the heat being thereby called into the Body, it consumes the superfluous moistures, and then the necessary; and lastly, the solid parts themselves, and so extenuates, dries, and emaciates the Body.  
And Secondly, It fixes the Spirits and makes them stupid; it hardens the excrements, and makes the Body costive, from whence follow many inconveniences.  
Lastly, The brain being thereby filled with vapours, the Headache is caused, the natural motions of the humours are hindered and stopped, crude phlegmatic juices, and all manner of superfluous humours are heaped up and increased; whence flows a notable Spring of distillations, and such like cold, and long continuing diseases. I could add hereunto, what the Patrons and Supporters of Balance Physic write, viz. By too much sleep the strength is suffocated, concoction diminished, perspiration hindered, the head, and bowels hurt, etc. D. Sanctor's, and D. Cole's new Art of Physic. But I must not forget my intended brevity.   

SECT. V. Of Immoderate Anger.  
ANger, when it is immoderate, becomes sinful, when the Sun goeth down upon it, soon becomes a work of darkness: and therefore the Apostle after a Concession, Be angry, addeth a Restriction, And sin not, let not the Sun go down upon your wrath, Eph. 4. 26. In which Restriction, sinful and remaining anger are connexed, and prohibited.  
Now as this remaining or immoderate anger is sinful, so it is unhealthful: for the incommodities thereof are many, and evil: as Fevers, Frenzies, and Madness, Trembling, Palsies, Apoplexies, decay of Appetite, and want of Rest, Paleness, colics, Pleurisies, Inflammations, Choleric, Caeliack, and Iliack Passions, etc. So that not without cause was the saying of Eliphaz, Wrath killeth the foolish man, Job 5. 2. And to this purpose I shall infer what I find recorded in humane Story. The Emperor Nerva ended his life in a Fever, contracted by anger. The Emperor Valentinian died by an irruption of blood, through anger, Cuspianus Chromerus l. 18. Vinceslaus, King of Bohemia, raging against his Cupbearer, fell presently into a Palsy, whereof he died. Also L. Sylla, who in his anger had spilt the blood of many, at last in his fury, raging, and crying out against one that had broken promise with him, thereby broke a Vein within him, vomiting out his blood, soul, and anger together, Valer. Maxim. l. 9 And Ajax through anger fell into a deadly fury.  
Now from these Instances, we may conclude the truth of that Sentence in Eccl. 30. 24. — Wrath shortens the life: And also of that old Medicinal Rule in Schold Salerni:  
Si vis incolumem, si te vis reddere sanum,— Irasci crede profanum.  
If thou wilt live in health, and free from sickness bane,  
Then think thou choler in excess to be profane.  
We may add hereunto, that anger in excess inflameth the blood, and increaseth choler, which is for the most part the cause of that acute, and dangerous disease, Cholerica passio, or Choler, which (as the Physicians write) is often so sharp and vehement, that it doth deprive a Man of life within the space of a day or two, even without a Fever.  
Moreover it is observed, that Children most fretful are usually short-lived; and that anger if it be inveterate, causeth the Natural Spirit to feed upon the juices of the Body; which must consequently produce Consumptions, and abbreviate Life.   

SECT. VI Of Envy, Hatred, and Malice.  
AMongst many other, These (as the Apostle saith, Gal. 5. 20, & 21.) are works of the flesh. Envy is Cousin german to hatred and malice; and so they are all three upon the account, of a base and ignoble Race: for the Devil is their Father, and Concupiscence their Mother. They are in the judgement of the Holy Ghost, no less than mental Murder; for Whosoever hateth his brother is a murderer, 1 Ep. John 3. 15. v. Now (saith Christ) the devil is the father of murderers, John 8. 44.  
As than we may conclude Envy, hatred, and malice to be mortal sins to the Soul; so I shall prove them to be mortal and destructive to the Body. Envy (saith the Lord Verulam, in the History of Life and Death) is the worst of all passions; and feedeth upon the Spirits; and they again upon the body; and so much the more, because it is perpetual; and as is said, keepeth no holy days. It is a sin that doth fret, and consume the Body; and so is a means to hinder health, and shorten life; and of this the Wise Man took notice when he termed, Envy the rottenness of the bones, Prov. 14. 30. And justly it is called the rotting of the bones, because like a Fever Hectic it doth consume a Man, and bring him to his end, as the rottenness of the marrow that lieth within the bones. Envious Men, cordis sui peste moriuntur, They die by the plague of their own heart, Gregor. An envious Man is sui ipsius carnifex, His own tormentor and Executioner. The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, homicidium, slaughter; because the envious Man killeth his own heart with this passion. Or it may be derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrumpo consumo, because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Consumption. Livor tabificus malis venenum.  
Yea Envy to the heart is like rust to the Iron, or blasting to the Corn; like the Vultures eating up continually the heart of Prometheus, or the foolish Bee that loseth the life with the sting: it burneth the heart, and wasteth the Body, and is like the Worm that breedeth in timber, and consumeth it: So true is that of the Son of Sirach, Envy, etc. shorten the life, Eccl. 30. 24.  
Hatred also produceth the like effects: for what is said of Envy, may as well relate unto Hatred and Malice. Envy slayeth the silly one (saith Job 5 ch. 2 v.) and so doth Hatred and Malice by causing ill humours in the body: For according to the Modern Philosopher M. Des-Cartes, in his Treatise of the Passions, The pulse in Hatred is observed to be uneven and weaker, and oftentimes faster than usual, that a Man feels colds inter-mingled with sharp, and pricking heat in the breast, that the stomach ceases to do its office, is inclined to vomit, and reject the Meats it hath eaten, or at least to corrupt them, and convert them into ill humours. All which considered, Hatred can be profitable unto none: For ill humours are the Springs of most Diseases. Again, Hatred cannot be so small, but it hurts the Body, because it is never without Sadness, which brings me to the next Section.   

SECT. VII. Of Worldly Sorrow, and Immoderate Grief of mind.  
BY those Epithets Worldly, and Immoderate, the Sorrow to be now treated of, is distinguished from Godly sorrow which worketh repentance to Salvation; (which is neither Worldly, nor Immoderate) and may be thus described: Worldly sorrow causing death of Body and Soul, is that which is immoderate, and humbleth not the heart kindly, but disquiets, disturbs, and distempers it, whether it proceed from outward evils and losses, or inward evils, as most from melancholious humours, and worst from an evil Conscience, and this sorrow may be termed rather Attrition than Contrition: the sorrow, for our misery or punishment, being called Attrition, for our salt, Contrition.  
But to the Point in hand: Worldly and Immoderate sorrow, though it may be looked upon as a punishment of sin, rather than a sin itself; yet doubtless it is little less than both; being a plain aberration from the Rules of Christianity, so long as 'tis leavened with Avarice, Despondency, Distrust, Despair, Discontent. Hence it is that the Apostle Paul interdicts excessive sorrow for the dead, because it argues despair and want of hope, But I would not have you ignorant, Brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope, 1 Thess. 4, 13. Excess in sorrow makes it sinful in Christians. And here also hath place the Caveat of the same Apostle, — Lest any be swallowed up with overmuch sorrow, 2 Cor. 2. 7. Upon which place a Modern Expositor (Trapp.) of our own, ventureth to say, that sorrow for sin, if it so far exceed, as that thereby we are disabled for the discharge of our duties, it is a sinful sorrow, yea though it be for sin. With much more confidence than may we term that a sinful sorrow, which the Apostle saith (2 Cor. 7. 10.) worketh death, (namely) the sorrow of the world; which by Expositors is understood to be, that sorrow which is proper to Men of the World, such as are not regenerated by the Spirit of God, whose grief and sorrow is nothing but the bitter smart of their misery, without any serious and sincere repentance. Or by sorrow of the World is meant a sorrow only for the loss of worldly things, or which is caused from the fear of God's Judgements in Unbelievers, whereupon there followeth commonly hardness of heart, and a reprobate sense, and at length (if not prevented by repentance) despair and damnation; which do not only bring a Spiritual, and Eternal death, but also by wasting the Body, hasten a temporal death. And this will appear in respect of the Body, First by Natural Reason, Secondly by Divine and Humane Testimony.  
First, By Natural Reason. And here we must understand, that in sorrow or sadness the heat and spirits retire; and by their sudden surrounding, and possession of the heart all at once, (as the Physicians observe) do many times cause Suffocation: they being likewise by uniting increased, do violently consume the moisture of the Body, and so beget drought and leanness, and through long continuance, Consumptions. Or as others thus, in sorrow or sadness there is a gathering together of much melancholy blood about the heart, which Collection extinguisheth the good Spirits, or at least dulleth and dampeth them: Besides, the heart being possessed by such an humour, cannot digest well the Blood, and Spirits, which ought to be dispersed thorough the whole Body, but converteth them into melancholy, the which humour being cold & dry, drieth the whole Body, and maketh it wither away; for cold extinguisheth heat, and drieness moisture, which two qualities principally concern Life.  
Secondly, By Divine and Humane Testimony it further appeareth: For first, Solomon saith, A merry heart doth good like a medicine: but a broken spirit drieth the bones, Prov. 17. 22. Also heaviness in the heart of man maketh it stoop, Prov. 12. 25. It maketh it stoop, because it wasteth the natural vital, and animal Spirits. Hence also is that prescription of the Son of Sirach: Remove sorrow far from thee: for sorrow hath killed many, Eccl. 30. 23. And that of the same Author, Of heaviness cometh death, and the heaviness of the heart breaketh strength, Eccl. 38. 18. These with the fore cited places out of St. Paul's 2d. Epistle to the Corinthians, might be thought sufficient to confirm this truth, did not some Men require a further Illustration of it by Humane Testimony; and this may be considered in the next place, as useful to the same end.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
It is Euripides.  
Sorrows to Men diseases bring. Hence also, and for this cause are those trite and vulgar sayings:  
Sadness and Melancholy the pathway to sickness.  
Too much sorrow maketh a Man to run mad.  
Sorrow is good for nothing but sin.  
Hence also is that Conclusion of Aquinas in his Sums, 1. 2. q. 37. 4. o.  
Tristitiae magis corpori nocet quam aliae passiones, cum vitalem motum cordis impediat, i. e. Sadness doth more hurt the Body than other passions of the mind, because it hindereth the vital motion of the heart. It likewise takes away appetite, overheats the heart and lungs, corrupts the nutritious juice, causeth Consumptions, and other cold Diseases. Out of which we may gather, that this Affection, especially if it be more vehement and inveterate than ordinary, doth bring very many, and those grievous damages unto the Body: some part whereof may be evidenced in these ensuing Instances.  
Plantius the Numidian, at the sight of his dead Wife presently died, Laertius.  
Diodorus the Logician died for sorrow, because he could not answer the question of Stilpo.  
Homer died with sudden sorrow, because he was not able to answer a fisherman's question, Plut.  
Aristotle, the Prince of Ancient Philosophers, when he came to Chalcis, and saw the ebbing and flowing of Euripus, that narrow Sea near Boeotia, seven times in the twenty-four hours, because he could not find the cause, he fell into an incurable disease, Caelius.  
Phinehas' Wife when she heard the sorrowful tidings of the taking of the ark of God, the death of her Father in Law, and Husband, she bowed herself (being great with child) was delivered, and died through sorrow of heart, 1 Sam. 4. 19, 20.  
Queen Mary died (as some supposed by her much sighing before her death) of thought and sorrow of heart for the departure of King Philip, or the loss of Calais, Act. & Mon. 1901.  
Now in all this Argument we may take notice, what fearful effects immoderate sorrow doth produce upon our Bodies, what a malign, cold and dry Passion it is, wasting the radical humour, and by degrees quenching the natural heat of the body; yea thrusting her poison even unto the heart, whose vigour she causeth to wither, and consumes the forces by her bad influence; whereof we may see the signs after death, when as they come to open those that have been smothered with Melancholy: For instead of a heart they find nothing but a dry skin like to the leaves in Autumn: So that all things exactly considered, we may say that there is not any Passion, which doth so much shorten our life, or make it so infirm and miserable, as this in its excess. Hitherto might be referred Despair, an evil Conscience, (such as is neither quiet, nor good) and such like self tormenting sins, which as they are sometimes causes of immoderate and excessive sorrow; so by the like influence upon the Body, do produce such a flow of diseases as suddenly ebb in death.  
And here lest it should be judged, that Godly sorrow, which worketh repentance, (because it is sometimes very intense) should produce the same Natural effects in the Body that immoderate and vicious doth, you must understand that in true Godly sorrow (though it be sometimes very intense, vehement and zealous) there are such intervals of Spiritual joy, by reason of the cherishing hope of pardon, that all excess, with its Natural effects, is diverted, mitigated, and in due season avoided.  Nocte pluit tot â; redeunt Spectacula mane. 
Which in a Metaphorical sense may be rendered thus:  
Clouds, & showers of grief may endure a night:  
But glympses of joy return at daylight.  
Or, as David, thus: — Heaviness may endure for a night, but joy cometh in the morning, Psal. 30. 5. The acrimony then in Godly sorrow is so corrected by the sweet ingredient of inward Consolation, that it never proves offensive, or prejudicial to bodily health, as worldly, and immoderate sorrow hath been fully declared to do.   

SECT. VIII. Of Sensual Joy, and Laughter in excess.  
SOlomon made trial of sensual joy, mirth and pleasure, thinking therein to find true content, and Soul-satisfaction; but in the conclusion found nothing but the husks of vanity, wherewith he at first, like a Prodigal Son, would fain have satisfied himself, but could not, as appeareth by his own words, I said in my heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure; and behold, this also is vanity, Eccl, 2. 1, & 2.  
I said of laughter, it is mad: and of mirth, what doth it?  
There is a woe denounced by Christ, (of whom St. Augustin noteth that, 'tis often read that he wept; never that he laughed, St. Aug. Serm. 35. de Sanctis.) against all such as rejoice in riot, revelling, carousing, luxury, and other forbidden pleasures of this World, in that comprehensive Phrase: — Woe unto you that laugh now: for ye shall mourn and weep, Luk, 6. 25. All inordinate rejoicing, or rejoicing in unlawful pleasures, may justly have the Apostle's reprehension applied to it; — All such rejoicing is evil, Jam. 4. 16.  
Now as it is evil in respect of the Soul; so also in respect of the Body: for that very oft swooning, and sudden death hath befallen to sudden and immoderate joy; and that because the Cordial blood, and Vital Spirits, are thereby so suddenly diffused to the exterior parts, that Life goeth out therewith, and returneth not, as Fernelius noteth. Or as Des-Cartes, of this Passion in its excess thus observeth: Opening extraordinarily the Orisices of the heart, the blood of the veins doth so huddle in, and in so abundant a quantity, that it cannot there be rarified by the heat soon enough, to list up the little skins, that shut the entries of those veins; by which means it smothers the fire, which it used to feed, when it came into the heart in fit proportion, Des-Cartes of the Passions Artic. 122. Hence I suppose, it is that the Lord Verulam saith, in his History of Life and Death p. 221. Great joys attenuate and diffuse the Spirits, and shorten life. Instances hereof are many in History; let these few suffice.  
Diagor as Rhodius had his three valiant Sons victors in one Olympiad: who putting all their three Crowns upon their Father's head: through too much joy he presently died, Gellius lib. 3. cap. 15.  
Xeuxis the Painter, beholding the vive Picture of an old Wife, which he so cunningly did paint, burst forth so in laughter, that he presently died.  
Sophocles, that worthy Poet, and also Dionysius the Tyrant, after a victory in a Tragedy, at the whole People's congratulation, through exceeding joy yielded up their life, Plin. lib. 7. cap. 53.  
Chrysippus Philemon, at the sight of an Ass eating Figs, was so overcome with immoderate laughter, that he died, Valer. Maxim.  
Chilo, the famous Lacedaemonian Philosopher, soon expired his last breath, when as overjoyed he beheld his Son Conqueror in the Olympic games, Ravis.  
Philippides the Athenian, an aged Comic, overcoming the rest in Poesy, and crowned for his great pains, died for his present pleasure, Cael. lib. 3. c. 15.  
With such like Instances I might further dilate upon this Point: but lest an odd Humorist should laugh himself out of breath, to think of them as improbable, or the significant Caveats deduced from them as unseasonable in sad times, I here desist.   

SECT. IX. Of Servile, Slavish, and all Unlawful Fear in excess.  
THere is (as Divines distinguish) a Divine fear, a Filial fear, a Dutiful fear, a Wise fear; and these are all lawful: But then there is also a Slavish fear, a False fear, a Distrustful fear, or a Natural fear joined with diffidence; and these are unlawful.  
Servile or Slavish fear, whereby Men do abstain from sin, rather in respect of the punishments ensuing thereupon, then out of an unfeigned hatred thereof, or a fear which ariseth upon the apprehension of God's Justice, and wrath against sin, and the punishments and plagues for sin, is to be avoided as irregular: For we ought to serve God without this sort of fear, Luke 1. 74. It is Carnal, and such as doth no wise proceed from the working of the Spirit, but is quite contrary to the same: For God (saith the Apostle) hath not given us the Spirit of fear, but of power of love, etc. 2 Tim. 1. 7. The reason hereof may be in that the perfect love of God in us excommunicates it: Perfect love (saith St. John) caseth out fear, 1 Ep. John 4. 18.  
And as touching False fear; though it be rather a fruit of weakness, and a punishment of sin, (for so 'tis threatened as a punishment by the Lord, Leu. 26. 17, & 36.) then a sin in itself; yet, as it is irregular, it is concluded within the scope of this Discourse, and as it is frequent, or excessive, may justly deserve reproof.  
Distrustful fear is straight prohibited by those Apostles, Peter (1 Pet. 3. 14.) and John (Rev. 2. 10.) Yea all Natural fear, when it is joined with distrust and diffidence, or excess, is to be avoided as unwarrantable in Sacred Writ, Num. 14. 9 2 Kings 6. 16. And was therefore by Nehemiah resisted, Nehem. c. 6. v. 11.  
Now as all unlawful and immoderate fear is to be avoided in regard of the Soul; so also in regard of the Body: For it is often the cause of Diseases; as first of that called in Latin Tremor, in English Trembling or shaking of the Members. Metus dejicit vires, ac proinde tremorem inducit, saith the learned Galen, Com. 1. in lib. 3. Epid. cap. 4. Fear brings down the strength, and so causeth trembling. His meaning more largely might be thus: (viz.) that the heat which resides in the Blood and Spirits, being that which supports and fortifies the members of Man; those members being destitute thereof, can hardly support themselves, but tremble and shake in that manner; and whereas the hands and lips show greater signs of alteration than the rest, the reason is, for that those parts have a more strict bond with the heart, and have less blood than the rest; and therefore cold doth more easily make an impression upon them. Also it is sometimes the cause of that disease called Cordis Palpitatio, Panting of the heart, Deut. 28. 65. or at least of the like Symptoms, and those as dangerous, especially when they precede a Syncope or Swooning, which is as proper an effect and Catastrophe of this Passion, as of that disease.  
Moreover it is sometimes the extimulating & promoting cause of the Lask or Diarrhaea: for as the Author of a certain Natural History saith, if the Natural heat leave the heart and go downward, 
2d: Part of the French Academy p. 262.  the fear is not only increased, but it bringeth withal a looseness of the belly. Therefore it is written (saith he) in the Book of Job, where it is spoken of the fear that Leviathan bringeth upon Men, That the mighty are afraid: by reason of break they purify (or purge) themselves, (Job 41. 25.) i. e. for fear of him. Neither is this all; but experience teacheth us at a dear rate, that in immoderate fear, through the strength of fantasy, and imagination, sundry contagious Diseases, as the Small Pox, Measles, etc. are frequently imprinted in the blood, when guilt makes Men fearful of deserved punishment; according to that of the Wise man, The fear of the wicked, it shall come upon him, Prov. 10. 24.  
And as it causeth Diseases, so consequently shortness of life. Oft-times present death hath followed upon it, through suffocation of the Vital Spirits: It was almost present death unto the Churl Nabal; he lived not many days after that he had been stricken with it: It came to pass in the morning, when the wine was gone out of Nabal, and his wife had told him these things, that his heart died within him, and he became as a stone, 1 Sam. 25. 37, & 38. And in the next Verse we find, that he died about ten days after. It put the Watch at Christ's Sepulchre into such a shaking fit, by an Earthquake under them, (Mat. 28. 4.) and another within their hearts, that, but for God's Mercy, it had shaked them into their Graves, when they became as dead Men. It seemeth to be a notable contraction of life, by its sudden introduction of the blossoms of old age, viz. grey hairs, which by the extremity of this Passion, have been strangely effected in the space of a week or two, (as 'tis storied of one Mr. Baynings of London.) Yea, even in one night, as appeareth by Record of a memorable example, during the Reign of the Emperor Charles the Fifth. For one Francis Gonzague having caused a young Man of his house to be commited to Prison, for that he suspected he had conspired against him; this miserable young Man was so terrified with his affliction, as the same night he was cast into Prison, his hair grew all white.  
But more fully to the matter; we find the sad and pernicious effect of immoderate fear in this following Narration. Anno 1568. there was in Breda, one Peter Coulogue, a Godly Man, who by his Popish Adversaries was cast into Prison, and his Maidservant daily brought him his food, confirming and comforting him out of the Word of God, as well as she was able: for which they imprisoned her also. Not long after, Peter was put to the torment, which he endured patiently. After him the Maid was fetched to be tormented; Whereupon she said, My Masters, wherefore will ye put me to this torture, seeing I have no way offended you? If it be for my Faith-sake, ye need not torment me: For, as I was never ashamed to make a Confession thereof, no more will I now be at this present before you: But will, if you please, freely show you my mind therein, (Vide Clark's Martyrol. p. 305.) Yet for all this they would have her to the Rack. Whereupon she again said, If I must needs suffer this pain, pray give me leave to call upon my God first. This they assented to: And whilst she was fervently pouring out her prayers to God, one of the Commissioners was surprised with such fear and terror, that he fell into a swound, out of which he could never be recovered. Many such like Instances might be heaped up, were it not in vain to evince this Point, Per plura quod potest fieri per pauciora, By many words which may be done by few: And therefore I shall conclude it with the Sentence of that Atlas of Experimental Knowledge, Lord Bacon, in his translated History of Life and Death, pag. 222. Great fears shorten the life; for (saith he) in fear, by reason of the cares taken for the remedy, and hopes inter-mixed, there is a turmoil and vexing of the Spirits. And so much shall serve for this Section.   

SECT. X. Of Immoderate Desires, Ambition, excessive Cares, Solicitude, Covetousness, etc.  
OMne nimium vertitur in vitium, All extremes become vicious; and those Epithets, Immoderate and Excessive, signify as much in relation to Desires, Ambition, Cares, Solicitude, etc. and therefore the less shall need to be inferred for the arraignment of them. Know then, briefly, that the abovenamed are all Diseases of the Soul.  
Ambition, which is an immoderate desire or thirst after Honour and Worldly glory, is a Spiritual Dropsy that is not easily cured; not only a great sin in itself, but puts Men upon many others. There is nothing (saith one, the Author of the whole Duty of Man, p. 151.) so horrid, which a Man that eagerly seeks greatness will stick at; lying, perjury, murder, or any thing will down with him, if they seem to tend to his advancement. And it is the more difficultly cured, in regard it is (as one calls it) the shirt of the Soul, viz. the last vice we put off. In a word, it is condemned by many Texts of Sacred Writ: But I shall instance only upon the 9 th'. of St. Luke v. 46, 47, & 48. where we find it lively reprehended, both by the real Type, or Example of humility in a young Child set in the midst of the Disciples, and by the Doctrine which Christ urged to them upon that occasion.  
Solicitude and excessive Care is also frequently interdicted: For though a provident care for the things of this life, when it is moderate, seasonable, & without distrust of God, be warrantable, and commendable; yet if it be otherwise, it is evil and forbidden. Take (saith our Saviour) no thought for to morrow, Mat. 6. 34. And in St. Luke 10. 41. we find Martha for her immoderate, or at least unseasonable care, reproved by Christ when even a well-meant courtesy to her Saviour, rather than a love to herself, was the ground and occasion of that care.  
So Covetousness taken in the largest sense, as it consisteth in an immoderate desire of filthy lucre, or any thing above ones allotted portion, is not undeservedly reproved, when by the Apostle it is called Idolatry Col. 3. 5. For it is (as he saith in another place) the root of all evil, 1 Tim. 6. 10. not only of the evil of sin, but also of the evil of punishment, and that punishment not only Eternal, depriving a Man of an Heavenly inheritance, 1 Cor. 6. 10. But also Temporal, Piercing him thorough with many sorrows, as the same Apostle saith in the forecited, 1 Tim. 6. The Covetous Man (saith one) hath three Vultures always feeding upon his heart, Care in getting, Fear in keeping, Grief in spending, and parting with that he hath: So that he is, as it were in the Suburbs of Hell aforehand.  
But this is not all the evil that springs from the root of Covetousness; for it pierceth not only the heart with sorrows, but also the whole body with Diseases; which effect may as well be applicable to Solicitude, excessive Cares, Ambition, and immoderate Desires. So true is that in Schola Salerni.  
— Si te vis reddere sanum,  
Curas tolle graves,—  
If thou wilt keep thyself in health,  
Then banish carking cares for wealth.  
And no less true are the words of a Modern Physician, who largely, and learnedly reasoneth upon this Point in Linguâ Latinâ: but to avoid prolixity, I shall as a Translator give you his sense only in Linguâ vulgari, In desire (by which 
D. Charton's Exercitationes Path. p. 112.  the Soul is so out of measure run out and dilated upon a good, sometime represented as it were to come, as by reason of the delay of it, 'tis presently as 'twere contracted) this singular occurreth; that it agitates the heart more violently, and furnisheth the brain with more Spirits, than any other of the Passions. For (as he noteth further) out of a longing for the obtaining that which we ardently desire, 
Vid. Des-Cartes de Passionibus Artic. 106.  the Spirits from the brain are most speedily sent into all parts of the Body, that may serve any ways to actions requisite to that purpose; but especially into the heart and blood contained in it, that being dilated more than ordinarily, and moved more swiftly, it may send back again a greater plenty of Spirits to the brain, as well to maintain and fortify the Idea of this Desire, as to pass from thence into all the Organs of the Senses, and all the Muscles which may be set on work, to attain what one desires. And from Solicitude, which is excited from the delay of enjoying the thing desired, the same spirits are drawn back again to the brain: whence it comes to pass that the more subtle blood being withdrawn together from the outward parts, the heart is as 'twere straightened up, the circulation of the blood hindered, and by consequence the whole Body rendered weak, faint, and sickly. So that it ought not to seem a wonder to any, that most of those Persons, whom an Amorous Affection, or Desire, Ambition, Avarice, or any other more fervent longing hath a long time exercised; should be brought through a long continuing Solicitude, into the deepest languishment of Body, into a contumatious disposition of ill humours, yea further into a Consumption, and pining and withering away of the Body, & also into other cold Diseases. Thus Herald Immoderate Desire hath no rest, 'tis endless, and a perpetual Rack. The Ambitious, Si appetitum explere non potest, furore corripitur, If he cannot satisfy his desire, he runs mad with a Frenzy.  
Hereunto may be referred overmuch Study, or an immoderate desire of humane Knowledge, which, as it was one sin which that Heluo Librorum, unsatiable Reader, & Miracle of learning Dr. James usher, Archbishop of Armagh, 
Dr. Bernard upon his Life and Death in a Funeral Sermon. p. 27  lamented in himself; that he should be as glad of Monday to go to his Book, as of the Lord's Day for his Service; so it is no less unhealthful than sinful: For we find in the History of his Life (I mean the Archbishop's) that he contracted to himself the Sciatica by sitting up late in the College Library of Dublin, Ibidem p. 108. Overmuch Study (as Machiavelli holds) weakens the Body; and (as Lemnius saith) causeth Melancholy; in that by reason of the immoderate agitation of the mind, the native heat is extinguished, and the Spirits, both Animal and Vital, being attenuated and weakened, soon decay and perish; by which it cometh to pass, that the Natural moisture being exhausted, the Body doth decline to a cold and dry habit. Yea, when Study is extended unto unseasonable hours (as is usual with some Students) it becomes very injurious to the Body; according to that old Sentence in Grammar: Nocturnae lucubrationes longe periculosissimae habentur, Night studies are accounted exceeding dangerous. They cause dryness of the brain, Frenzy, dotage, emaciate the Body ', make the humours adust, increase choler, inflame the blood, and (as may be added out of Galen and Avicenna, concerning immoderate watching, Naturalem calorem dissipat, laesà concoctione cruditates facit, Overthrow the Natural heat, and hurting concoction cause crudities, Galen. 3. de Sanitate tuenda Avicenna 3. 1. What shall I say more? amongst many other Diseases, it sometimes produceth Consumptions, and sometimes Madness: And in respect of this last, Festus his proposition, which was indiscreetly applied to Paul, may truly enough be referred to many a hard Student, Qui insanit cum ratione.— Thou art beside thyself, much learning doth make thee mad, Acts 26. 24. Immoderate bookishness, seeking to fill the curious brain, fills it, and the whole Body with Crudities, Rheums, and other Maladies, that at last the Scholar had need be bookish again, and study how to rid himself of diseases. These are the fruits that some Men reap by their immoderate desire after the Tree of Knowledge: These are the consequences of that Wisdom which is foolishness with God, as the Spirit of God terms it, 1 Cor. 3. 19  
But again we will consider all the abovementioned Enormities and irregularities in this Section, as they cause shortness of Life. The condensation of the Spirits (as the Lord Verulam, in his History of Life and Death, p. 227. writeth) is effectual to long life, and therefore especial care must be taken, that the Spirits be not too often resolved; for attenuation goeth before resolution; and the Spirit once attenuated, doth not very easily retire, or is condensed: now resolution is caused by over-vehement Affections of the mind; overgreat Cares, and carpings, and anxious expectations. Not without reason than is that Proverbial Sentence; Care will kill a Cat, (though it be said to have nine lives) or that observation of the Son of Sirach, Carefulness bringeth age before the time, Eccl. 30. 24. Cura facit canos, Care brings grey hairs. i e. it antidates old Age, and so consequently shorteneth life. Hence it is, that almost in every Village we shall find a Covetous Muck-worm drooping, and at length dropping into his Grave; not with pure old age, but beaten down, and overwhelmed with too much Solicitude and carking Care, before that he can arrive to that Maturity.  
Also immoderate Study, by its subtle, acute and eager inquisition after humane learning shortens life; for it tireth the Spirit, and wasteth it. Solomon hinteth as much to us in these words: And further, by these, my son, be admonished; of making many books there is no end, and much study is a weariness of the flesh, Eccles. 12. 12. That is (as Bishop Hall paraphraseth upon the place) by these Divine words, O my Son, do thou content thyself to be admonished; not roving in thy desires after multitude of other Volumes, whereof there is no end; in the compiling and reading of which there is much toil and weariness of the flesh, and much expense of the Spirits.  
Finally, Many other irregularities and enormities there are; but as most of them may be reduced to one, or other of the abovementioned Sections; so the like consequential effects may be deduced from them. And so I conclude the whole Chapter, having largely showed and demonstrated, that Many sins are natural causes of bodily Diseases and shortness of Life.    

CHAP. III.  
Containing an Enumeration of sundry Sins, as they are accidental causes of bodily Diseases, and especially of shortness of Life.  
THat we may term an accidental cause, which produceth its effect, not naturally and immediately by itself, but by accident or chance or fortune, as the Logicians define it. Now how many sad accidents do sometimes result from sundry sins; which expose Men to divers Diseases, and also to shortness of life, may appear by this following account, which (the greater part thereof) I must crave leave to draw from, and illustrate by a Collection of several Instances in History.  
First, In relation to Gluttony and Drunkenness, we find these following recorded, and adapted to our present purpose.  
Gregory of Tours reporteth of Childerick a Saxon, that glutted himself so full of meat and drink over night, that in the morning he was found choked in his bed.  
Anacreon the Poet, a grand Consumer of Wine, and a notable Drunkard, was choked with the husk of a grape.  
Philostrates, being in the Baths of Sinvessa, devoured so much Wine, that he fell down the Stairs, and almost broke his neck with the fall, Martid. lib. 11.  
Alexander the Son of Basilius, and Brother of Leo the Emperor, did so wallow and drown himself in the Gulf of pleasure, and intemperance, that one day (after he had stuffed himself too full of Meat) as he got upon his Horse, he burst a vein within his Body, whereat upwards, and downwards issued such abundance of blood, that his life and soul issued forth withal, Melanct. lib. 4.  
Within few years of my own knowledge (saith mine Author) three, not far from Huntingdon, being overcome with drink, perished by drowning; when being not able to rule their Horses, they were carried by them into the main stream, from whence they never came out alive again; but left behind them visible marks of God's justice, for the terror and example of others, Beard's Theatre of God's Judgements.  
Holofernes, while he besotted his senses with excess of Wine, and good cheer, Judeth found means to cut of his head, Judeth 13.  
Yea, woeful experience doth make manifest almost every day, in one corner or other of this Land, that the Lord punisheth many with sudden death and destruction, even in the midst of their drunken fits: although some again (to show his delight is in Mercy, and not in the sudden destruction of his Creatures) he punisheth with some lingering distempers, whereof this vice of Drunkenness is often an accidental cause, by exposing such Persons to heats and colds, (the adventitious causes of most Diseases) to falls, bruises, fractures, dislocations, wounds, contusions, combustions, etc. which are the occasions or accidental causes, not only of many Organical Diseases, but also Similar; as might be made apparent, if right reason, or mature experience were consulted. And therefore let that Proverbial Sentence, Drunken folks seldom take harm, be hereafter exploded by all sober Persons; considering how harmful and prejudicial this enormity hath been declared to be, both to Soul and Body.  
And now, because Vina parant animos Veneri, Whoredom is usually ushered in by Drunkeness, we will in the next place consider Lust, Adultery, Fornication, Uncleanness, etc. as accidental causes of Diseases; but especially, of shortness of Life. And here I might show how all immoderate, and unseasonable use of Venus doth impede Concoction, and so consequently produce Diseases: But I shall rather touch upon it, as a contingent cause of Venereal Pox, which, as in the former Chapter, we considered as a Natural effect, in respect of the virulent Contagion communicated; so in this, we look upon it as contingent and accidental, in respect of the Persons communicating in the abovementioned sins.  
But I shall choose rather to insist upon those sins, as accidental causes or occasions of shortness of Life; and to that end shall illustrate the Point by these ensuing Instances.  
Shechem, the Son of Hamor the Hivite, ravished Dinah, Jacob's Daughter, for which cause Simeon and Levi, her Brethren revenged the injury done unto their Sister, by slaying Shechem, and with him all the Males that were in the City, Gen. 34.  
In the 19th. and 20th. Chapter of Judges, we read that the Levite's Wife having forsaken her Husband to play the whore, certain Months after he had again received her to be his Wife, she was given over against her will to the villainous and monstrous lusts of the men of Gibeah, who so abused her for the space of a whole night together, that in the morning she was found dead upon the threshold: Which thing turned to a great destruction and overthrow, not only of those Children of Belial in Gibeah, which committed such lewdness and folly in Israel, but also of their abettors (the Benjamites) who lost above twenty-five thousand Men in the slaughter, through that occasion. Thus the first voluntary lust of the Levite's Wife was most justly punished by a second rape amongst the lustful Gibeonites, whose lust when it had conceived, brought forth sin: and sin, when it was finished, brought forth death.  
Amnon, one of the Sons of King David, was so strongly enchanted with the love of his Sister Thamar, that to the end to fulfil his lust, he traitorously forced her to his will: But Absalon, her natural Brother (hunting for opportunity of revenge for this indignity towards his Sister) invited him two years after to a Banquet with his other Brethren, and after the same, caused his Men to murder him for a farewell, 2 Sam. 13.  
The same Absalon that slew Amnon, for incest with his Sister, committed himself incest with his Father's Concubines, moved thereto by the wicked counsel of Achitophel: But it was the forerunner, and occasion of his overthrow and untimely death 2 Sam. 16, & 18 chap.  
Rodoaldw. the eight King of Lombary, being taken in Adultery, even in the fact, was slain without delay by the Husband of the Adulteress.  
Anno 659. in like sort John Maletesta slew his Wife, and the Adulterer together, when he took them amidst their embracements, Chron. Phil. Melancton. So did one Lodewick Steward of Normandy, kill his Wife Carlotta, and her Lover John Lavernus, as they were in bed together.  
At Naples it chanced in the King's Palace, as young King Frederick, Ferdinand's Son, entered the privy Chamber of the Queen his Mother, to salute her, and the other Ladies of the Court, that the Prince of Bissenio waiting in the outward Chamber for his return, was slain by one of his own Servants, that suddenly gave him with his sword three deadly strokes, in the presence of many Spectators: Which deed he confessed that he had watched three years to perform, in regard of an injury done unto his Sister (and in her to him) whom he ravished against her will, Bemb. lib. 3. Hist. Venet.  
The Spaniards that first took the Isle Hispaniola, were for their Whoredoms and rapes, which they committed upon the Wives and Virgins, all murdered by the Inhabitants, Benzoni Milan.  
Infinite are the Examples that might out of History be collected to this purpose: But to avoid prolixity, let it suffice only to add hereunto, that for these and the like sins, many thousands in the World, in every Age, have either by the rage of jealousy in the Persons wronged, or by the revenging Sword of the Higher Powers punishing wrong, suffered the condign punishment of death.  
Thirdly and lastly, To sum up all further Addition, that might be looked upon as necessarily relating to this Chapter, consider in few words, that immoderate Anger, Envy, Hatred, Malice, Self-murder, unlawful Duels, Treason, Murder of others, Despair, Rebellion, Theft, Ambition, Covetousness, immoderate Grief, Atheism, Blasphemy, Witchcraft, and such like, do either immediately by themselves, or mediately by other sins accumulated, and a succession of unprosperous events attending them, prove accidental causes sometimes of Diseases, but most commonly of an untimely death. And so I proceed to the fourth Chapter as followeth.   

CHAP. IU.  
Containing an Enumeration of sundry Sins as they are, supernaturally, occasions of bodily Diseases, and shortness of Life.  
THis Chapter may seem to have some relation to the First; and so it hath in genere: but in regard it differs from it in specie; I have here placed it, as one of the chief Corner-stones to adorn & strengthen, yea as a Top-stone to finish and complete the foursquare building of this First Part of my Discourse.  
But before I descend to particulars, give me leave here to lay down somewhat in general terms, as praeliminary to the present design.  
Though God be the proper, efficient and supernatural cause of Diseases; yet as sin is the immediate cause of God's wrath and anger, and a provocation of his vindictive Justice, in this respect it may be termed a principal (though not immediate) cause or occasion of Diseases, more especially, of such as depend not upon the ordinary chain of second causes, but being above the Sphere of Nature, are inflicted by the almighty, and unlimited power of God. And this the great Secretaries of Nature, as Philosophers and Physicians should do well to observe, according to the advice of Hypocrates, who would have a Physician to take special notice, whether the Disease came from a Divine supernatural cause, or whether it follow the course of Nature. How this place of Hypocrates is to be understood, Paracelsus is of opinion, that such Spiritual Diseases (for so he calls them) are spiritually to be cured and not otherwise: But of this by the way in general. I shall now descend to Particulars; whereof I shall make demonstration de facto.  
And First, of the abuse of the Ordinances of God, viz. the Word and Sacraments. Theopompus a Philosopher, being about to insert certain things out of the Writings of Moses into his profane Works, and so to abuse the sacred Word of God, was stricken with a Frenzy; and being warned of the cause thereof in a dream, by prayers made unto God recovered his senses again, Joseph. Antiq. lib. 12. cap. 2. This Story is recorded by Josephus, as also another of Theodectes a Poet, that mingled his Tragedies with the Holy Scriptures, and was therefore stricken with blindness, until he had recanted his impiety.  
In a Town of Germany called Itszith, there dwelled a certain Husbandman, that was a monstrous despiser of the Word of God and his Sacraments: He upon a time in the midst of his Cups, railed in most bitter terms upon a Minister of God's Word, after which going presently into the Fields to overlook his Sheep, he never returned alive, but was found there dead, with his Body all scorched and burnt as black as a coal; the Lord having given him over into the hands of the Devil, to be thus used for his vile profaneness, and abusing Holy things, Dr. Justus Ionas in Luther's Conferences reporteth this to be true.  
If you shall despise my Statutes (saith the Lord) or refuse to hearken unto my Law, I will visit you with Consumptions, and burning Agues, and heaviness of heart, Leu. 26. 15, 16. Moses for neglecting the Sacrament of Circumcision (which is much the same, (see Rom. 4. 11. & Col. 2. 11. 12.) in a Spiritual sense, with that of Baptism) was struck immediately by the Lord, and fell so sick by the way, that it was thought he would have died: And it came to pass, by the way in the Inn, that the Lord met him, and sought to kill him, Exod. 4. 24. Which words are by some Elucidators (Bishop Hall, etc.) thus understood, viz. that the Lord appeared visibly unto him, and sensibly afflicted him with some sudden and violent disease, which he knew to be done, in regard of his neglect of his Son's Circumcision.  
Eutychus for sleeping at the Sermon, fell down so as he had slept his last sleep, (Acts 20. 9) but that a merciful God, by the hands of Paul, did raise him up again, to teach him (and by him all Church-sleepers) the future danger of such negligence and irreverence in his House: His deadly fall not being so much accidental, as a judgement from God.  
And as concerning the unworthy receiving the Lord's Supper, St. Paul telleth the Corinthians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this cause, many are weak and sickly among you, and many sleep, 1 Corinthians 11. 30. i e. For these abuses of this Holy Sacrament, the hand of God hath been upon many of you; so as many of you are afflicted with divers kinds of Diseases, and many of you are stricken with a temporal death, here called sleep. Now from the Apostles declaring this to be the true cause of that sickness and mortality that was amongst them, it is to be supposed that either they looked not after the cause at all, but took it to come only as a thing of course, or (which is more probable) that they mistook the cause, imagined that to be the cause which was not. A great mortality there was amongst them, many died, but that they thought might proceed from the distemperature of the Body, or from the corruption of the Air, or from want of exercise, or from not observing a good diet, or from immoderate labour: Some they thought might die of one of these causes, some of another. But the Apostle passeth all these over, and maketh known unto them, that however these might be considerable as causes in their due places; yet the true, main, and principal cause they were utterly ignorant of; and that was their abusive and negligent receiving of the Sacrament of the Lord's Supper: For this cause many are weak, etc.  
A truth which had any less than an Apostle delivered, he would have been esteemed a setter forth of new Doctrine: Or had the Apostle delivered it in any dark and obscure Phrase, flesh and blood would have found out twenty Interpretations, before ever they would have thought of this: But the Speaker is so Divine, and the speech so plain, that it cannot be mistaken: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Text, For this cause, because of your unworthy receiving the Body and Blood of Christ, many are sick, and many sleep. Hence was that speech of Saint Anselm taken, who saith, that many Diseases that reign in the Summer (though Physicians may impute them to other secondary causes) proceed from People's irreverent receiving that Sacrament at Easter.  
That de facto this is a truth, see the 2d. of the Chronicles, and the 30th. chap. v. 20. where you shall find, that for some abuses and disorders committed in the Celebration of the Passover, the Jews were smitten with some troublesome disease: For 'tis here said, that upon Hezekiah's Prayer the Lord healed the People: which implieth plainly that they were diseased and sick before; and yet this default was only in the circumstantial Points of that Sacrament: For 'tis there also said, that every one had prepared his heart for to seek God. Some defect there was only in some Ceremonial Rite to be observed. Now what we find applied to the Passover, we may without fear apply to the Sacrament of the Lord's Supper: For however they differ in circumstances, yet for substance they are the same. Sickness, we see, was sent for the abuse of that; and therefore the same punishment appointed for the abuse of this, yea inflicted; witness the Corinthians, who for this cause were plagued with divers Diseases, and sundry kinds of death. And indeed it is not unlike, that since these Corinthians, there have been many thousands, who for the very same cause have not (as the Psalmist saith) lived out half their days, but have been swept away out of the Land of the living, and gone down with sorrow into the Grave. True then it is de facto, God hath thus plagued the sinful neglect and abuse of his Sacrament.  
I will now also demonstrate, that the jure it must needs be so; and this will appear, if we consider the sin itself to be Camelinum peccatum, A sin of a very large size, burdened with those following aggravations; (namely) that 'tis a sin immediately against Christ's own Person, robbeth God of that which he is most tender of, his honour, and is in the judgement of the Holy Ghost, 1 Cor. 11. 27. (I suppose if wilfully committed) no less than a spilling and shedding of the precious blood of Christ, Heb. 6. 6. In a word, that 'tis a sin paramount like Saul higher than his Fellows. And therefore let us judge in ourselves, whether the wages of such a sin unrepented of, can be less than Corporal plagues, and temporal death. For, if we contemn the sacred Body of Christ, how can we think that God should take any care of ours? If we make no reckoning of Christ's death, 'tis but just with God to disregard ours. Oh then as we tender our health and our lives, let us never dare to approach unto that dreadful Table, without due reverence and a competent measure of preparation.  
Secondly, Concerning the Profaning the Lord's day, Sacrilege, etc. we read several Instances of God's wrath upon such, declared in Corporal plagues and destruction.  
A certain Godly Minister preaching, and pressing the sanctification of the Sabbath, and taking occasion herein to make mention of that Man, who by the special command of God was stoned to death, for gathering sticks upon the Sabbath day; Hereupon one in the Congregation stood up and laughed, and made all the haste he could out of the Church, and went to gathering of sticks, though he had no need of them: But when the People came out from the Sermon, they found this Man dead, with the bundle of sticks in his arms, lying in the Church Porch. This is attested by a credible Author.  
Yea, if time would permit, or this Enchiridion extend to it, I could expatiate upon such Instances, as might likewise demonstrate, that not a few have, upon the breach of the fourth Commandment, been stricken by the immediate hand of the Almighty, with lameness, and sore Diseases. And for Sacrilege, that hath been severely punished in like manner: As in Antioches Epiphanes, who fell sick with grief upon the remembrance of the evils he did at Jerusalem, in taking away the Vessels of gold and silver that were therein, confessing that for this cause his troubles came upon him, and so suddenly died, 1 Mach. chap. 6. Also it is recorded that wicked Alcimus, for his violation of the Sanctuary; and his sacrilegious enterprises, was immediately taken with a Palsy, so that he could no more speak any thing, but died suddenly with great torment, 1 Mach. 9 cap. 54, 55, & 56. v. Again, Ananias and Sapphira his Wife, for their Sacrilege cloaked with hypocrisy, at Peter's rebuke fell down dead, Acts 5. 5. & 10.  
Thirdly, Swearing, Blasphemy, and Perjury do sometimes in a supernatural manner, occasion Diseases and shortness of Life.  
Mr. Fox, Acts & Mon. p. 2101. telleth us of one, named John Peter, Son-in-Law to Alexander that cruel Keeper of Newgate, who being a most horrible Swearer and Blasphemer, used commonly to say, If it be not true, I pray God I may rot ere I die: And not in vain, for he rotten away indeed, and so died in misery.  
I read of a Perjuter that forswore himself to the end to deceive and prejudice another thereby: But he had no sooner made an end of his false Oath, but a grievous Apoplexy assailed him; so that without speaking any one word he died within few days.  
That Story in Eusebius is very remarkable, concerning Narcissus a good Bishop of Jerusalem, and three lewd Varlets his Accusers, as it is recited by the abovenamed Mr. Fox. Narcissus intending to accuse three notable Malefactors of their misdemeanours, they thought to prevent his accusation by first laying a grievous Crime to his charge, and to get credit thereunto, each of them bound it with their severeral Oaths, one wishing to be consumed with fire, if it were not so, another to die of some grievous disease; the third to lose both his eyes: Narcissus seeing three to one was odds, gave place; but what became of these perjured Fellows? the first was consumed by a fire set in his House: the second was taken with a strange Disease, that overspread his whole Body, which brought him to a miserable end: the third seeing God's judgements upon his Brethren in evil, confessed the fault, for which he continually shed such abundance of tears, that he wept out his eyes, becoming blind thereupon, Euseb. lib. 6. p. 101. God who takes notice of men's Oaths, takes vengeance of their breach and violation.  
Also we find recorded, that in the Reign of the Emperor Anastatius, there was a certain Arian Bishop, whose name was Olympus, who, as he was washing himself in a Bath, belched forth many blasphemous speeches against the blessed Trinity; whereupon lightning fell down from Heaven upon him three times, and he was burnt and consumed therewith, Paul. Diacon. in the History of Anastatius.  
There was also in the time of Alphonsus, King of Arragon, a certain Hermit called Antonius, a monstrous blasphemer, that belched out vile and injurious speeches against Christ Jesus, and the Virgin Mary his Mother; but he was stricken with a most grievous Disease, even to be eaten and gnawn in pieces of Worms, until he died, Aeneas Silvius of the Acts of Alphonsus.  
Fourthly, Pride, Vainglory, Ambition, Haughtiness do sometimes produce the like effects, in the like manner, as may appear in these following Instances.  
Antiochus, (the same with the aforenamed Epiphanes, p. 100) a notable Tyrant and Persecutor of the Jews, in his pride and fume said, That he would come to Jerusalem, and make it a common burying place of the Jews: But the Lord Almighty, the God of Israel smote him with an incurable and invisible Plague: For as soon as he had spoken these words, a pain of the bowels, that was remediless, came upon him, and sore torments of the inner parts, 2 Mach. 9 Howbeit he nothing at all ceased from his bragging, but still was filled with pride, breathing out fire in his rage against the Jews: But it came to pass that he fell down from his Chariot carried violently; so that having a sore fall, all the Members of his Body were much pained; And soon after, the Worms came out of his Body, and while he lived in sorrow and pain, his flesh fell away, and the filthiness of his smell was noisome to all his Army: And so the wrath of God ended this proud Man's miserable days.  
The other is that of King Herod, surnamed Agrippa, which put James the Brother of John to death, and imprisoned Peter, with purpose to make him taste of the same cup, Acts 12. This Man was puffed with Sacrilegious pride; for being upon a time seated in his Throne of Judgement, and arrayed in his Royal Robes, showing forth his greatness and magnificence, in the presence of the Ambassadors of Tyre & Sidon, who desired to continue in Peace with him, as he spoke unto them, the People shouted and cried, that it was the voice of God, and not of man: Which titles of honour he disclaimed not, and therefore the Angel of the Lord smote him immediately, because he gave not God the glory: and he was eaten of worms, and gave up the ghost, Acts 12. 23. Josephus relateth the Story, how that Herod not reproving nor forbidding his pernicious Flatterers, was presently taken with most grievous and horrible gripes in his bowels; so that looking upon the People he uttered these words: Behold here your goodly god, whom you but now so highly honoured, ready to die with extreme pain, Jewish Antiq. lib. 19 cap. 1. Thus did this miserable Man exemplarily verify the Wise man's Proverb: Pride goeth before destruction: and an haughty spirit before a fall, Prov. 16. 18.  
Fifthly, Adultery, Fornication and the like, are also sometimes, supernaturally, occasions of Diseases, and shortness of Life, as may appear de facto in the succeeding Instances.  
Claudius' of Asses, Counsellor of the Parliament of Paris (a Man very ill affected to the Professors of the Gospel) committed villainy with one of his waiting Maids, in the very midst whereof he was taken with an Apoplexy, which immediately after made an end of him, Beard's Theatre of God's Judgements.  
In Northamptonshire a Noble Man's Servant, of good credit and place with his Master, having familiarity with another Man's Wife, as he was about to commit villainy with her in a Chamber, he fell down stark dead, with his hose about his heels: which being heard (by reason of the noise his fall made) of those which were in the lower room, they all ran hastily up, and easily perceived both the villainy he went about, and the horrible judgement of God upon him for the same, Ibidem p. 372.  
Pliny telleth of Cornelius Gallus and Q. Elerius, two Roman Knights, that died in the very act of filthiness, Plin. lib. 7.  
Pharaoh having taken Abrams Wife from him, was plagued with great plagues by the Lord, and thereby compelled to restore her, Gen. 12. 17. Also Abimelech, King of Gerar, for taking away the same Woman, even Sarai (afterward Sarah) from her Husband, though the non-execution of Abimelech's intention might partly excuse him, and the integrity of his heart, and innocency of his hands might plead for him, was yet notwithstanding forewarned, and admonished by God in a dream, saying unto him: Behold thou art but a dead man, for the woman which thou hast taken: for she is a man's wife, Gen. 20. 3. And a little after God saith unto him: Now therefore restore the man his wife: for he is a Prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou and all that are thine, Vers. 7.  
Also the lustful Sodomites for that sin, which deriveth its name from the wicked place of their Habitation, were smitten with blindness, Gen. 18. 11. A just and proper punishment to stop up those lights, that were the windows or inlets, and outlets of such abominable lust and concupiscence.  
Lastly, what shall I more say? (to borrow the Apostle's Phrase, Heb. 11.) for the time would fail me to tell of Miriam, who for sedition was punished with a Leprosy, Num. 12. 10. Of Gehazi, that for covetousness and dissimulation; of King Azariah, who for not removing the high Places, 2 Kings 5. 27. 15. 4, & 5. and King Uzziah, that for invading the Priest's Office, 2 Chron. 26. 20. were smitten with the same virulent Disease: And of Belshazzar, who for rioting and revelling amongst his pots, had the end of his life, as well as Kingdom, denounced against him by a bodiless hand-writing upon the wall, the Lord's decree, Dan. 5. and also of a Cloud of witnesses more, in Divine, and Humane Records, portending a shower of wrath and vengeance from Heaven upon all impenitent Sinners, even in this life, by Corporal plagues, and destruction. I shall therefore add only thus much more to the sum, and then give you the total, viz. that as God is a supernatural Agent, and his Power is not to be limited to Natural means, in regard it is evident by many instances that he can, and sometimes doth work without means in the production of sundry Diseases and mortal Distempers: (a truth not much taken notice of by such as would comprehend all causes and effects within the Sphere of Nature) so likewise the Devil, by God's permission, for the punishment of some sins, hath power to cause sickness, and that supernaturally: So he did afflict Saul with the vehemency of a frenzy and melancholy Distemper, 1 Sam. 16. 23. So he did the Lunatics, Mark 9 and many Daemoniacal Persons with strange maladies; Luke 13. yea, and still doth act over his old part in these last days (though not so frequently as in Christ's) getting possession in many, even in this Nation, as History, and our own experience can demonstrate. And as he can perform this by himself, so likewise by his Complices, and Instruments, as Witches and Magicians, who by God's permission can cause most Diseases, yea sometimes death itself to such as they bear malice; as might more fully appear the facto, by a Book entitled, The Arraignment and Trial of witches at Lancaster and York: But yet their power is so limited by an Higher, that not all whom they spleen are subject to it; but only, or mostly, such as will not be gathered under the wings of God's Providence and protection, straying so far in sin, as until they become a prey unto Satan and his Hellish Spies; who will at least infest their Bodies with Diseases and sudden mortality; though mercy, perhaps, may step in betimes to redeem their Souls. And thus may we discern the truth of this Point, that those sundry sins, which I have mentioned in this Chapter, are in a supernatural way principal occasions of bodily Diseases, and shortness of Life.  
A Corollary. The Result of the whole preceding Discourse is, that as the Body by a powerful influence works upon the affections of the Soul; so the Soul works most effectually upon the qualities and temperature of the Body, producing by her Passions and perturbations wonderful alterations, as most Diseases, and sometimes death itself. For sin is the cause of that excess, which is in the qualities of which our Bodies are made, and consequently of the Diseases that proceed from thence, which afterward bring death to the Body. But this is not all: for sometimes it comes to pass that when those effects are not produced by such natural means; the mind being corrupted and vitiated, doth draw them down from Heaven, being supernaturally wrought, for the greater testimony of God's power and vengeance upon obstinate Offenders. So then that is most true which Plato saith in his Charmides: Omnia corporis mala ab animâ procedere; All the mischiefs of the body proceed from the soul. And thus much shall suffice to have run over the First Part of this Undertaking, which was to demonstrate by Natural Reason, and also by Divine, and Humane Testimony, that vicious and irregular actions, and affections prove often occasions of most bodily Diseases, and of shortness of Life.    

THE SECOND PART.  
Demonstrating by Natural Reason, and also Divine and Humane Testimony, that virtuous and regular actions, and affections do conduce to the preservation of Health, and prolongation of Life.  

CHAP. I.  
In a Transition from the First Part to the Second, the terms, virtuous and regular, and explained, and the method of the subsequent Discourse is declared.  
THe cause of the Disease being known, the Cure is the more readily wrought; and in this respect I shall be the more brief in this my Second Part; because Contraria contrariis illustrantur, Contraries are illustrated by contraries; and that in such a manner, as the First Part being admitted for a truth, the Second may Regulâ contrariorum, By the Rule of contraries, succeed as a necessary consequence. But before I proceed to further illustration, I shall explicate the terms. By the term virtuous we may understand godliness, honesty of life, and good manners: For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtue, according to the ordinary known notion of it, signifieth probity of manners among Men, as the generical word that contains all Moral and Christian virtues under it, in which sense it is used by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If there be any virtue, Phil. 4. 8. And also by St. Peter, (2 Pet. 1. 3.) as you may take notice of by viewing the Original, and the Annotations of the learned Dr. Hammond upon the same. So by the word regular we understand, such actions and affections as are squared according to the direction of God's Word, which is a rule to go and work by. As many (saith the Apostle) as walk according to this rule, (or Canon) Gal. 6. 16. Hence the Scriptures are called Canonical, because they contain, and give a perfect rule of Faith and manners unto the Church; which is bound to walk obediently, according to this rule, and to give testimony to it, and not by her authority to overrule it, and the sense of it, as many do without blushing. Likewise by this term regular, we may apprehend and comprehend whatsoever is according to the dictates or rules of right reason, in the whole course and carriage of a Moral, Prudent, Christian, and Religious conversation. And this I might easily prove, by showing the great congruity that is between that light, and the Laws, that God hath placed in our Souls; and the duties of Religion that by the expresness of his written Word he requires from us; and demonstrate that reason teacheth all those, excepting only the two positives, Baptism, and the Holy Eucharist, as a learned modern Author hath said before me in his Sermon ad Clerum, upon Rom. 12. and latter part of the first Vers. — Which is your reasonable service. But I shall now proceed to something more proper and adequate unto the present purpose; and that is to lay down a Platform of the succeeding Argument.  
In the next Chapter I shall demonstrate in general and particular, that virtuous and regular actions and affections are, in a supernatural sense, conducing to the preservation of health, and prolongation of life; and in the third Chapter shall show you that such actions and affections do in a Natural sense conduce to the same end of health and long life; and in the fourth Chapter prove that the same means, through the blessed influence of Divine Providence, do become occasions of the same Natural effects; and in the last Chapter shall answer some Objections briefly, and then conclude the whole.   

CHAP. II.  
Showing in general and particular, that virtuous & regular actions & affections, are in a supernatural sense, conducing to the preservation of health and prolongation of life.  
IF we search the Scriptures, we shall find a great Cloud of witnesses and testimonies ushering in this truth, viz. that a life led in Religion, virtue, and the fear of God, doth conduce much to the health of Body, and also length of days: As for instance, it is written, Ye shall serve the Lord your God,— and I will take sickness away from the midst of thee, Exod. 23. 25. Also long life is promised as a blessing unto them that keep the Commandments in these ensuing words, — That he turn not aside from the Commandment, to the right hand, or to the left: to the end that he may prolong his days in his Kingdom, Deut. 17. 20. Also in these: That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days, Cap. 30. vers. 20. Again health is promised upon like conditions: Be not wise in thine own eyes (saith Solomon) fear the Lord and depart from evil: It shall be health to thy navel, and marrow to thy bones, Pro. 3. 7, 8. Thus Jesus Christ, the grand Exemplar of innocency and integrity, was without sin, and therefore without sickness.  
More particularly, these blessings are held forth as temporal rewards of sundry Moral, Civil, and Religious acts and duties; and this may appear both by Divine, and Humane Authority.  
First, then in respect of obedience to Parents, we find long life promised as a motive to it in the fifth Commandment: Honour thy father and thy mother; that thy days may be long upon the land, which the Lord thy God giveth thee, Exod. 20. 12. Which the Apostle calleth the First Commandment with promise, Eph. 6. 1, & 2. viz. the first affirmative Commandment; or the first in the second Table; or the first of all the Ten with promise, in particular to them that keep it. Which promise showeth that a more plentiful blessing, in this kind, followeth from our obedience to this, than to the other Commandments. And yet I confess, obedience in general meets with the same blessing; as the Psalmist doth denote unto us: What man is he that desireth life, and loveth many days, that he may see good? keep thy tongue from evil, and thy lips from speaking guile.  
Depart from evil, and do good: seek peace, and pursue it, Psal. 34. 12, etc.  
However there lieth a special Emphasis upon the particular observance of the aforesaid Commandment, by an express and particular promise of long life. But doth this promise always hold? Yes surely, it holdeth generally and for the most part, in comparison of the wicked, who do not live out half their days; Psal. 55. 23. and if it fail, it is but rarely; and then in exchange for the better, that (as the Prophet saith) The righteous may be taken away from the evil to come, Isay 57 1. I say but rarely it fails; for to say otherwise were to make the promise of no effect, and the tenor of the Commandment very ambiguous. But do not the disobedient live long also? truly they have no promise for it; and commonly they are cut off by an untimely death; or if some of them be reprived until old age, they are but comparatively few, being reserved only as so many examples of God's mercy and forbearance, as the rest (being many) are soon cut off, as examples of his justice. Long life than is most commonly the reward of obedience and piety to Parents; And it must needs be so, when Divine Providence, which is more than a Wall of brass to encircle and secure us, taketh such especial care in the protection and preservation of such as are endued with that eminent virtue; as appeareth by what Aristotle telleth us, viz. how that from the Hill Aetna, there ran down a torrent of fire, that consumed all the houses thereabout; yet in the midst of those fearful flames, God's especial care of the Godly and obedient, shined most brightly: For the River of fire parted itself, and made a kind of lane for those who ventured to rescue their aged Parents, and pluck them out of the jaws of death. Ipse dixit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. de mundo cap. 6.  
If Providence then wrought so much in a miraculous way for the preservation of the lives of Heathens, to reward their duty showed towards their Parents; surely, Christians, the Children of God (whose obedience to Parents springeth originally from their obedience to their Heavenly Father) may with much more confidence depend upon the same Providence for the like preservation, and so by consequence the prolongation of their lives, as a reward of the same duty.  
Now though I have insisted upon the aforementioned Commandment in a literal sense, yet by the rules of extension, requisite for the interpretation thereof, we are to understand there, not only our Natural Parents, but as Spiritual Fathers, 1 Cor. 4. 15. as Ministers, and political Fathers, Gen. 45. 8. as Magistrates, and oeconomical Fathers, 2 Kings 2. 12. 5. 13. as Masters, and matrimonial Fathers, as Husbands, Eph. 5. 22. to all which a respective obedience may, I suppose, claim a share or portion in the promise of long life.  
In the Second place, devout and zealous Prayer, in a supernatural way procureth bodily health, and so by consequence length of days, to enjoy the same. Sick Abimelech was sent to Abraham a Prophet to be healed by prayer: Now therefore (saith God) restore the man his wife: for he is a Prophet, and he shall pray for thee, etc. Gen. 20. 7. So Abraham prayed unto God: and God healed Abimelech, v. 17. So then Abimelech was healed by God as the supreme and efficient cause, by prayer as the instrumental. Hence it is the Son of Sirach adviseth us: My son, in thy sickness be not negligent: but pray unto the Lord, and he will make thee whole, Eccles. 38. 9 And also soon after showeth us, that the good success of Physicians depends upon something beyond the Sphere of Natural means; and that is prayer unto the Physician of Physicians, the Lord omnipotent: There is a time (saith he) when in their hands (i. e. the Physicians) there is good success: For they shall also pray unto the Lord, that he would prosper that which they give for ease and remedy to prolong life, Ibidem v. 13, & 14.  
This excellent issue of devout Prayer is further declared in these following Instances. Hezekiah being arrested by a violent and dangerous distemper, for some arrears due to the great Landlord of Heaven, and Earth, was further afflicted by a sad message of being turned out of the tenement of his Body by death: But by his humble supplication and mournful prayer unto his merciful Lord, he had a Lease of his life granted him for 15. years, subscribed with a promise, according to God's own order, and sealed with a miracle, to confirm it further, upon the dial of Ahaz, as you may see more fully by a recourse to the sacred Text, 2 Kings 20. 1, etc.  
I have read, that on a time there was a meeting appointed at Haganaw, upon the Rhine, where the Reformed Divines were to meet, and in a friendly manner, to debate differences: But, as Melancthon was going thitherward, he fell sick at Vinaria: Luther and Cruciger hearing of it, by long journeys hasted to him: and as soon as Luther saw how miserably he was wasted with his Disease, with sighs and tears he broke out into this speech: Alas! how precious and profitable an instrument of the Church is miserably weakened, and ready to perish? And therewithal, falling upon his knees, he prayed most earnestly for his recovery. And afterwards Melancthon confessed, that if Luther had not come, he had died, Clark's Lives of the Fathers p. 247.  
Yea, it is written of this Luther, that by his prayers he could prevail with God at his pleasure. Praying for the recovery of Myconius, he let fall this transcendent rapture of daring Faith: Fiat voluntas mea, Let my will be done; And then comes off sweetly: Mea voluntas, Domine, quia tua, My will, Lord, because thy will. Beatus est qui habet quicquid vult, & nihil male vult: Blessed is he that hath what he will, and wills nothing but what he should.  
Also I find recorded, that the Lady Ann Henage, lying sick of a violent fever, which her Physicians deemed to be mortal; Mr. Fox was sent for, to be present at her ending: and when by instructions and prayer, he had prepared her for death, he told her, that she had done well, in thus fitting herself for her dissolution, yet that she should not die of that sickness. A Knight, her Son-in-law, being by, told him in private, that he had not done well, in thus discomposing her mind with hopes of life. To whom Mr. Fox answered, That he said no more than what was commanded him: for it seemed good to God that she should recover. Which also came to pass, as an effect of fervent prayer, which prevailed, when Natural means failed, Idem 794.  
King Edward the Sixth, as he was constant, and fervent in his private prayer, so was he as successful therein, witness this Example: Sir John Cheek, his Schoolmaster, fell desperately sick, of whose condition the King carefully enquired every day: At last his Physicians told him, that there was no hope of his life, and that he was given over by them, for a dead Man. Nay (said the King) he will not die at this time, for this morning I begged his life of God in my prayers, and obtained it. Which accordingly came to pass, and soon after, Sir John, beyond all expectation, wonderfully recovered, Ful. History of the Church p. 424.  
It is said of St. Augustin, in a Relation of his life, that he was always powerful in prayer, so that sometimes thereby he cast out devils, and sometimes restored sick Men to their health.  
It would perhaps be tedious to the Reader to annumerate any further instances to this purpose, as by demonstrating what a wonderful decrease there hath been sometimes observed in the weekly Bills of mortality, in several Places of this Kingdom, graciously succeeding, upon the humble and devout prayers of God's People: And therefore I shall content myself to insist only upon St. James his Canon: Is any sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with oil in the Name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up: and if he hath committed sins, they shall be forgiven him, James 5. 14, & 15. By the Elders of the Church we may understand the Pastors, or Ministers of the Church, who are to be sent for by the sick, that they may pray for him, and with him: And their faithful prayer shall be a means (ordinarily) to save that sick Person from the danger of his Disease, and whereas sins are the cause of his sickness, even those sins of his shall upon humble and devout prayers be done away and forgiven.  
Now as concerning the Ceremony of anointing the sick Body with Oil in the Name of the Lord, this was an extraordinary thing, communicated to those which had gifts of Miracles, used by them as an outward Symbol, and sign of the Spiritual healing; and so we deny not but it was an extraordinary temporary Sacrament; but now that Miracles are ceased in the Church, still to retain the outward sign, is a vain supertitious imitation; although St. James his Oil, and the Popish Ointment do much differ, See Fulke on the Rhem. Test.  
Again this usage as a bare Ceremony, was not instituted by Christ, or any way commanded to be continued by the Apostles or their Successors in the Church, even while the gifts of Healing did continue amongst them; but was by the Apostles themselves very frequently omitted in their working of Cures; as the learned Dr. Hammond hath observed in his Annotations.  
Prayer then, you see, was the more, yea the only effectual and substantial performance, or means in the Cure, and the Ceremony of anointing may now reasonably be omitted.  
Obj. But against the use of prayer, some may object the words of Job, Job 7. 1. Is there not an appointed time to man upon earth? are not his days also like the days of an hireling? What need then of prayer, when every Man's time upon Earth like the Sea, is bounded, so as hitherto shall it come, but no further?  
I answer only hereunto, at present, that this may be a general Objection against the use of all other means, as well as Prayer, in relation to the cure of Diseases, and prolongation of life, and therefore shall be answered in its proper place designed.  
A 2d. Object. Against, some lukewarm Christians may object further, and say, I have often prayed upon the account of health, for myself and others, in time of sickness; but all my prayers have, like Arrows shot up to Heaven, returned upon my own head, without doing their errand.  
Solut. To this I answer: Our prayers many times come short of Heaven, because they are not winged with zeal and importunity: It is the importunate Beggar that getteth an Alms: They that faint in their prayers, have such a faint heart as never winneth a fair blessing. And therefore as a Corroborative against such faintings, let us consider, how oft we use a Medicine for the Body, before it can be whole, how many strokes on Oak must have, before it will fall, how over and over again we plough our Lands and delve our Gardens, before we can have our expectation; and also how frequently Earthly Kings must be attended upon, before Suitors can obtain their suit. Surerely favours and mercies, even from the King of Kings, would be slighted and undervalved, if fetched with a faint word. And therefore let us (vis unita fortior) join force to force, prayer to prayer, and so by a holy violence of zeal, besiege the Kingdom of Heaven; and in time it will surrender its self to our lawful desires and requests. For (saith the Apostle) the effectual fervent prayer of a righteous man availeth much, James 5. 16. Indeed if our prayers be without life, or come out of feigned lips, or be distracted with wild and wand'ring thoughts, or if they be tainted with hypocrisy, pride, or incredulity, we can look for no favourable audience from Heaven: For God heareth not sinners: but if a man doth his will, him he heareth, John 9 31. God heareth not Sinners, that is, wilful, presumptuous, and impenitent Sinners: But if a man doth his will, (by active, and passive obedience) him he heareth, that is, either explicitly, by granting the individual or particular thing requested, or interpretatively, by granting that which is equivalent, or far better. Now if a righteous Man prayeth for health, and a prolongation of his temporary life; and God still continueth him upon his Bed of sickness, and within a short time, by death giveth him Eternal life, in exchange for his temporary, herein is no severe repulse or denial, but a more favourable audience, more satisfactory concession, and more Princely donation. But you will urge, that this last way of granting Requests, doth not fully answer the scope of the present Point. Hereupon I must reply, that though the return of our most faithful prayers must be determined, and their success limited by the will of our Heavenly Father, according to the words of Christ Jesus: Nevertheless not as I will, but as thou wilt, Matth. 26. 39 yet we must understand, that it is the will, and usual favour of the Almighty, to grant the very things we desire, and stand in need of, commonly by means; and herein chiefly and principally by faithful prayer, which without Natural means is often found more effectual than Natural means without it. And to encourage us to make trial of such excellent means, we have a promise from Truth its self: I say unto you, whatsoever things ye desire when ye pray, believe that ye receive them, and ye shall have them, Mark 11. 24. And this brings me to propose or prescribe.  
In the Third place, Faith as an excellent means conducing likewise to the health of Body, and (consequently) prolongation of life; and this in a supernatural way also. There was a Woman vexed with an uncomfortable Disease twelve years, She suffered many things of Physicians, Mat. 9 20. some torturing her with one Medicine, some with another, none did her good, but much hurt, She had spent all her living upon them, Luke 8. 43. and herein, saith Erasmus, was Bis misera Her sickness brought her to weakness weakness to Physic, Physic to beggary, beggary to contempt. Thus was she vexed in body, mind, and estate; yet Faith healed her. Her wealth was gone, Physicians gave her over; but her Faith did not forsake her: Daughter, be of good comfort, thy faith hath made thee whole, Mat. 9 22. There was a Woman bowed down with the Spirit of infirmity eighteen years, Luke 13. 11. yet loosed. There was a Man bedrid eight and thirty years, John 5. 5. & 9 a long and miserable time, when besides his Corporal distress, he might perhaps conceive from that, Eccl. 38. 15. He that sinneth before his Maker, let him fall into the hand of the Physician; that God had cast him away; yet Christ restored him. But may some say, it is not mentioned that either of th●se two last were cured by Faith. I answer that doubtless Christ saw the seed of Faith in them, (though it were but as a grain of mustardseed) and so rewarded them accordingly.  
Again, we may instance in the Samaritan, whose Leprosy though hard to cure, yet Faith was able to do it; Thy faith hath made thee whole, Luke 17. 19 But may some say, it was not properly his Faith, but Christ's virtue that cured him: Why then doth not Christ say, Mea virtus, and not Tua sides, My virtue, not thy Faith hath made thee whole? True it is, his virtue only cures, but this is apprehended by Man's Faith. The miraculous Cure was attributed to Man's Faith, not as to the efficient cause, (for that was Christ's Divine virtue) but as to the instrumental cause, or means by which he apprehended and applied to himself that Divine power, by which he was healed. Thus in the aforementioned place, or instance in the 9th. of Math. it is written, that the Woman which was diseased with an issue of blood twelve years, came behind Jesus and touched the hem of his garment. For she said within herself, if I may but touch his garment, I shall be whole. And in Mark 5. 30. we read that when that diseased Woman had touched him, Jesus knew in himself that virtue had gone out of him, and he turned him about in the press, and said, who touched my clothes? Yet speaking to the Woman, he mentioneth not his virtue, but her Faith; Daughter, thy faith hath made thee whole, Mark 5. 34.  
Object. But here some may object, that the gifts of Healing with other miraculous Gifts are ceased in the Church; and so (consequently) Prayer and Faith must needs be ineffectual to the Cure of bodily Distempers, without the conjunction of Natural means.  
Answ. To which I answer; 'Tis true, the Doctrine of the Gospel having been long since sealed and confirmed by so many Miracles in the Primitive Church, there is now the less need of them, more particularly, of the gift of Healing; and therefore I shall not urge those Miracles which the Church of Rome boasteth of, as wrought of late times by some of her Sons, or with her extend the promise of our Saviour, Mark 16, 17, 18. to all future times and Ages of the Church; yet thus much I may avouch, that as God is still able to work Miracles, so he hath sometimes, even in this latter Age, wrought miraculously, for the convincing the present times of Atheism, and the further confirmation of our Faith in the Gospel. And this Mr. Valentine Greatraks', in his Printed Letter to the Honourable Robert boil Esq maketh appear: Wherein he giveth an Account of divers strange Cures by himself performed as the instrument. Whereunto are annexed about sixty Testimonials of several credible Persons, (most of them eminent and worthy) of the chief matters of fact therein related. Which printed Certificates being examined and compared with the Original Testimonials, which were left in the hands of Mr. Starkey the Stationer to that end, (namely) for a certain evidence to Mr. boil, and for the full satisfaction of all those that are any wise scrupulous, that they might see that they were verbatim the same: In this respect. I suppose it unreasonable to interrogate with Nicodemus, How can these things be? John 3. 9 seeing there is such a clear demonstration de facto, of what was seen done.  
I confess (saith a learned modern Author of our own) I cannot see any reason, why God may not yet for the conviction if Insidels, employ such a power of Miracles, although there be not such necessity of it, as there was in the first propagation of the Gospel; Yet God may please (saith he a little after) out of his abundant provision for the satisfaction of the minds of men, concerning the truth of Christian doctrine, to employ good men to do something which may manifest the power of Christ to be above the Devils, Dr. Stillingfleet's Origines Sacrae, pag. 270. To be short, as our Saviour being in the flesh had power on Earth to cure incurable Diseases miraculously, that is without Natural means; so being in Heaven, his power is no less (but rather greater) over all bodily Diseases to cure them, with or without means, whensoever he will. So that this may comfort us in time of dangerous sickness, though our Disease be incurable by Physic, or any Natural means; yet in this case we are to remember, the absolute power of Christ Jesus our Lord, who can heal us without means, if he see it expedient for us: And that his will doth in this case frequently concur with his power, note further that Man's extremity is God's opportunity, where Man's help faileth, Christ's help beginneth. Let us then seek to him by Prayer, and rest on him by Faith; not neglecting ordinary means, by a too frequent dependence upon, or expectation of miraculous Cures, nor yet forgetting, that if the means fail, or cannot be had, his power is not tied to means, but is above them, and can, and doth sometimes, recover us without them, when he seeth it good for us. I conclude the Point then thus, that God's blessing upon the Natural means, and his blessing without means, are each received (most successfully and comfortably) by the hand of Faith; which is the extraordinary means conducing to the health of Body, as the ordinary to the health of Soul.  
Fourthly, Repentance, if true and sincere, doth in the same extraordinary way conduce to the health of Body, and prolongation of Life. And this may be proved, First, in express terms, and Secondly, by consequence.  
First, In express terms, by sundry Texts of sacred Writ. Miriam by repentance was freed from the Leprosy, Num. 12. 11. 21. 7. The Israelites repenting obtained a remedy against the fiery Serpents, and thereby were delivered from imminent death. David after the death of seventy thousand of his People, by repentance prevented the destruction of Jerusalem, 2 Sam. 24. 16, & 17. Rehoboam and the Princes repenting at the preaching of Shemaiah were delivered from destruction, 2 Chr. 12. 7. Hezekiah having received a message of death, upon his repentance had his life lengthened by a Lease from above two lives more, in our Law, Isay 38. v. 1. 10. 6.  
Secondly, By consequence. For sublatâ causâ tollitur effectus, the cause, which is sin, being taken away, the effect, which is bodily sickness and shortness of Life, (as I have fully declared and evinced in the former part of this Treatise) must needs cease and be removed, or prevented and avoided. And therefore Repentance, as you see, may rationally be concluded, effectual for the health of the Body, and the prolongation of a temporary Life, as it was always granted propitious to the health of the Soul, in order to ever lasting Life.  
To sum up all, let us not think it incredible, that these virtues and graces should in such an extraordinary manner conduce to the preservation of bodily health, removal of sickness, and prolongation of Life, when we consider the power of God, with whom all things are possible, Mat. 19 26. and the manifestation of that power; not only in the sundry miraculous cures of bodily Diseases, recorded in the Old and New Testament, but also in some such cures (or very like them) taken notice of in our modern History, and experience. The miraculous Cures, in both Testaments, the Reader may take notice of at his leisure: I shall instance now only in Humane Story, and modern Evidence.  
A late intelligent Author, and faithful Relator, telleth us that to the Kings of England, quatenus Kings, doth appertain one prerogative, that may be styled superexcellent, if not Miraculous, which was first enjoyed by that pious and good King Edward the Confessor; that is to remove and to cure the Struma or Scrofula, that stubborn Disease called The Kings Evil. Which manifest cure (saith he) is ascribed by some malignant Nonconformists, to the power of Fancy, and exalted Imagination; but what can that contribute to small Infants, whereof great numbers are cured every year? Dr. Chamberlain in his present State of England. The manner of the Cure is briefly thus related: There is an appointed short Form of Divine Service, wherein are read (besides some short Prayers pertinent to the occasion) two portions of Scripture, taken out of the Gospel, and at these words [They shall lay 
This is true when the sore is in the glandules of the neck: but when it is elsewhere, it is said by some that have been often touched, that the King gently toucheth only the cheeks of the party grieved.  their hands on the sick, and they shall recover.] the King gently draws both his hands over the sore of the sick Person; and those words are repeated at the touch of every one.  
Again at these words, [That light was the true light, which lighteth every man that cometh into the world.] pertinently used, if it be considered that that Light did never shine more comfortably, if not more visibly, than in the healing of so many leprous and sick Persons. At those words, the King putteth about the neck of each sick Person a piece of Gold, called (from the impression) an Angel, because in value about two thirds of a French Pistol. Thus far Herald  
Now the effect is clear de facta, and from experience, and cannot therefore be rationally denied; and 'tis as clear that the cause must be supernatural, in regard that neither the hands of the King, not the piece of gold given by him, have any natural or accidental power, or tendency in themselves, to effect or produce such a Cure; especially in Infants, whose imagination cannot be wrought upon, and disposed for the furtherance of it by such outward applications as are then used.  
Another Instance to our present purpose, we may find in a modern Collection, being true and faithful Relation of one Samuel Wallas, who was restored to his perfect health, after thirteen years' sickness of a Consumption, taken from his own mouth; who for the last four years lay bedrid, and so weak that he could not turn himself therein without help: By which Distemper his Body was so parched and dried, that he was almost like a Sceleton, but upon this Cure he recovered his former health and strength, whereby he was enabled to follow his Trade, being a Shoemaker, and living at Stamford in Lincolnshire: whereof he gave a large account, (to which I must refer you for further satisfaction) with much affection, and sensibleness of the Lord's mercy and goodness to him, upon April 7th. 1659. Now the Story, as it is at large, being much noised abroad, divers Ministers met together at Stamford, to consider and consult about it; and for many reasons were induced to believe, that the cure was wrought by the Ministry of a good Angel, Clark's Mirror, vol. 1. p. 18.  
More such Instances as these might be inferred and exhibited to the Reader: but (I suppose) those already mentioned are a full demonstration of God's omnipotent power, that he can work without means; and also of his distinguishing mercy, that he sometimes doth so, for the benefit, welfare and encouragement of the Godly, who are made either Administrators, or Receivers of this gift of bodily health. And this may more fully appear, if we consider that Edward the Confessor (as Dr. Peter Heylin's Cosmog. noteth) was a man of that holiness in his life, that he received power from above to cure many Diseases, besides the King's Evil; and that Samuel Wallas was cured chiefly by observing the supposed Angel's injunction in these words, But above all, whatsoever thou dost, fear God and serve him; as it is recorded in the aforementioned Story, to which I referred. The consideration of which Instances doth assure us, that God's Children have in a supernatural manner been sometimes agents, and sometimes Patients, in bodily Cures, and by consequence may be so still.  
And as touching longaevity, the time would fail me to tell of Noah, Abraham, Isaac, Jacob, Joseph, Moses, Aaron, Phineas grandchild of Aaron, Joshua, Job, Elizeus the Prophet, Isaiah the Prophet, Tobias the elder, and Tobias the younger, old Simeon, Anna the Prophetess, St. John the Evangelist, Simeon the Son of Cleoph as, called the Brother of our Lord, and Bishop of Jerusalem, Polycarpus, Disciple unto the Apostles, and Bishop of Smyrna, Dionysius Areopagita, contemporary unto the Apostle St. Paul; Aquila and Priscilla, first St. Paul the Apostle's Hosts, afterward his Fellow-helpers; and some others whom I could name, who by ancient Record appear all severally (excepting Simeon that was the Prophet, Luke 2. and St. John the Evangelist) to have survived an hundred years; and this not so much through strength of nature, as the extraordinary grace of God thus rewarding their Moral, and Christian virtues.  
Now to conclude this Chapter: though we are not to depend wholly upon Spiritual means, and supernatural assistances for bodily health and length of days; yet we must principally and chiefly respect them, being as hinges upon which Almighty God doth frequently turn the course of Nature. For in him (as the Apostle citeth it out of Aratus the Poet) we live, and move, and have our being, Acts 17. 28. And Job testifieth as much when he saith, I have sinned, what shall I do unto thee, O thou preserver of men? Job 7. 20. Job knew as well as Paul, that the wages of sin was death, and having sinned, how should he avoid that death, but by addressing himself to God, who is the preserver of Men? without him there is no Balm in Gilead sufficient, Jer. 8. 2. no Physician there that is able to recover the health of the People. Which is true as well in a natural as in a metaphorical sense. Hezekiah's lump of Figs may be a sovereign Plaster, but the prolonging of his life came from God; the waters of Bethesda were in themselves likewise very sovereign, but it was after they were moved by the Angel from Heaven. We may, yea we must use all honest and good means to preserve this our Tabernacle of clay from ruin and dilapidation; I say we must thankfully embrace the good means, which nature or art can minister unto us, for the preservation or recovery of health; The skill and experience of the judicious Physician may be made use of: And though it were Job's complaint, that there were many Physicians of no value, Job 13. 4. And though such as these be mentioned with ignominy in the Gospel; that instead of taking away the poor Woman's superfluous blood, they had sucked away her necessary maintenance: She had spent all that she had, and was nothing bettered, but rather grew worse; Mark 5. 26. I say though such unskilful Empirics be mentioned with infamy, as deserving reverence or reward from none but a Sexton, who finds most of his employment from such Physicians desperate unskilfulness; yet those of skill and experience, and of conscience, are worthy of a double honour, of reward & maintenance. Luke the able, and beloved Physician, deserves a remembrance in St. Paul's Catalogue, Col. 4. 14. And such a Physicians skill may be made use of with good success. But yet in the use of secondary means this proviso must go along, we must ascribe the main honour to God: For it is from him that health springeth forth speedily, as is hinted to us by the Prophet Isa. 58. 8. Let them therefore who want health, together with an honest use of the means, address themselves with Hezekiah unto God, who is the Fountain of health; and he will hear their prayers, see their tears, and grant them either that which they desire, or that which he knoweth in his alwise Providence to be better for them.  
And for us that do enjoy the blessing of health, let us return our humble thanks unto God. The living, the living, they shall praise thee, as we do this day: the father to the children shall make known thy truth, Isa. 38. 19 And we cannot praise him better than in the words of our Church: To thee, O God, who hast redeemed our souls from the jaws of death; we offer unto thy Fatherly goodness ourselves, our souls and bodies, which thou hast delivered to be a living Sacrifice unto thee; to thee which dost restore the voice of joy and health into our dwellings, we offer the Sacrifice of praise and thanksgiving, lauding and magnifying thy glorious Name, for such thy preservation & providence over us, through Jesus Christ our Lord. Amen. Vid. the two last Forms of Thanksgiving.   

CHAP. III.  
Showing that virtuous and regular actions and affections do naturally conduce to the health of Body, and length of Life.  
A Life led in Religion (as the Lord Verulam, in his History of Life and Death, noteth) seemeth to conduce to long Life. There are in this kind of life, these things; leisure, admiration, contemplation of Heavenly things; joys not sensual, noble hopes, wholesome fears, sweet sorrows; lastly, continual renovations, by observances, penances, expiations; all which (saith he) are very powerful to long Life. Unto which, if we add that austere diet, which hardeneth the mass of the Body, and humbleth the Spirits, no marvel, if an extraordinary length of life do follow; such as was that of Paul the Hermit, Simeon Stilita the Columna Anchorite; and of many other Hermit's and Anchorites. Now hereunto I may add, that by the same rule or reason, that such a life doth conduce to long life, it doth likewise become propitious to bodily health. More particularly and plenarily these following graces and virtues, Religious acts and dispositions are to be considered as effectual in some measure to the end designed.  
First, Faith, as it is attended with a confidence of recovery, hath naturally a powerful influence upon the Body: For confidence (as Galen saith) doth more good than Physic: And this it doth through the strength of imagination. Now such is the force of imagination, and a Man's conceit in working effects in the Body, that Hypocrates exhorteth Physicians, if two kinds of Meat were to be ministered to a Patient, the one healthful, and the other a little hurtful, or not so good as the other, that they should prefer this being much desired, before that not so well liked: And generally, both Philosophers and Physicians maintain, that the opinion and confidence of the Patient importech much for the cure of any malady. The reason is plain; for the imagination herein (though erroneously conceiving things better than indeed and really they are) causeth a vehement passion of hope, wherewith followeth an extraordinary pleasure in the things: Which two passions awake or rouse up the purer Spirits, and unite them together, qualifying and refining them in the best manner; which thus combined, do most effectually cooperate with Nature, and strengthen her in the performance of any Corporal action or vital operation, in order to the mastery and expulsion of noxious humours. Which brings me to say somewhat.  
In the Second place, of Hope, which of all the passions is most advantageous for health and long life, in regard the Spirits therein, which corroborate and quicken all the parts, are moderate, she stops, and keeps them back that they cannot dissipate, nor make any vehement agitation; for if the Spirits be too active and violent in their operations, they may produce strong actions, but it shortens our days, because those Spirits easily scatter, and so consume the Natural moisture, which Hope useth not to do; because, I say, it keeps the Spirits in a temperate motion, and preserves them from wasting too fast. Therefore (as the aforecited Lord Verulam saith) they which fix & propound to themselves some end, as the mark and scope of their life; and continually, and by degrees, go forward in the same; are for the most part long-lived: in so much that when they are come to the top of their hope, and can go no higher therein; they commonly droop, and live not long after. We may add hereunto, that this may be one reason why Kings & Sovereign Princes are not commonly so long-lived as others, because they have fewer things to hope for, and more things to fear.  
Now if hope in general, as it is a Passion of the Soul, be so effectual in this kind; much more is true Christian Hope, which is at anchor upon more firm ground, in as much as the Object thereof is more sure, certain, and more durably satisfactory and delightful, cherishing and encouraging, then can be fixed upon in the alone expectation of any terrene, temporal enjoyment.  
Thirdly, Love which is (●n the sense it may be understood) a duty often inculcated in sacred Writ, and is Custos utriusque tabulae, The fulfilling of the Law, Rom. 13. 10. is also, by reason of that strict tye between the Soul and Body, a great promoter of bodily health: For it is observed by an eminent modern Philosopher, That when this affection is alone, that is, when it is not accompanied with extreme Joy, Desire, or Sadness, the beating of the pulse is even, and much greater and stronger than ordinary; that a Man feels a gentle heat in his breast, and quick digestion of meat; so that this Passion is profitable for the health, Mr. Des-Cartes in his Treatise of the Passion of the Soul, Artic. 97. And now I proceed to another Passion, which being managed with wisdom, will always be found in the tract of virtue.  
Fourthly, Joy being regulated and moderated by its steersman Reason, and sanctified by the Holy Spirit, is a gracious disposition always seasonable in a Christian course: Rejoice evermore, (saith the Apostle, 1 Thess. 5. 16. Yea always seasonable, because always healtful to Soul and Body: to the Body in this respect (namely) because by dilating and sending forth to the outward parts, it enlivens them, and keeps them fresh and active; it beautifies the complexion, preventeth Consumptions, and some other Distempers, by assisting the distribution of salubrious nourishment to every part.  
From these considerations than we may understand, that Christianity doth not teach us a Stoical Apathy, or take away our Passions; but only rectifies them; and being thus rectified they conduce not only to the health of the Soul, but also of the Body, and its longaevity.  
Fifthly, Labour, Industry, and Diligence in a lawful calling, is no less healthful to the Body then Soul. For as by the old sanction we are taught to labour for our bread, Gen. 3. 19 In the sweat of thy face shalt thou eat bread; Yea, as Paradise that was Man's Storehouse, was also his Workhouse, He was put into the garden of Eden, to dress it, and to keep it, Gen. 2. 15. As also by the fourth Commandment it is implied as a duty, That we should labour six days, and do all that we have to do; Lastly, as a provident, industrious and seasonable care and employment is so good and warrantable, that in this very thing the Wise man prescribeth the Pismire, (Prov. 6. 6.) for our imitation; And in this the Apostle placeth, not only necessity, 2 Thess. 3. 10. but also Religion, 1 Tim. 5. 8. so is the same very commendable in respect of bodily health, it being the Salt of humane life, which drieth up those crudities which otherwise would prove offensive, and preserveth the humours from putrefaction. Yea the commodities of moderate excerise are many, principally these following.  
1. The increase of Natural heat and Spirit.  
2. It assists the distribution of our nourishment.  
3. It discusses vapours and fuliginous excrements, by the Pores or Spiracles of the skin, and adds colour and vivacity to the whole Body.  
4. It makes the juices of the Body hard and compact, and so becomes propitious to length of life.  
5. and Lastly, By consuming and exiccating superfluous moistures in the Body, it preventeth most Diseases: So that indigent People (as one observeth) have this recompense to their poverty, that their necessitated labours keep them much in health, and without the need, trouble and charge of Physic. I may add hereunto, that active and industrious Persons, (be they poor, or rich) as they are longest free from Diseases; so also most commonly from the long continuance of those Diseases; the material cause thereof being consumed in such manner, by former labour and exercise, as there wants sufficient jewel to maintain the Distemper, which like the external fire soon dieth and is extinct for want of nourishment; and thereby Nature (in its Sphere the greatest agent in bodily cures,) being exonerated of obnoxious humours, is ever in a tendency to reduce the Body into its pristine, and symmetrical Constitution.  
Moreover it hath been observed, that Epidemical Diseases, as Pestilential Fevers, Cathars, Small Pox, Flux, etc. do much easier seize upon such, as by contracting an evil habit of Body, through a sedentary and idle course of life, have rendered themselves more obnoxious, and disposed thereunto, in whom likewise they are more difficultly cured.  
And now, before I conclude this Point, I would in kindness admonish those of the feminine and teeming Sex, that they would accustom themselves to moderate exercise, to diligence and industry in some lawful and commendable employment, thereby to preserve their health, and facilitate their delivery. For it is observed that those Women which are used to labour, endure Childbearing with far more ease; and the Irish Women, because of their stirring and active lives, are quick in delivery; and here in England also the industrious & laborious Women, in City and Country, are very quick at their labours, and allow themselves a very short retirement comparatively, with others of a contrary inclination: So that in this particular also, the active and stirring life is of no small advantage.  
I conclude with the wholesome advice of Syrach: My son, hear me, and despise me not, and at the last thou shalt find as I told thee: in all thy works be quick, so shall there no sickness come unto thee, Eccl. 31. 22.  
Sixthly, Temperanco, a fruit of the Spirit, Gal. 5. 23. and a virtue here considerable only as it consisteth in the moderation or regulation of the appetite, in eating and drinking according to the standard of Nature, which is content with a little; is of all virtues the most conducible to bodily health and long life. That saying of the Wise man, It is not good to eat much honey, Prov. 25. 27. showeth unto us, that even the most wholesome and nourishing Meat of all other, will prove dangerous and hurtful to our health, if it be not soberly and measurably eaten. Temperance (as one saith) being not only the Carver, but also the Commander at our tables, should always have a room thereat. Timotheus having supped with Plato, and eaten (contrary to his custom) very moderately, slept very quietly that night, finding neither Colic to awake him, nor belchings in the morning to annoy him; wherefore as soon as he awaked, he broke forth into this exclamation, with a loud voice: How sweet, how sweet are Plato's suppers, which make us in the night time to sleep, and in the morning to breath so sweetly! Marsil. Fie. de Sanis. 'slud. tu. Yea the benefits of Temperance are many:  
1. Freedom from almost all sicknesses.  
2. Length of life, and death without much pain.  
3. A mitigation of incurable Diseases.  
Instances of these; or some of these, there are not a few in History. Socrates is said by sobriety, to have had always a strong Body, and to have lived ever in health; and that by the good order of his diet he escaped the Plague at Athens, never avoiding the City, nor the company of the infected, though the greatest part of the City was consumed by it, Aelian. lib. 13. It is also reported of Galen that famous Physician, that he lived one hundred and forty years, and that after he was twenty eight years old, he was never grieved with any sickness, except the grudge of a Fever for one day: His rule was, not to eat or drink till he had an appetite, nor to eat and drink till he had none. This rule he observing, was seldom sick, and lived (as Sipontinus writeth) to the abovesaid age.  
Cyprian relates that Maximinian the Emperor seldom used to drink betwixt Meals, and therefore lived in health to the end of his life.  
Queen Elizabeth was famous for this virtue. King Edward the Sixth called her by no other name then his sweet Sister Temperance, Cambd. Eliz. She did seldom eat but one sort of Meat, rose ever with an appetite, and lived about seventy years, which is beyond the ordinary Period of Princes and Princesses, who seldom attain to sum up experimentally Moses his Arithmetic in that Psalm (Psal. 90. 10.) appropriated to him.  
We read that the Sect of the Esseans, amongst the Jews, did usually extend their lives to an hundred years: Now that Sect used a single, or abstenious diet, after the Rule of Pythagoras.  
Metaphrastes in the life of Saint John, writeth, that he was so abstenious in the use of meats and drinks, that he took no more than would suffice to maintain life: He lived (as ancient Record mentions) ninety three years.  
St. Paul, the Hermit, lived an hundred and thirteen years: Now his diet was so slender and strict, that it was thought almost impossible to support humane Nature therewith.  
But most memorable is that of Cornarus the Venetian, who being in his youth of a sickly Body, began first to eat and drink by measure, to a certain weight, thereby to recover his health, this cure turned by use into a diet; that diet to an extraordinary long life; even of an hundred years and better; without any decay in his senses, and with a constant enjoying of his health.  
'Tis a common Proverb, which, were it commonly observed, would make most Physicians sick, and preserve their Patients a long time sound: Use mederation and temperance, and defy the Physician. A saying that taken with a grain of allowance, doth favour much of truth, though little of Urbanity. No less observable is that Proverbial Rhythm.  Gulaepone metas, ut sit longior tibi aetas. 
Which may thus be Englished.  
To thy appetite set some timely bounds,  
For so the longer age to thee redounds.  
That Intemperance is the Extinguisher, and Temperance the Prolonger of the Candle of our life, was long ago taken notice of by the Son of Sirach, in these words: Be not unsatiable in any dainty thing, nor too greedy upon meats, Eccles. 37. latter part.  
For excess of meats bringeth sickness, and surfeiting will turn into choler.  
By surfeiting have many perished, but he that taketh heed prolongeth his life.  
Temperance then (as may be gathered from the preceding Instances) is not only instead of preventive, but also curative Physic. For, as many by Intemperance have relapsed into their old Distempers; so by Temperance some have dispossessed their lingering maladies, and recovered their former state of health: And therefore the best Physicians do always remember, to prescribe to their Patients a temperate diet, for the accomplishment of their Cures, as knowing that Temperance alone proves commonly more effectual to that end, than all their prescriptions and applications without it. For it is to be understood, that the perfect cutting of the diseased Body, requireth not only the external, but also the internal Physician. The internal Physician vulgarly is called Nature: but more properly, it is that Interna Mumia seu Balsamum internum, Our native liquor of life, and inbred balm of vital spirit. This in all Men is the best and greatest Physician: without the which no Medicine can avail, no malady can be cured. This is that which doth digest, concoct, maturate, deopilate, purge, corroborate, expel, emitigate, restore, avert, and dispatch all sort of bodily griefs: unless it be over-burdened by Intemperance, or extremely debilitated by any other impediment or defect. The outward or external Physician with all his Art, Method, Simples, Compounds, Antidotes, cathartics, Minoratives, Diaphoreticks, Corroboratives, Anodynes, etc. is only but a Servant, and all his endeavours but service unto the internal Physician, viz. Nature. As then in curative Physic the principal method of wise Physicians (whose Canon is Cito, & tuto, Suddenly, and safely) consists in purgation, and corroboration, thereby first disburdening, and then strengthening Nature, which in its operations hath a constant tendency to the more benign constitution, so long as it is able to resist the morbific humour: So Temperance, which consisteth in the use of a temperate diet, no way burdening Nature; (which not overburdened, will in time work out the noxious and superfluous humours) but gradually strengthening it, may worthily be esteemed a great promoter of health; though not so expeditious, as when it is conjoined with the assistance of external means. By Temperance alone then it may seem probable to effect a Cure; and experience hath put it out of doubt, that many who have been unwilling or unable to undergo the trouble and charge of Physic, have yet by the strength of Nature, and a temperate diet, in a reasonable time, safely recovered their former health. Aurelianus is said to have cured all excess by abstinence, and therefore to have had no Physicians. And I read of the Indians and other barbarous People, who wanting, or at least neglecting the means of Physic, have yet (many of them) by Temperance giving Nature its free course, recovered of dangerous Diseases, and also attained to a great age. Yea, legimus quosdam (says an ancient Father, St. Hierome) morbo articulari & podagrae humoribus laborantes, proscriptione bonorum ad simplicem mensam & pauperes cibos redactos convaluisse: We have read of some, (saith he) who being sick of the Gout through abundance of humours, did recover their health being forced to a poor and slender diet by consiscation of their goods.  
Not that hereby I would derogate from the honour due unto the judicious Physician, or detract from the use of Medicines which the Lord hath created out of the Earth: (For he that is wise will not abhor them, saith the Son of Sirach, Eccl. 38. 4.) but at present my design is only to enhance the price and esteem of Temperance, which doubtless is the Mother of health; though it often stands in need of the Midwisery of Natural means to assist it in its productions.  
To Temperance may be referred Fasting, which, when it is Religious, is thus defined. Jejunium religiosum est voluntaria abstinentia à cibo & potu religionis causà, Hommius Disput. i. e. Religious Fasting is a voluntary abstinence from meat and drink for a Religious end; And thus understood, our Saviour Christ supposed it as a duty sometimes to be performed, when he gave directions to avoid vainglory in it, Mat. 6. 17, & 18. and also assured us that if it be performed as it ought, not to please Men but God, it will surely be rewarded by him. This duty he taught us by his own example, as well as doctrine: For not to mention Divine Record, so well known to most; Philo saith of him, that he seemed to transform his flesh into the nature of his Spirit, by fasting and watching. And in imitation of Christ's act in fasting, we read elsewhere, that the Christians of the Primitive times were generally very frequent in the practice of it.  
Now though this Religious Fasting differeth from that which is Moral in respect of the ends; (Moral fasting being nothing else but temperance and moderation in eating & drinking) yet in respect of the natural effect produced in the Body, they are the same, and do equally conduce to bodily health, and consequently length of life, not only as preventive, but also curative Physic.  
First, as preventive; and this will appear by this following Demonstration, deducted from the observation of the most judicious Physicians. The deflux of an humour from the brain is called a Rheum, which is the Mother of most Diseases. For sometimes it taketh course to the eyes, and thereof cometh a dropping and inflammation of the eyes, and a dimness and loss of sight; sometimes it taketh course by the nose, and is called the pose; sometimes to the mouth, and causeth great expuition and spitting, and the falling of the Uuula, and toothache; sometimes to the windpipe, and thereof cometh raucedo, the hoarseness; sometimes to the lungs, and causeth exulceration or putrefaction, or some great obstruction, which bringeth a difficulty of breathing and strangulation: sometimes it taketh course by the stomach, and causeth lack of appetite and ill digestion; and if to the guts, then falleth out the flux of the belly called a lask; sometime it settleth in the brain, and groweth into a gross and thick substance, either in the fore part, as in the nerves optic, which are the conducts whereby the power of seeing doth come unto the eyes, and causeth either dimness, or loss of sight; or in the conducts that convey the power of hearing unto the ears, and there causeth a dulness of hearing or deafness: Also if it settle in the forepart, obstructing the cells or ventricle● of the brains; three ill Diseases do grow thereupon, called three of the dead sleeps, Caros, & coma, & apoplexia. Also if this gross Rheumatic matter do settle in the hinder part, it causeth the Lethargy, another of the dead sleeps, and the Palsy, and the Falling-sickness, and the Convulsion, and Oblivion or loss of memory. And if it come down backward into the neck, it causeth a kind of Convulsion called teranos, when as the neck cannot turn to nor fro, but it standeth stiff and stark without motion. If it flow down to the back, it causeth another kind of Convulsion, called Opisthotonos, wherein the head and the heels are made to meet backward. If it flow forward into the muscles of the breast, another Convulsion is caused, called Emprosthotonos, wherein the head and the feet are drawn together forward. If it go to the joints, it is Morbus articularis, the joynt-gout; if to the hands and fingers, it is Chiragra, the finger-gout; if to the knees, it is Gonagra, the knee-gout; if to the feet and toes, it is Podagra, the feet-gout. Also if it fall upon the kidneys, than the Disease is Nephritical, as the stone, or gravel in the reins. Thus from the brain, the fountain of nerves, is derived that morbific humour, which is the source of these, and many other Diseases: But to obstruct and prevent the current thereof, there is need of Fasting, and abstinence from excess. For whereas many a Man complaineth of his brain, for sending down Rheums, the springs and foundation of all dangerous maladies, the brain (as Charron saith) may answer him, Desine fundere, & ego desinam fluere; Cease to pour in, and I will cease to pour out.  
Fasting then, by consequence, is an especial prevention of most Diseases; and it may be further proved and illustrated by this following Instance. A certain Person lately living in the County of Norfolk, and well known to the Author, did, in the presence of a Physician, give God thanks, that for the space of sixty years, he never knew, experimentally, what it was to feel three day's sickness together, worthy complaining of. Whereupon being requested by the inquisitive Physician, to discover the means he used for such a continued preservation of his health; he returned this following account. I fast often, (saith he) but then especially, when I find the least indisposition of body: For then, in such a neutral, or rather sickly constitution, I abstain from all usual sustenance, (excepting Timothy's allowance, a little Wine for my stomach sake) two, three, or more days, until I find that Nature works off the matter and fuel of approaching Diseases. Upon which single Instance we may ground this observation, that Abstinence and Fasting, so long as it is not in excess, but from excess, is an especial preventive or preservative against most Diseases, by attenuating those vicious humours, which are heaped together through continual crudities, in a manner digesting and wasting them; and also by that means hastening the circulation of the blood, and then promoting and facilitating the distribution of the nourishable juice, it renders the whole Body pervious and open, dischargeth obstructions, discusseth wind; moveth the excrements of the brain, and all the parts, and brings them down into passages, thorough which, by the extimulating force of Nature, they are expelled out of the Body.  
Secondly, It may be considered as curative; and this upon the same, or the like grounds and reasons whereby it hath been asserted as preventive; and therefore there needs no repetition to confirm the Point. But by way of illustration, we may take notice that the ancient Egyptians cured their Diseases either by fasting, or vomiting, which they used either daily, or every third or fourth day: For they were of opinion, that all Diseases had their beginning from surfeiting and repletion, and that therefore that is the best Physic to recover health, which taketh away the cause of the Disease.  
Moreover, I read that the Sweating-sickness, proper to our English Countries, at first esteemed incurable, was sithence experienced to be cured by the cheapest way of the World, even by Abstinence alone; And that in Ireland they cure their Agues only with fasting four or five days, from all kinds of Meats, leaving Nature alone to spend out those superfluous humours, which the moisture of their Western Air breathed into them.  
It is reported that a certain poor Man having the Dropsy, did earnestly entreat the Physician for a remedy of his Disease: The Physician beholding the poor Man, said merrily to him: Per annum abstine à potu, & sanaberis, Abstain from drink one year, and thou shalt be a sound Man. The poor Man took it as seriously spoken, and performed it, though with much thirst; And being made perfectly sound at the years end, he returned to the Physician, and gave him thanks for his advice, Vid. Cornel. A Lapide in Lucam, pag. 146.  
In a word, and to instance in ourselves, or acquaintance, how ordinary it is for some constitutions to fast away, or starve an Ague, the Palsy, the sickness of the Stomach, the Dropsy, Gout, and some other Distempers arising from repletion, I shall leave to the determination of such, as probably by experience may hereto affix their probatumest.  
And now, before I conclude this Point, it must not be forgotten what was in the former part of this Treatise suspended, and reserved for this place, namely, a more plenary resolution of this enquiry: How may we confine ourselves within the bounds and limits of Temperance? In performance whereof, we must make use of the advice of the most judicious and experienced Physicians, who teach us not to approve, as to general practice, of that Arithmetical Proportion, or Dieta Statica, the allotment of a certain weight and measure of Meat and drink, not upon any terms to be exceeded: Because this were to go about to make a Coat for the Moon, or to fit every foot with the same shoe. For how can it be but that, where there is difference in constitution, age, sex, the manner of life, the nature of the Meat, and the season of the year, and so diversities of heat and ability to concoct and digest, a different proportion should also be requisite? Leaving therefore the strictness of Lessius and Cornaro to speculative and monastic Men, I shall prescribe two general Rules of Temperance, which in a practical observation may well enough suit and agree with all sorts of Persons.  
The first Rule is that of Hypocrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They that study their health, must not be satisfied with meat. But as Avicen otherwise expresses it, Must rise from the table, cum famis reliquiis, with the remainder of their hunger: By this means (as a modern Author of our own saith, Dr. Brook's Conservatory of Health) the Stomach will well overcome and digest what it hath received, and the remainder of thy appetite will be better employed in perfecting thy digestion.  
The second Rule is, that thou takest so much of the Creature, as after it not to be disabled in the performances of holy duties, or in the duties of following thy Vocation: For he that gluts his appetite with so much food, as thereby to hinder the clearer operation of the Fancy, the Understanding and the Memory, and finds in himself a certain kind of dulness and heaviness in his Spirit, which before was quick and active, may know for certain that he hath exceeded the bounds of Temperance, and perverted the end of feeding, which is to refresh the strength and powers of the Body. If therefore thou transgressest in this point, let thy Abstinence be the greater, and thy care and circumspection doubled at thy succeeding Meals.  
By these two Rules alone may we learn to know the bounds and limits of Temperance; though in respect of its full praise, there can be no bounds: For it can never be sufficiently commended, which, in such a superlative sense, is so advantageous to the health both of Body and Soul. And therefore I shall put a period to this Point, by referring the Reader, for his further satisfaction, to the excellent Treatises of Lessius, and Cornaro, who have written large Encomiums of this virtue of Temperance.  
Lastly, I might instance in the reading of good Books, in the good society of Friends, their honest and wholesome Discourses, exhortatory, and consolatory in time of sickness, (which are very commendable, and agreeable to Sacred Writ) and so more largely show that these very things (as Seneca saith) Medicinae vim habuerunt, Have the virtue of Physic, Et quicquid animum erexit, etiam corpori prodest, whatever hath raised and comforted the mind, hath also been profitable to the Body, Seneca Epist. 79th. And also might by many examples illustrate these things, more especially by that of Alphonsus, King of Naples, who being abandoned of his Physicians, as in a desperate case, and calling for Quintus Curtius, took such delight to hear him read, that he recovered his health again, obtaining that by a little consolation and delight, which could not be procured by Physic. But to avoid prolixity, I shall here desist, and conclude the whole Chapter, having (as I suppose) sufficiently proved and demonstrated, that virtuous and regular actions and affections do naturally conduce to the health of body, and length of life.   

CHAP. IU.  
Showing that virtuous and regular actions and affections do, through the blessed influence of Divine Providence upon means, prove often occasions of bodily health and long Life.  
IT is the duty of a Christian to depend upon God in his Providential administrations: For happy is that people, whose God is the Lord, Psal. 144. 15. And this happiness consisteth partly in that degree of peculiar Providence, which respecteth the temporal salvation and preservation of the Children of God from imminent dangers, more particularly those of mortal Diseases, and sudden death; and also in the ordination and disposition of means, in order to the recovery of bodily health, and the proroguing of life. And though there be swarms of contingencies that might be thought to hinder the success of means; yet Divine Providence, for the welfare of the righteous, so hiveth them, and disposeth of them in such order, as they unite and combine together to produce the honey of health and long life. For it must be understood, that as sometimes, for the punishment of sin, the hand of Providence may be seen in rendering the means used for health, successless; a College of Physicians, being Physicians of no value, when and where the Lord, the great Physician, withdraws his manutenancy or succeeding hand of Providence: Witness this in Asa, (2 Chr. 16. 12, & 13.) who had his Physicians, but not his cure: So sometimes the same Providence, for the encouragement of the Godly, is displayed in raising Persons from the graves mouth, and recovering them when mortally sick in the judgement of the most accurate Physicians; and this sometimes by bringing to light such means which are very improbable to Man's reason, though very proper for the recovery of the Patient, who, like Epaphroditus, was sick nigh unto death, but God had mercy on him, Phil. 2. 27. Also sometimes it is displayed in a fortunate concurrence of all needful contingencies, in order to the end here designed; which some call the Blessing upon the means, as (namely) when God by the method of his Providence putteth it into the heart of the Patient, or some Friend about him, (if the Disease be dangerous) to make a timely and seasonable address to a judicious and experienced Physician, whose heart is providentially (as it were) inspired, and his memory prompted with such seasonable adequate and proper prescriptions, as by the Patient's observation thereof, together with the use of other means represented to the mind by the hints and intercourse of the same Providence, become very advantageous to health and long life. In this respect, though chiefly in a Spiritual, I suppose that of the Apostle holds good, All things work together for good, to them that love God, Rom. 8. 28. And that which the Wise man attesteth, is no less true: The preparations of the heart in man, and the answer of the tongue, is from the Lord, Prov. 16. 1. Also, A man's heart deviseth his way: but the Lord directeth his steps, Verse, 9  
Likewise the peculiar & distinguishing Providence of God, in the preservation of the lives of his Children, is seen thorough the glass of these following Instances.  
The King of Israel, a wicked Person, disguiseth himself, and hath his armour, (1 Kings 22.) yet an arrow finds its passage between the joints of his harness: On the other hand Jehoshaphat, King of Judah, a good King, who was in the same fight, and in greater danger than King Ahab, is preserved: It came to pass (saith the Text) when the Captains of the chariots saw Jehoshaphat (in his Royal robes) they said, It is the King of Israel: therefore they compassed about him to fight. But Jehoshaphat cried out, and the Lord helped him, and God moved them to depart from him, 2 Chron. 18. 32. How often did Saul hunt David's life, as a Partridge on the mountains? But the hedge of Divine Providence always hindered Saul's game, and secured David. Yea, though Saul had hedged him in round about, and gotten him in such a snare, as there was but a little distance betwixt David and death; yet Saul could not accomplish his designs; Providence, by way of diversion, had procured another hunting-match, the Philistines had invaded the Land. wherefore Saul (saith the Scripture) returned from pursuing after David, and went against the Philistines, 1 Sam. 23. 18.  
Paul, the Apostle and Servant of Jesus Christ, how oft was he in the suburbs of death, By perils of waters, perils of robbers, perils by his own countrymen, perils by the heathen, perils in the city, perils in the wilderness, perils in the sea, and perils among false brethren? 2 Cor. 11. 26. Yet how often did the Lord preserve his life, by a happy concurrence of Providential contingencies and casualties? When the Jews went about to kill him, their design was ineffectual; and Paul giveth the reason thereof, saying: Having therefore obtained help of God, I continue unto this day, Acts 26. 21, & 22. Which place hath reference to another, where it is recorded that, As they went about to kill Paul, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar, who immediately took soldiers, and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul, Chap. 21. 31, & 32. An admirable example of God's good Providence, who delighted to reserve his hand for a dead lift, to rescue and save those that are forsaken of their hopes; Yea, sometimes, even by the hands of such a Person as had no such intention; as we may see in the following words, vers. 33. Again we read in another place, (Chap. 23.) of a combination of above forty Conspirators, who had bound themselves with direful curses, that they would eat nothing until they had killed Paul: But Providence revealed the plot and conspiracy to Paul's Sisters Son; and a sweet Providence it was that this Boy should be by, to detect and defeat their wicked counsel; whereby Paul escaped as a Bird out of the snare. Austin relates, how by losing his way, as he was travelling, he thereby saved his life, escaping an Ambush of the bloody Donatists, who had waylaid him.  
The Stories are well known, how Moulin at the time of the Parisian Massacre, was cherished for a fortnight by a Hen, which came constantly, and laid her eggs there, where he lay hid. And at Cales, how an Englishman, who crept into a hole under a pair of stairs, was there preserved by means of a Spider, which had woven its web over the hole, and so the Soldiers slighted the search in that place.  
No less remarkable is the signal preservation of those virtuous and religious Potentates, Queen Elizabeth, King James, and our now gracious Sovereign Charles the Second, thorough an Ocean of dangers, by that discreet Pilot, Divine Providence.  
All which Instances are a sufficient Comment upon this Text: He that is our God is the God of salvation, and unto God the Lord belong the issues from death, Psal. 68 20. And the result of the whole Point is this: That as man liveth not by bread alone, but by every word that proceedeth out of the mouth of God; Mat. 4. 4. (that is to say) as bread, though ordinarily it hath a nourishing property inhaerent in it, for the sustaining of man's life; yet so only, as that the operation of that, and success of other means tending to the preservation of health, and prolongation of life, is guided by the power of God's Providence and appointment: So the sweet influence of this Providence is chiefly and principally intended and extended to the Children of God, in blessing the means used by them, to that end and purpose. Therefore are those sacred Texts prescribed as corroboratives to the Servants of God; And ye shall serve the Lord your God, and he shall bless thy bread and thy water: and I will take sickness away from the midst of thee, Exod. 23. 25. Also, Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. Fear ye not therefore, ye are of more value than many sparrows, Mat. 10. 29, & 31. If then the eye of God's Providence be so watchful, to defend and preserve the meanest of his Creatures, that Sparrows, which are so cheap and worthless, and also such short-lived Birds, (as Naturalists observe) shall not perish or die without the permission and concurring will of God in second causes; then surely we must not asperse our Saviour's Logic, by denying the inference from Sparrows to the Children of God, seeing this is the scope of the Argument urged by our Saviour in that place; (namely) that if the eye of Divine Providence be so careful and circumspect in the preservation of the meanest Creatures; Much more is the eye of the Lord (as David saith) upon them that fear him: upon them that hope in his mercy: To deliver their soul from death, and to keep them alive in famine, Psal. 32. 18, & 19 And thus much shall serve briefly to have demonstrated in general, that virtuous and regular actions and affections do, through the blessed influence of Divine Providence upon means, prove often occasions of bodily health and long Life.   

CHAP. V.  
Some Objections briefly answered. And the Conclusion of the whole.  
Obj. 1. THe first Objection is of those, who cry up an irresistible Decree, a fatal necessity predetermining the bounds of Man's life; and so consequently cry down the use of all means, whether Spiritual, or Natural, as needless and frivolous, in order to the preservation of health and prolongation of life: And they bolster up their opinion with the forecited words of Job, (by them wrested) Is there not an appointed time to man upon earth, are not does days also like the days of an hireling? Job 7. 1. Doubtless an error herein hath been very prejudicial, not only to the Physicians Practise, but also the Patient's health: And lest it should likewise obstruct the good effect designed in this Treatise, we will not let it pass uncontrolled. For whosoever alloweth this error, must of necessity disallow the Petition in the Lord's Prayer, for our daily bread, as also of all the Divine Prayers made for the prolongation of life, and preservation from mortal danger or sudden death, as likewise of the dispensation of the gift of Healing to the Physician (whom God hath created, and honoured to the same end and purpose) and of all other means whatsoever, tending to the temporal end and design of this Discourse.  
Answ. Now in answer hereunto, I shall endeavour to unfold those Texts of sacred Writ, wherein the main strength of the Objection lieth, as (namely) the forecited place, and also that in the 14th. of Job v. 5th. Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. Here then the words of Job, concerning the end of life limited, set, and appointed, are not to be referred unto causes of destiny, but to the obedience and disobedience of God's Commandment. Or we may more largely answer with some, (See Piscator upon Psal. 55. 23. & Marianus upon Job 14. 5.) that the term of Man's life is twofold,  

1. Supernatural.  
2. Natural.   
1. Supernatural, As it is decreed from above, in the foresight and determination of God, which doth not always agree with the Natural; and thus, as Marianus saith, A primâ die pendet extrema, & in ortu sanxit quantum quisque victurus est; The last day depends upon the first, and at our birth, (yea before we were conceived) God hath concluded how long every Man should live, as he that forseeth as well the ways that we would go, as the end which those ways would bring us to.  
2. Natural, Which a Man may attain unto by his Natural strength, unless he doth neglect the means, or shorten his own days by some unlawful deeds, and thus the Godly may be said to prolong their days, when by their upright life, they have the assistance of the Divine Clemency, to produce them to the furthest period, that their Natural strength could carry them; So Abraham lived to a good old age, Gen. 25, & 8. and so divers of God's Saints became old Men and full of years: And on the contrary the wicked may be rightly said, to shorten his days, when for his impiety, the Divine hand of Heaven doth abridge that ample time, which he might have lived, and when, according as he determined from the beginning when he foresaw his ways, he doth measure his life with a shorter line, than the strength of Nature would have done: So lascivious Zimri was cut off for his sins in the midst of his age, so the Old world, so the Sodomites, so the Galileans, so all those Sinners, that do provoke the hand of God to use the Sword of Justice, to cut them off for their Murders, Robberies, and the like; and so the wanton Onans, roaring Duellers, Drunkards, and all others, that are loose in their lives and disorderly in their diets or behaviours, may be said to be cut off each one of them, In die non suo, Before his day; that is, before that day, Ad quem per naturam, juxta hominum opinionem pervenire poterat, To which nature, in the judgement of all men might have brought him, if he had not prevented the same by his unseasonable death, Vel gladio, vel morbo, vel aliquâ aliâ causâ violentâ, morte non sua, Either by the sword, or disease, or some other violent cause, as Mercerus saith, Mercerus in Job 14. 5.  
Or if that Answer sufficeth not, consider this following: God Almighty, who is the Creator, and Conservator of all things in the Universe, hath appointed to every created thing both a beginning, and end or termination of subsisting and moving, and doth take notice not only of principal, but also of subsequent causes of things; governing, moderating, disposing, and ordering them; according to his free will; and yet all this government is void of fatal violence, and most commonly cometh to effect, mediately and from deputed causes, which vulgarly are called second causes, which the Divine Majesty doth employ as the instruments of his will, so long as he doth so govern all things which he hath created, as also himself may suffer them, to exercise their proper motions; for the will of Man by Divine ordination is the original of humane actions, freely electing what seemeth best for itself; (especially in externals) and herein the causes so answer the effects, as if the effects be necessary, the causes are also necessary, and if contingent, the causes are contingent; nor doth the prescience or foreknowledge of God, which is certain and not to be deceived, abolish the contingency of Natural events; but the future effect is disposed as it were by a Divine Providence necessarily, or contingently; nor doth it null the freedom of the agent, nor is the Creator obliged to the necessity, but moderateth all things freely according to his free will and pleasure; and though his Omnipotency can dispose of causes, and life with every kind of death at his own free pleasure, yet it will not urge any Person to accept that term of life for a fatal determinination, but for a Divine ordination of various causes, which by the Election of the will, (that as Des-Cartes saith) Can never be constrained, prove occasions either of sustaining or destroying life.  
In brief, if still the curious Objector remains dissatified, I wish him convinced, Potius verberibus quam verbis, Rather with stripes than stress of words; and the indicative Story which I have read of, may apologise for me in my Optative mood. A discontented Gallant having drowned himself, and being much lamented by the Spectators for youthful comeliness, amongst them was one of this erroneous opinion, who was pleased to read a lecture to them of the inevitable decree of the Almighty, and not by him to be avoided, nor by them lamented. Hereupon a young Man (of the contrary education) gave her a great blow over the face, which made her challenge him of base cowardice, and as great incivility to the Feminine Sex; Who returned her in answer, that it was the inevitable will of God it should be so, and a truth according to her own Doctrine; which caused her to stagger in her opinion. Let us not then scorn the means: For (as Solomon saith) Judgements are prepared for scroners; and stripes for the back of fools, Prov. 19 29.  
Obj. 2. Another Objection is of those whom we call Star-peepers, Nativity-casters, and Fortune-tellers, who by Birth-stars, that is, by Stars which arise at every one's coming into the World, pretend an infallible prediction of the certain time of their health, sickness, recovery, what shall chance unto them, and of the time, and manner of their death; and so thereby endeavour to overthrow the use of all means, tending to the preservation of health, and prolongation of life.  
Solut. Indeed we deny not unto that noble Science, which they name Natural Astrology, the knowledge of Nature's order, and the motions of Heavenly Bodies: But we utterly disallow their Superstition, who professing judicial Astrology, (for with this great and glorious title they deck and garnish their superstition,) do measure and predict conjecturally every Man's fortune and success, as touching sickness, life and death, by the hour of his birth. For, while these Nativity-casters and Fortune-tellers confess, that recourse must be made from the time of bearing, to the time of begetting; what do they else but bewray their own vanity? For it is not possible that they should hear and know for certain the very time of Conception: So that though it be granted that the Stars have some influence and power upon our Bodies, in respect of health and sickness, life and death; yet notwithstanding it may be rationally denied that they can be certainly foretell by any such judicial Astrological predictions: Because (amongst many other reasons) of the uncertainty of the time of Conception or instant of begetting. Let not Men than search into their Almanacs to calculate a Nativity, and in the mean time neglect their Bibles, which will never be out of date: But let them (as our Saviour adviseth) Search the Scriptures, John 5. 39 and they may read (Judg. 8. 18.) of many thousands dying a violent death nigh one and the same time; And if an ginger had been consulted before that time, it is likely that he would have foretell the instanious deaths of an hundred and twenty thousand, when most of them without question) had divers and sundry Birth-stars? Again, had he read of Esau & Jacob twins born, would he judge them to have been of the same temper and constitution, and to have died at the same instant of time? It is like he might; but surely not without error. Yea it may be inferred, and proved also by strict observation, that other Children (besides twins) have been born at one instant of time, who notwithstanding died at several times.  
Furthermore, if the time, and kind of death depend upon the Stars, then by consequence, shall sins depend upon them too, (for these are the proper cause of that) and the promises of God, in respect of bodily health and long life, be of no effect. Which Consequences whoever grants as Conclusions, without further examination of the Premises, (I fear) will scarce ever be directed to Christ by a Star. I shall therefore direct the eyes of such to the reading of that sacred Irony in Isaiah: Let now the Astrologers, the Stargazers, the monthly Prognosticators, stand up, and save thee from the things that shall come upon thee, Isay 47. 13. And also of that dehortatory Lesson in Jeremiah, Thus saith the Lord, Learn not the way of the Heathen: and be not dismayed at the signs of Heaven, for the Heathen are dismayed at them, Jer. 10. 2.  
Object. 3. A third Objection may be drawn from the skill of Chiromancy or Palmistry, which undertaketh by marks and lines in the hands, especially by the line of Life, to measure the extent of every Man's life, with the time and degree of every dangerous Disease incident thereunto; and so thereby maketh void the use of all means tending to the temporal end of this Discourse.  
Solut. In the confutation of this error, let the Testimony of a late Author suffice: The lines in the hands, (saith he) which are counted Nature's Manuscripts, are but the folds of the skin when the hand bends inwardly, neither proper to any who have their feet always extended; by the same reason we have not those now, which we had in our infancy, but by accidents, Diseases and labour are changeable; A Book fit for Justices to discover idleness, Dr. Robinson in his Miscellanious Treatise.  
Lastly, Another Objection is from those that pretend, Wizards and Witches, etc. the Oracles of the Devil, can prophesy or predict the certain term of Man's life, with the manner of his death; and if so, (say they) then how can virtue prorogue, or vice abbreviate Man's life?  
Solut. I answer briefly, that Satan, though he can give a notable intelligence to some who are his Oracles; yet his knowledge for the most part is but conjectural. Indeed his experience, as he is an old Serpent, and his knowledge, as he is an Angel, are both very great: He can quickly take cognizance of the position of matters, how things are in their precedent causes, both Natural and Moral. Thus supposing that it was the Devil in Samuel's Mantle, that did foretell the precise time of Saul's death, 1 Sam. 28. 19 yet it doth not imply the absolute certainty of the Devil's prediction, or the fatal necessity of Saul's death; nor is it any wonder if the Devil speaks as he doth: For David was anointed, Saul grows worse and worse, and now the top-stone sin was laid on, namely, his going to a Witch, and a battle was at hand to be fought, all the prodromi, or forerunners of his approaching ruin.  
The Conclusion. And now to conclude, the Result of the whole, is that of the Philosopher, Ex sanitate in Anima sit sanitas in Corpore, From health in the Soul ariseth health in the Body, Arist. lib. 7. Meta. Or (if you will) taste the sum and substance of the whole Treatise, in the words of an eminent Author, (T. H. R. E. Fellow of the Royal Society) in his late Discourse of the Excellency of Theology, p. 130. which just now saluted mine eye, and gave me such a fair Prospect, in parvo, of my preceding Discourse, as I will not let them pass, but shall here insert them, both for strength and ornament thereunto. He who effectually teaches Men to subdue their Lusts and Passions, (saith he) does as much as the Physician contribute to the preservation of their Bodies, by exempting them from those vices, whose no less usual than structive Effects are Wars, and Duels, and Rapines, and Desolations, and the Pox, and Surfeits, and all the train of other Diseases that attend Gluttony and Drunkenness, Idleness and Lust; which are not Enemies to Man's life and health barely upon a Physical account, but upon a Moral one, as they provoke God to punish them with emporal as well as Spiritual Judgements; such as Plagues, Wars, Famines, and other public Calamities, that sweep away a great part of Mankind. And, a little further, he addeth, Those Teachers that make Men Virtuous and Religious, by making them temperate, and chaste, and inoffensive, and calm, and contented, do help them to those Qualifications, that by preserving the mind in a calm and cheerful temper, as well as by affording the Body all that Temperance can confer, do both lengthen their lives, and sweeten them. Thus Herald  
Wherefore, since Righteousness (as the Wise man saith) tendeth to life; and he that pursueth evil, pursueth it to his own death, Prov. 11. 19 let our chiefest care be, ut sit mens sana in corpore sano, That a healthful mind be in a healthful Body; that as by the soundness of the one, we enjoy the sweetness of our Temporal life; so by the soundness of the other, we may have the happy fruition, both of Temporal here, and of Eternal life hereafter.   
FINIS.   

AN ALPHABETICAL INDEX.  

A  
Dultery, Fornication, Uncleanness, etc. sins destructive to Soul and Body; and an Objection for the use thereof answered 33, etc.  
Ambition and the evils thereof in respect of Soul and Body. 73, & 77.  
Anger and its discommodities, when in excess. 48, etc.  
Astrology judicial, the vanity thereof, and that neither the certain time of sickness, nor term of Man's life can be rationally predicted thereby. 194, etc.   

B.  
Blasphemy, vide Swearing:   

C.  
Care excessive and immoderate, hurtful to Soul and Body. 75  
Covetousness. Ibid.  
Chiromancy and the vanity thereof, showing that the time and degree of Diseases, and the extent of life can not be infallibly or rationally predicted thereby. 197.   

D.  
The Devil, how far he can cause diseases. 110.  
Diseases sometimes cured without Natural means. 136, 137.  
Diligence in our Calling, vide Labour.  
Drunkenness prejudicial to the health of Soul and Body, and also long life. 25, etc.  
An Objection for the use thereof answered. 31, etc.   

E.  
Envy a cause of diseases and shortness of life. 51.   

F.  
Faith a powerful means of bodily health, and this in a supernatural way. 138, etc.  
Also in a natural way. 149.  
Fear if slavish and excessive, dangerous to Soul and Body. 66, etc.  
Fasting a religious duty, and both preventive and curative Physic to the Body. 166, to 174.   

G.  
Gluttony, the evil effects thereof in Soul and Body. 18, to 25.  
God, when Natural means fail, by his Almighty power can cure diseases without them. 140, 144.  
Grief if worldly and immoderate, an enemy to health and long life. 54, to 62.   

H.  
Hatred, vide Envy.  
Health its Encomium, and the commodities thereof. 2.  
It cometh from God, and therefore thanks to be returned to him for it. 147, 148.  
Healing: the gift thereof whether ceased in the Church. 135, etc.  
Hope very advantageous to health and long life. 151, etc.   

I.  
Idleness how injurious to health. 42, etc.  
Joy sensual and immoderate, injurious to Soul and Body. 63, to 66.  
Joy moderate and well-grounded a promoter of health. 153.  
Imagination, the power thereof in relation to health. 150.  
Intemperance and the many discommodities thereof. 17, etc.   

K.  
Kings and Princes, why commonly they arrive not to any great age. 152.  
The King's Evil miraculously cured, and the manner thereof described. 140, etc.   

L.  
Labour, the benefit thereof to the Body as well as Soul. 154, to 158.  
Laughter, vide Sensual Joy.  
Learning, vide Study.  
Long life a great blessing. 3.  
Whether the bounds of Life be predetermined; with an Answer to an Objection. 187, to 193.  
The Lord's day profaned, what judgements have ensued upon the Offenders. 99  
Love how it becomes advantageous to the health both of Body and Soul. 153.   

M.  
Means, natural means must not be neglected in the cure of diseases, nor altogether relied upon, 138, 145.   

N.  
Nature in Man's Body (under God) the best Physician; yet stands in need of outward assistances. 163, 164.   

O.  
The Ordinances as the Word of God, and the holy Sacraments, Baptism, and the Lord's Supper, being contemned, or abused, what bodily plagues, & temporal destruction have followed. 92, to 99  
Obedience to Paronts rewarded with long life, 117, 118.  
And how the promise of long life is to be understood, 119.  
Also what is meant by Obedience to Parents. 121, 122   

P.  
Perjury, vide Swearing.  
The Physician learned, and conscientious, worthy of double honour, and his skill to be made use of with good success; but yet with a proviso. 147.  
Prayer being devout and zealous, a powerfulpromoter of bodily health and long life. 122.  
Of anointing the sick Body as a Ceremony annexed to Prayer; and the judgement of our Church concerning it. 127, etc.  
Some Objections against the use of Prayer, answered. 129, etc.  
Pride punished with bodily plagues and destruction. 104.  
Divine Providence, the manner of its influence in procuring health and long life to the Godly. 178.   

R.  
Repentance, how it procures health, and long life, how it prevents diseases, and destruction. 138.  
Religion or a religious life how it becomes advantageous to health and long life. 149.   

S.  
Sin in general an occasion of bodily diseases, and shortness of life, and this in a supernatural way. 6.  
Also how it is a Natural cause of diseases, 16, 17, etc.  
Item how an accidental cause. 83.  
The Sacrament of the Lord's Supper unworthily received, how dangerous to Soul and Body, vide The Ordinances.  
Sacrilege, the punishment of it declared in corporal plagues and destruction. 100  
Saints, the long lives of many Prophets, and Saints in Holy Scripture, and the cause imputed. 145.  
Sloth and Slugishness, vide Idleness.  
Society and good company how sometimes advantageous to health, by consolatory discourses. 177.  
Sorrow, vide Grief.  
The Soul and Body's Sympathy, and mutual concurrence in the production of diseases. 111.  
Study, if immoderate and unseasonable, an enemy to health and long life. 78.  
Swearing, Blasphemy, etc. how punished. 101.   

T.  
Teachers and Preachers how much they contribute, by their wholesome Discourses, towards the health and long life of their obedient Auditors. 199, 200.  
Temperance, and the many commodities thereof, in relation to the prevention and cure of diseases, and to the proroguing of life. 158, etc.  
The bounds of Temperance. 174.   

V.  
Vainglory, vide Pride.  
Virtue and virtuous actions and affections explained. 144.   

W.  
Witches and Magicians how they can sometimes cause diseases and death. 110.  
They cannot predict the certain term of Man's life, with the manner of his death. 198.   
FINIS.