EVERARDUS MAYNWARINGE MEDICINA DOCTOR AETATIS SUAE 38 1668.  
R. White sc●…    

THE Method and Means Of Enjoying HEALTH, Vigour, and long Life.  
Adapting peculiar Courses, for different Constitutions; Ages; Abilities; Valetudinary States; Individual Proprieties; habituated Customs, and Passions of Mind.  
Suiting Preservatives, and Correctives; to every Person, for attainment thereof.  
By Everard Maynwaringe, M. D.  Non accepimus brevem vitam, sed fecimus. 
LONDON, Printed by J. M. for Dorman Newman, at the Kings-Arms in the Poultry, 1683.   

TO THE Right Honourable The Lords, and Judges;  
The Right Worshipful the Treasurer, and Masters of the Bench; And the rest of the Worthy Members of the Honourable, and most Ancient Society of the Inner-Temple. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
My Lords, and Gentlemen,  
HAving lately obtained the freedom of retirement within these Walls, (at vacant hours from medical employ) for fresh Air, and quiet recess: the benefits received thereby, obliges me to this public acknowledgement: and in testimony of my respects, to the Honourable and worthy Members of this Society.  
And in conformity (quoad posse) to the designment of this foundation; I spent such opportunities afforded me here, in contemplation of Law: I mean the Laws of Nature, imposed upon all Nations: which Statutes, not being well known to the most; and not so well regarded by any as they ought: hence, thousands have untimely perished; and that, most unnaturally, as feloes deses: and few there are, but by uneven, and irregular courses; do abbreviate the term of their duration here; in not yielding due obedience to the Institutes and Injunctions of Nature, most conservative of human Being.  
Which considerations, put me upon this necessary work; to caution all; but especially to warn such; as have no prospect of the danger, that daily attends them in most; if not all their Actions, and Customs.  
And that this Fountain of Law, may run with a double stream; I have broke up another Spring of wholesome Laws, issuing out of this goodly Fabric; to serve this Learned Society; and from thence to be derived, as communicative to the whole Kingdom.  
And you, My Lords, that have put your Shoulders to the Government; that you may the better support the incumbent weight in your Stations; and longer be enabled to serve your King and Country: this Method of Nature's Institutions, duly observed, and conformed to; will contribute no small assistance to your bearing up against; and longer to keep off, the declensions of human frailty.  
And whereas your Lordship's command, and distribute Justice between Man and Man; restraining and punishing exorbitances committed upon one another: this transcript of Laws (from the Book of Nature) directs and commands, every man to be just to himself; laying before him also, the penalties and sufferings to be sustained, for not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so good, as his own friend; and self preserver, from intestine ruin: the conduct of the little World, being delegated to Nature; she hath in her power, both rewards and punishments.  
And that the two great Luminaries in this Orb; whose radiant influence, of Equity and Law, streams through the Kingdom; that these our lights may not be extinct, by too hasty fate, and darken our Horizon: their diurnal motions being adequate and parallel, with the course of Nature here exhibited; their visible durations may be long protracted, for the good of many.  
And now descending, with regard to all the worthy Members of this Body: here is for you, a Manual of choice and wholesome Flowers; picked out of Nature's Garden: whose virtues (by their daily use) will so perfume your lives; the fragrant scent whereof, will make you savoury, and acceptable in conversation, and exemplars to all mankind. Here is temperance and sobriety; equanimity and moderation; measure and method; times and seasons; for all your Actions, and Cessations.  
And that you may be perite, in all States and Politics: here is the exact Government of the Microcosm; and the primitive Laws of Nature: composed, not for an hour or two's diversion in reading; but for constant use, and daily practice, during the whole Term of your lives: that all your actions and customs; vicissitudes and intermissions; may be regulated by this platform.  
And yet a little further; beholding with affectionate care, the young and hopeful Plants in this Nursery of Learning and Education: that they may not warp, and grow crooked; nor untimely fade and whither; these, being daily watered and refreshed, with the wholesome streams of this useful Conduit; they may so thrive in growth and soundness; that in process of time, they may become tall and goodly Cedars in our Lebanon; strong and fit for Pillars in the Government.  
That this Designment and Labours, may be thus successful; and answer the ends proposed; is the hearty well wishes, and shall be the future endeavours of  
Your Lordships, And Gentlemen, Your Devoted Servant, E. Maynwaringe. From my Study, in the Inner-Temple Novemb. 1. 1682.   

The Scope, use, and Advantages of this Work.  
AS Government and Order, defend and keep the Body Politic from disturbance, decay and ruin: So likewise is the Body Natural preserved from distempers, in sanity, vigour and long Being; and this, by a steady and regular course of living, agreeable to the institutions, and law of Nature; which necessarily are to be observed, as the only true method of preservation.  
Nor is it left arbitrary, at the will and pleasure of every man, to do as he list; after the dictates of a depraved humour, and extravagant fancy; to live at what rate he pleaseth; but every one is bound to observe the Injunctions and Law of Nature, upon the penalty of forfeiting their Health, Strength, and Liberty; the true and long enjoyment of themselves.  
What these Laws are, that Nature hath imposed upon you, and thereby bounded all your Actions; what real Advantages will accrue to you, by their observance; what loss and sufferings you must sustain, by the neglect and breach of them; this following Discourse succinctly doth comprise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to enjoy Health, every one desires; and the most if not all, do covet and hope for long Life; yet few inquire after the way, or seek the right means, to attain these beloved ends, and wished for enjoyments.  
Who is he, or she, that would not continue youthful, strong, and healthful? that would not be free from molesting pains and irksome diseases? surely none; yet how few there are, that live after such manner, suitable to these hopes and desires: you may as likely keep, or acquire Riches by Prodigality; as preserve Health, and obtain long Life, by Intemperance, inordinate Passions, immoderate or unseasonable motions and Rest, a noxious Air, and such like, injurious customs, ways, and manner of living.  
The end most commonly is answerable to the mediums of attainment; and to hope without them is groundless; but to act contrary and yet expect them, is presumptuous folly.  
Therefore vive & vivas; so live that you may live Healthful, brisk and long; that you may preserve your senses, from untimely decay; and enjoy your natural endowments, to the extremity of Age, and full bounds of nature.  
Which that you may so do and obtain; conform and steer the course of your life, by the Rules and wholesome Precepts hereafter laid down (deducted from the method and Law of Nature) and you will receive for your recompense, these promised earthly felicities; Health, strength and length of days; the true pleasures of a natural Life.  
Nor can such a regular course of Life be accounted uneasy or troublesome, as a difficult and severe restraint; but most pleasant and free, except to those accustomed to the contrary, and captivated thereby; the leaving of which ill customs, is only difficult; but the Rules enjoined (in themselves) are facile and easy to be observed.  Quod assuescenti primùm difficile; non erit assueto. 
Would you see without spectacles, and go without crutches, or the help of a staff?  
Would you lie easy in your Bed, and sleep away the night? not telling the Clock, and spending the time in wishing for day.  
Would you relish your meat with the sauce of your stomach; and drink with a gust? would you be young in strength, when you are old in Years? If you would enjoy the pleasure of yourself, and the real capacity of enjoying all other things: then consult this following advice, and exercise your reason in the advantages proposed; and compare these precepts with the model of Nature's designment; you will find them to run parallel with, and the true Exposition of nature's institutions: the which not being observed and conformed to, exposeth you to many infirmities, enfeebles nature and abbreviates Life.  
Qui medicè vivit, sine Medicis diu vivet:  
Qui non medicè vivit, cum Medicis saepè, sed non diu erit.  
He that lives by Rule and wholesome Precepts, takes the best course of preventing Physic; he's a Physician to himself, and needs not the help of others: but they that live carelessly and irregularly, contemning Physical Rules, as unnecessary Observations; shall be constrained to Physical Remedies, as necessary helps; and must often resign into the hands of Physicians: which course of life, can neither be easy, nor of long duration.  
But they that desire to live long; to see their children's Children; to preserve their youth, strength, and beauty; to be free from molesting pains, and loathsome diseases; to preserve their senses, and enjoy their endowments of mind, to the extremity of Age; let them conform and be obedient to the Hygiastick Laws, and wholesome Rules hereafter prescribed; and they may reasonably expect, what is here proposed for their reward; Health, Vigour, and long Life.  
London, From my House in Wi●i-Office-C●…er in Fleetstreet. E. M.   

The Heads, and Principal matter treated of.  

SECT. I. THE Natural Duration; Casual Abbreviation; and industrious Prolongation of Man's Life p. 1  
Primitive Age how long, ibid. Man's Age shortened, ibid. the gradual declension, p. 1, 2. Man's Age differs by places, p. 2. other Creatures keep their Age, p. 3. why man's life is shortened, ibid. how procured, p. 4, 5, 6. mineral, vegetable, and sensitive, their duration, p. 7, 8. Man most uncertain in Being, p. 9 the reasons why, p. 9, 10. considerable things to be observed, p. 11, 12, 13, 14, 15, 16. propriety of bodies various, p. 17. method, measure, order and season to be observed, p. 18, 19   

SECT. II. Of Health and the Excellency thereof, p. 20  
No content without it, p. 20, 21. best known by the want, p. 21. Health considered strictly, and largely, p. 22, 23. Health defined, p. 23. discoverers of Health and sickness, p. 24. excellencies of Health, p. 25   

SECT. III. Of Sickness, and a valetudinary State, p. 27  
The attendants and sad consequents of sickness, p. 27, 28, 29. sympathy and consent of parts in man's body, p. 29, 30   

SECT. iv The Method, and Means; for preservation of Health p. 31  
The supports of Life, ibid. how to be managed, ibid. faculties dependence upon each other, p. 32. compared to Clockwork, ibid. necessaries to Being, bounded and limited, p. 33, 34, 35   

SECT. V The choice of Air, and Places of Abode: showing the benefits and injuries, arising from different Air p. 37  
Necessity of Air, p. 37. Air disposeth Body and mind, ibid. operates upon the spirits, p. 38. which the best Air, ib. change of Air necessary, p. 39 promotes curing, ibid. clothing suited to Air, and Ages, p. 40. changes of Air to be observed, p. 41. when, and what Air to be abroad in, p. 42. best Place to live in, p. 43, 44. Places bade naturally, p. 45. Places bad by neglect, ibid. the great importance of Air. p. 46   

SECT. VI Wholesome and Regular Eating: for Substance, Quantity, Times, and Order, etc. to be observed p. 47  
Aliment or Food, what is truly so, ibid. in eating four things to be considered, p. 48. meats examined by the Palate, ibid. by the stomach, p. 49. 54. by the constitution, ibid. by the season for that kind, p. 50. by custom, p. 52. by the seasons of the year, p. 53. simple diet best, ibid. meats heavy, and meats light, distinguished, and named, p. 54, 55. eight Rules for choice of meat, p. 56. Quantity of meat appointed, ibid. p. 57, 58, 59 Time's convenient for eating, p. 60, 61, 62. manner of eating; and helps to digestion, p. 62, 63   

SECT. VII. The variety of man's Food: the several sorts of Flesh and Fish: their difference in digestion, and goodness p. 64  
Food provided, suiting all persons, ibid. the stores of nature, ibid. of Animals for food, p. 65. of Beef, Veal, Mutton, Lamb, Goat, Kid, p. 65. Pork, Brawn, Pig, Venison, Hare, Rabbit, p. 66. of tame Fowls, Turkey, Capon, Pullet, Chicken, Goose, Duck, Pigeon, Peacock, ibid. of wild Fowl: Pheasant, Partridge, Snite, Heathcock, Woodcock, Rails, Blackbirds, Larks, p. 67. of sea, and water Fowl; Heron, Crane, Bittern, Swan, Stork, Bustard, Seapye, Widgeon, Peewit, Curlew, Coats, Fen-duck, Puffin, Teal, Plover, ibid. of salt water fish; Sole, Smelled, Plaice, Whiteing, Oyster, Maids, Pranes, and Shrimps: ibid. Salmon, Turbut, Sturgeon, Cod, Haddock, Lobster, Thornback, Mullet, Herring, Pilchard, Anchove, Scallop, ibid. of fresh water Fish; Trout, Perch, Pike, Carp. p. 68   

SECT. VIII. Of various Sauces; Spices; and seasonings of meat p. 69  
Preservatives, Correctives, Digestives, Delectives, ibid. the qualities and operation of Salt, Sugar, Honey, Oil, p. 69, 70, 71. Butter, Vinegar, Mustard, Oranges, Lemons, Verjuice, Pepper, Ginger, Mace, Cloves, p. 72. Cinnamon, Nutmeg, Olives, Capers, Broombuds, Sampire, Cucumbers, Onions p. 73, 74   

SECT. IX. Of Milk, and Milk-meats; Eggs, and Spoon-meats p. 75  
The difference of milk, in kind, and goodness, ibid. Woman's Milk, Cowes, Goat, Sheep, and Ass' Milk, compared and estimated, p. 76. milk, for whom good, for whom hurtful, p. 76, 77. of Cream, Butter, Cheese, Whey and Buttermilk, p. 77, 78. of Custard, Whitepot, Cheesecakes, Rice milk, Frumenty, milk Pottage, p. 78, 79. of Caudles, Pomado, and Water-gruel, p. 79, 80. Eggs, their difference, p. 80, 81. Turkey Egg, Hen, Goose, and Duck Egg p. 80   

SECT. X. The sorts of Bread, Grain, and Pulse: their goodness compared p. 82  
The purpose, and use of Bread, ibid. the several kinds, p. 83. Wheat bread, Oat, Rye and Barley Bread, their difference in goodness, ibid. conditions required in good bread, p. 84. when to be eaten, ibid. Rice, Beans, and Pease, their nature and use, p. 84, 85   

SECT. XI. Of Roots, Herbs, and Flowers for Food: their Qualities, and right use p. 85  
Of Carrots, Turnips, Parsneps, and Potatoes, p. 85, 86. of Radish, Asparagus, Artechocks, Cabbage, Colewort, and Colleflower, p. 86, 87. of spinach, Sage, Lettuce, Parsly and Rosemary, p. 87, 88 of Purslane, Borage, Bugloss, Sorrel, Burnet and Succory, p. 88, 89. of Spearmint, Clary, Tansy, Marygold Flowers, and , p. 89, 90. of Violet leaves, Thyme, Savory, and Marjerome, their virtues p. 90, 91   

SECT. XII. Of Fruits; Alimental and Medicinal; distinguished and advised p. 92  
Fruit the primitive food, ibid. now used for divertisement, ibid. in eating fruit what to be observed, p. 93. the wholesome, and unwholesome use, ibid. five kinds of Fruit: Apples, Pears, Plums, Berries, Nuts, p. 94. divers sorts of Apples, ibid. differing in colour, figure, smell, magnitude and taste, p. 95. distinguished best by taste, ibid. Rules in eating fruit, p. 96. of Pomegranates, Citrons, Lemons and Oranges, p. 97. of Pears; their qualities, p. 98. of Plums; Apricocks, Peaches, Damsons, Bullace, Prunes, Dates, Figs, Horse Plums, Wheat Plums, p. 98, 99, 100 of Berries: Strawberries, Raspas, Ribs, or red Currans, Gooseberries, Barberries, Mulberries, Cherries, Grapes, Raisins, blue Currans, p. 100, 101, 102, 103. of Nuts; Walnuts, filberts, Haselnuts, Almonds, Chestnuts, Pistaches, Pine-nuts, p. 104, 105, 106.   

SECT. XIII. Of Drink: the several sorts; their Properties declared; with Rules and cautions in drinking ibid.  
The intentions, and use of Drink, p. 107. in Drink, three things chief to be considered, ibid. the sorts of Drink; Water, Wine, Beer, Ale, Cider, Perry, Meath or Meatheglin, Mum, Brandy, Aquavitae, Coffee, ibid. Water the primitive Drink, ibid. a wholesome Drink, p. 108. difference of Water: Spring, River, Rain, Well, Pump-Water, Lakes, Ponds, Pits, p. 109, 110, 111. Wine, its goodness, p. 112. the hurt from Wine, ibid. difference of Wine, p. 112, 113. of Sack, White Wine, Claret, and Rhenish, p. 113, 114. Greek Wine, Muskadel, Tent, p. 115. of Cider, and Perry, p. 115, 116. of Beer and Ale, p. 116, 117, 118. of Metheglin and Meath, p. 119. of Mum and Coffee, p. 119, 120. of Brandy, Whisky and Aquavitae, p. 120, 121. of warm Drink, p. 121, 122, 123. Quantity of Drink regulated, p. 123. intemperate drinking hurtful, p. 124. Drunkenness a disease, p. 125, 126, 127, 128. pretended benefit, p. 129. the ill effects of Drunkenness, p. 130, 131, 132, 133, 134. provocations to drinking, p. 134, 135. advantages by drinking p. 136   

SECT. XIV. Exercise and Rest; regulated and appointed; promoting sanity, and vivacity, p. 137  
Exercise contributes to Health, and long Life, ibid. the ways, and means of procurement, p. 137, 138, 139. variety of exercises, p. 139. exercise how to be chosen, p. 139, 140. observations and cautions in exercising, 140, 141. advantages by exercise, p. 141. Rest, necessary to Health, ibid. due times for it, p. 142. sluggish life to be avoided p. 142, 143   

SECT. XV. Sleep and Watching; limited and cautioned p. 143  
Man's life spent in sleep and watching, ibid. both requisite to Being, p. 144. sleep what it is, ibid. the benefits thereby, ibid. sleep regulated, in Time; Limits; Place, and manner, p. 144, 145, 146. Beds, and Bedchambers how to be ordered, p. 147. posture of lying, p. 148. composure of mind, p. 149.   

SECT. XVI. Evacuations and Retentions bounded; for preservation of Health ibid.  
The order of nature in excretions and retentions, p. 149, 150. excretions various, 150 from whence proceeding, ibid. the ways of conveyance, ibid. the benefits thereby, ibid. the damage by their irregularity, p. 150, 151, 152. excretions by stool; by urine; menstrual purgations; spermatick issuing; by the Pores; by the Nose, and Ears, appointed their due order, p. 151, 152, 153, 154   

SECT. XVII. The four Constitutions; or different variation of Bodies, distinguished p. 154  
Dissent about the difference of Bodies, ibid. the Galenists opinion, p. 154, 155. Chemical Philosophers theirs, 155. the Author's sentiment of constitutions, p. 156. variation of Bodies, whence, p. 156, 157. constitutions how to be understood, p. 158, 159. Diaetetick rules give way to individual propriety, p. 160. Diaetetick regiment to be observed p. 161   

SECT. XVIII. The Sanguine Constitution; or purest State of Body; how generated, and preserved p. 162  
Sanguine Constitution, whence it ariseth, ibid. alimentary juices, how degenerated, ibid. sanguine person, why more fresh, temperate, and lively, p. 163. how preserved in this condition, ibid. what forbidden, p. 164. what to be elected, and where to be found, ibid.   

SECT. XIX. The Phlegmatic Constitution: managed for a reduction p. 165  
What it is, and how discerned, ibid. whence it ariseth, p. 166. how to be reduced, ibid. fit diet appointed, p. 166, 167. what to refrain as injurious, p. 167, 168. what to choose as profitable p. 168.   

SECT. XX. The Choleric Constitution: altered, and allayed p. 169  
Signs of a Choleric Constitution, ibid. a Diaetetick regiment necessary, ibid. what diet to observe, p. 169, 170. what to abstain from, p. 170, 171, 172. what sauces to use, p. 170. what fruits, and salads, p. 171. strong drinks how to be used, ibid. advice in study, sleep, exercise, Venus, and bathing ibid.   

SECT. XXI. The Melancholy Constitution; directed and governed p. 173  
This Constitution, how understood, ibid. a peculiar Diaetetick regiment necessary, ibid. this constitution how introduced, p. 173, 174. what meats to use; what to refuse, p. 174, 175. broths, sauce, and fruit, proper, p. 175. Drinks convenient, ibid. recreations to embrace, p. 176. what things to avoid ibid.   

SECT. XXII. Diseases, and Passions of the Soul, in general p. 177  
The two grand parts of man, ibid. Souls differ, p. 178. diseases arising from the Soul, ibid. visible diseases from thence, p. 179. effects of Passions, p. 180. their Characters of distinction, ibid. Passions distemper the Body, p. 181, 182. Soul and Body participate in good and evil, p. 181. the soul regent; the Body passive, p. 182. the soul how, and when unfit to govern, p. 183, 184. the effects from that incapacity, p. 185, 186. government subverted, p. 186, 187. alarms within the Body, p. 187, 188. the effects thereof, ibid. government neglected, p. 188. the effects from thence, p. 189, 190. Passions disadvantageous to Health, p. 190, 191. manner how, p. 192, 193. study, and too much contemplation injurious, p. 193, 194   

SECT. XXIII. Distempers, and Perturbations of the Soul; particularly p. 195  
The effects of Anger, ibid. strange alterations in the Body from thence, ibid. Anger an inflammation of the whole Body, p. 196. of Fear, ibid. the effects wrought in the Body, p. 197, 198. some fear, no remedy for, p. 197. advice against Fear, p. 198. Care a mixed passion, p. 199. injurious to the Body, p. 199, 200. advice against it, p. 200. remedy for it, p. 201. of Revenge, what injuries it exposeth to, ibid. Jealousy what it is, and the effects, ibid. Envy, what disease it is, ibid. the effects, p. 20●▪ of Love and Desire, ibid. defined and distinguished, ibid. attended with other passions, p. 202, 203. what influence upon the body, p. 203. Considerations to allay these passions, p. 204, 205, 206. of Melancholy, Grief and Despair, p. 206. the decays of Body from thence, p. 207. of Hope and Joy, ibid. the advantages thereby p. 208    

SECT. I. The natural Duration; casual Abbreviation; and industrious Prolongation of Man's Life.  
IN the Primitive Age of the World, man's life was accounted to be almost 1000 Years: but after the Flood, the Life of Man was abbreviated half; and none then attained to the term of the first Age, except Noah, who lived 950 Years.  
And, after three Generations from the Flood, their lives were reduced to a fourth of the Primitive Age; and their lives ordinarily exceeded not two hundred Years.  
About Moses his time, the Age of Man was yet shorter, commonly not exceeding 120 Years, which also was his Age when he died: yet we find upon Record in Sacred Writ, and from Ecclesiastical Writers, that, after Moses, some lived 240 and 260, yet that was rare; but more frequently 120, which was then the common Age.  
Now the Age of Man is reduced to half that: 60 or 70 years we count upon.  
But although in general we find this gradual declension and abbreviation of man's Life, in the several Ages of the World; yet we must understand, it was not equally so in all parts of the World together; but places and climates, and the manner of living of a people, cause much difference in the protraction of their lives; that, at the same time, some people of peculiar places, were longer-lived, by a third or fourth part, than others of another Climate or Region, as the Northern People.  
And in colder Countries, they are longer-lived than in the hot Climates; and this by reason of the heat that opens the Pores, and causeth so great a transspiration, that exsiccates and enervates the body: but a cooler Air prohibits and restrains such immoderate transspiration and exhaustion; keeps the spirits vigorous and united; and preserves the alimentary Juices of the body from too frequent and immoderate exsudation.  
If we examine into the Ages of other Creatures, we find little difference in their durations, to what they were in the Primitive Times, and infancy of the World; who, keeping to the Rule of Nature implanted in them, do preserve their Being's, and degenerate little from the integrity of their Durations, allotted to them from the beginning.  
Now why Man's days should be thus abbreviated and shortened from what they were and the term of his life reduced to so short a continuance, gradually declining in the several Ages of the World; is fit matter to inquire into.  
The causes of the abbreviation of man's life will appear, if we compare the manner of our living now, with that of the first Age of the World; and from thence, how every generation, have worsted themselves by a degenerate condition of life, unsuitable to the institutions of Nature.  
And since we must of necessity allow and admit of hereditary infirmities, and traductive debilities of Nature; we cannot but expect (unless by great reformation of the injurious customs and vices of these latter Ages) but that we and our posterity, shall degenerate yet still into a worse and sooner-fading state of life. For, as the principles of our Nature are more infirm, tainted, and debauched from our Parents and Progenitors, than those of former Ages, of more vigour, soundness and integrity; so they are likewise more propense, and liable worse to be depraved and degenerate; and consequently of shorter duration and continuance.  
Now if we inquire into the condition and manner of living of the Ancients, comparing with the customs and fashion of this Age; we shall find so much difference and irregularity from the appointment and injunction of Nature, that may give full satisfaction to the Quaery and matter in hand.  
In the infancy of the World, Man provided and sought after the necessary requisites for his Being, and was contented with a competent subsistence which Nature did purely require: but in process of time, Man was not satisfied with the bare reparations, and necessary props of Nature, most wholesome and conservative of his Being; but hunted after variety and excess, to please and gratify his sensitive Appetite. Thus one Ag● taught another to be irregular and disordered; and still dictated novel Inventions to the succeeding Generation, to fill up and perfect what their Predecessors had prompted and begun; whose lives were not long enough to lay a complete platform of debauched Nature, but must transmit their ruining practices to the following Ages to imitate and complete.  
Hinc illae lachrymae,— Thus, and after this manner, by such means, is man's life beset with many cruciating maladies, which have shortened the days of his abode here; and, in latter Ages, acts but a short part upon the stage of the World.  
And this is procured, first, by the variety and excess in meat and drink.  
Secondly, By unseasonable and immoderate sleeping and watching; turning day into night, and night into day.  
Thirdly, By sluggish and unwholesome ease, instead of due exercise and motion: or toiling unseasonably, and wearing out the body when it requires natural rest and refreshment.  
Fourthly, By living in unwholesome places, sucking in noisome destructive Air; preferring profit and by- interests, before health and long life.  
Fifthly, Indulging Venus too much, by immoderate and too frequent repeated acts; thereby enervating all the faculties, dispiriting and wasting the body.  
Sixthly, By wearing and fretting the mind with various passions; changing from one excess to another, and wracking the body with several disturbing moods, and passionate humours.  
Seventhly, By exhausting the strength, in a prodigal expense of the vital stream, with frequent and unnecessary Phlebotomies.  
Eighthly, By infecting the body, and stamping exotic impressions, too frequently, with the common virulent purgatives, that alienate the crases or ferments of the parts; and such like injurious Drugs, not rightly corrected; and ill- prepared Medicines, that bring detriment and damage to the body by their use.  
Lastly, To these may be added the injurious mannagement of Infants, by careless or ignorant Nurses; and fond Mothers greatly injuring their Children by a destructive indulgence, and erroneous affectionate usage, in the ordering and educating them, who for the most part live not so long as others.  
Having set forth how man's Life hath declined, and shortened in the several Ages of the World, and pointed at the chief procuring Causes, of such abbreviation and change, (which hereafter we shall prosecute more fully) it remains to tell you how this evil may in part be remedied, and something regained that hath been lost, and is still upon the losing side, except recovered by a more diligent and prudent course.  
And here I must premise a few things before I come to the point, prescribing the Rule to walk by, and means for attaining long life.  
All the Creatures have their definite times of duration allotted them by Nature, some longer, others a shorter term: and this from the principles of their composition and seminality from whence they spring.  
In the Mineral Family, we find the longest durations; being solid, dense bodies, of more simple natures, and homogeneous; do therefore preserve their Being's longest from ruin and dissolution.  
Vegetables are of a shorter duration, yet not all alike; some preserve their Being's hundreds of years, as the Cedar and Oak: Others continue but a few years; some a year.  
Amongst the sensitive Creatures, we find that several species have their peculiar durations, which in the common course of nature are observed to continue; some a longer Age, others a shorter.  
The Mineral is slowest in rising to maturity and perfection, but continues longest in that state.  
The Vegetable (in the generality) is quickest in the ascent to the top of perfection, but keeps not its station long: some whereof fade and whither every year, but renew their verdure again at the Spring, until a few years hath spent that seminal power and fertile blooming virtue.  
The Sensitive Creatures and perfect Animals, are slower in their rise to perfection; which having attained, stay but a while in that full strength, do gradually descend again, decline, and perish.  
So that all living Creatures by nature have their rise and settings, and definite times fixed for their growth and duration. From their beginning they have a gradual ascent, until they have attained the vigour and exaltation of their Natures; and having gained the top of their perfection, they stay not long there, but gradually descend again, and are degraded of the honour and perfection of their Natures, and tend to their ruin and dissolution. Nor are Creatures limited alike to the same duration, but do extend, and are shortened variously, according to their Principles and Foundation of Being, as Nature hath furnished them with a provision permanent and suitable for such a duration and subsistence.  
Now of all Creatures, we find Man most uncertain in his being and continuance, (although the Age of Man be limited to sixty years) and is most liable to alteration and a perishing state, upon these four accounts.  
First, Because Man derives from his Parents by a seminal propagation, and inherits the Diseases of their vicious depraved Natures, radicated in him: to which his own enormous acts being added, do multiply and heighten the corruption of his Nature; hence the succeeding Generations become more degenerated, infirm, diseased, and consequently of shorter duration than the former.  
Secondly, For that the structure of his Body, is the most wonderfully contrived of all the Creatures; contains the greatest curiosity and variety of machination; such admirable Conduits and Contrivances; such Offices and places of elaboration, subservient to each other, and communicable: that therefore this Machine is most difficult to keep in order, and soon put out of frame.  
Thirdly, In that he does require, and use more variety of supports, and necessary requisits to preserve and supply him; and therefore more subject to errors, failings, and discomposure.  
Fourthly, Because Man wilfully, carelessly, or ignorantly, does not regulate and govern himself, according to the Law of Nature dictated to him; but deviating from those Rules of preservation, does discompose the regular Oeconomy of his Body, and introtroduce various Diseases and disorders; which precipitate Nature in the current and course of life, that otherwise more equally and evenly would glide on: and sometimes, by violence offered to Nature, in some strange unnatural actions and exorbitancies, the life is forced out, and death oft procured.  
Now other Creatures are so tied up to the Rule of Nature, which they cannot but observe for their preservation both individual and specific; and have not a power of electing good and evil to themselves; but naturally and spontaneously do prosecute that which is proper and conservative, and avoid what is noxious.  
But Man having a greater liberty by the prerogative of his rational Soul, does make his choice, and wanders amongst varieties both good and evil, and often deceives himself, choosing what is destructive to his Being: So that breaking the Law of Nature, which he ought to observe as Bounds and Rules to his actions, making them sanative and preservative; does on the contrary altar and change those necessary appointments and supports; renders them destructive by his irregular incongruous use, vicious customs, and imprudent choice.  
The most considerable things to be observed by Man, as conducing and tending to the lengthening or shortening of his life, according to their management and procurement, well or ill, do fall under these Heads.  
Meat and drink; place of abode; sleep and watching; exercise and rest; excretions and retentions; passions of mind; all usages and customs.  
In the moderation, use and choice of these (which particularly hereafter shall be handled) consists the length and brevity of life, per modum assistentiae, and as causa sine qua non; being auxiliary requisites, and necessary supports of life, appointed by Nature for the continuation, assistance and preservation thereof.  
But the length and brevity of life, fontaliter & radicaliter, consists in the fundamental Principles, and vital powers variously radicated and planted ab ortu, in man's generation and fabrication. But this being not in the choice and power of man to alter or change, we shall prosecute upon the former Heads.  
Man consisting of Soul and Body; and this body compounded of heterogeneous and dissimilar parts, destinated to various actions and offices, dependent in Being and conservation; will necessarily require variety of assistance and supply, proportionable and suiting to their several purposes, faculties, properties, and temperatures; in matter, manner, times, and order; as well for their maintenance and sustentation in the integrity of their actions, offices and duties; as constitutional dispositions and Crases; peculiarly conservative of themselves, respectively and consequently of the whole.  
And by the Law of Nature (being subject to corruption and dissolution, through the fragility of constitutive parts, connexion and fabrication) is bound to observe Rules, Orders and Customs most consonant for preservation and continuance in Being.  
Now if there be a disproportion or unfitness, in the matter or quantum; or irregularity in the manner, times, or order of the auxiliary requisites and conservatives; contrary to what the Law or necessity of his Nature requires and commands; there arise Distempers, Ataxies and discord, the praeludiums to ruin and dissolution.  
And this body being in a continual flux and reflux, conversant in vicissitudes and variations of opposites, dissimilars, contraries, and privations; as heat and cold, siccity and humidity; filling and emptying; rest and motion; sleeping and waking; inspiration and expiration, and the like; this body could not subsist amidst these various subalternations and changes, if they were not bounded and regulated by due order of succession to fit and convenient times; that they might not clash, interfere, and encroach upon each others privileges, due times and proprieties.  
If heat exceeds; the natural moisture dries up, the spirits evaporate, and the body withers.  
If cold; the faculties are torpid and benumbed, the spirits being frozen up to a cessation from their duties.  
If moisture prevails; the spirits are clogged, suffocated and drowned in the channels of the body.  
If siccity and dryness; the organical parts are stubborn, unpliable and uncapable of their regular motions and due actions; the vital streams being drunk up that should irrigate, refresh, and supple them.  
Were the body always taking in and sending nothing forth, it would either increase to a monstrous and vast magnitude; or fill up, suffocate and stifle the soul: were it always in excretion and emission, the body would waste away and be reduced to nothing.  
Nor is the receiving in of any thing, sufficient and satisfactory to the body for its preservation; but that which is appointed by Nature, proper and suitable: nor emission or ejection of any thing, but that which is superfluous and unnecessary to be retained.  
If Sleep prevails contrary to the Law of Nature; the body in a lethargic soporiferous inactivity, stupefied and senseless, lies at the gates of death.  
If Watching exceeds the limits, transgresseth and steals away the due time for sleep; the faculties are debilitated and enervated, the spirits tired, worn out, and impoverished.  
If Inspiration were constant without intermission; the body would puff up and be blown like a Bladder.  
If Expiration were continual; the soul and spirits would soon quit their habitation and come forth.  
If always Exercised in motion; the body would pine and wear away: if always at Rest; it would corrupt and stink.  
There is a rule therefore, proportion, measure and season, to be observed, in all the requisite supports and auxiliary helps, belonging to our preservation; and by how much, or often, any of these necessary alternative successions are extravagant and irregular, exceeding the bounds and limits prescribed by Nature, and justling out the successive appointed action, duty, or custom, from its seasonable exercise and due execution; by so much is the harmony of Nature disturbed, vigour abated, and duration shortened, by these jars, discords and encroachments.  
The thwarting and crossing of Nature in any thing she hath enjoined, either in the substance or circumstance, is violence offered to Nature; and is destructive more or less according to the dignity or quality of the thing appointed.  
For, Nature was not so indifferent in the institution of these duties and customs, that they might be done or not done; or so careless and irregular, to leave them at your pleasure, when and how; or to be used promiscuously and preposterously without order, at the liberty of your will, fancy and occasions.  
And, as you may see in all other creatures, exactness of rule, method and constant order impressed upon, and radicated in their natures, by which they act always suitable, regular, and constant: you may not imagine so choice and exquisite a piece as Man is, to be left without a Law and Rule to guide and steer him in the necessary actions concerning Life; and that he should rove in uncertain, unconstant, unlimited quantities, times, orders, manners, and the like; but is bounded and restrained upon penalties and forfeitures of Being, well-being, and long-being; to the nice and strict observance of these laws and customs necessary for the tuition of Life, and defence of humane frailty.  
As moral good actions are placed in a mediocrity between two vicious extremes; so natural actions and auxiliary requisites, conservative of life, have their golden Mean; digression from which, on either side, leads to ruin and destruction.  
Too much Sleep, or too little; too much Meat and Drink, or too little; too much Rest, or too much Motion; too much Air, or always close penned up; too great Excretions, or too long Retentions; too much Heat, or too much Cold; either of the extremes lead to ruin.  
And as Nature hath not appointed any thing, or every thing to be food, but this and that; so likewise not at any time to be received, not in any quantity, after any manner prepared, or in what order you please; but proportionable, suitable and convenient.  
As there is variety of dispositions and inclinations of mind agreeing with, and liking one thing; but disagreeing, resisting, and disliking another: so is it in the variety of bodies and food: one body is of this constitutional propriety, temper and appetite; will suit and agree well with this meat, and disagree with another; for if all meats were convenient for all bodies, to be used promiscuously without choice, how comes it to pass the antipathy, resistance, and abhorrency of some bodies against some particular meats? And this not from a fancy and conceit, but so radicated in the constitution; that if it be eaten, though unknown, shall produce Fluxes, Vomitings, Swoonings, and such like effects.  
From hence is manifested the opposition, disagreement, and distance between this constitution and this kind of meat; which being so great, that the dislike and discordancy appears presently; other disagreements which are in a lower degree of opposition, do not manifest themselves immediately, yet they produce ill effects in the body, plùs minùs, pro viribus, some Disease or Distemper, which discover themselves gradually, at times, seasons, and occasions given: If you acknowledge the former, you must admit of the latter, the reason is, à majori ad minus.  
As Sleep is appointed by Nature, to refresh the spirits, and repair loss strength so the time for sleep is appointed and limited; not when you please: the Sun, that glorious Light, was not made for you to sleep by; nor the night for sports, and revels, or lawful business, but for rest.  
Nature does not only command what to be done, but when; how much, how long, after what manner, in what order: the modification, circumstances and requisite qualifications, as well as the thing itself, are to be regarded.  
And therefore by a diligent inquisition, and curious speculation into the works of Nature, you may as much admire the manner of preservation, government, order, weight, and measure, regular vicissitudes, alternations and successions; as the excellency and contrivance of the things themselves in their creation and generation.  
Whatever is appointed by Nature as necessary for conservation and support of Being, though never so good; yet if it be unseasonable, out of course, immoderate in quantity, quality, or duration; it altars the property and intention of Nature; converts good purposes to bad effects.  
We say, Every thing is best in its own kind; and of continuance in its own Element: and Nature is most cheerful vigorous and durable in the course and method of her own injunctions: but being put by, thrust out of her own way, is not of long duration: the Birds cannot live in the Sea, nor the Fish upon the Land; nor your Nature continue long in an unnatural way against herself.  
Are you composed of natural principles, and will you not live conformable to what you are? Do you not live by Nature's assistance and natural means, and do you think to continue long in a Countermotion against the nature of your Composition?  
They that invert Nature's course, preposterously, promiscuously, and incongruously using the necessary conservatives of life; not only are deprived of their benefit, but also receive a positive hurt; disordering the constant regular motions in the body, and discomposing the harmonious and sociable assistance of the parts in their Offices to each other.  
There is a rule therefore, method, measure, and season, in all the requisite supports and auxiliary helps belonging and necessary unto life, or natural actions and customs whatsoever; which duly observed, are of much advantage for the preservation of the body in its true natural state, vigour and prolongation of Being: but otherwise, immethodically and inordinately used, disturbs Nature's course, uniformity and regularity of operations; raiseth unnatural motions, commotions and cessations; introduceth disorders, and disjoins the frame of Nature; accelerates and hastens the dissolution of the body.   

SECT. II. Of Health, and the Excellency thereof.  
DIV & bene valere; To live long and in health, said Plato, is the best thing in the World: and Thales Milesius, one of the seven Greek Sages, being asked, Who was the happy Man? Answered, He that hath a healthy body: preferring health before riches and honours, or any earthly enjoyment.  
The truth of this Opinion will best be discovered and proved, by consulting with the sick man; who is best able to judge of health, and knows rightly the value of it: Experimentally he hath found, that a Crown and Sceptre give no content, nor ease to a pained languishing body: and beauty brings no pleasure to a sick Bed: and dainty Dishes affect not the distempered Palate with delight: Nor the sweetest Music can recreate a restless faint-sick-man: but the enjoyment of health alone is more sweet and pleasant, and far more desirable than all these without it.  
Yet who is he that values health at the rate it is worth? Not he that hath it; he reckons it amongst the common ordinary enjoyments; and takes as little notice of it, or less regards it, than his long- worn : perhaps more careful of his Garments, remembering their price; but thinks his health costs him nothing; and coming to him at so easy a rate, values it accordingly, and hath little regard to keep it; is never truly sensible of what he enjoyed, until he finds the want of it by sickness; then ho unum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, health above all things is earnestly desired and wished for.  
This great concernment, Health, falls under a threefold consideration.  

First, In its causes, from whence it does immediately arise in the body.  
Secondly, In its effects, the consequents and benefits that accrue to us by it; and what is the state of a healthy man.  
Thirdly, The right course to obtain, and means to preserve this invaluable treasure, so long as the capacity of human nature will admit.   
And first, Here we must distinguish of Health; which may be taken either strictly, or largely: Health in the strictest acceptation, admits of no organical indisposition, morbous effect, or morbific Seminary to abide in the body; that although no sensible injury, or inconvenient alteration may appear; yet notwithstanding a person may be said not to be in perfect health: for although the latent seminaries of Diseases are not budded, do not sprout forth so as to be dolorous, impedite any faculty, or make some disturbance or alteration; yet they are planted in the body, and have a real Being: as hereditary Diseases, whose seminaries are obscured, do not come to maturity of production until such an Age of the Person; or some irritating occasion given to produce it sooner or later, as the person is ordered well or ill, in the diaetetick regiment.  
So likewise, the first groundwork and foundation of the Stone is not perceptible, until some time and progress give it perfection; during which time that person is not in a state of health in a strict sense. And likewise some Diseases do lie dormant for a time, and discover nothing during that season, and have their periodic motions, wherein they awake, and are stirred up to show themselves, upon some irritating provocations and occasions given: as the Epilepsy, the Gout, Hysterical passions, and such like, that have their times of cessation and returns: yet these, during their intermissions and cessations from hostility, are in being; although they do not act so as to injure and deprave any function sensibly.  
Secondly, Health may be taken largely, and in the common acceptation: as when no function is impedited, or sensible alteration from a good state does appear: we say then, Such a man is in health: In the first and strictest sense, few can be said to be in health; but in the latter, many are to be accounted healthful. And this is the state of health understood by Galen, Avicen, and Averro, in their definitions of it: Which imports thus much.  
Health is a due power and aptitude for the exercise and discharge of all the faculties in the body: So that when every part and faculty perform their duty regularly and vigorously; that man is said to be in health: but when any faculty is impedited, and part ill affected, or depraved in its function; the man than is not in perfect health: So that the actions of the body and mind are the chief discoverers of health and sickness: And here we see that health is seated in the faculties, and does assurge or result from the regular discharge of their functions.  
As when the appetite is sharp; the digestion not sluggish and heavy: the belly soluble; the senses perfect, free from pain in all parts: the mind pleasant; sleeps quiet; the spirits brisk and lively; the whole body strong, nimble and vigorous in motion; these are signs of Health: so that examining all parts and faculties, when we find nothing preternatural or irregular; but in every part and faculty a good discharge of their Office; then that person is to be accounted in a right state of health, so far as is discoverable by any manifest, or conjectural sign.  
The benefits and excellencies of this health, are best known to those that have lost it; Carendo magic quàm fruendo, quid valeat, eognoscimus: You that have it and know not how to prise it, I'll tell you what it is, that you may love it better, put a higher value upon it, and endeavour to preserve it with a more serious, stricter observance and tuition.  
Health, is that which makes your meat and drink, both savoury and pleasant; else Nature's injunction of eating and drinking, were a hard task and slavish custom.  
Health, is that which makes your bed easy, and your sleep refreshing: that renews your strength with the rising Sun; and makes you cheerful at the light of another day: 'tis that which fills up the hollow and uneven places of your Carcase, and makes your body plump and comely: 'tis that which dresseth you up in Nature's richest Attire; and adorns your face with her choicest colours.  
'Tis that which makes exercise a sport; and walking abroad, the enjoyment of your Liberty.  
'Tis that which makes fertile, and increaseth the natural endowments of your mind, and preserves them long from decay; makes your wit acute, and your memory retentive.  
'Tis that which supports the fragility of a corruptible body; and preserves the verdure, vigour, and beauty of Youth.  
'Tis that which makes the Soul take delight in her mansion; sporting herself at the Casements of your Eyes.  
'Tis that which makes pleasure to be pleasure, and delights delightful; without which you can solace yourself in nothing of terrene felicities and enjoyments.  
Having cursorily glanced at the excellencies of Health, in this short Narrative and Epitome of its worth; it remains we should next draw forth and present to your view, the doleful condition of sickness, and a valetudinary drooping Life: showing you the great difference between that decaying condition, and a cheerful state of Health: which Antithesis will prepare and stir you up to the reasonable strictness of duty; make you more cautious, and solicitous for the preservation of your Health; and to prise it as the summum bonum, your chiefest enjoyment in this Life.   

SECT. III. Of Sickness, and a Valetudinary State.  
IN the preceding Section, having taken a brief survey of natural life in the best estate; graced and adorned with the society of health, and its great Attendant 〈◊〉 the concomitant benefits, privileges and enjoyments: Now take a view of yourself when health hath turned its back upon you, and deserts your company; see then how the Scene is changed; how you me robbed and spoiled of all your comforts and enjoyments.  
The want of health makes food to lose its wont relish, and is become disgustful and unsavoury: the stomach now refuseth to receive its daily charge; no longer able to peform the task, but desires a quietus est, from the office.  
Sleep that was stretch out, from evening to the fair bright day, is now broken into pieces, and subdivided, not worth the accounting: the night that before seemed short is now too long; and the downy bed presseth hard against the bones.  
Exercise now is toiling: and Walking abroad the carrying of a burden.  
The body that moved so light, and readily obeyed the steerage of the Pilot; is now over- ballaced with its own weight, and slowly tugs, as against the stream.  
Conjugal embraces are now but the faint Offers of love; the shadows and representations of former kindness.  
The body that had the magnetism and secret attraction of souls; may now be approached without loss; or danger of being snared and fettered as a bondslave.  
The Lily and the Rose, that Nature planted in the highest Mount, to show the world her pride and glory; is now blasted and withered like long-blown flowers.  
The Eye that flashed as lightning, is now like the opacous body of a thick Cloud: that rolled from East to West swifter than a Celestial Orb; is now tired and weary with standing still: that penetrated the Centre of another Microcosm; hath lost its Planetary influence, and is become obtuse and dull.  
The hollow sounding breast that echoed to the chanting Bird; and warbled forth delightful tunes; now runs divisions with coughing strains, and pauses with a deep-fetched sigh for breath, to repeat those notes again.  
The Venal and Arterial Rivulets that ran with vital streams, bedewing the adjacent parts with fruitful moisture, is now drunk up with parching heat; or muddied and defiled with an inundation of excremental humours.  
The want of health converts your House into a Prison; and confines you to the narrow compass of a Chamber; 'tis that which sours the sweetest and most beloved enjoyments: 'tis that which disunites and breaks the league of copartnership between soul and body; alienates and makes them at jars; discomposes their harmony, and makes them weary of their wont sweet society.  
A sick man is like a Clock out of order and due motion; which is of little worth or use, so long as it continues in that condition; so is Man useless both to himself, and others in such a state: one Wheel being faulty or defective, puts the rest out of order and regularity, that depend upon that motion: and one part or faculty of Man's body being disordered and irregular; several others consent with, or share in the discomposure more or fewer; as the part is more noble and principal, commanding some chief Region of the Body; or inferior, and of a lower orb, or private station.  
The reason of this sympathy and consent of parts is; First, From the general agent and principle of life, which is one and the same throughout the whole.  
Secondly, Because all the parts of man's body, though they have their peculiar and different motions to themselves and special properties; yet they are all concurrent and co-operating; co-ordinately or subordinately, serving to the general design of Nature, and maintenance of the whole body; and are so concatenated and linked together, in the Oeconomy of office, that their motions are dependent, and of mutual Concern for each others welfare.  
If the Foot complains, the Head is busied for its relief: and the Heart suffers until the grief be passed: and the whole man uneasy, until the pain be gone or allayed.  
Thus you see that a diseased valetudinary state, is a weary and irksome condition: and that Health is the pleasure and contentment of life, or rather the life itself: Nam vivere non est vita, sed valere: and since Health is of great value, and sickness so deplorable and comfortless; I shall show you how to obtain and preserve the one, and how to defend you from the other; all which is to be done by the ways and means hereafter following.   

SECT. iv The Method and Means for Preservation of Health.  
HEalth, as it is the result of Nature in her integrity and perfection, is maintained and kept in that order and due Oeconomy, by the regular and right use of those natural supports that our bodies daily require and do depend on in Being: as Air, Food, Sleep, Exercise, etc.  
Now those things that do necessarily belong and daily attend us, ought so to be chosen and managed, as does best conduce and suit with the institution of Nature, to which they are appointed; but if otherwise, unseasonably, disorderly or immoderately used; they then prove pernicious and destructive, more or less, according to the degree, and continuance of their irregularity and incongruousness.  
Nature hath appointed both times and order, and set a regular course, how and when every thing should be used in its proper mode and season.  
There is a moderation also enjoined, and limits prescribed by Nature in the use of these things, which if we exceed and run into excess, we then put Nature out of her mediocrity and equality; in which course she cannot long continue; and that continuance also with much trouble to us, by bodily diseases and infirmities, the usual and frequent consequents of such irregularities.  
The Body of Man is as a curious Engine or Clockwork, moving with divers Wheels, and various internal motions, subordinate to each other, and conducing to the general design of the whole; in a complete order and exquisite method of contrivance, promoting and moving one another in their distinct Offices. Now if one Wheel goes too fast, too slow, or stops; the rest that depend upon that motion also, are disordered and move irregularly.  
So is it in the Body of Man: If the Stomach be clogged, and the digestion sluggish; the supply from thence will not come in due time to the other faculties to operate upon: and if the Chyliferous matter sent from the Stomach be not well transmuted and qualified, the rest of the digestive faculties cannot so well perform their task, because the alimentary matter is not transmitted to them proper and suitable, but imperfect, alien and degenerate.  
Most men experimentally and sensibly know; that meat and drink transgressing either in quantity or quality, or unseasonably taken, does abate and injure a good Stomach, and depraves the digestion: which defect redounds to the detriment of the whole, and all the body suffers by it, and every faculty in time will share in the prejudice: So that of necessity there must be rules observed, and bounds set in the use of these things, without which man's body is soon put out of frame, and the regular Oeconomy thereof discomposed and disordered.  
To prove and illustrate this farther by instance: fresh Air is necessary to ventilate the body, and cheer the spirits of man; and he that is penned up within doors, is deprived of that great enlivener and refresher of Nature: but on the contrary, he that is exposed abroad to the night Air, is as much damaged as the other; and both prove injurious and destructive: So that although the open Air be good and necessary for the healthful being of Man; yet not at all times, not in any condition, and upon any terms; but suitable and convenient with the state of our bodies, as Nature hath appointed for you, and not otherwise.  
So likewise for Exercise and Rest, Method and Rule is to be observed: for if there be not seasons allotted, and a moderation used in these; they both are destructive, though in a contrary way, and by different mediums.  
To sleep when you should wake, or wake when you should sleep, are both injurious and impairing of health: to invert the order of Nature, by sleeping in the day, and watching in the night, is incongruous and unsuitable with your bodies; because it crosseth the designment of Nature.  
When the Sun riseth, the spirits of Men are then most apt and fit for Action; are then most lively, brisk and cheerful in their functions: but when the Sun sets, and the Air is clothed with darkness; the spirits than begin to droop, grow more dull and heavy, incline to rest, retirement, and a cessation.  
Now to spur up and rouse the spirits, when they naturally would be taking their ease and respite; or laying a clog upon them, by your sluggishness and somnolent postures, when Nature calls upon them for action, (by darting the glittering light through the Air, with which they are affected and raised up) these are great injuries and affronts to Nature, in acting counter to her commands and institutions; for which you must suffer the penalty; and that is the forfeiting your health, for this unnatural disobedience, and these irrational courses.  
These Precautions and Rules, I will assure you are not our inventions, to curb your darling inclinations, and restrain you of your just liberty; but they are the Institutions and Law of Nature, enjoined to be observed, for your own preservation and well- being; and as bounds set to check your extravagant pernicious actions; and all for the tuition and safety of your life and health; and to preserve the regular harmony through the whole course of Nature.  
And although it be an old saying, as foolish as common; Qui Medicè vivit, miserè vivit; He that lives strictly by rule, lives miserably: yet I must affirm the contrary, grounded upon pure reason, and the preceding discourse; that he which does not observe the injunctions, the due method and regular course of Nature; does both shorten his life, and takes away much of the pleasure of it, by procuring an uncomfortable and unhealthy body.  
I know, Every of you would live long; but especially in health: you would fain continue and prolong your youth; your beauty and ability of parts: you are frighted at the thoughts of a wrinkled face, or a restless bed; an unwholesome diseased body, and a decripid loathsome old Age: But yet you will not avoid these evils that you so much fear: you will not take the pains to prevent them, and secure yourself: you rather take more pains, and undergo more trouble to procure them, than there can be in avoiding them: nay, you lose the true pleasure of your life to purchase these Inconveniencies.  
But what those things are, which so warily and chief you are to observe, (wherein consists your health and well-being) have now been hinted but generally; the due method, course, and cautions, you are to take in the use of them, particularly; shall be handled in their due place, and order following.   

SECT. V The choice of Air, and Places of Abode.  
Showing the benefits and injuries that arise from different Air.  
AIR is so necessary to Life, that without it we cannot subsist; which surrounding us about, and being continually sucked and drawn in, must needs affect the body with its conditions and properties; and by observation you may find your Body, by the various constitutions and changes in the Air, to be variously affected, well and ill disposed; of which, infirm parts are most sensible, that they prognosticate, before an alteration come.  
The mind also, by the mediation of the spirits, is drawn into consent, and hath its dispositions and variations from thence: When the Air is close, thick and moist, the spirits are more dull, heavy, and indisposed; but at the appearance of the Sun, and a serene Sky; the Spirits are unfettered, vigorous and active; the mind more cheerful, airy and pleasant.  
The Spirits are of an aetherial Nature; and therefore do much sympathise with the present constitution, and change of Air: for, from the Air drawn in by the motion of the vital parts, are the vital spirits ventilated, and the blood volatized; therefore the pureness of the Air, makes much for the purity of the spirits, and mass of blood.  
A gross impure and noisome Air, obtunds and deads' the spirits; makes a slow Pulse, obstructs the Pores, and hinders ventilation; generates superfluous humours, and causeth putrefaction.  
A serene, sweet, thin Air, perfumes and purifies an unwholesome body; cherisheth the heart; makes a lively pulse; and much enliveneth the vital spirits; rarefies and volatizeth a gross coagulate blood; opens the pores for transpiration of putrid and offensive vapours, acuates and sharpens the Appetite, and helps digestion.  
The best Air, and most agreeable to temperate bodies, is in temperate Climates, for heat, cold, wet, and dry; not subject to sudden and violent changes, as in some parts of America, and other Countries very frequent; not gross and turbulent, infected with putrid vapours and noxious exhalations; from stinking Ditches, Lakes, Bogs, Carrions, Dunghills, Sinks and Vaults; for which causes great Cities, and the adjacent places are not so healthful, nor the people so long lived.  
Change of Air sometimes is very necessary for the conservation of health, and the recovery of it declining and lost: for, temperate bodies by an intemperate Air, shall gradually and in time become intemperate: intemperate bodies, by the contrary intemperate Air, shall be reduced to temperature; at least, shall conduce much, and be very Auxiliary for the reduction. Therefore bodies declining from exact temperature, are best preserved in that Air opposite to their declensions; as choleric, hot and dry bodies, in a moist and cool Air; Phlegmatic, cold and moist bodies, in a dry and warm Air.  
It is not therefore of small moment, in what place you live; and more especially such, who labour of, or are more subject to, any pectoral infirmity: for the Lungs being of so tender a substance and porous, continually drinking in the Air; are most apt to receive impressions from it, according to the properties it is pregnant with, and infested; and many diseases of the breast arise from this sole cause; and many exasperated by it and continued.  
Hence it is, that Asthmatick, Phthisical and Consumptive persons shall not be cured in some places, but may have cure in another.  
Be clothed according to the clemency, season, and temperature of the Air, your Age, and habit of body.  
Lean thin bodies, and pervious, (corpora rarae texturae) and whose skin are lose and lax; may wear thicker clothing, because such are more perspirable, do magis emittere & transpirare; and are also more penetrable and subject to injury of the Air.  
Fat and fleshy people, and whose bodies are solid, firm and hard; are more impenetrable and impervious, and may wear thinner Garments.  
Infants and Children lately cherished in the stove of the Womb, being of tender soft bodies, are easily exposed to the prejudice of the Air.  
Vigorous youth, and middle Age, being accustomed to all weathers, whose spirits abounding, do strongly resist and keep out the assaults and injuries of an offensive Air; may best endure hardship.  
Old Age, whose natural heat is abated, and spirits exhausted; stands in need of good defensatives against external cold, and to cherish internal heat.  
Observe the seasons and changes of the Air, and be then most careful; for at such times you are in most danger to exchange health for sickness: hence it is that Spring and Autumn abounds most with Diseases; the Air then assuming new properties opposite to its former constitution; sets new impressions upon our bodies; which occasions the various aestuations, and turgid formenting of humours; producing divers symptoms according to the variety of their nature, the organical difference, office, and constitution of the several parts.  
The Sun being risen, and the Air clear; open your Chamber-Windows, that the fresh Air may perfume your Room; and the close Air and enclosed Vapours may go forth.  
Bad smells and putrid vapours being drawn in with the Air, are very injurious to the Lungs and vital parts; contaminating the spirits, and impressing upon the Crasis of those parts their tetrid nature; are oftentimes the original of a Consumption; and, if the Lungs be weak and infirm, are more apt to receive prejudice than others.  
But fragrant smells, refresh and cheer the vital spirits, and are very wholesome, breathing forth the virtue of those things from whence they do proceed.  
Be not late abroad, nor very early: for before Sun rising, and after setting, the Air is not so good, being then infested with noxious vapours; until the radiant influence of the Sun dispels and purifies: and those whose custom it is to be often abroad at such times, are most frequently molested with Rheums, and Rheumatic Diseases; of which their declining years will more evidently manifest the prejudice.  
Likewise in moist, foggy dark weather, 'tis better being within, than abroad; and if it be a cool season, good fires, and fragrant fumes are then both pleasant and very wholesome.  
Be frequent abroad in the Fields, when a clear Sky invites you forth, and let the fresh Air fan you with its sweet breath; but more especially in the morning; the Air is softer and more pleasant than your Bed, and sure I am, far more wholesome.  
Temperie Coeli corpusque Animusque juvatur.  Ovid. 
In the choice of places to inhabit and dwell in; these things are to be considered principally.  
First, The Climate; that it be temperate, and suiting with the nature of the person; for some persons may agree well with one Climate, with which others cannot: cold and moist bodies, agree best with a warm and dry Air; hot and dry bodies, with a moist, and cooler Air.  
Secondly, The situation of the place, and soil is to be noted; for as much as, low, wet, and marish Lands, are not so wholesome to inhabit, as gravelly Plains, and dry Highland Countries.  
Thirdly, In relation to Country and City, regard is to be had; and here the Country does prevail over the City for Health; and is to be accounted the best place of abode: The continual smoke and annoyances that are inseparable from great Cities, make those places to abound more with infirm and sickly people.  
Fourthly, The Waters that supply a place, do make it better or worse to live in, as they are good or bad; Water being of so constant and general use, is much to be regarded, though little taken notice of; and procures many diseases from the variety of its nature; being impregnated variously from the Earth it passeth through; or from accidents that happen to change it from its natural properties; by the admixture of any filth, carrion, or what else shall fall into it; and therefore River Waters that lie open to such injuries, are much to be suspected of unwholsomness. And ill water is a great procurer of the Scurvy in many places: as Pliny relates; that Caesar's Army, by drinking of bad Water but a few days, had the symptoms of that Disease.  
The commendations of a place, in relation to health and long life, are these: A temperate Air, dry, serene and clear; Champain or high Lands; a gravelly dry soil, watered with pure good Springs; remote from the Sea, Lakes, or Marshes: not frequented with unwholesome Winds and stormy blasts.  
So considerable is the Climate and Air in relation to our Being, that it not only changeth and altereth our Bodies, but also our Minds are wrought upon by it: in as much as the wit, inclinations and manners of a people, are different upon this score. And for long Life, we find that in some Countries the people are longer lived by much than in other; and this from the wholsomness of the place, and purity of the Air: therefore the choice of places to live in, is of great concernment, and much to be regarded, by those whose Fortunes permit them to pitch in any place, for the advantages of health and long life.  
But many places might be made more wholesome and fit to live in, than they are; by industry and care of the inhabitants: for, the Air of a place is sometimes bad in its own nature, according to Climate, Region, Island, and soil of the Land, or waters subjacent which is not to be altered; and sometimes the Air of a place is made so by occasions, from the people, and their neglects, in their own preservation.  
If therefore the Magistrates and public Officers were careful of themselves, with a regard to others under their charge; and will be sensible how greatly it concerns them; the adjacent ditches would yearly be cleansed, all filth constantly removed, and carrion buried; which should be very advantageous in point of Health, to all that inhabit thereabout: for, from these annoyances many times, acute infectious sicknesses do arise; especially in Cities that are populous.  
Besides, it procures chronic diseases also, or aggravates them that are otherwise procured, if the Air where they live be noisome and unwholesome, from neglect of cleanliness and due care in this matter.  
Hence it is, that diseased, and Aged infirm people, are forced to remove out of great Cities, for recovery of their Health, and to prolong their Life; which they would not be necessitated to, if places were kept sweet and clean, and the Air made wholesomer thereby: but people are so much taken up about trade and gain, that Health is little regarded, or thought on, (until infirmities and sickness put them in mind of it) and the Air in which, and by which you live, is not considered in due time, for a seasonable prevention.  
Remember then, that Air is of such importance for the maintenance of Health and Vigour, and consequently for procuring long Life; that none of the necessary supports of our being is greater, nor sooner gives an alteration and change to the Body, either for good or hurt.   

SECT. VI Wholesome and Regular Eating: for Substance, Quantity, Times and Order, etc. to be observed.  
THat which properly may be called Food or Aliment, is of such nature; as may fitly be trasmuted and changed into the substance of the body which receives it: so that what ever will not be reduced and subdued by the digestions, for such a transmutation and assimilation, is not proper nor convenient food for that body: because the intention of eating is to repair the loss that Nature sustains daily; unde, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. and if food will not be converted into the substance of the body, it answers not that intention, and is frustraneous.  
From hence it is, that every meat which enters man's body, is not aliment, does not nourish; but that only which yields obedience to the digestions, and is assimilated. And that which may be accounted proper food for the species, mankind; may be unfit for some individuums, this or that man, as common experience shows: the reason of this is from the Idiosyncrasia, peculiar properties of men's bodies that differ; else the choice of Meats need not so much to be insisted on.  
In regular eating, you are to consider these four things.  

First, The substance, and quality of the food.  
Secondly, The fit quantity and proportion.  
Thirdly, Convenient and due times for eating.  
Fourthly, The manner; and helps to digestion.   
Concerning the first; That every one may be something instructed in the election of meats, this or that, most proper and suitable: take these observations for a general guide.  
First, Try by your Palate; eat no meats that do displease the Gust, for a common food. Paulo pejor sed suavior cibus & potus, meliori, at ingrato, praeferendus.  
Let no Rule therefore, or judgement given; impose upon you any meat (though good) whereunto you have an aversion; or what is not well relishing and acceptable: for, although meats considered in themselves, and compared one with another; this hath the preference, and is accounted better than that; yet in relation to this or that person; the better sometimes may prove the worse; as not so well agreeing with the peculiar propriety and nature of that Body; which, appetition and rejection sometimes does discover.  
Secondly, Examine your Stomach, what meats do oppress, or rise in the Stomach, and cause a trouble; or is long in passing off, and flatulent: If any such symptoms as these do follow, upon some (and not upon other meats); then such food is not convenient, because it puts a difficulty upon the Stomach to digest; the consequents of which are bad.  
If therefore your appetite craves that, which experimentally you have found disagreement in; as by the effects in digestion, or otherwise, by gripes, fluxes, etc. is manifested: then let not the deceitful promptings of your stomach overrule you again, in the choice of such meats, that afterwards will prove discordant, and produce ill effects.  
Thirdly, Inquire into the constitution or condition of your body, and have some respect to that in the election of meats: for Phlegmatic, cold bodies, and choleric, hot and dry bodies, will not well be dieted both alike; but as (commonly) they have different inclinations to meats; so Nature hath appointed, and is furnished with variety to suit such several bodies and appetitions. Therefore make choice of such for the most part as is commended to you, suiting (commonly,) and convenient for that constitution you are of; as you will find prescribed in the several Constitutions or Conditions of body, following.  
Fourthly, You are also to consider in the choice of meats, whether such meat as you then desire and choose, be in its proper season; for that meat which at one time of the year is very good, at another time is not so good, or perhaps hurtful.  
As Pork at Michaelmas, and all the Winter Months is good; but in Summer not fit to be eaten: And so likewise of other sorts of food; when they are in season they are to be used, but at other times you must abstain from them. And you may perceive a great difference in the taste, between that, in season; and that, out of season: and so much difference there is in the goodness; and consequently in the wholesomeness.  
You are likewise to be wary in the choice of meats, that they be sound, and no way abused: for Beasts may be surfeited, over- driven, before they be killed; and will not take salt well for keeping, or may be diseased; and then their flesh is not wholesome, but injurious to your body; begets bad nourishment, from whence diseases will follow.  
So likewise you must be careful in all other sorts of food, that they be in good condition; not over kept, but fresh and good, pure in their kind.  
And here also, it is necessary to advertise, that your meat be duly prepared, cleansed, and well dressed: if a Slut have the management of your meat, it cannot be so pleasant and wholesome, as that which is cleanly and nearly prepared.  
And if it be not duly ordered in the roasting, boiling or baking; either too much, or too little; your good meat, as it was in the market, may prove bad meat at the table; at least not so good; and your stomach must far the worse for the Cook.  
And farther you are to understand, that the true ordering and preparing of meat, is much to be regarded; as matter whereon your health and welfare does in part depend: for, as your food is better or worse, so will your body be in better or worse state, and thrive thereby. And it is not sufficient, that your meat does not stink; but also that the spirituous part thereof be preserved, which gives a lively and pure nourishment: and therefore meat long kept, is not so wholesome and good as that which is fresh killed.  
From hence in part, it does rationally appear, how and why the Scurvy does so much abound in England, we being great flesh-eaters: but concerning the procuring causes of this Disease, I have sufficiently treated elsewhere: Tract of the Scurvy.  
Fifthly, In the choice of meats consider Custom: what you have been long used to, and made familiar to nature, by long time and use, is more agreeing than novelties and unwonted food; which is apt to cause some alteration: therefore be sparing at first, when a new Diet offers itself; (as upon change of places and Countries) and afterwards upon further use and experience of agreement, you may be bolder, with this or that sort of meat.  
And as for such whose feeding hath not been so good, and proper for them as it ought; change for a better, and come off from the other by degrees. Nulla subita mutatio est bona.  
Sixthly, Change your diet, according to the seasons of the year, the variation of your body, and inclination to this or that distemper.  
In Winter more meat and less drink; in Summer less meat and more liquids: in Summer meats oftener boiled, in Winter roasted.  
A hot and dry body must have a cooling and moist diet; a cold and moist body, a hot and dry diet: temperate bodies are preserved by temperate things and their like; distempered bodies are rectified, and reduced by dissimilars.  
The more simple and single your diet is, the better and more wholesome: but if your stomach must have variety; let it be at several meals; and so you may please your Palate without prejudice.  
Accustom not yourself to delicacies and compound-dishes, the heterogeneity of their nature begets a discordant fermentation in the stomach, troubling concoction; from whence eructations, nauseous belchings, and offensive rise in the throat: Quò simplicior victûs ratio, eò melior.  
Seventhly, Use not meat that hath any quality in extreme; that is over-seasoned, or sauced; as very salt, very hot, sour, binding, or the like; but keep to those that are moderate, in taste, and natural.  
Eighthly, Consider the condition of your stomach, of what sort it is; whether strong, or weak in digestion: and suit your diet (in general) accordingly.  
Therefore accustom strong stomaches, to strong meats; the weaker to lighter of digestion: for, very light meats in strong stomaches are soon digested, but they do not maintain and keep the digestive faculty, in its vigour and strength.  
Solid hard meats in weak stomaches, lie long and heavy, and pass away crude and undigested.  
Meats in respect of their facility and difficulty in digestion, are termed heavy and light: which you may distinguish, and know them thus.  
Heavy meats, be such as are more dry, hard, solid and dense, gross, course and tough, or over- moist, slimy and cold: requiring a longer time in fermentation, for retexture, volatization, and digestion; before they be fit to pass off the stomach.  
And they are either so in their Nature: as all old flesh, Bull-Beef and Ox, Brawn, Pork, Venison, Hare, Goose, Duck, Swan, Crane, Bittern, Heron, and most Waterfowl: Eels, Mackrel, Sturgeon, Muscles, Shad, Tench, Stockfish, etc. Beans, Pease when they be something old: brown Bread, Barley, and Rye Bread: Also some parts are of harder digestion than other: as Brains, Hearts, Livers, (except of tame Fowl, Birds, and some very young flesh) Milts, Kidneys, Skin.  
Meats made heavy (or made worse than in their own nature) by preparation, keeping and dressing: as dried, fried and broiled meats: meats long salted and kept; as Bacon, hanged Beef, and long powdered; old Ling, salt Cod, Gaberdine, pickled Herrings, red Herrings, pickled Scallops, Sturgeon, salt Salmon, hard Eggs, toasted Cheese, toasted Bread, especially if it be scorched; Crusts, Piecrust; Bread not well baked; unleavened: meats over- baked, hard and dry; long kept; meats roasted dry, or scorched.  
Light meats and of quicker digestion, be such as are most soft and tender, rare as it is opposed to density; therefore sooner penetrated by the stomachical ferment; succulent, volatile, soon fermenting and yielding to digestion.  
As young tender flesh: of Veal, Mutton, Lamb, Kid, Pullet, Capon, Chicken, Coneys, Turkey, Pheasant, Partridge, Plover, Woodcock, Snite, Heath-Cocks, and small Birds: Whiteing, Smelled, Oyster, Flounder, Soles, Plaise, Thornback, Turbut, Trout, Carp, Pike, Bream, Perch, and such like: Rear Eggs, Milk, Wheat Bread, white, light, and well baked; also Oaten Bread well made.  
And these light meats may be divided into two sorts: that is, meats very light, as Smelled, Plaise, Oyster, Rear Eggs, sucking Rabbits, Chickens, Whiting, and such like; and meats indifferent light, as young Mutton, Lamb, Veal.  
Very light meats are soon digested, apt to be corrupted in strong stomaches; breed tender and effeminate bodies, soft and lose flesh easily lost: solid strong meats are slower in digestion, not easily corrupted, slow in distribution, make strong bodies, firm, hard flesh and durable.  
Now by these eight Rules, every one may make a good choice of meats in a state of health; and reasonably instruct himself, for the preservation thereof; which Rules also will guide the valetudinary and sickly persons.  
The Quantity next is to be considered; that you may not exceed such a proportion, as is agreeable to your Nature, for a due supply, and not over-charge the body.  
And here I must commend to you temperance and moderation in eating, as a great preservative of Health; not a Lessian diet to pine and enfeeble the body; not so precise, but a moderate allowance, proportionable to the strength and ability of the Stomach to digest; considering also other conditions of body, and manner of life, whether active, laborious, sedentary, or idle.  
The contrary irregular practice hath destroyed the lives of many; Plures gula quam gladius. The labouring, active, and stronger persons, may eat more freely, and do require a greater supply, to maintain their strength, than the sedentary and studious; or such as take their ease; and weak or tender Bodies.  
Some may think, the more plentifully they eat, the better they shall thrive in body, be more nourished, and the stronger for it: but it will not prove so; a little well digested and assimilated, shall maintain the body in a stronger and more vigorous condition; than being glutted with superfluity; most of which is turned to excrementitious (not alimentary juice) and must be cast out, else sickness soon after will follow.  
For quantity, your own stomach must measure to you what is convenient; which is a certain rule of proportion, if you observe, not to eat to a satiety and fullness; but desist with an appetite, being refreshed light and cheerful; not dulled, heavy and indisposed to operation and action, either of mind or body.  
A set quantity or measure of meat or drink, cannot be prescribed as a general rule and observation for all to follow; in regard of the variety and great difference of persons; in Constitution, Age, strength of Nature, condition of Life, and infirmities; that what is convenient for one, is too much for another, and too little for a third.  
The strong and healthy cannot conform to the sickly, weak and infirm, in quantity; nor the labouring man, to the sedentary and studious, or the idle: therefore every stomach is to be its own judge; and every one ought to moderate themselves by the Cautions .  
If your diet sometimes be not so good and proper for you in the quality and substance; make amends in the quantity, and eat the less.  
Indulge not to the cravings of an irrational sensitive appetite; but allow such a supply of daily food, as will support and maintain bodily strength, and not over-load it: thereby the spirits will be vigorous and active; humours attenuated and abated; crudities and obstructions prevented; many infirmities checked and kept under; the senses long preserved in their integrity; the stomach clean, the appetite sharp, and digestion good. Quicquid plus ingeritur, gravat naturam, non juvat.  
But by the surplusage and over-charge, the stomachical ferment is over-laid, and its incisive penetrative faculty obtunded; the appetite, and digestion abated, the stomach nauseating, fluctuating, and belching with crudities; from whence Gripes, Fluxes, and Fevers do follow; the spirits also clogged, dull and somnolent; and by their indisposition and inactivity, humours subside, degenerate, incrassate, and obstruct; from whence also various ill symptoms and depraved effects throughout the body; debilitating and decaying the senses, enervating and stealing away the strength of the body, by defrauding it of good nutriment, hastening old age, and shortening life. Although you do not perceive the injury of your intemperance presently; yet it will appear and be manifest, if Physic remove it not seasonably: Noxa etsi ad tempus fortasse delitescit; temporis tamen successu sese exerit.  
In Winter you may eat more freely; but in Summer the spirits are dilated, exhausted and drawn forth by the external heat opening the pores; wherefore the appetite is not so sharp, nor digestion so quick. And the Rule is true, though heat be not the principal cause of concoction, yet it is a necessary Agent, Exciter, and Cooperator.  
The third considerable in regular eating, is fit and convenient times, wherein take these Cautions.  
Let not the common custom of meals, invite you to eat; except your appetite concur with those times: and keep a sufficient distance between your times of eating, that you charge not the stomach with a new supply, before the former be distributed, and passed away: and in keeping such a distance, your stomach will be very fit, and ready to receive the next meal, the former being wrought off perfectly; no semidigested crude matter remaining to commix with the next food: and that is one chief cause of crudities and a foul stomach; when a new load is cast in before the former be gone off, which begets much excrements, not much aliment; clogs the Body, and procures Diseases. And therefore Avicen rightly admonisheth: Nemo sanitatis suae studiosus aliquid comedat, nisi ad hoc certo prius invitante desiderio; & ventriculo unà cum reliquis superioribus intestinis à praesumpto cibo vacuatis.  
The Stomach that is empty, receives, closeth and embraceth food with delight; will be eager and sharp in digestion, and the Body will attract and suck the aliment strongly; each part as it passeth along will perform its Office readily and sufficiently; which they will not do, if often cloyed with depraved and indigested aliment, but slowly, and with reluctancy: for although they do not act by reason, yet they have a natural instinct or endowment to discern their proper and fit object.  
If you ask how oft in the day, and when it is convenient to eat; I answer, as the quantity is not alike measured to all; so the times are not equally to be appointed.  
Children that have coming and craving stomaches; do, and may eat often in a day.  
Young men and women, healthful and good stomaches, that labour or use much exercise; may eat thrice in the day; Morning, Noon, and Night.  
The elder sort, and such as are infirm, or weak in stomach, that do no work, use no exercise, or have a sedentary life; to such, eating twice in the day is sufficient.  
And herein also respect is to be had to the nature and temperature of the Body, and to custom; for cool, fat and moist Bodies bear hunger better than lean: hot people of greater perspiration and choleric stomaches, who are gnawn by abstinence, and do not well bear it: especially if they omit a meal contrary to custom: as Hippoc. notes, Apher. 24. the rat. vict. qui bis de die cibum capere consueverunt, two, nisi pransi fuerint, imbecilles finnt & infirmi, ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patiuntur.  
Omit a meal sometimes; it acuates and sharpens the stomach, concocts indigested matter, and makes the next meal relish better.  
Eat no late Suppers, nor variety at once; a good stomach may endure it for a while; but the weaker is more sensible of the injury; the best is prejudiced in time.  
Eat not presently after exercise; nor when you are hot; but forbear till the spirits he retired, and settled in their stations.  
The fourth considerable; for manner of eating, and helps to digestion; take this advice.  
When you come to Meat, leave your care and business; but bring in your friend, and be as merry as you can: mirth and good company, is a great help to a dull stomach, both for appetite, and digestion.  
Eat not hastily, but chew your meat well; 'tis a good preparation for concoction, and your stomach will more easily and sooner digest; for, if it be but half chewed, the stomach must have the labour to chew it over again, with its incisive ferment.  
Drink a little and oft at meat, to macerate and digest; especially if your meat be dry, and solid, and to help distribution of aliment; but great draughts cause fluctuations, and disturb the fermentation.  
Forbear reading, writing, study, or serious cogitations, for two hours after meat; else you draw off from the stomach, abate the strength of digestion, and injure the brain.  
Hasty motion opens the Orifice of the stomach, precipitates the food before due time, and vitiates digestion.   

SECT. VII. The variety of Man's Food: The several sorts of Flesh and Fish; their difference in digestion, and goodness.  
MAN above all Creatures exceeds in variety and choice of meats; having not only for necessity and convenience, but for pleasure also. Nature abounds in variety, to please all palates, to suit all constitutions, to serve all conditions, the Young and Aged; the Strong and Healthy; the Weak and Sickly; that none may complain for want of provision, fit for their several Stomaches, and State of Body.  
If you look into the stores of Nature, you will find there, two eminent ranks of Creatures; the Animal and the Vegetable; both affording wonderful diversity of meats to feed on: that you will sooner want a desire to eat, than choice to eat of.  
For Animals, you have three Elements, plentifully and continually to furnish you with: the Earth, the Air, and the Water; all pregnant with divers species of those Creatures.  
The first, presents you with fourfooted Beasts: the second, with variety of Fowls: the third, with innumerable sorts of Fishes: So that over you, under, and round about you, is plenty of provision. And these three Elements supply and garnish your Table, with first, and second course.  
There are various sorts of Animals appointed for food: four footed Beasts, Fowls and Fish.  
Of the first sort are, Beef, Veal, Mutton, Lamb, Goat, Kid, Pork, Venison, Hare and Rabbit.  
Of all meats, Flesh affords the most nourishment, and the strongest.  
Beef, is very good, and a strong feeding for healthy and robust Bodies; but for tender weak people not so convenient as what follows.  
Veal, is very nourishing, and of light digestion; and may safely be given to weak or diseased people, if desired, and their stomaches be not much decayed.  
Mutton, is a wholesome good food, and breeds excellent nourishment; is not hard of digestion; if it be young; and weather Mutton the best.  
Goat's flesh comes near to Mutton, but not so good: yet the Kid, is like to the Lamb; and are both light meats, and breed good nourishment.  
Pork, is a great nourisher, and coming nearest in likeness to man's flesh: yet is not proper food for weak and crazy people, but for healthy and strong stomaches.  
Brawn, is a gross and heavy meat, not to make a meal on; but moderately tasted, to please such Palates as love it, may do no hurt.  
Pig, exceeds the rest in nourishment; is juicy, tender, light and pleasant.  
Venison, is good food for healthy people, having good stomaches: otherwise it may be unfit.  
The Hare, is heavy meat; but a good stomach need not be afraid of it, to eat sometimes.  
Rabbit, is very good, and light meat; fit for weak stomaches, aged and sickly people.  
Fowls appointed for food, are tame, and wild.  
Of tame and House-Fowls, the Turkey, Capon, Pullet, Chickens, are best, and fit for weak stomaches.  
Goose, Duck, Pigeon, Peacock, not so light, nor produce such good nourishment.  
Of Wild Fowl, the best for pleasantness, wholsomness and easy digestion are; the Pheasant, Partridge, Snite, Heathcocks.  
Next to these are the Woodcock, Rails and Blackbird.  
But Seafowl, and such as frequent Marshes, Lakes, Pools and standing Waters, are strong in taste, hard of digestion, and breed not so good nutrimental juice; and are to be eaten only by robust Bodies, and strong stomaches.  
As the Heron, Crane, Bittern, Swan, Stork Bustard, Sea-pie, Widgeon, Peewit, Curlew, Coats, Fen Duck, Puffin.  
But the Teal and Plover are good meat, excelling other Fowl that frequent the Water.  
Among the small Birds; the Lark may be accounted the best.  
Fish that serve for man's food, are such as live in the salt water, or fresh water.  
Of Sea fish that excel for wholesomeness, pleasantness, and easiness of digestion are; the Sole, Smelled, Plaice, Whiteing, Oyster, Maids, Pranes and Shrimps; being good food for sickly weak Bodies, and tender stomaches.  
Next to these in goodness you may account, Salmon, Turbut, Sturgeon, Cod, Haddock, Lobster, Thornback, Mullet, Herring, Pilchard, Anchove, Scallop.  
Of fresh water Fish, these challenge the pre-eminence for goodness, Trout, Perch, Pike, Carp.  
But as for Fish, they are of such nature, that more especially they require a good Cook; else the best may prove but indifferent meat; and wholesome Fish may be made unwholesome and unfit for the Body; at least not so good, by ill managing and dressing: for if they be over-salted, the goodness of the Fish is gone: and fried Fish is not so wholesome as boiled: and many ways a good Dish of Fish may be spoiled; as good Housewives can tell.   

SECT. VIII. Of Sauces, Spices, and Seasonings of Meat.  
SEasonings of Meat are used, either as preservatives to keep them from putrefaction and decay;  
Or as correctives, to alter and change some ill quality; and to promote digestion.  
Or for a gust and relish, to gratify and delight the Palate; as most Sauces.  
For sauce and seasoning of meat, many eatable and aromatic ingredients are used; differently mixed and prepared, most suitable to the nature of the meat; and pleasing to the gust of several Palates; but the more simple and single the better: such are Salt, Sugar, Honey, Oil, Butter, Vinegar, Mustard, Oranges, Verjuice, Lemons, Pepper, Ginger, Mace, Cloves, Cinnamon, Nutmeg, Olives, Capers, Broombuds, Sampire.  
Salt, for the necessity of its use, and gratefulness to the palate may challenge the first place.  
Salt cleanseth and purifies both fish and flesh from their impurities, and corrects their superfluous moisture, and as a balsam preserves them from corruption.  
Salt is hot and dry, cleansing, and yet having some astriction; and is most profitable for phlegmatic, cold and moist stomaches.  
Therefore meat moderately salted, having time to digest, and alter the crude qualities thereof; is better and wholesomer than fresh: but to eat salt at the Table, is not so good; if the nature of the meat be such, as to allow a previous digestion and seasoning: as Beef, Pork, or Mutton.  
And such meat as you intent for salting, and keeping; or only for a seasoning and relishing: let it be powdered, or sprinkled, so soon as the flesh is cold; and then the salt will unite with the spirituous part of the flesh, and preserve it well for keeping: but if the flesh be stolen, and the spirits evaporated and gone before the salt be applied; then your meat will not keep so well; will not be so pleasant in eating, nor give so vigorous a nourishment to the Body.  
Salt is grateful to the palate and stomach, it excites the appetite, by giving a relish; assists the stomach in digesting crude phlegmatic matter; is abstersive and prevents putrefaction: but salt immoderately used, it heats and dries the blood, and natural moisture; corrodes and frets, causeth itching, pustuls and break out; and is most injurious to hot, lean, and thin Bodies.  
Therefore meats too long kept, and over-salted, are not wholesome: the natural goodness, and distinguishing taste of the meat being thereby changed, and destroyed.  
Sugar, though opposite to salt in taste; yet is used sometimes as salt, to preserve from putrefaction: and well it may, for Sugar is a sweet salt: and Sugar (clean and well refined) in a temperate clean body, and moderately used; nourisheth and is good: but in a foul body, it degenerates and makes the body more impure: and the too frequent, or immoderate use obtunds, and abates the appetite, and vitiates the digestive ferment of the stomach.  
Honey, is nourishing and wholesome: more especially good for those that are asthmatick, that are molested with Coughs, have weak Lungs and short breath. It is balsaick, cleansing, and makes the Belly soluble: and to sweeten with honey, is better than sugar; wherein Art is used to refine and whiten it.  
Oil Olive, being of an unctuous nature, is moderately hot, and lubrifies the bowels: is wholesome and good, especially for cold and phlegmatic Bodies, and such as are costive: but for hot feavourish Bodies, it is not convenient.  
Butter, is temperate in itself, moistening, mollifying, and solutive; wholesome for sound and clean Bodies; but not so good for choleric and foul Bodies: especially being used in sauce.  
Vinegar and sour juices, as of Lemons, Verjuice, Oranges and the like; are cooling, penetrating and incisive; they acuate and whet the appetite, help the stomach in digestion of grosser meats, and give a good relish in eating; but the immoderate and frequent use, cools, dries, constringeth and binds the body, is hurtful to the Nerves and nervous parts; very bad for Women, and those that are subject to the Gout, Asthmas and stops in the breast, or in other parts; and for lean and dry Bodies.  
Mustard, quickens the appetite, warms the stomach, dries up superfluous moisture, helps the stomach in digesting hard meats; opens stops in the breast and head; and good for such as are heavy and cloudy in their Brains.  
Mace, Ginger, Nutmeg, Pepper and Cloves, help a cold stomach, comfort the heart and brain, refresh the spirits by their aromatical odour; are grateful upon the Palate, and very acceptable to Phlegmatic cold Bodies.  
Cinnamon, as it excelleth all Spices in odour and sapor, so is it most cordial, and acceptable to the stomach. It is hot and dry, acrid and penetrating; opens obstructions, yet leaving an astriction and roboration upon the parts; it comforts and refresheth weak natures.  
Olives pickled, are used as sauce; and for the pleasant taste of the pickle, which is grateful to the stomach, they may be eaten moderately, without hurt: but the Olive of itself, is heavy in digestion, and not so good.  
Capers, are abstersive and opening; quicken the stomach, and good for those that are splenetic: and may freely be used by any that loves them, for sauce.  
Broom-buds pickled, are wholesome and good: and are much like to Capers in their nature; to excite the stomach, and to open obstructions of the Liver and Spleen.  
Sampire pickled, is both wholesome and pleasant to eat with meat: it hath an abstersive and diuretic faculty.  
Cucumbers, are cold and moist; being pickled when they are young and little, they please the palate, excite the appetite, and are good Winter-sauce, especially for hot stomaches: but the great ripe Cucumbers, usually eaten unpickled, are too waterish and unwholesome; especially for cold phlegmatic Bodies; but Pepper, Oil and Vinegar, does something correct, and mitigate their faults.  
Gillyflowers, are moderately hot and dry, cordial, and good to strengthen the brain: being pickled in Vinegar, are then a pleasant and wholesome sauce; and is so used by some.  
Onions, are hot and dry, acrid in taste, and of ill juice, being eaten raw, although they provoke the appetite, yet they trouble the stomach afterwards, and are long in passing off, causing unsavoury belchings, and a strong breath; but being boiled, their heat and acrimony is abated, and naughtiness corrected; giving a good relish to rest, or stewed meat; especially to broth, which Onion makes very savoury.  
In the use of the forementioned, I shall give this caution: that young stomaches, and strong healthy bodies which need not a spur to their appetite, nor a help to digestion; that they frequent not the use of these spices, and enticing sauces; but reserve them for Age, deficiency of stomach, and other infirmities: for, if you accustom yourself to them in youth and strength, to please your palate, and entice your stomach, there being no need: when the condition of your body does require them; you shall not find that benefit and assistance from them, which otherwise you might have expected and received, had you forborn the use of them when it was not necessary.   

SECT. IX. Of Milk; Milk meats; Eggs, and Spoon Meats.  
OF Animals come Milk; and Eggs for food.  
Milk is the first food of Man; and of most, if not all fourfooted Beasts.  
Milk is blood digested and altered a second time, by the transmuting power of the ubera dugs; therefore as the blood is better or worse, so is the milk.  
The difference of milk in kind and goodness is various: there are five sorts chief used by man: the woman's milk, Cow's milk, Goat, Sheep, and Ass' milk. Woman's milk, as it is most natural to mankind; so is it most nourishing and restaurative to weak Consumptive Bodies.  
Cow's milk is the next in goodness, being fat, thick, nourishing and most agreeable.  
Sheep and Goat's milk, are something alike, and may be accounted the next in goodness.  
Ass' milk is used more physically, than for food: esteemed helpful to Consumptive people; but I have not that opinion of it, nor at any time do appoint it. The Ass is a heavy melancholy Creature, and the milk cannot do such feats as some do imagine.  
Milk, is better or worse from the difference of Creatures in specie, and in soundness: from their feeding, or pasture; and from the times of the year, and of taking it: The Beast must be sound; the pasture good; in the spring it is best; and when it is new milked; and upon an empty stomach received.  
Milk in itself is a clean wholesome good food; affording much nourishment, and light in digestion; generally agrees, and is desired, by all Children, and most young folk: but this innocent food as it is easily concocted, so it is soon corrupted; and therefore not convenient for all persons: for milk coming into foul Bodies is quickly depraved, and makes that Body worse.  
Milk is cooling, and moistening; both pleasant, and good for lean, hot, and dry Bodies: but for cold, phlegmatic, fat, and gross Bodies not so fit.  
To sweeten your milk with honey or sugar, is a good custom: for it is not then so apt to curdle in the stomach, nor to cause obstructions.  
Cream, which is the fat of milk; is very pleasant in taste; but to eat it often is not good.  
After milk, eat nor drink, of an hour and half; nor use exercise to heat the Body.  
Of milk we have Butter, and Cheese; Whey and Buttermilk.  
New Butter (from the hands of a good Housewife) with Bread, is a very good Breakfast: but used as sauce, and mixed with different sorts of food, is then not so wholesome for the Body: being then apt to rise, and fluctuate uppermost in the Ventricle, relaxing the orifice, and disturbing the digestion.  
New Buttermilk out of the Churn, is the best Julep for a hot thirsty stomach; and for feavourish, lean, dry, and costive Bodies: but if it be stolen and sour, it is not then so friendly and grateful to the stomach.  
Cheese, is the worst product of milk: yet there is some sort of Cheese, mellow, soft and fat; that is good for a good stomach: but such as are weak, tender and difficult in digestion, must forbear.  
I know, that the worst Cheese is eaten; so hard, that it requires a Hatchet to cut it; and such I have seen and tasted in Virginia: and the coursest is daily eaten, here with us, but it is by labouring people; and they are well after it, which verifies the saying, labour omnia vincit.  
But Cheese makes us some amends for its faults; in helping us to good Whey.  
Whey cools, moistens, opens, cleanseth, and relaxeth astringent Bellies: it is a good Morning's Draught, in the Spring and Summer Months, for hot, choleric, and melancholic Bodies; much better than your March Beer, or Ale.  
Milk produceth yet more variety; some compound Dishes: as Custard, Whitepot, Cheesecakes, Rice Milk, Frumenty, Milk Pottage, etc. which good Housewives can make, and know better than I  
Concerning the three first; they are pleasant and innocent; and may be used now and then for change of diet, and to humour a stomach that affects them: but to frequent such compound spiced Dishes; and to eat them after meat, to entice the appetite, when the stomach is already satisfied with flesh; this is irregular and injurious to Health: for, such variety of mixture, and meats, do not agree well together in the ventricle; besides the overcharge that is laid upon the stomach.  
For Rice milk, and Frumenty; being duly made, the Rice and the Wheat well picked and husked, are good, nourishing, and wholesome food: but Milk pottage rightly made, excels them both, for cleansing and lightness of digestion, and may be given to the weakest stomach that is fit to receive food.  
And here among the Spoon-Meats, we may subjoin: Caudle, Pomado, and Water-gruel.  
Caudles are various from the different fancy and skill of the maker; with Wine and without: but generally they delight the palate, and are nourishing lusty meat: and may be eaten sometimes by tender stomaches, which must have change, and that which is light and nourishing.  
But as for the healthy and strong, I would not have them to think of Caudle, until Age or infirmity puts them in mind; but let them keep to flesh and fish; such simple and single Dishes as nature hath provided.  
Pomado being made with Currants, White Bread and Water boiled; afterwards sweetened and seasoned; is change of food for sick and weakly people, whose stomaches refuse flesh; or is not convenient to be given them.  
Water-gruel, made with Oatmeal and Water, with Fruit or without; is wholesome both for the sound and the sick, and may be given to any one that is able to eat, being both light and cleansing.  
In the next place we are to say something of Eggs, which come properly into this Section; being a necessary ingredient to many of the foregoing milk-meats, and spoon-meats.  
Eggs are produced of Fowls, and they are food that afford much nourishment, and do not load the stomach; yet Eggs do differ in goodness and pleasantness of eating, as the Fowls they proceed of do excel each other in their nature and qualities.  
The Turkey Egg claimeth the first place, than the Hen Egg, the Goose and Duck Egg much inferior.  
In the choice of Eggs three things are to be considered: nature, time, and preparation.  
For nature; they are better or worse, as the Fowls they come off; and Eggs of young Fowls better than of the elder.  
For time; they are to be new laid, or but a day old.  
For preparations; frying is the worst way of dressing them; they then are heavy in the stomach, and disturb the digestion of other food, causing nidorous eructations. Roasting is not so bad, but the best way is Boiling, and without the shells better than with, called potching; always observing, that they be rear and fit to be supped up.   

SECT. X. The sorts of Bread, Grain, and Pulse; their goodness compared.  
BRead (as the staff of life) is a necessary additament to all Flesh-Meat, and Fish; and in some Countries it is also eaten with Fruit, where flesh is not so plentiful as here in England. And so necessary a sustenance is Bread accounted, that most, if not all Nations do use it; and although several Countries do differ from each other in the sorts of Bread; yet they all design the same end, and intentions in the use thereof. And whereas some Countries want such Corn as we have; yet they find other Grain, Pulse, Roots, and what their place affords, to supply as Bread.  
The intention and purpose of eating Bread, is to correct the luxuriant moisture of meats, and thereby to give a stronger nourishment, and firmness to the Body.  
The goodness of Bread is various, as the Grain whereof it is made; and also from the well, or ill ordering and making of it.  
To pass by the sorts of Bread in other Countries, we shall only examine the nature and condition of Bread here at home; which is made of Wheat, Oats, Rye or Barley.  
Bread made of Wheat, is accounted the best, for nourishing, strengthening, and pleasantness; and the finer the flower is, the more nourishing it is, and lighter of digestion; but when some of the bran remains, it is then abstersive with all, and may not be amiss to strong stomaches; for it is then harder of digestion.  
The Oat Bread, is reputed the next in goodness (for my own eating preferred before Wheat-Bread) which rightly ordered (as in some parts of the North of England) is both nourishing, light, and cleansing; and also very pleasant to such as are acquainted with it.  
The Rye, and Barley Bread, are much courser and harder of digestion, and may serve for labouring people, and the meaner sort, when wheat is dear; and not fit for others.  
Now that Bread may fully answer the design of its use; to be pleasing in taste, and contribute much to the welfare and support of the Body; these following particulars are to be observed.  

1. Bread ought to be made of sound, and clean Corn.  
2. To be levened, which makes it light in digestion; and moderately seasoned with salt.  
3. Well wrought, and laboured with the hands.  
4. Well baked, not too much, which consumes the strength and goodness of the Corn; nor too little, which makes it heavy, clammy and unwholesome.  
5. Not to be eaten hot, but of the first or second days baking; not older, for than it grows worse.   
Rice, is wholesome food being well ordered; is something binding, but nourishing and easy of digestion.  
Beans, are something hard of digestion and windy; but with a good stomach, they give a strong nourishment, next to a Potato; but if tender people desire them, avoid the husk, and eat only the inward pulp, they will not hurt, moderately eaten.  
Kidney or French Beans being boiled tender, and eaten in the Cod with Butter; are a light, wholesome food, very pleasing to the palate.  
Pease, when they are green are much desired by most people; as they differ in goodness, so are they more or less wholesome; something windy, but may be eaten by the weaker and tender stomaches, without hurt; being of a good kind, and in their prime.  
The old white Pease, are hard in digestion, and windy; but if they be of a good sort, that will boil soft and mealy; are then very acceptable to many, and not hurtful, moderately eaten; they are a strong food, and very good for strong stomaches.   

SECT. XI. Of Roots, Herbs, and Flowers for food: Their Qualities and right use.  
CArrots, yield a moist, cooling, and temperate nourishment; light of digestion, and are very wholesome.  
Turnips, are hot and moist, affording much nourishment, and easily concocted, being of a good kind, sweet, and not strong in taste, are then agreeable with most stomaches; soluble to the belly, and wholesome food.  
Parsneps, are temperate in heat, and not so moist as the Turnip or Carrot; but give a good strong nourishment to the Body, and are convenient for all that love them.  
Potato, is something like to the Parsnep in qualities, but excels it in nourishing and strengthening the body; are wholesome and agreeable to all Constitutions.  
Radish, is hot and moist, excites the appetite, but affords little nutriment, and is difficult in digestion; not to be commended, except to such as are troubled with gravel in the Kidneys; it is something diuretic, and cleansing those parts.  
Asparagus, being pleasant in the mouth, and light of digestion, is accounted a dainty Dish; and reputed a cleanser of the Reins, and wholesome; but since it makes the urine of those that eat it to have a strong savour, I much suspect its goodness; and have reason to believe this ill scent to arise from a corrupt transmutation of the Asparagus; and not a pre-existing matter sent forth to advantage.  
Artechocks, are temperately hot and dry, very nourishing; and not unwholesome for the weaker sort, being soon digested, and become restaurative.  
Cabbage and Colewort, are temperate, loosening, something windy, and not easy of digestion; but those who are lovers of them, and have good stomaches, finding no trouble in digestion, nor belching afterwards, may eat thereof and please themselves; but tender stomaches had better forbear.  
Coleflower, although it hath some affinity with the Cabbage, yet it is more wholesome, pleasanter in taste, lighter of digestion, more nutritive, and no way hurting the body.  
spinach, is cold and moist, and may be eaten in salad boiled, or with broth; good for hot, costive bodies; but not convenient for cold, phlegmatic and waterish Constitutions.  
Sage, is hot and dry, affording no nourishment, but gives a relish, and very wholesome; good for the Head and Nerves; and may well be used in the Kitchen when it is proper.  
Lettuce, is cold and moist, yet not offensive to the stomach, nor hurtful to the body; it allays the heat and acrimony of choleric humours, and disposeth to sleep such as are too vigilant, and have hot, dry brains: it may profitably be used at convenient times, by such bodies as require it; in hot seasons of the year, and by hot Constitutions.  
Parsley, is hot and dry, diuretic and opening; gives no nourishment, but seasons and recommends meat to those that love its taste; and is not unwholesome.  
Rosemary, is hot and dry, and yields no nourishment; but is good for the Head and Nerves, and all cold Diseases of the Brain; and may well be used in the Kitchen, when there is occasion.  
Purslane, is cold and moist; to be eaten in salad, by choleric stomaches, and hot dry Bodies, to allay the intemperature of the blood; and better it is if it be pickled than not.  
Borage and Bugloss, are temperately hot and moist, cordial and cheering the spirits; good for hypochondriack, and melancholy persons; hurtful to none: the custom therefore of putting these into a glass of Wine is very good.  
Sorrell, is cold and dry; very wholesome for the body, and agreeable to the stomach, by its pleasant tartness; it cools the blood, contemporates choler, and allays feavourish heat; Sorrel and Lettuce together make a good Salad.  
Burnet, is hot and dry; and by its restrictive quality does strengthen the stomach; it cheers the heart, and drives away melancholy; being put into a glass of Wine, makes it relish well, and increaseth the virtue of the liquor.  
Succory is cooling, drying, opening and cleansing; an excellent Hepatic Herb, very good for those that are troubled with obstructions and heat of the Liver; to be used in Broths, or otherwise in Medicine.  
Spearmint, is hot and dry in the second degree; it is a great strengthner of a weak nauseating stomach, or subject to vomiting; it is pleasant in smell and taste, refreshing the Brain, and comforting the Heart; invites the appetite, and helps digestion, correcting the crudities that flat and depress the stomach.  
Clary, is hot and dry; accounted a strengthner of the back, and good to stop spermatick issuing: used by some for that purpose, to be fried with Eggs; but i never found any considerable effects, nor do I recommend it in such Cases.  
Tansy, is hot and dry, bitter in taste, but very acceptable to the stomach, and abstersive; it is very wholesome in food or physic; and therefore that Dish called a tansy, is to be esteemed as a choice dainty; but the juice of this Herb is not to be wanting in it.  
Marygold-Flowers, are moderately hot and dry; they cheer the spirits, and comfort the Heart; are very wholesome and agreeable to all bodies, but chief beneficial for melancholic and drooping spirits; to be used in broth or stewed meats, to which they make an addition for goodness.  
pennyroyal, is hot and dry in the third degree; it cleanseth and strengthens the stomach, expels Wind, provokes Urine, and a great opener of obstructions; it is a strong savoury Herb, but pleasant and very wholesome; especially for cold, phlegmatic, and crude waterish bodies.  
Violet-leaves, are cold and moist; good for hot and costive Bodies, to cool and loosen the Belly; and may be used in Salad, Broth, or otherwise.  
Thyme, is hot and dry, pleasant in smell and taste; it helps a weak stomach, and gives a good relish to meat or broth, which a good Cook knows very well.  
Savory, is hot and dry in the third degree; of a strong, penetrating, but fragrant scent, and of a biting taste; it attenuates, opens and discusseth; corrects a crude watery stomach, gives a good season to meat or pottage, as its name imports.  
Marjerome, is delightful in smell and taste; no less pleasing to the stomach; and profitable for a weak head: very wholesome for the body, and hurtful to none.  
I have now given a short, but useful account of the virtues and qualities of the most, and chiefest Herbs used in Cookery; whereby every one may appoint or make choice of such, to be used in dressing their meat, as their nature and condition of body does most require: and refuse those, that although good and wholesome in themselves, yet not proper and fit for some persons, in such a state of body. And although much more might have been said, in the medicinal use of some of them; yet this is sufficient to inform their proper use, in relation to a good and wholesome Diet.   

SECT. XII. Of Fruits, Alimental, and Medicinal; distinguished and advised.  
FRuit, in the first Age of the World, was the common food of man, appointed and used as his daily sustenance, to nourish and support the Body: and this sacred Writ does inform us; that the fruit of the Garden and Herbs, were the appointed food of our first parents: And the daily custom of eating thereof, did continue for a long time, as may be collected from ancient Writers.  
Afterwards and by degrees, flesh came into use more and more; and now flesh is the common standing food, most and chief used; and fruit is accounted rather for divertisement between meals, and for delight, than otherwise for necessity or support; especially here in England, where flesh is so plentiful.  
Fruit, and Herbs, are innocent good food in themselves, and by their simple natures well agreeing with man's body; but unseasonably, immoderately, and unduly used; being also now out of custom, (save only by fits and starts, and casually eaten) they become come oftentimes hurtful and injurious, causing Diseases and Sickness.  
Indeed the discreet use thereof is advantageous and profitable for the Body; as partly alimental, partly medicinal, and also for delight; being duly elected and chosen, as best agreeing, and supplying the different wants and variation of constitutions, individual proprieties, and rational well governed appetitions, at certain times and seasons.  
But, if otherwise, as most commonly people will fall upon them too greedily, as the Swine; to satiate and gorge their stomaches, without any consideration of times, or limitation of quantities, or distinction of qualities: then this wholesome and delightful provision, lays the foundation of some chronic and growing Disease, or precipitates you into some desperate acute sickness; and that this is too true, the annual and fatal distempers of Autumn, do sufciently and plainly confirm.  
The unwholesomeness therefore of Fruit, (except some sort) lies in the imprudent use thereof; in time, quantity, or other circumstances that ought to be regarded; mixing it with other meats, and tempting the stomach with fruit, when it is already satiated with flesh; or laying a new load upon the stomach with fruit, before the former ingested food be worked off and digested.  
I must confess, fruit is very enticing, both to the eye, and to the palate; and of this we have woeful experience from the beginning of the World; the alluring Apple it was which laid the foundation of man's misery, and made him liable to all manner of Diseases and Calamities; and since Fruit ab origine, hath been so mortally ensnaring, and continues yet to be so dangerous; we ought to be so careful, to use it, and refuse it, how, and when, and how much, etc. as cautioned and appointed following.  
Fruits, some spring out of the tender Herb; others from the frutex or shrub; and some from the Tree.  
We may divide fruit (for method and better understanding) into these five kinds; distinguishing and sorting them into these several Classes: Apples, Pears, Plums, Berries, and Nuts; reducing all, or almost, the whole genus of Fruit into one or other of these species.  
In the first Classis of Apples, there are divers sorts, and variously denominated; as Pippin, Pearmain, Queening, Russeting, Quodling, Rosiars.  
Every Country almost hath some peculiar Apples, or Apples; which we need not be so inquisitive and curious to find out, and call them by their common name; but it will be sufficient, and a more certain guide for choice, to distinguish and difference them by their virtues and properties; whereby every one may elect such, as are most convenient for the nature and condition of their Body.  
Apples, although they differ in colour, figure, smell and magnitude; yet by the taste you will perceive and know the nature of the Apple, better than by all the rest of these signal differences.  
By taste you may distinguish Apples to differ thus: some are sweet, some acid or sour; and some insipid, of little or not taste: others of a rough, or harsh tartness; some again are of a mixed taste, as an acid sweetness; and a sweet acerbness, or roughness.  
All Apples are cooling and moistening, but some more than others.  
The acid and tart Apple, is to be chosen by such whose stomaches are flat, hot and choleric; and whose bodies abound with bilious acrid humours.  
The austere or rough sour Apple, that hath an astriction upon the palate; they are to be elected as proper for such, who are weak in the stomach, and too lose or laxative in body.  
The insipid, waterish and tasteless Apples, are to be avoided as most dangerous; for they are most apt to oppress and corrupt in the stomach.  
Such as are wholly sweet, do sooner satiate the stomach; and to be used by such whose stomaches and bodies do abound with a fretting acidity, and acrimonious sharp humours.  
All Apples are hurtful before the Sun hath brought them to full digestion and maturation; for being too green and unripe, are then hard, windy, heavy, difficult to be digested; and their juice not wholesome for the body: and also they are not so good, when they are over-ripe, too mellow and past their prime; being then fulsome and cloying to the stomach.  
Such as are tender in stomach, and may be offended with the raw juice; 'tis then safest to gratify their appetite with Apples baked or roasted.  
Eat not to a satiety and fullness, but please your palate, and leave of with some desire of more.  
Eat fruit upon an empty stomach, and give time for their digestion before you eat flesh; but those who desire to put the taste of meat out of their mouths, and to close the stomach, may commit no error by eating a little, and but a little.  
And here amongst the tribe of Apples, comes in the Pomegranate, Pomecitron, Lemon and Orange.  
Pomegranate, is a wholesome fruit and pleasant; they cool, moisten and refresh the stomach, and are good for hot and feavourish Bodies, to cool and quench thirst. Some are sweet, and some acid; the acid juice is astringent, but the cortex or shell is more binding; and is used physically for that purpose.  
Pomecitron, yields an excellent juice; cordial, cooling and enlivening; very profitable in fevers, and comfortable to hot faint stomaches. The rinds also being candied; are a pleasant cordial sweetmeat.  
Lemons are of like nature to the citron; and used in like manner, and for such purposes; but are something inferior in worth. The juice whets the stomach, mitigates thirst, corrects and allays the acrimony and biting of choler.  
Orange, is a beautiful and fragrant fruit; wholesome, pleasant and useful, in the cases now mentioned. Orange's some are sweet, some sharp: the sour is binding, and used as sauce to meat; the sweet not restrictive; and eaten at any time between meals for delight only.  
Pears, stand next in order after Apples; having much affinity with them, and are to be elected, and moderated by the same Rules; being proper for such Bodies as require cooling and moistening.  
Pears, for the most part have something more of astriction than the Apple, if they be tart or sowerish: they are to be distinguished by taste, and approved thereby.  
The sweet and ripe Pears are loosening▪ the sour harsh and unripe; are restrictive.  
The chief and best sort of Pears to be eaten raw; are the Orange, Burgomet, Katherine, Bonchristian, King Pear, etc. other common Pears are best baked; and may then with safety and pleasure be eaten; but especially the Warden Pear; which is excellent meat, very comfortable to the stomach, and yields a wholesome nourishment; and may be eaten not only by such as are in Health; but also they are refreshing to sick and weak stomaches.  
The next Classis of Fruit, is that of Plums; in which are Apricocks, Peaches, Damsons, Bullace, Prunes, Dates, Figs: and these are of the better sort: but the Horse Plum, and Wheat Plum; and many others are not so good.  
Plums, are more difficult, and nicely to be ventured on, than Apples or Pears; and cautiously to be eaten; except some few of the better kind.  
Plums, are various in colour, figure, magnitude and taste: but by the taste you may best distinguish them; what are most agreeable to the Palate and Stomach. Those which are sweet, are more nourishing; the sour, are more binding, and cooling. Plums that are of a middle taste; between sweet and sour; having a tart sweetness, are best: as Apricocks, Damson, Bullace, and such like.  
Apricocks, are pleasant, cooling, moistening, and wholesome; very harmless to a good stomach: but if the stomach be weak, cold, or foul; you may not presume upon their innocency.  
Peaches, for hot and dry Bodies, may he advantageous and good; observing the general rules aforesaid: but for cold, raw stomaches, phlegmatic and waterish bodies, they are hurtful.  
Damsons, and Bullace, moderately eaten, will not prejudice; if the stomach be strong, and desirous of them: but being baked or stewed, are then very pleasant and harmless food, although the stomach be tender.  
Prunes, that are brought over to us, are a sort of dried Plums; and are very wholesome for use, in broths, or otherwise stewed, and baked. The Damask and Spanish Prunes, cool, moisten, and relax a costive belly: but the French Prunes are rather astringent than loosening.  
Horse-Plums, Wheat-Plums, and such like, are dangerous to be busy with; but being baked or stewed; you may be bolder with.  
Dates, are temperate for heat, and very nourishing: they help to fatten and strengthen the body; and are good for weak and decayed people, that stand in need of restauratives.  
Figs, are something like to Dates in their properties of nourishing; but withal are somewhat abstersive; especially in Pectoral infirmities, and of the Reins. Figs and Dates, are both wholesome for clean Bodies; but coming in to foul Bodies, they rather injure than benefit: they are best to be eaten upon an empty stomach.  
Olives, and Capers, are a sort of Plums, brought to us pickled; and are used, as sauce with meat: an account of them are given before, in the eighth Section, treating of Sauces.  
The fourth Classis of Fruit are Berries; and such as are analogous, and reducible thereto: as Strawberries, Raspas, Ribs or red Currans, Gooseberries, Barberries, Mulberries, Cherries, Grapes, Raisins, Blue Currans, etc.  
Strawberries, are a pleasant fruit upon the palate, acceptable to the stomach, and wholesome for the Body: they cool and moisten, and are very refreshing to hot choleric bodies.  
Raspas, are a wholesome cooling fruit, and very toothsome; proper for those, who have a hot Stomach, Liver, or Reins: and are like to the Strawberry, in goodness and virtues.  
Ribs, or red Currans, are good to cool and allay thirst; they quicken the appetite, and strengthen the stomach, by their gentle astriction; and are profitable for hot bodies; yielding a wholesome juice.  
Gooseberries, before they be ripe, are sour, cold, and astringent; fit then for sauce, and are good for that purpose; giving a pleasant relish, and improves a Dish of meat, if the Cook fail not in management. They are also very good baked, in tarts, or stewed: but raw Gooseberries are not wholesome, green, nor ripe; they are dangerous to eat a quantity of them, which may soon surfeit the stomach.  
Barberries, are much what of the nature of red Currans, but sharper in taste, and more astringent: they are cooling to the stomach, and excite the appetite; they check choleric ebullitions, nauseous belchings, and vomiting; and are acceptable to feavourish persons, the Rob, Syrup or preserve.  
Mulberries, are cooling and pleasant, both in the mouth and stomach: the unripe are binding, and used only medicinally; the ripe, not astringent; and are taken for aliment, and pleasure. The physical use is chief for sore mouths and throats; and is commonly appointed in gargles to allay any inflammation or heat of those parts.  
Cherries, are cooling, moistening, and delightful to the palate and stomach: their juice is harmless and wholesome; and only requires discretion in the use thereof. Some Bodies are more fit for them than others: as the lean, hot, and dry constitutions: but the fat, phlegmatic, cold, and grosser Bodies, may sooner receive a prejudice by them.  
They ought to be ripe, and in their prime; and fresh gathered: and then may prove good Physic, as well as food: There are two sorts, red and black: but for the purposes aforesaid, the red are to be preferred. Some attribute great virtues to the black Cherry, and use it Physically: but much of this is fancy.  
Grapes, of the better sort, are a delicious fruit, and aught to be esteemed, for the rich cordial Wines they produce. Grapes are various in their kinds; as some excelling others in goodness, so differing in taste: but in general we may account them wholesome and nourishing; only some persons may eat of them more freely than others: if therefore they do you hurt, the fault is in yourself. You must not eat the skins, nor kernels; nor upon a full stomach; but as cautioned in the general rules aforesaid. The ripe, and sweet Grapes are loosening; the four and unripe, binding.  
Raisins, are dried Grapes; and by the heat of the Sun, their exuberant moisture is abated; the remainder incrassated, and more digested; whereby they become very wholesome, and may more freely and safely be eaten, than the succulent full grape.  
They are temperate in heat, moistening, nourishing and fattening: and are good for such as are infirm in the Breast; that cough, wheese, and are shortwinded.  
Currans, that are brought over to us in Barrels; are also a kind of small grape dried; they are opening, abstersive and loosening; and may be used in Broths, or otherwise very freely: they are wholesome for all constitutions; well-liking and acceptable to most people.  
The fifth and last Classis of Fruit, is Nuts; comprehending therein, all sort of shell- fruit that serve for food; with an account also of their medicinal virtues.  
Walnuts, filberts, Haselnuts, Almonds, Chestnuts, Pistaches, Pinenuts, etc.  
Walnuts, being new gathered and fresh; are then tender, juicy, and pleasant; affording much nutriment, and that not unwholesome; the skins peeled off: but being long gathered; the kernel old, dry, hard, and the skin not to be separated; they are then heavy upon the stomach, stopping and unwholesome.  
They are accounted by some Physicians Alexipharmacal; resisting poisons, and pestilential malignity; and have been used by the Ancients in compositions for that purpose: but I am not apt to credit their virtues of that kind. The green nuts preserved, are both pleasant and wholesome.  
Haselnuts, are hard of digestion, and injurious to the stomach, and Lungs; especially such as are weak and infirm in those parts, will soon find the prejudice; and are fit only for robustick strong Bodies. When they are new gathered they are not half so bad, as when they be old and dry, and the skin will not peel off; for than they are very stopping, and cause shortness of breath, and obstructions in other parts.  
filberts, are better than the Haselnuts; yet are not very easy to be digested, and must be eaten new gathered; for being old they become hurtful.  
But if your nuts be not so new as they ought to be; you may correct them, and prevent much of the prejudice that follows upon these or the former nuts; if you eat them with good raisins of the Sun.  
Chestnuts, are a strong food; and may agree well enough with strong Bodies, and may prove wholesome; for they afford much solid nourishment: but to the weaker sort, and infirm persons, they are not to be allowed; being heavy of digestion to such; obstructing and windy, and make the body costive. They are not to be eaten raw.  
Almonds are pleasant; they yield a wholesome juice, which is restaurative: and may well be eaten by lean, and consumptive persons. The newer they are the better: but if they be old, and hard; they must be blanched; for the husky skin is obstructing and unwholesome: and then you are to eat raisins with them.  
Pistaches, are both alimental and medicinal: temperate in heat and moisture: good in pectoral infirmities, Coughs, and shortness of breath: they lenify, digest, and open obstructions of the Breast: they afford much and good nourishment, being restaurative: proper for aged, consumptive, and lean people.  
Pinenuts, are much like to the Pistach, in virtues and goodness; and may be used, for all the purposes there mentioned.   

SECT. XIII. Of Drink.  
The several sorts; and properties declared: with Rules, and Cautions in drinking.  
HAving in the preceding Sections, gone through the several kinds of Food: therein distinguished, and appointed the wholesome use thereof: it remains, we come in order, to set forth the nature and qualities of Drink; and to establish such laws in drinking, as may most conduce to Health, and a vigorous long life; for which, Drink in the kind, and circumstances in drinking; are of great importance.  
The intention, and use of Drink is; first, to extinguish and satisfy thirst.  
Secondly, To help digestion; by macerating of solid food in the stomach.  
Thirdly, To promote the distribution of meat; and to supply the body with convenient moisture.  
Now to answer these designs; the choice of Drink is to be made most suitable, and wholesome: the Quantity proportioned convenient: the manner and order regulated; as may best conduce to the purposes aforesaid.  
Concerning the first: for choice of Drink, I shall propose to you the chiefest, and most usual, with my opinion of them; which are these.  
Water, Wine, Beer, Ale, Cider, Perry, Meath or Meatheglin, Mum, Brandy, Aquavitae, Coffee, Tea.  
Water, was the Drink created for Man; and was so used by Adam, and his Posterity; and until after the deluge there was no other: but then Noah brought in the use of Wine: and after that, by latter Ages, other liquors have been invented.  
That Water is a wholesome Drink, and rather the most wholesome: I plead first, the institution; Water being appointed for Man in his best state; does strongly argue, that to be the most suitable for humane nature.  
Secondly; From the nature and quality of it; Water answering all the intentions of a common Drink: it cools, moistens and quencheth thirst: 'tis clear, thin, fit to convey aliment, and be conveyed, through the angust passages, and small Vessels of the Body.  
Thirdly; From its ready compliance with, and obedience to transmutation, and assimilation for nutrition: being simple, pure, and void of alien, heterogeneous parts; not apt to resist, nor to tincture and pervert the digestive ferment; but freely yielding, and easily transmutable.  
Fourthly; From its concomitant, approximate effects: those which drink Water, are more airy, brisk and pleasant; Water not being apt to sum, cloud, nor disturb the Brain, like stronger liquors; which procure drowziness and indisposition to action, both of Body and mind.  
Fifthly; From the experiment and proof of it, in the primitive Age of the World: the Water Drinkers were the longest Livers, by some hundreds of years: and doubtless they were not infested with so many Diseases; nor so often sick, and complaining as we are.  
These arguments considered; we need not to doubt but Water is a wholesome, and the natural Drink for Man: and a Drink of that sort, which is a Rule to itself; and requires little caution in the use of it (to them that are bred to it) since none is tempted to intemperance, by drinking thereof.  
But Custom hath naturalised other liquors, and it is difficult to desert them: but such as would make an experiment of the primitive Drink; much might be said, and cautions given necessary to guide them in such a new course of life: which cannot well be done, but by examination and inquiry into the state and condition of the Person; else you may receive a prejudice, and defame innocent, pure water; therefore I pass it by.  
Water is not all alike in goodness; but much difference there is in this and that sort; which we may distinguish thus.  
Spring Water; River; Rain Water; Well, and Pump Water: besides, standing Water, of Lakes, Ponds, Pits and such like.  
Spring Water, if it rise from a high place, out of good ground, pure in taste, clear and thin; is the best Water for Aliment: but if it be in low ground; or tinctured by any mineral earth, through which it passeth; not having the former properties; than it is not so good for Drink, or other alimentary uses.  
River Water, running clear, upon gravelly or stony ground; not near Cities or great Towns; or otherwise, that might occasion filth or carrion to be thrown in; such I say is good, else not.  
Rain Water, in the Spring and Summer, may be accounted very good and wholesome: but at other seasons, and when the Air is more thick and dark, from impure vapours, stormy blasts, hail or thunder; than not so good.  
Well Water, having no motion, nor Sun upon it, is not so good as the former Waters: but if it be in an open place, and having a good gravelly or stony bottom, it is much the better for that.  
Pump Water, being close shut up from the Air; and brought up through decaying wooden pipe, contracting foulness; is rather worse than Well water.  
Waters conveyed through leaden pipes, or wooden; are not wholesome; and therefore Cistern Water is not good; being alienated from its native goodness, and tinctured by the lead.  
Considering then the conditions of Water, used both for drink and dressing of meat; in many, or most Cities, and great Towns of England; especially here in London; we need not wonder, that the Scurvy is so predominant; lying under the inconvenience and injuries of bad Water, which is none of the least procurers of that Disease.  
Lakes, Ponds, or Pits; and such like standing Waters; are not wholesome for the Body.  
Snow water, and Ice put into drink, to cool it; is practised in some hot Countries; and here in England it is used by some, in Summer time (being kept under ground for this purpose) but it is a pernicious custom.  
And now I pass on to another sort of Drink, of frequent use, and great reputation in the World, for many hundred years, and that is Wine.  
Wine is an excellent liquor, allowed and given by the Creator for the use of Man: but not as a common and daily drink; but for special uses, and occasions requiring: that is; to cheer the drooping mind, and refresh the decaying infirm Body: for which, it being seasonably and discreetly used, is very helpful and beneficial to mankind.  
Wine, is both aliment and medicament; a great refresher of decayed nature; it nourisheth the Body, and exhilarates the mind: 'tis a good cordial; it strengthens the stomach, and disposeth to sleep; it restores the spirits dejected or weak, and is helpful to old Age.  
But on the contrary; if it be immoderately, unseasonably, and constantly used: it turns much to the prejudice of Body and mind: by subverting the natural vital heat; alienating the crases of the parts; and offending the Nerves: and farther, the intemperate use of Wine, disturbs the brain, and lessens the understanding; dulls the wit, and raseth the memory. Vino forma perit, vino corrumpitur aetas. Propert.  
There are several sorts of Wine; differing much from one another, in goodness and worth; so likewise in taste, colour, consistence, and smell: being of the growth of several Countries, and places, differing in Climate, or soil; which to examine and compare, by a particular and exact account of each, would be too tedious, and not so necessary and useful for the Reader: therefore briefly, and more generally you may make choice of Wine thus; as may best suit with the nature and condition of your Body.  
The Wines most usual, and frequently drank here in England; are Sack, White Wine, Claret and Rhenish.  
The white, thin, and acid Wines; are attenuating, abstersive, and diuretic: as the French White Wine, and the Rhenish.  
The sweet Wines are most nourishing, cordial and comfortable: and of these, the thick dark Wines; as the Muskadel; nourish more than the thin, clear Wines; as the Canary.  
The austere and rough Wines; as Claret, and red Wine; are restrictive.  
The strong spirituous Wines, are apt to offend the head; by raising fumes and vapours; but temperate and smaller Wines, will not cloud the Brain, and are better for a frequent use.  
But if Wine be too strong; or to supply the place of common drink, and used as Beer, for quenching thirst; than it is best to dilute and mix it with Water, two, three, or four parts, to one of Wine; and alloy it to what temperature you please, as your body does best require.  
Wine more often offends the Body by quantity, than quality; if it be natural, and pure from the grape: and more suffer by the adulteration, and abusive mixture; than by the natural ill properties, decays, and degeneration of the Wine in itself.  
Malaga Sack, is accounted by some to be restaurative; and appointed for that purpose, to weakly and consumptive people: but since it is heavy and clogging upon the stomach; I cannot recommend it for that intention, but prefer others before it.  
Canary Sack, is much before the Malaga, for richness and goodness; and more agreeable to the stomach; also nourishing, and very refreshing to nature.  
Sherry Sack, is a wholesome and good stomach Wine; and better at meat, than any other Sack; being abstersive and hard; not a satiating Wine; but does whet and provoke the stomach to eating, and also helps forward digestion.  
Rhenish Wine, is a very wholesome liquor; penetrating, opening, and provoking urine: fittest for fat, and full bodied people: but lean, spare, and thin persons, will agree better with feeding, and fattening Wines: as Canary, Muskadel, Tent, and such like.  
White Wine, is searching, cleansing, and opening; and comes nearest to Rhenish in qualities; but is inferior in goodness: but neither of them are good, and rather injurious to such as are molested with arthritick pains, and rheumatism; or otherwise troubled with any defluxion of a sharp serous, or waterish humour.  
Claret, is fit for meals; being a good stomach Wine, for the roughness and gentle astriction that is in it; which is pleasing to the stomach.  
The Greek Wine, Muskadel, Tent, and such like nourishing Wines; being luscious, generous, and rich in spirit; are to be used as cordials, and restauratives, and not for common drinking.  
Having declared the nature, and right use of Wine: we proceed now to other liquors, used as Drink; but of a lower and inferior rank, made also of Fruit; which is Cider, and Perry.  
Cider, is the juice of Apples; which by Fermentation, and due ordering, is made fit for keeping; and then for Drink.  
This sort of liquor is better or worse; as the fruit is, of which it is made; and from the skill, and care of the maker; which contributes not a little to its goodness: but if it be made of picked fruit; of the best sort (not mingled Apples) it produceth a choice drink, when ripe and fit for drinking; coming near to Wine in goodness; being strong, brisk, and clear.  
Cider, for a diversion and change (not a common and constant drink) may well be used; and is very wholesome and good: especially, for hot, dry and costive Bodies: and for such, it is proper Physic; to cool, moisten, and relax the Belly that is bound up: but for cold constitutions; phlegmatic, windy, and waterish stomaches; that are too laxative, and weak in body; for such, it is not convenient, but rather injurious.  
Perry, is produced of Pears, after the same manner, as Cider of Apples; and is very like in qualities, if it be of the best fruit, and well made; and will serve for the same purposes, and require the same cautions; that I need not repeat.  
But the common and most usual drinks with us; are Beer and Ale.  
Beer, made of water, malt, and hops, is very various: and in several Countries and Places here in England, the Beer hath a different taste, one from the other; as if they were not made of the same ingredients. And this does proceed; sometimes from the difference of water; or the malt; or goodness of the hops; or different quantity; or Age of the Drink; or the Cask; or from the Art, and management of the Brewer.  
Which being subject to all these casualties and variations from thence; we must in reason imagine, and conclude; that our Bodies do likewise receive impressions and alterations from thence also: Drink being of a diffusive nature, soon spreads, and is communicated to all parts of the Body; and does tincture them with such properties, and qualities it is pregnant with; whether better, or worse.  
It is not then of mean concernment, what drink we accustom ourselves to; and how choice we ought to be in our Drink: for, bad Drink is not only the disgust upon our Palate, and a displeasure at present in drinking; but it hath influence upon our Bodies for the future; to alienate and pervert the fermenting and transmuting powers of the digestions; and to introduce an unsound state of Body; if the Drink be not pure and wholesome, free from any smatch of ill.  
But how oft you are injured upon this account, you little know; at least take little notice, and regard; but wonder at every appearance of a disease, or discomposedness; as if you had never been under the procuring causes of any distemper, or morbific change in the Body.  
Hence it is that the water-drinkers, have the advantage of all good fellows; the strong Beer, and the Ale drinkers: but this by the way.  
But supposing Beer to be well brewed; all the ingredients good; and of a fit age to drink: when all these happen together (which is but sometimes) than Beer discreetly used may be good, and wholesome for the Body.  
To make up therefore the goodness of Beer; these conditions are requisite.  
It ought to be well boiled, and well hoped: clear, and well settled: not stolen; for that is injurious; but tasting of the hop: not strong, for common drinking; but at other times, to refresh the Stomach, and cheer the Heart, strong Beer may supply the place of Wine.  
Ale though made of the same ingredients as Beer; yet differs, (having a less quantity of Hops) being more sweet, smooth, and pleasing to the Palate.  
Ale in general, is not so wholesome as Beer; for that it is not so well boiled, nor hoped; and will not keep so long, but soon changeth and grows four: yet in some parts of England, as in the North; the Ale is much better, more pleasant, and wholesomer brewed, than in the Southern parts.  
Ale is subject to the same casualties, and abuse, as Beer; that what hath been said before, may also be applied here.  
Metheglin, is a drink made of water, honey, some herbs and spice boiled; and then set to ferment: which being varied, according to the will of the maker (and no certain rule) I cannot so well determine upon it; but being well ordered, a good drink may be made, for variety to please; a little sometimes.  
Meath, is something like to Metheglin; being made of water, but a less quantity of honey; and is not so strong, nor so much compounded; but a simple, innocent, good Summer drink: being abstersive, and cooling; provokes urine, and keeps the body soluble.  
Mum, if it be right Brunswick; is a hearty strengthening liquor; and may safely be used sometimes, by such as require strong drink; whose bodies do like, and agree well with it. But our English Mum is not comparable to it; and disparageth the other, being too often sold for Brunswick.  
Coffee, is a Drink now much in use, and therefore 'tis seasonable to say something; for whom it is good; at least not prejudicial; and for whom it is injurious.  
Coffee excites and raiseth the animal spirits, that are dull or inactive, and puts them upon motion: and is helpful to such as must be watchful; for it prevents drowziness and heaviness: and makes them more brisk in business: the very scent of Coffee Powder, affects the spirits so, as to agitate and move them. But then on the other hand; most Coffee drinkers, are smoakers; that what advantage they gain by Coffee, is lost by Tobacco; for this by a narcotick property, disposeth to sleep, and rest; and most people are dull and heavy after it: but for the nature, and effects of tobacco, my Tract of the Scurvy will inform you.  
The frequent and constant use of Coffee does make lean: therefore proper for fat and corpulent people; that would abate of their flesh; and that are inactive and slothful: but injurious to spare, slender people: and to them that are too watchful; and make but short sleeps in the night: also to such as are affected with a tremor, a shaking and trembling of the head, or hands; or that are vertiginous. An enemy to hot, and choleric Constitutions; and whose blood is depraved by adust melancholy; Coffee then promotes it: nor is Coffee a friend to Venus; but rather disables.  
Brandy, is another drink in fashion of late years: and some love Vsquehath; and to keep doing, Aqua vitae sometimes supplies their wants, to sip on: others tipple to excess of these spirits. But these are pernicious Drinks to use commonly, and in the way of good fellowship: for they destroy the natural heat, and change the crases of the parts; and leave the Body i'll and cold; always requiring their constant help to warm the stomach: which must needs be destructive to Health, and opposite to long Life.  
But in cases of necessity; upon fainting or sudden weakness, or oppression of spirits; a fullness, nauseousness, or crude watering of the stomach: upon such emergencies, you may have recourse to these helps; and blameless; if you have no better to serve your need.  
Accustom youth and strong stomaches, to small drink: but stronger drink, and Wine, may be allowed to the infirm, weakly, and aged: for that it cheers the spirits, quickens the appetite, and helps digestion, moderately taken; and this sometimes as occasion requires.  
Drink, whether it be wholesomer warmed than cold, is much controverted; some stiffly contending for the one, and some for the other: I shall rather choose the middle way, with limitation and distinction; than impose it upon all, as a rule to be observed under the penalty of forfeiting their health; the observation of the one, or the other.  
There are three sorts of persons; one cannot drink cold Beer; the other cannot drink warm; the third, either: You that cannot drink cold Beer, to you it is hurtful; cools the stomach, and checks it much; therefore keep to warm drink as a wholesome custom: you that cannot drink warm Beer; that is, find no refreshment, nor thirst satisfied by it; you may drink it cold, nor is it injurious to you: you that are indifferent and can drink either; drink yours cold, until your stomach altars, and requires it to be warm.  
Therefore as there is variety in Palates, and Stomaches, liking and agreeing best with such kind of meats and drinks, which to others are utterly disgustful, disagreeing and injurious, though good in themselves; so, is it in Drink warmed or cold: what one finds a benefit in, the other receives a prejudice from; at least does not find that satisfaction and refreshment, under such a qualification; because of the various natures, particular appetitions, and idiosyncratical properties of several bodies; one thing will not agree with all: Therefore he that cannot drink warm, let him take it cold, and it is well to him; but he that drinks it warm, does better: And this is to be understood in frosty Winter; when the extremity of cold hath congelated and fixed the spirits of the Liquor in a torpid inactivity; which by a gentle warmth are unfettered, volatile and brisk; whereby the drink is more agreeable and grateful to the stomaches fermenting heat, being so prepated, than to be made so by it.  
Having set forth the several sorts of Drink used; and therein shown their nature and qualities, and qualifications: I come now to regulate the Quantity, as most conducing to Health and Longevity.  
There are three sorts of Drinkers: one drinks to satisfy Nature, and to support his body; without which he cannot well subsist, and requires it as necessary to his Being. Another drinks a degree beyond this man, and takes a larger dose; with this intention, to exhilarate and cheer his mind, to banish cares and trouble, and help him to sleep the better: and these two are lawful drinkers. A third, drinks neither for the good of the body, or the mind; but to stupefy and drown both; by exceeding the former bounds, and running into excess; frustrating those ends for which drink was appointed by Nature; converting this support of life and health; making it a procurer of sickness and untimely death.  
Some, to excuse this intemperance, hold it as good Physic, to be drunk once a month; and plead for that liberty as a wholesome custom; and quote the authority of a famous Physician for it.  
But whether this Opinion be allowable, and to be admitted in the due Regiment for preservation of health; is fit to be examined.  
It is a Canon established upon good reason; That every thing, exceeding its just bounds, and golden mediocrity, is hurtful to Nature. The best of things are not excepted in this general rule; but are restrained and limited here to a due proportion. The necessary supports of life; may prove the procurers of death; if not qualified and made wholesome by this corrective▪  
Drink exceeding its measure to excess; is no longer a refreshment, to irrigate and water the thirsty body; nor a preservative; but makes an inundation to drown, and suffocate the vital powers; and is the cause of sickness: It puts a man out of the state of health, and represents him in such a degenerate condition, both in respect of body and mind; that we may look upon the man, as going out of the World; because he is already gone out of himself; and strangely metamorphosed from what he was.  
I never knew sickness or a Disease, to be good preventing Physic; and to be drunk, is no other than an unsound state, and the whole body out of frame by this great change. What difference is there between sickness and drunkenness? Truly I cannot distinguish them otherwise, than as genus and species: Drunkenness being a raging Distemper, denominated and distinguished from other sicknesses, by its procatartick or procuring cause, Drink.  
That Drunkenness is a Disease, or sickness; will appear, in that it hath all the requisites to constitute a Disease, and is far distant from a state of health: for, if Health be the free and regular discharge of all the functions of the body and mind; and sickness, when the functions are not performed, or weakly and depravedly: then Ebriety may properly be said to be a Disease or Sickness; because it hath the symptoms and diagnostic signs, of an acute and great Disease: for, during the time of drunkenness, and some time after; few of the faculties perform their offices rightly, but very depravedly and preternaturally.  
If we examine the intellectual faculties; we shall find the reason gone, the memory lost or much abated, and the will strangely perverted.  
If we look into the sensitive faculties; they are disordered, and their functions impedited, or performed very deficiently: the eyes do not see well, nor the ears hear well, nor the palate relish, etc. The speech falters and is imperfect; the stomach perhaps vomits or nauseates; the legs fail: Indeed if we look through the whole man, we shall see all the faculties depraved, and their functions either not executed, or very disorderly and with much deficiency.  
Now according to these symptoms in other sicknesses, we judge a man not likely to live long; and that it is very hard he should recover; the danger is so great from the many threatening symptoms that attend this sickness, and prognosticate a bad event: here is nothing appears salutary; but from head to foot, the Disease is prevalent in every part; which being collated, the syndrom is lethal, and judgement to be given so. Surely then Drunkenness is a very great Disease for the time; but because it is not usually mortal, nor lasts long; therefore it is slighted, and looked upon as a trivial matter that will cure itself.  
But now the question may be asked; Why is not Drunkenness usually mortal? since the same signs in other Diseases, are accounted mortal, and the event proves it so.  
To which I answer; All the hopes we have that a man drunk should live, is; First, From common experience that it is not deadly: Secondly, From the nature of the primitive or procuring Cause, strong Drink, or Wine; which although it rage's, and strangely discompose the man for a time, yet it lasts not long, nor is commonly mortal. The inebriating spirits of the liquor, flowing in so fast, and joining with the spirits of man's body, make so high a tide, that overflows all the banks and bounds of order: For, the spirits of man's body, those agents in each faculty, act smoothly, regularly and constantly, with a moderate supply; but being overcharged, and forced out of their natural course, and exercise of their duty, by the large addition of furious spirits; spurs the functions into strange disorders, as if Nature were conflicting with death and dissolution; but yet it proves not mortal.  
And this; first, because these adventitious spirits are amicable and friendly to our bodies in their own nature; and therefore not so deadly injurious, as that which is not so familiar; or noxious.  
Secondly, Because they are very volatile, light, and active; Nature therefore does much sooner recover herself, transpires and sends forth the overplus received; than if the morbific matter were more solid, ponderous and fixed; the gravamen from thence would be much worse, and longer in removing: as, an over-charge of Meat, Bread, Fruit, or such like substances not spirituous; but dull and heavy (comparatiuè) is therefore of more difficult digestion, and lays a greater and more dangerous load upon the faculties; having not such volatile, brisk spirits to assist Nature; nor of so liquid a fine substance, of quick and easy digestion, as strong drink: So that the symptoms from such food, are much more dangerous, than those peracute distempers, arising from Liquors.  
And farther; those bad symptoms in other Diseases, are more to be feared and accounted mortal, (than the like arising from drunkenness) because those perhaps depend upon malignant causes; or such as by time are radicated in the body; or from the defection of some principal part: but the storm and discomposure arising from drunkenness, as it is suddenly raised; so commonly it soon falls; depending upon benign causes, (if the drink be sound) and a spirituous matter, that lays not so great an oppression; but inebriates the spirits so, that they act very disorderly and unwontedly; or, by their soporiferous virtue, stupefies them for a time, until they recover their agility, and regularity again.  
But all this while, I do not see, that to be drunk once a month, should prove good Physic: all I think that can be said in this behalf, is; that by overcharging the stomach, vomiting is procured; and so carries off something that was lodged there, which might breed Diseases.  
This is a bad excuse for good fellows, and a poor plea for drunkenness: that for the gaining of one supposed benefit (which might be obtained otherwise) introduceth twenty inconveniences by it. I do not like the preventing of one Disease that may be; by procuring of one at the present certainly, and many hereafter most probably. Indeed if the Disease feared, or, that may be; could be prevented no otherwise, but by this drunken means; then that might tolerate and allow it: but there are other ways better and safer, to cleanse the body either upwards or downwards, than by overcharging it with strong drink, and making the man to unman himself; the evil consequents of which are many, and the benefit hoped for, but pretended; or if any, but very small and inconsiderable.  
And although, as I said before, the drunken fit is not mortal, and the danger perhaps not great for the present; yet those drunken bouts being repeated; the relics do accumulate; do debilitate Nature, and lay the foundation of many chronic diseases. Nor can it be expected otherwise; but you may justly conclude from the manifest irregular actions which appear to us externally; that the functions within also, and their motions are strangely disordered: for, the outward madness, and unwonted actions, proceed from the internal impulses, and disordered motions of the faculties: which general disturbance and discomposure (being frequent) must needs subvert the oeconomy and government of humane Nature; and consequently ruin the Fabric of man's body.  
The ill effects, and more eminent products of ebriety, are; first, A changing of the natural tone of the stomach, and alienating the digestive faculty; That instead of a good transmutation of food, a degenerate Chyle is produced. Common experience tells, that after a drunken debauch, the stomach loseth its appetite, and acuteness of digestion; and this, belching, thirst, disrelish, nauseating, do certainly testify: yet to support nature, (as supposed) and continue the custom of eating; some food is received: but we cannot expect from such a stomach, that a good digestion should follow; and it will be some days before the stomach recover its eucrasy again, and perform its office well: And if these miscarriages happen but seldom; the injury is the less, and sooner recompensed; but by the frequent repetition of these ruinous practices, the stomach is overthrown and alienated from its integrity.  
Secondly; An unwholesome corpulency and cachectick plenitude of body does follow: or a degenerate macilency, and a decayed consumptive constitution. Great Drinkers that continue it long; few of them escape, but fall into one of these conditions and habit of body; A Cacotrophy, or Atrophy: for, if the Stomach discharge not its office aright; the subsequent digestions will also be defective.  
So great a consent and dependence is there upon the stomach; that other parts cannot perform their duty, if this leading principal part be perverted and debauched: nor can it be expected otherwise; for, from this Laboratory and prime office of digestion, all the parts must receive their supply; which being not suitable but depraved; are drawn into debauchery also, and a degenerate state; and the whole body fed with a vicious alimentary succus.  
Now that different products, or habits of body, should arise from the same kind of debauchery, happens upon this score. As there are different properties and conditions of bodies; so the result from the same procuring causes shall be much different and various: Quicquid recipitur, recipitur per modum recipientis. One puffs up, fills, and grows hydropical; another pines away, and falls Consumptive, from excess in drinking; and this proceeds from the different disposition of parts: for, in some persons, although the stomach be vitiated, yet the strength of the subsequent digestions is so great, from the integrity and vigour, of those parts destinated to such offices; that they act strenuously, though their object matter be transmitted to them imperfect and degenerate; and therefore do keep the body plump and full; although the juices be foul, and of a depraved nature.  
Others ê contra; whose parts are not so firm and vigorous; that will not act upon any score, but with their proper object; does not endeavour a transmutation of such alien matter, but receiving it with a nice reluctance, does transmit it to be evacuated, and sent forth by the next convenient ducture, or emunctory: and from hence the body is frustrated of nutrition, and falls away: So that the pouring in of much liquor (although it be good in sua natura) does not beget much aliment, but washeth through the body, and is not assimilated.  
But here some may object and think; That washing of the body through with good Liquor, should cleanse the body, and make it fit for nourishment, and be like good Physic for a foul body: But the effect proves the contrary; and it is but reason it should be so: for, suppose the Liquor (whether Wine, or other) be pure and good; yet when the spirit is drawn off from it, the remainder is but dead, flat, thick, and a muddy phlegm. As we find in the distillation of Wine, or other Liquors; so it is in man's body: the spirit is drawn off first, and all the parts of man's body are ready Receivers, and do imbibe that limpid congenerous enlivener, freely and readily: but the remainder, of greatest proportion; that heavy, dull, phlegmy part, and of a narcotick quality; lies long fluctuating upon the digestions, and passeth but slowly; turns sour, and vitiates the Crases of the parts: So that this great inundation, and supposed washing of the body, does but drown the faculties, stupefy or choke the spirits, and defile all the parts; not purify and cleanse: And although the more subtle and thinner portion, passeth away in some persons pretty freely by Urine; yet the grosser and worse part stays behind, and clogs in the percolation.  
A third injury, and common, manifest prejudice from intemperate drinking, is; An imbecility of the Nerves; which is procured from the disorderly motions of the Animal Spirits; being impulsed and agitated preternaturally by the inebriating spirits of strong Liquors: which vibration being frequent; begets a habit, and causeth a trepidation of Members.  
Thus you see the inconveniences, and mischief, that follows intemperate drinking: but to promote this irregularity and great folly; the rare Invention of Healths, contributes not a little, to the pouring down of strong liquor; and makes them so earnest in remembering the health of others, that they quite forget their own; and are then very active to destroy it: quite forgetting; that drinking of Healths, and healthful drinking; are two things, and inconsistent.  
But drinking together, is the signal of Friendship: and to be made Drunk; is the Character and Memento, of a generous and hearty entertainment: for most commonly, drinking concludes the Feast: when nature hath been tempted with varieties; and perhaps overcharged therewith; to add yet more weight, the next folly is to fall upon drinking; to inebriate and disturb the spirits; to vitiate the fermentation, and precipitate the meat out of the stomach, before digestion be finished, by a Flood of liquor; that if you have escaped a surfeit of eating; you shall not go away without a mischief by Drinking: and thus your good Dinner is spoiled; and instead of being bettered by it, you are the worse; and your Friend's kindness, proves your prejudice.  
Thus to the necessary uses of Drink, appointed by nature; we have invented other designments, and made Drink to serve for pleasure, profit, wantonness and debauchery: so that Drink which should help to support, nourish, and maintain the strength and vigour of nature; is made an unhappy instrument, to abuse and injure the Body, by perverting, and disordering the regular oeconomy thereof.  
But instead of satisfying thirst, and refreshing of nature, some pour in a flood of liquor, to drown the faculties, and extinguish vitality; and many their are that account it a pleasure, to sop their souls in drink; and some have drowned themselves by such intemperance. The Cattle drink to satisfy thirst; and then leave of drinking: some men indeed do not drink like beasts; but make themselves Beasts by drinking; for, being thereby deprived of their reason, they act like to Brutes.  
But of Drinking, and Drunkenness, we have reckoned up the evils: we will not be so partial, to smother the benefits; but take all with you.  
Drinking, advanceth the revenue of excise, and custom. It makes Barley to bear a good price; and helps the Farmer to pay his rent. It keeps the Physician, and Apothecary in employment: and doubtless it adds considerably to their business. Lastly, It maintains a tap trade, and too many live well by it.  
Now whether Drinking, aught to be promoted; to forward these advantages, and answer such ends, with the destruction of Health; abbreviation of Life, and debauching the People; I leave you to judge.  
Drink for necessity, not for bad fellowship; especially soon after meat; which hinders the due fermentation of the stomach, and washeth down before digestion be finished: but after the first concoction, if you have a hot stomach, a dry or costive body; you may drink more freely than others; or, if thirst importunes you at any time; to satisfy with a moderate draught, is not amiss.   

SECT. XIV. Exercise, and Rest; regulated and appointed; promoting sanity and vivacity.  
THat Exercise and due Motion, seasonably used, contributes to the preservation of Health, and prolongation of Life; will appear, if we consider the great benefits that are procured by it.  
First, In general; exercise raiseth the spirits, and puts them upon vigorous action in all the Faculties.  
Secondly; It empties the stomach, and promotes the appetite for the next meal: the remainders after digestion, that accumulate to clog the stomach; are moved by Exercise, and excited to pass away; and being thus discharged of those relics; the appetite grows sharp, and craves food very strongly.  
Thirdly; Exercise provokes expulsion of Excrements, and suffers not any superfluous matter to lodge in the body: For, by the turgid motion of the spirits, the common ductures and conveyances are dilated and expanded; which together with the agitation of the body, gives a ready and free passage, to any feculent or excremental matter, that ought not long to be retained.  
Fourthly, Exercise opens the Pores, and gives a free transpiration; which otherwise by too much rest are occluded and shut up; contrary to the intention of Nature; having appointed these vents, and secret ways of evacuation, to ventilate and cleanse the habit of the body; which in a short time would be very foul and impure, by congestion of superfluous humours; if not purified and transpired by these exhaling Ports.  
Fifthly; Exercise promotes, and adds much towards the nutrition of the body. For this we find generally; that active stirring people, are more fresh in countenance; more vegete and lively in spirit; more firm and solid in flesh, and stronger in their limbs; than other persons that live a sedentary, idle, and sluggish life. And that it should be so, there is good reason; in as much as exercise gives a free passage for nutriment, to arrive at every member and part of the body; and also excites the Archaeus or ruling principle in each, for a more vigorous assimilation; and likewise does expedite and send away, the superfluities of every digestion; all which promotes and sets forward a good nutrition.  
Exercises are various, and commonly chosen, as each person fancies, or the Company invites; as Dancing, Running, Ringing, Tennis, Hand-Ball, Football, Riding, Fencing, Bowling; with many others: some whereof are purely pastime, as those named; others are necessary labours; as Digging Sawing, and such like.  
Exercise is to be chosen, such as suits best with the Nature of each persons body: Some require exercising of upper parts most, others of the lower parts, and some equally both: those Exercises which generally are advantageous, in using and stretching all the parts, and which I prefer before others; are Tennis, Hand-Ball, Fencing and Ringing. Yet I would not impose upon any contrary to their inclination; for in these cases, that which is most delightful, will probably prove most beneficial.  
Observations and Cautions to be remembered in exercising, are such as these.  

1. Exercise daily, in the Morning chief; with an empty stomach always; and after excremental evacuation; if you can procure it.  
2. Vary exercise according to the condition of your body, and season of the year: the stronger, phlegmatic bodies, and in cold Wether, admit of stronger and swifter motions: Choleric hot bodies, weak, and the Summer season; more mild and gentle.  
3. Be not violent in exercise; nor continue it longer beyond a pleasure; but desist with refreshment, not a lassitude and weariness.  
4. Put on some lose garment, until your body be cool, and settled in its natural heat and temper; the Pores being opened by exercise, the cold is more apt to enter; from whence a greater prejudice, than you could expect benefit, from your labour, or pastime.  
5. Walk gently after Exercise, and settle by degrees; no sudden changes, are suitable or profitable to Nature.  
6. Eat not, until you be fully reduced to that temper and moderate heat, as when you began; and when the spirits are retired to their proper stations.   
By this rational course the advantages that will accrue to you are these.  
Exercise rouseth dull inactive spirits; gives ventilation, opens obstructions by the motion, attenuation and penetration of the subtle spirits; agitates and volatiseth feculent subsiding humours; abates superfluous moisture; increaseth natural heat; promotes concoction, distribution and conveyance of aliment, through the narrow Channels and Passages unto the several parts of the body; procures excremental evacuations; strengthens all the Members, and preserves Nature long in her vigour and verdure.  
Having set out the times for Exercise and Motion; the remainder is allotted for Rest and Ease; with such refections and repast as Nature requires. Quod caret alterna requie durabile non est. Ovid.  
Rest is as necessary to preserve Health, and continue man's body in strength and vigour, as Exercise: These two, although much opposite in themselves, yet both in their order and seasons, are very suitable and agreeable to humane Nature; and both contribute to the being, and long being of Man. Nothing constant is liking and congruous with our Nature; but vicissitude is most acceptable and delightful.  
When the body is wearied with Labour, than rest is refreshing, and renews its strength; but when satiated with rest, does then thirst after motion and pleasant exercise. Rest is a burden if forced upon Nature, longer than Nature does require; and that is but for a short space. Interdum quies inquieta est; quoties nos male habet inertia sui impatiens. Sen. So that the due timeing of Rest and Motion, and limiting them to their hours and seasons, most agreeable and delightful to humane Nature; is that which preserves him in Health, and prolongs his Being.  
Avoid idleness, and a sluggish sedentary life: for want of due action and wholesome motion; the body, like standing Waters, degenerates and corrupts. If Rest exceeds, the vigour of Nature is abated; digestion not so good; distribution of aliment to the several parts retarded and impedited, by reason of an obstructed foul body: excrementitious superfluities not freely transmitted, and emitted; the spirits dulled, and all the faculties of the body and mind, heavy and slow to action. Ignavia corpus hebetat, labour firmat.   

SECT. XV. Sleep and Watching; Limited and Cautioned.  
THE Life of Man being conversant in vicissitudes; spends its whole course in these two different states, Sleep and Watching: the one appointed for Rest and Ease; the other for Action and Labour. If he were constant in the first, his life were but the shadow of Death, not worth the naming: Nemo dum dormit, alicujus est pretii, non magis quam si non viveret. Quidam. If in the latter, he could not hold out long, but be tired and worn out.  
Therefore Nature hath wisely contrived, that man should not continue long in either; but should be transient from one to the other, and wove out his life by these short intervals and changes: Watching, Action and Motion: Sleep, Rest and Cessation; these are equally requisite for our well-being: So that these two variations, relieving one another; both become a defence, and support of humane life.  
Sleep, is a placid state of body and mind; bringing refreshment and ease to both. Sleep takes off the Body from action; and the Mind from care, thought and business; and gives a cessation and quiet interval from their Labour.  
That sleep may prove most advantageous; answering the intentions and designment of Nature; it must be regulated in these four particulars: the Time when; and the Limits how long: the Place where; and the Manner how.  
The Time most proper and fit for Sleep, and according to the appointment of Nature, is the Night; when most of the Creatures also do take their rest. At the shutting up of the day, and the Sun departed from the Horizon; the spirits are not so active and lively, but incline to a cessation; and than it is fit to give them their repose and rest, and not constrain them longer upon duty. In the morning again, at the rising of the Sun; they are fresh, brisk and agile; fit for motion and action; and then they are no longer to be chained up in somnolent darkness; but to be set at liberty, and enjoy the bright light; which cheers the spirits, and is a great enlivener to them.  
Turpis qui alto sole semisomnis jacet,  
Cujus vigilia medio die incipit. Sen.  
Avoid day-sleeps as a bad custom; chief fat and corpulent bodies: but if your spirits be tired with much business and care; or by reason of old age; debility of Nature; extreme hot weather; labour, or the like, that dissipates the spirits, and enervates; then a moderate sleep, restores the spirits to their vigour again, and is a good refreshment; but rather take it sitting, than lying down.  
Night watching, and late sitting up; tires and wastes the animal spirits, by keeping them too long upon duty; debilitates Nature; changeth Youth, and a fresh florid countenance; heats and dries the body for the present: in time it abateth natural heat; breeds Rheums and Crudities; and most injurious to thin lean bodies.  
But go early to sleep, and early from sleep; that you may rise refreshed, lively and active; not dulled and stupid.  
For length and continuance: Moderate sleep is best: it refresheth the spirits; fortifies and increaseth vital heat; helps concoction; gives strength to the body; pacifies anger; calms the spirits, and gives a relaxation to a troubled mind.  
But immoderate sleep, dulls the spirits; injurious to a good wit and memory; fills the head with superfluous moisture, and clouds the brain; retains excrements beyond their due time to be voided; and infects the body with their noxious fumes and vapours; an enemy to beauty, and changeth the fresh flower of Youth.  
Concerning the place for sleeping, take these cautions: First, That you do not expose yourself to the open Air: for in the time of sleep, Nature is not so well able to defend the body from external injuries of the Air; but lies more open to such assaults, being off her guard, and retired to Rest.  
Know also that it is a bad custom, to sleep upon the ground; as many in the Summer season, do use to their prejudice: and those whose conditions of life necessitate them to it, (as Soldiers,) although for the present they escape the mischief; yet afterwards, most are made sensible of the injury, by Aches, stifness or weakness of Limbs; and many other infirmities that it procures.  
Sleep not in any damp place, Vault or Cellar; a ground Chamber, especially unboarded; a new washed Room; or new plastered: but choose a high Room, dry, sweet, and well aired; free from smoke, and remote from any noise.  
Let your Bed be soft, but not to sink in; which sucks from the body, exhausts and impairs strength: a Quilt upon a Featherbed, is both easy and wholesome.  
Be careful that your Bed be clean, sweet, and well aired: for Bedding receives the vapours and sweaty moisture, that comes forth from bodies lying in them; which if they be not purified by Air or Fire: they will contract an ill scent, and are then unwholesome to lie in.  
But if every one ought to be thus careful of their own Beds, they constantly lie in themselves: you may easily then imagine, how Travellers are exposed to the injuries of noisome Beds.  
Your Chamber also, aught to be kept clean and sweet; which is conducing to your Health: I do not mean often washing it; for that brings an unwholesome damp, and ill scent into a room; especially a Bed Chamber; and the Bed-Cloths do imbibe and receive in the moist vapour, which must do some prejudice: except it be in the heat of Summer, hot, dry, and clear weather; and the Windows opened, to dry it soon, and very well again: but to do this in Winter, in cold, wet or foggy weather; is an unwholesome, ill custom: but some Women are so tied up, to their old usage and fashions; that no reason will prevail; nothing but a sic volo, and sic jubeo, will keep off the washing.  
Sweeping, brushing and rubbing; and searching often all the holes and Corners; will keep a House (but chief Bedchambers) in such order, for decency and cleanness; as will answer all the intentions of washing; and is not so offensive, nor troublesome. But air your Chamber daily, by opening the Windows; if the weather be dry; and not thick or foggy.  
As for the manner of posture, or decumbiture; the body must lie easy, or sleep will be disturbed: the head elevated a foot and half, or two foot higher, than at the Beds feet: and from Head to feet, the Bed to lie smooth and even; and not a fall below the Pillow, and hollow under the back; as commonly. Compose the other parts, as best likes every person; but lie not upon the back; or constantly upon one side; but by turns; and first on the left side: and be covered according to the Climate, and Season of the Year.  
The mind also must be in a good posture for sleep; well composed and settled when you are in Bed; or that will break off your sleep before due time, and defraud you of your night's rest: if you lie down with roving troubled thoughts; they commonly will call you up before it is fit to rise; and your sleep will not be so placid and refreshing. Therefore when you lay by your ; lay aside also your business, care and thoughts; and let not a wand'ring fancy prevent your rest; or awake you before due time.   

SECT. XVI. Evacuations, and Retentions bounded; for preservation of Health.  
ALL that the body receives is not fit to be retained; our food, though choicely picked, and temperately used; yet all does not turn into the substance of the body; but some part is to be separated and sent forth; the rest to supply, nourish, and be assimilated. This regular course being continued, the body thrives, and is in good order; but if that which should be evacuated and sent forth, be retained; or that which ought to be retained, be prodigally wasted, and injuriously emitted; then the body suffers and decays, when the regular oeconomy thereof is thus subverted. Hinc ingens morborum turba.  
And here we are to consider of the various excretions that Nature does require, and is beneficial; and of such retentions, as are injurious.  
Under this Head is comprised excretions by Stool; by Urine; menstrual Purgations; Spermatick issuing; transpiration by the Pores; evacuation by the Nose, and Ears: of which, the former are of the greatest concernment; and special care to be had of them.  
Excremental evacuations are various, proceeding from the several digestions; conveyed out by several Channels, and Vents of Nature's fabrication: which duly evacuated, are no small helps to the conservation of health, and are the effects of a temperate and regular body.  
The retention of them beyond due time, argues discrasy of parts, or irregular living; and brings much detriment to the body, by their noxious impressions and putrid vapours, that infect and disturb the body.  
If the Belly be costive and bound up; if the Urine be suppressed; the monthly Courses stopped; the Pores occluded and shut up: the Soul will be stifled in the Body, and the Body polluted and corrupted with its own Excrements: and as these are so, more or less in degree, swerving from rectitude; so it fares with the body, better or worse.  
And on the contrary; if the Belly let pass too soon and forceably, before the alimentary part be separated, sweeping down both together: if the Urine flows too freely, and drains the body: If the Female Courses be immoderately current, and exhaust the vital stream: If the sperm be involuntarily issuing, and daily wasting: If the Texture be too lax and pervious, the Pores patent and evaporating; the damage is as great as the former, and as much to be feared, as these evacuations are more or less enormous.  
So that nothing but moderation, and an even course between these two extremes, are conservative of Health, and longaevity. And that this may be so; all your actions and necessary customs, must be bounded by mediocrity: this is the Golden Chain that ties all together; one Link whereof being broken, the whole is broken and disunited; having a dependence, and mutual tye upon each other.  
As the discharging of Nature, moderately and seasonably, in all her requisite evacuations, preserves the body in health and strength: so contrarily.  
Immoderate evacuations, cause weakness, debility of Nature by exhaustion, and procure several Diseases; Cachexies, Consumptions, Dropsies, etc.  
To keep the body soluble is very good, that at least once a day you may not miss to have a stool; else the Faeces are hardened, the body heated, the stomach molested, the appetite not so good, the head heavy, dull, and sometimes pained; some grosser matter which should go away by siege, is brought by the Urinary passage; occasioning obstructions, all which are very injurious and destructive to Health.  
Seasonable and moderate Venus, alleviates Nature, and helps digestion: but immoderate, exhausts the strength by effusion of spirits; exsiccates and dries the Body, hurts the Brain and Nerves, causeth tremble, dulls the sight, debilitates all the faculties, hastens old Age, and shortens Life. But of this more at large in my Treatise of Spermatick Consumptions.  
Cibo vel potu repletis, superfluè evacuatis, sive exercitatis, coitus interdicitur.  
Tempus optimum est manè, & post dormias.  
Hyeme & Vere frequentius permittitur; Aestate parciús.  
Juvenes, sanguinei, & pituitosi liberalius; parcius Melancholici; parcissimè biliosi, Senes, emaciati.  
Menstrual evacuations are proper to the Female Sex; and come to them at certain years, to some at fourteen or fifteen; too others at sixteen or seventeen: and then Nature challengeth them monthly as her due; except she hath conceived, nurseth, or being grown old, Nature does not require this evacuation: And this is of such concernment with them; that if this menstrual Flux be not right in the several requisites, according to times, quantity and quality; the whole body oftentimes is disturbed; but always some infirmity or complaint does follow: And therefore it much behoveth Women, to have a special regard, that this course of Nature be regular, according to each persons propriety of body; for all have them not alike, nor is it to be expected: and when it happens otherwise; a due course is to be taken to reduce them into order, and procure them aright.  
This Flux ariseth from a redundance, and is granted to Women for conception-sake; that they might both nourish the foetus in the Womb, and have sufficient to supply their own bodies: Therefore when there is no conception, Nature hath appointed a menstrual evacuation to spend the overplus this way, during her capacity of having Children; and when that time is past, Nature takes up and makes no such provision; and then this evacuation ceaseth.   

SECT. XVII. The four Constitutions; or different variation of Bodies, distinguished.  
THat the Condition, Properties, and Habit of Bodies, do much differ one from the other; and also the same Body, by time, doth vary and alter much from what it was; is that which I need not insist on the proof; every one almost will confess the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is convinced of this truth. But how this comes to pass, and the reasons of this difference and variation; are not unanimously agreed upon, but great dissenting about the matter.  
The Galenists do comprise the diversity of bodies under four Constitutions; Sanguine, Phlegmatic, Choleric and Melancholic. And this they will have to arise from the difference of bodies in mixtion; according to the different proportions they receive of the four Elements, participating more of some, than the other.  
The Chemical Philosophers; some of them will have the difference of bodies to assurge out of three Principles; Sal, Sulphur, and Mercury: Others increase that number, and will have them five; Spirit, Salt, Sulphur, Water and Earth. But I must not now engage in the controversy between the Chemists and Galenists; or make another party to oppose both; but reserve that as more proper for a Polemical Tract: This Work being not intended controversal, but Canonical; I therefore pass on to state the Matter.  
These four terms of Sanguine, Choleric, etc. although I do not adhere to them in the common acceptation, and in every point as the Galenists use them; yet they being so familiar, and well known to such for whom chief this work is intended; I shall retain these names, with distinction and limitation, to serve our present purpose; rather than impose new words upon you, not so well understood.  
I do not therefore understand by Phlegm, Choler, etc. that every body is composed of these four humours, as their constitutive parts; resulting from proportionate, and disproportionate mixture, and combination of the four Elements: But that persons may participate of, or abound with a degenerate humour; and that the succulencies of the body, may incline to such a condition, affine and analogous; or having such properties; as that which is assigned to, and called Phlegm, Choler, etc. may well be asserted; and we may call them by such names.  
But you must also take notice, that the degenerate matter in man's body is so various, that you must not think to reduce all such depraved Juices exactly to these three heads; of Choler, Phlegm, and Melancholy; and if you add twice three more; the number would not be sufficient: But since there are not peculiar appellations to distinguish all precisely by; better have some general terms than none.  
The variation of bodies, in relation to Temperament, Habit, and Constitution; does arise immediatè from the variation of digestions, and the different products from thence: so that one and the same person shall by time be of different constitutions; according as the functions of the body are performed, well or ill.  
The changing or establishing of Constitutions procatarcticè does depend upon subjection and obedience to the Diaetetick Rules. As every one is ordered prudently and regularly, or negligently and incongruously, shall be disposed to this or that Constitution. If a man live idle, plentifully feeding, indulging himself in raw Fruits, and sleeps much; this disposeth him to be Phlegmatic: that is, his digestions shall not be so good; and there will be crude relics abounding, such as are called Phlegm.  
If a man be of an active cogitative spirit, eager in business, giving himself little rest; accustomed to Wine, and high seasoned Meats: This manner of life fires and heats the body; the Juices than will not be so mild, temperate, and balsamic: but acrid, hot and sharp; and this person than may be said to be, of a choleric constitution, or condition of body.  
If a fresh sanguine person, of a pure wholesome body; be oppressed with care and grief; live a sedentary life; or too much given to study and serious contemplation, and feed grossly: This course of life shall change and alter the best constitution: the sanguine brisk airy person shall by these means, be of a dull heavy disposition, and sad mind; the body also shall degenerate from its purity, and the humours become more fixed and feculent.  
The Soul being the great Spring or Wheel, that keeps all the functions in motion, upon which they do depend, primò & principaliter, as the Fountain of all Vital Actions: If this be dejected and taken off its speed; the functions are then performed very heavily, as if weights and clogs were hung upon them; and then the elaboration of food is not well performed, nor a pure alimentary Juice produced; but a degenerate succus of a heavy oppressing nature not duly fermented by the Spleen; (dyscrasyed by the preceding Causes) from whence a melancholy constitution is begotten, and may so be denominated for distinction.  
The diversity of Constitutions being thus understood; we may make use of, and retain these distinguishing terms, at this time to serve the business in hand; since they are so familiar by use, and easy to be apprehended, by such for whom this is intended. But although I can close with them, in relation to this purpose I am now upon; to order and appoint a Diaetetick Regiment for different bodies; yet I think them not of that concernment, for a Physician to tie himself strictly to their observance, in the designment of Cures; these notions being too superficial and remote from the quiddity, essence and spring of the Disease; are but Characteristical and Signal, to note how, and which way the vital Powers do deviate and swerve from their integrity; are but the Producta Morbi; the Products and Effects, separable, and the Disease may remain behind.  
Wherefore I cannot allow them, as they are severally enjoined in the Methodus Medendi for indications, to suit Purgatives electiuè, and other Medicines to, by peculiar appropriations; nor concur with some Hypotheses that are founded upon this Doctrine by the Galenists to steer them in their Therapeuticks; which indeed runs them upon great errors in the Cure of most Diseases; being so nice in temperaments, humours and qualities, and eyeing them so much; that they neglect the spring from whence they do arise, and where the greatest stress of Cures do lie. Morbi in initiis vitalibus radicem habent.  
And although I have distinguished food for several constitutions or conditions of body, as most proper and fit for them; and commonly most agreeable and appetible; yet I do not thereby strictly enjoin, or restrain any one of a dissenting appetite, from some things greatly coveted and suitable by experience; although appointed for another person of a different constitution: but that every person seeing the general Rule, may something be guided thereby; and examining his peculiar propriety of Body, undiscernible to others; whether it will comply freely, or with reluctance. In such case where there is a refusal of this or that, as not suiting, but disgustful; you are not to impose upon your Nature forcibly, though enjoined by the general Rule: But where you are at a stand in things indifferent, what to choose when either will comply and suit your appetite, then follow the Rule as advantageous. Moreover the strong robust bodies, active and laborious; are not so strictly enjoined to observance, as tender weak bodies; which soon are discomposed and altered by ill diet; or that is incongruous for their condition of body.  
If a person have a cold, waterish, Phlegmatic Stomach; those Meats, and Drinks, and Sauces, are not so agreeable and requisite for him, as will well agree and suit with a Choleric, hot, and dry parching Stomach. A Phlegmatic man, most commonly takes no delight, in Milk and Whey, cold Meats, and cooling Drinks, or cooling Sauces: but he loves seasoned hot Meats, strong Drinks, Spices, and hot Herbs; to make his Meat savoury and acceptable to his Stomach: But the Choleric Man shall delight in the other; and they shall suit best with him, being temperately and discreetly used.  
So that a Diaetetick Regiment, well appointed and observed; is physical to discrasyed and distempered bodies; to contemperate and allay the luxuriance of some predominant Humour; and something dispose the faculties to produce the alimentary Juices of another nature: which by time will alter and change the constitution, or condition of Body, from what it was; and reduce it nearer, to what it ought to be.   

SECT. XVIII. The sanguine Constitution; or purest state of Body; how generated, and preserved.  
THis Constitution does result from the integrity of the faculties, and due Crases of the Parts, performing their offices rightly: When Food is well elaborated and transmuted in such manner as is proper for each digestion; then a good constitution and good habit of body is established. The Mass of blood than hath its pure tincture; and all the liquors of the body their peculiar properties, suitable to the intentions of Nature: But if the Crases of the Parts be perverted, by a spontaneous defection and imbecility of the faculties; or otherwise procured to irregularity; by bad food, intemperance, and the Diaetetick Rules not observed; then the alimentary Juices do degenerate from their purity; the mass of Blood, and nervous liquor are depraved; the constitution and whole habit of body altered and changed for the worse.  
The sanguine person enjoys the best state and condition of body; does not abound, or is molested with crude, Phlegmatic or acrid Choleric Juices, or otherwise degenerate; but hath the succulencies of body, in their right and proper natures; as is most fit for every Vessel and part of the body: hence it is, that this person is more fresh, temperate, lively, and florid; of a more pleasant mind, and good disposition; having pure blood, and other good Juices to supply the Body; from whence the spirits are generated both plentifully, and of a good extraction.  
This State and Constitution of Body, is best preserved and continued so from degeneration, by a good Diaetetick Regiment; disposing all the requisite supports of Life, Customs and Actions whatsoever; that they be moderate, seasonable and suitable to such Natures; contributing their assistance wholly, and not being any ways detrimental, by their ill management.  
The Sanguine Person will continue long in that condition and good state of Body; by a due observance of Diet, Exercise and Rest, Sleep and Watching, Excretions and Retentions, passions of Mind: For any of these irregular and unsuitable, will alter and change the best tempered body, into some other depraved condition, answerable to their Causes: as the intemperate Air of a hot Climate, or sudden change of Wether not regarded; violent and unseasonable Exercise, night-watching, ill-dyet, etc. introduce a depraved alteration and degeneration of the blood: and therefore most commonly sickness soon follows such injurious Courses. I might here forbid the smoking of Tabaco; the common Purgatives falsely denominated, but rather and more properly Corruptives; which stamp an ill impression upon the parts, and vitiate alimentary Juices of the Body: but the injuries procured from Tabaco, and these Drugs, are declared at large in my Tract of the Scurvy; Therefore I need not repeat here.  
For the Election and Choice of Food; for quantities, and due times in Eating and Drinking; for the choice of Air, and place of Abode; for Exercise, Sleep, etc. consonant and most agreeable to this constitution and best state of Body; are to be sought in the general Hygiastick Rules ; which are most proper and applicable to this state and condition of Body; as being the Rule or Standard to measure others by: And by how much, others vary from this temperature and good condition of Body: by so much are they to be accounted intemperate and deviating from integrity; and do therefore require some particular Rules or Exemptions from the general, to regulate them apart; because bodies in a right and good state, are not to be governed by the same strictness of Law; but must have some allowance and exceptions; which shall be observed in the particular constitutions following.   

SECT. XIX. The Phlegmatic Constitution: managed for a reduction.  
THE Phlegmatic Person is such whose nature is not so vigorous and acute in the digestive faculties; and makes a transmutation of food not so perfect as the Sanguine, but something crude and raw. This Constitution abounding with superfluous moisture, and being cooler in temperature, (except upon occasions distempered, and the Archaeus disturbed) commonly hath a slower Pulse; not so lively, active and brisk as the Sanguine person; prone to sleep and ease; of colour paler; by hot things benefited, by cold things prejudiced. And thus it is; by reason the vital powers are remiss and sluggish, or perverted, and the several functions of the body not performed vigorously and completely: which ariseth from an innate disability; or irregularity, and disregard to the Diaetetick rules.  
Now this Constitution of body being fallen a degree from the integrity of Nature; and swerving from the best condition and state of body, which is the Sanguine, and finding by these Characters how Nature is defective, and which way declining: You ought so to order all your actions and customs, as may tend to the rectifying of this deficiency, and be auxiliary for a reduction to the best state; at least prevent what may succeed worse, and stop the increase. And herein it will be no small advantage, to know what is assisting and helpful to Nature is this case; and what is injurious.  
Meats agreeable and convenient for this condition of body; are such as be light and digest well▪ because the Stomaches ferment is not so acute; yet if the Stomach covets what is not of facile digestion, let it be made savoury and seasoned: And then a Phlegmatic raw stomach may better venture upon such. But Brawn, Pig, Goose, Duck, Waterfowl, and such like, are not agreeable to a Phlegmatic Stomach: Also Eels, fresh Herrings, Makerel, Lobster, fresh Salmon, Sturgeon, are injurious and difficult to be digested. But if you must please your palate, drink Wine with these meats for a corrective.  
Let your diet be warm Meats, oftener roast than boiled.  
Butter, Oil, and Honey is good for you; Mustard, Salt and Spices are necessary for your use: especially with meats of slow digestion; and that abound with much moisture, and are apt to clog the Stomach.  
Refuse Milk and Milk Meats; Curds, new Cheese, Buttermilk and Whey.  
Olives, Capers, Broom buds, Sampire, are good Sauce; also Garlic, Onions, Leeks in Broths, seasonings or Sauces, for a relish, but not raw.  
Refrain cold Herbs and Salads; as Lettuce, Purslan, Violet-leaves, etc. except Sorrel, which although cold, yet a sharpener of the appetite: but freely use Mint, Sage, Rosemary, Time, Marjerome, Parsley, , and such hot Herbs.  
Abstain from raw Fruits; Apples, Pears, Plums, Cucumbers, Melons, Pumptions, etc. But you may eat new Walnuts, filberts, Almonds blanched, Chestnuts, Fistick-nuts, Dates, Figs, Rasins.  
Drink strong Beer more frequently than small; and sometimes Sack. Not French Wine if you be Rheumatic.  
Indulge not yourself in lying long in Bed; or Afternoon-sleeps; and too much Rest and Ease: they dull the spirits, increase phlegm, and superfluous moisture.  
But frequent Exercise; and moderate abstinence in Meat and Drink; are great preservatives of your Health.  
Choose a warm Air and dry Soil; remote from Waters; the best place for your Abode.  
Hot Baths are profitable; seasonable and moderate Venus a friend: the former cherisheth the spirits, opens the pores for a transpiration and emission of superfluous moisture: the latter suscitates and raiseth the spirits, alleviates nature, and helps Concoction.   

SECT. XX. The Choleric Constitution: altered, and allayed.  
THE Choleric Person is more hot and dry than the Phlegmatic; eager and precipitate in action; froward, hasty and angry; lean of body and slender: the Veins big, a hard Pulse, and quick: of colour pale or swarthy; propense to waking and short sleeps; subject to Fevers, or febrile aestuation upon small occasions.  
That some bodies are in this state and condition, is apparent and certain: but whether by innate Principles so disposed, or otherwise procured and adventitious; we will not controvert here: but shall proceed as granted, that a Diaetetick Regiment, well or ill managed; shall make this person or condition of body, better or worse. Wherefore I advise such to these observations.  
Use a cool and moistening diet; most frequently boiled meats, rather than roast or baked; but fried or broiled meats never.  
Eat Broths often made with cooling Herbs; Rice-milk, Cock-broth, or Barly-broths with Rasins, Currants and Prunes.  
For flesh, choose young tender and juicy; as young Beef, Veal, Mutton, Lamb, Kid, Pork, Greengeeses, Turkey, Capon, Chickens, and such like.  
Observe fish days as good diet: and then you may eat fresh Salmon, Lobster, fresh Herrings, Crabs, Prawn's, fresh Cod, Thornback, Soles, Plaise, Whiteing, Smelled, Oysters, Pike, Trout, Tench, and other fresh fish; Eels not excepted which are unwholesome to others.  
But refrain salt Meats, and dried; as Bacon, old Ling, Gaberdine, salt Cod, pickled or red Herrings; pickled Scalops, Oysters, Anchovies, Sturgeon, hanged Beef, dried Tongues, and such like.  
Milk and Milk meats are pleasant and good; as Custard, Whitepots, new Cheese, fresh Cheese and Cream.  
For your Sauces; use Verjuice, Sorrel, Orange, Lemmon, Apples, Gooseberries, Currants, Prunes, pickled Cucumbers: as boiled Veal and Greensauce; roast Veal and Orange; boiled Mutton with Verjuice and its own juice; roast Mutton and Cucumbers; greengeeses and Gooseberries; Stubble Goose and Apples; Pig and Currants; Pork and green-sauce; boiled Chickens with Gooseberries or Sorrel-sops; Calves feet stewed with Currans and Prunes: And your meat thus Cooked, is both food and Physic.  
Take a lawful freedom, and please yourself with these Fruits; Citrons, Pomegranates, Oranges, Lemons, quince, Pearmains, Pippins, Cherries, Mulberries, Grapes, Damsins, Bullaces, Prunellaes, Respass, Currans, Barberries, Strawberries: they cool and quench thirst, contemperate and assuage hot choleric humours, and give a great refreshment to the parched spirits.  
Eat Salads of Lettuce, Sorrel, Purslane, spinach, and Violet-leaves; they are medicamental aliment; but be sparing in Mustard, Salt and Spices.  
Buttermilk, Whey and Cider allay preternatural heat; check the effrenation of Choler, and are refreshing to you.  
Refuse the fat, and brown outside of meat: also the crust of Bread: and be sparing in Butter and Oil.  
Drink Wine, Spirits, and strong Liquors, but as Physic; to refresh and assist a weak stomach, and not otherwise.  
Fast not, but satisfy the Stomach, when it vellicates and calls for meat; biting choler must have something to feed on, or it will disturb the body.  
Cherish and indulge sleep, it cools and moistens; but let it not exceed in length; which puts Nature by her due times for necessary evacuations.  
Be not too eager and constant in study; nor use late sitting up: both exasperated this condition of body, and make it worse.  
Use very gentle Exercise; and be not laborious or toiling, but take your ease; avoid violent motion; for it fires the spirits, and heats the body, which is very injurious to this Constitution.  
Frequent Venus is most pernicious.  
Cold Baths are profitable, and refresh much; by cooling the blood, allaying the spirits, and concentring them.  
Banish anger, immoderate care, peevishness and fretting; which discompose the spirits, heat and waste them; augment Choler, dry the body, and hasten old Age.  
Refrain Tabaco as a very injurious custom; it exasperates Choler by heating, drying, and evacuating dulcet Phlegm; which contemperates, bridles and checks the fury of acrid bilious humours.   

SECT. XXI. The Melancholy Constitution, directed and governed.  
BY Melancholy Constitution; I here understand such a condition of body; as is procured, and most commonly is the consequent of habituated Melancholy; or a melancholy heavy Soul, and a discrasied Spleen.  
To pass by the controversies that might arise here from the distinction of melancholy by the Galenists, as one of the four constituent humours: I shall take for granted on both sides, as well Chemists, as them; that the aforesaid causes do beget such a constitution or condition of body, as may well require a peculiar Diaetetick Regiment; as an allay or mitigation of those preternatural Symptoms, that necessarily follow such Causes: at least that they may not be aggravated by an injurious course of living.  
A melancholy, studious and sedentary life, does much abate and suspend the emanative vigour and activity of the Soul; equally distributed (geometricè) amongst the several faculties, as the spring of their motion and actions: from which abatement and depression of their power, the functions are not discharged so exactly, vigorously and unblamably; but more or less, according to the aggravation, or intention and remission of those Causes. Now as the Spleen is more eminently the seat of that passion; and commonly a part most apparently injured, leading the rest into disorder; We shall appoint such a government, or prudent election and modification of such things, comprised in the Diaetetick part of Physic; as may best suit with such a condition of body.  
The melancholy splenetic person; whose digestive faculties are debilitated, must feed more tenderly and nicely than another; else, that flatulency and oppression (which commonly does attend this condition of body) will be aggravated and much more molesting: For by a gross and plentiful feeding, are those evils increased.  
Let not your common diet be of such Meats, as are hard and difficult to digest; that lie long upon the stomach, and require a strong incising ferment for separation and transmutation: as Meats long salted, dried, fried, or broiled. etc. but keep to such as are light and of facile digestion; that soon yield in fermentation, and are transmuted, without great labour and trouble. Meats thus distinguished, you will find set down in the 54, 55, and 56. pages preceding▪ where you may make Election.  
If you have a hot and dry costive body; use Barley-broths, with Prunes, Rasins and Currants: and you may eat sometimes Pippins, Pearmains, Cherries, Respas, Strawberries, and such like good fruits to cool and moisten.  
Take not a full meal at Supper, nor late; but eat sparingly: And if that be too much, as may easily be discovered; then forbear Suppers wholly.  
Capers, Broom-buds and Sampire, are good Sauce; they please the Palate, quicken the Appetite, open Obstructions, and help Digestion: all which are profitable for this condition of body.  
Also borage, Bugloss, Endive, Cichory, Baum, Fumitory, Mary-gold-flowers, Violets, Clove-gilliflowers and Saffron, are of good use.  
Drink Cider sometimes, and small White-Wine; also Whey, if your stomach agrees with it.  
Keep the body soluble; your Head will be more free from pains, fumes, and heaviness: Also the lower Region of the Body will not so frequently be disturbed with flatulent rumblings, distension and windy eruptions.  
Cherish Sleep; it refresheth the spirits, pacifies a troubled mind, banisheth cares, and strengthens all the faculties: but tiresome waking in the night, is a great Enemy to a melancholy person.  
Fly Idleness, the Nurse of Melancholy; but exercise often, and follow business, or recreations.  
Walk in the green Fields, Orchards, Gardens, Parks, by Rivers, and variety of places.  
Change of Air is very good.  
Avoid solitariness, and keep merry Company.  
Be frequent at Music, Sports and Games.  
Recreate the spirits with sweet, fragrant and delightful smells.  
Banish all passions as much as in you lies; fear, grief, despair, revenge, desire, jealousy, emulation, and such like.  
Opus est te Animo valere, ut Corpore possis.  
Give not yourself to much study, nor night-watching; two great Enemies to a melancholy person.  
Refrain Tobacco, though a seeming pleasant Companion; the fancy is pleased but for a short time; and the ill effects are durable.   

SECT. XXII. Diseases, and Passions of the Soul, in general.  
MAN is made up of two grand parts, Soul and Body: the one Active, ruling and governing; the other Passive, obeying and instrumental: The one hath its ferenity, tranquillity, and placidness: The other due organization, and fabrication: But both Soul and Body, are subject to disorder, discomposure, and inaptitude; for the regular performance of their Actions and Offices.  
Great discoveries have been made of that Part of Man, which presents itself to the eye: We have viewed his Fabric; and I may say exactly; Witness the excellent Anatomical pieces that are extant; wherein are discovered and laid open, all the contrivances of this rare Machine: But the Spring that sets all on work; the intrinsic mover, the Soul, lies much in darkness; and acts as it were, behind the Curtain; Whose deficiencies and aberrations are little taken notice of, except in the irregularities of passion; and then only in relation to divine and moral rectitude: And therefore in our Physical Discourses, I find the Body to be accused of infirmity and failing, throughout the Catalogue of Diseases; and that the indisposition of Organs to act, is the sole or main cause of the irregularity, and deficiency of the Functions: And that the hability of the Soul to act ad extra; does depend wholly upon the capacity, and aptitude of the instrumental parts.  
But I am otherwise persuaded to believe, and from no small reasons; That as there is great difference of Souls in divine and moral goodness; why not then in natural abilities and integrity; relating to health and sickness? And therefore it is very rational to assert; that many defects or disorders in the Functions, and ruinous decays of the Body; does arise and spring forth, from the pravity, and debility of the Soul, by its lapsid nature: And that the first motions, ab intra, or emanations of the Soul; are, and may be infirm and vicious, when the Organs are in their rectitude and aptitude for regular motions. But to clear this out, and prosecute it to the full; I must ravel into the whole Doctrine de Anima, and assert contrary to the old Philosophy, (which will be found very erroneous) but that will take up a whole Tract, too big for this place; and must be the work of another time. Therefore I pass on.  
Passions of mind may be considered; either in relation to what is divine, moral, or natural. Passions respecting the two first; are either good or evil, as their object does distinguish them: but in the latter they are ill, and produce bad effects; as they are in degree, more or less turbulent, violent, and durable. What concerns the Passions in the two former respects, is not our business in hand; but as they stand in relation to Health and Sickness; what disorders they produce in the regular oeconomy of the Body, how the Functions are depraved, debilitated or suspended by them, is our task now.  
The Diseases, or infirmities of the Soul most visible, are the perturbations and passions; wherein, the Soul is put by her genuine state of sanity, placidness and serenity; and that aequanimous distribution of her energy into the Members, and Parts of the Body; and from thence much altered, disordered, and disproportioned. Passions draw off the Soul, from exercising and executing the functions of the Body: For, whereas the power of the Soul, is equally or proportionably divided into all the faculties, in her natural placid state of government: On the contrary, when Passion is predominant; much of that power is drawn away, and expended in the prosecution and support of this Passion.  
Passions put the spirits upon several motions: sometimes contract them, as in Grief, Fear, or Despair: Sometimes dilate them as in Joy, Love, and Desire: Sometimes drives them furiously, as in Anger: wherein also the humours are fluctuating sometimes this way, and sometimes that way; according to the nature of the Passion, which hath its peculiar motion and current. And as other Diseases have their Diagnostic Signs to distinguish them, and whereby they may be known: So likewise the Passions have their peculiar Characters of distinction; that it is not difficult to know under what passion a man labours. We judge of other sicknesses very much by the Face, what alteration there: So by the Countenance we may know what Passion is predominant; each putting on a different aspect, and presenting itself in another shape and visage.  
Passion in excess, although it be the perturbation and sickness of the mind; yet it is not confined there, but is communicated to the Body, which partakes and shares in the morbous effect. If the Mind be distempered and discomposed, the Body cannot continue in health. The Soul and Body are so interwoven with each other, and conjunct in their Operations; that they act together, enjoy, and suffer together: They are so linked and conjoined, as Partners of each others ill and welfare, that the one is not affected, but the other is drawn into consent; mutually acting, enjoying and suffering until death. Hence it is; a diseased Body, makes a heavy drooping mind; and a wounded, disturbed or restless mind; makes a youthful healthy body, to decay and languish. Who therefore desires the health and welfare of the body; must procure Ease, Rest, and Tranquillity of mind.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That you may the better know, and rightly understand how passions of the mind, redound and reflect upon the body, to the decay and ruin of it, and abbreviating man's life.  
First; Consider that the Body without the Souls energy, is dead, and moves not at all: by virtue of the Souls conjunction with it, and informing power; the Body acts with various motions and operations; and according to the activity of the Soul, with organical aptitude and fitness of the Body; is the exquisiteness and perfection of their operations: The Soul than is Agent; the Body passive, receiving the influx virtue and power from the Soul, who is Rectrix and Gubernatrix, to whom the Rule and Government belong.  
It is evident therefore, since the Body cannot act any thing of itself for its conservation, without the energy and assistance from the Soul, whose care is for the regulating and moderating the Body in all actions external and internal; than the distractions, inactivity, wander, and neglects of the Soul, do tend to the subversion of this due order and government; and consequently the ruin and dissolution of the body; which requires a constant supply of daily reparation, and a regular tuition for its support and maintenance.  
Now the Soul transported by passion, from its genuine order and mode, of placidness and tranquillity; and reduced into a turbulent, unquiet and distempered state; is a condition of incapacity, and unfitness for government, for that time being; and many damages arise thereby, as in each passion particularly hereafter will appear.  
In a threefold manner, the Soul is put besides herself, in the regularity of rectory, and is incurious of the welfare of the Body.  
First, The Soul is either carried away by some delightful object; as for something vehemently desired; and deserting, as it were, the body, to follow after that thing desired and coveted; extending her power and strength out of the body; to lay hold, if possibly to obtain, and bring within the Sphere and Circle of her enjoyment; as in the Passion of Love.  
Or secondly, The Soul is in fury and disquieted within, by the apprehension of something assaulting and disturbing; to which the Soul hath a contrariety and antipathy against: as in the passions of Fear, Hatred, Revenge, Anger: And this disquietude and disturbance is continued, by representations of their causes in the fantasy; which still present themselves to the Soul, by way of a fresh assault, which feeds the Passion, and continues the Distemper.  
Or thirdly; The Soul is languishing, heavy and inactive; altogether indisposed to the government and tuition of the body; and perhaps desirous to be discharged and shake it off, being weary of the burden; taking no delight in their partnership and society, as in melancholy despair and grief. In all which cases you shall find the Body to suffer great prejudice and detriment.  
In the first Case: When the Soul alienates herself, wanders away with a vehement desire, to procure and obtain any thing most agreeable and delightful; the Soul, as it were, contracts herself, and unites all her force; stands at full bend after this beloved; dischargeth all her thoughts upon it, and spends her strength in desire and longing; until at last she pines away with a tedious and starving expectation, if the beloved thing be not obtained. In the interim, the oeconomy and government of her own mansion, the Body is neglected; the spirits, which are accounted the Souls immediate Instruments in every Faculty, at least a considerable part; are enticed away, and called off from their proper and peculiar works and duty; perhaps to enlarge and increase the vigour of some other faculty, more immediately subvervient, and attending the Souls new design and business; preferred far before a good digestion, due excretion, nutrition, seasonable rest, or what else; and those spirits remaining which have the burden of these duties incumbent on them, have so small and inconsiderable support and supply of influence from the Soul, to direct and back them in their performance; that the functions are executed weakly and depravedly, to the great prejudice and damage of the Body.  
Digestion now is not so good, nor the Appetite so quick; the stomach calls not for a new supply; as yet not being well discharged, and quit of yesterday provision: the stomach now is weary of dressing and preparing long Dinners for the Body; Lenten and fasting days, are its vacation from trouble.  
Separation now is not so good; the excrementitious, and nutritious part, walk hand in hand together, and pass without contradiction or due examination: the watch now is not so strict at the Ports, and privy passages, to discern what is fit to pass this way, and what the other; or what to reject and keep out; but promiscuously receive what presents itself.  
Distribution now is not so good; Aliment tires by the way; wanting spirits to convey, and bring it to its journey's end; and exercise to jog it on through the angust Meanders, and more difficult passages.  
Sanguification is now degenerated and vitiated; the preceding requisites, and fit praevious dispositions, in order thereto, being wanting.  
Membrification or Assimilation, is now changed for a Cachectick, and depraved habit.  
Excretion, and Evacuation of what is superfluous, and unfit longer to be retained in the body; is not sent away in due time, but stays for a Pass; the Governess is now taken up with other matters; neglects due orders, and commands to the expulsive faculty for their emission.  
All necessary and wholesome Customs, are now neglected and disregarded: the Soul too oft is wand'ring and gadding abroad, and best when she is roving from home; but neglects the airing of her Cottage, and perfuming it with fresh aetherean breath. The Soul is now always restless and disturbed; nor shall the Senses, her Attendants, take their due repose; but keeps an unquiet house at midnight.  
In the second Case: The regular and due order of government in the Body is subverted and changed; when the Soul in the forementioned passions of Fear, Anger, Hatred, and Revenge; is disturbed and alarmed by the assault, approach or appearance of some evil or injury: the Soul than summons the spirits together, and commands them from their common duties; calls them to her aid and assistance, for security from danger; to repulse the violence offered, or revenge the injury; hurrying them here and there, from one part to another, in a tumultuous manner; if the assault be sudden and surprising: sometimes inward to support the heart, to give courage and resolution; which by their sudden concourse and confluence to the Centre, causeth great palpitations, and almost suffocation: or else commanding them to the outworks; into the external parts, to repel the invasion and violence of the evil presenting or approaching, or to revenge the quarrel: the Hands and Arms than receive a double or triple strength; the Muscles being full, and distended with agile spirits, for their activity and strength in motion. The Eyes than are staring full, and stretched forth with a crowd of inflamed spirits, darting forth their fury, and spending their strength upon the Adversary and Object of their trouble. The Tongue than is swelled with spirits and big words; that wanting a larger room for vent, tumbles out broken and imperfect speeches, and scarce can utter whole words. The Legs and Feet than have an Auxiliary supply, and double portion of spirits conveyed into their Nerves and Sinews, to increase their agility and strength, to come on, or off. But in the mean time the Heart perhaps is almost fainting, so long being deprived of, and deserted by, those lively vigorous spirits, which did inhabit and quarter there for its Lifeguard, protection and support; but are now called off their Guard and common duties, employed in Foreign Parts, commanded here and there, as the emergent occasions present, to the Governess of this Microcosm.  
In the third case mentioned: the due order, government, and necessary execution of offices belonging to the welfare and maintenance of the body, and preservation of life, are neglected and weakly performed.  
When the Soul being darkened and overspread with a cloud of sadness; betakes herself to a sullen incurious recumbency and retiredness; willing to resign up and cast off, the government and tuition of the body; and as a burden, which she now delights not to bear about; gins to lose her hold, who before had embraced and clipped so close; suspending the virtue of her energy and vigorous emanations; acting faintly and coldly, those necessary mutual performances; without regard to their former friendship, or their future conjunct preservation.  
The Body now gins to sink with its own weight, and press towards the Earth the natural place from whence it came. That active spirit which before had buoyed it up, and took delight to sport it to and fro; is now ready to let it fall and grovel downwards, to leave it whither it must go. The wont pleasures of their partnership and society, are now disgusted and rejected: Food now hath lost its relish, and is become unsavoury: Sleep which before was pleasant, as a holiday in the fruition of rest and ease, is now composed of nothing but troublesome unquiet dreams; linked together with some sighing intervals, to measure out the weary night by. Exercise and sporting Recreations, are now accounted drudgery, and laborious toiling: unwilling is the Soul to move her Yoke-fellow, farther than the enforcing Law of Nature, and necessity commands and urgeth. Their joint operations which before were duly and unanimously performed; are now ceased, abated or depraved; by the retraction, reluctance and indisposed sadness of the Soul to act: the wont vigorous emanations of the Soul, and her radiant influence upon the spirits is now suspended, subducted and called back. These ministering attending Spirits, and nimble Agents; which at a beck were always ready, agile and active, in the execution of her commands; now want Commands to stir, and Warrants to act by: but in a torpid and somnolent indisposition; unfit for action, and the exquisite performance of their duties; and in a sympathising compliance with the Soul, the excitrix and rectrix of their motions; they are ready to resign their Offices, and give over working; that what they now do, is faintly and remissly performed, with much deficiency and depravation. When the Soul is pleased and merry, the spirits dance and are cheerful at their work; but when she droops and mourns; the spirits are dull, heavy and tired; the Functions but weakly and insufficiently executed.  
From the preceding Discourse, may easily be collected; that the Distempers and Alienations of the Soul from her genuine state of serenety and quietude, is of great disadvantage to Health; for as much as the necessary Functions of the Body from hence are disordered and insufficiently performed; these perturbations also, impressing upon the Body, various preternatural effects; forming the Ideas and Characters of Diseases upon the spirits; which are by them communicated, implanted, and propagated in the body: likewise the morbific Seeds, and secret Characters of Diseases which lay dead and inactive; are by the oeconomical disturbance, and perturbation of mind, awakened, moved, and stirred up to hostility and action; which otherwise would have lain dormant: as by grief, fear, anger; hysterical passions, swoonings, epilepsies, etc. are often procured: and it is evident, and commonly observed, by infirm and diseased people; how passion aggravates and heightens their distempers; and according to the temper of their mind, will their bodily infirmities be aggravated, or abated.  
I shall draw up this Discourse into three Corollaries; being the Epitome of what hath been asserted and aimed at.  
1. There is no perturbation or passion of mind, whether little or great; but it works a real effect in the Body more or less; according to the nature and strength of the passion: and by how much the more sudden, great, often, and of longer duration the passion is; by so much are the impressions and effects worse, more durable, and indelible. You cannot be angry, or envious, or melancholy, or give way to any such passion, but you cherish and feed an Enemy, that preys upon your life; and you may be assured, that passion makes as great, nay greater alteration within the body, than the change of your countenance appears to outward view, which is not a little; although but a shadow or reflection of the inward distemper and disorder: And were it possible by any perspective, to see the alteration and discomposure within, made by a passionate troubled mind; the prospect would be strange; and much different, from that placidness and tranquillity, of an indisturbed quiet Soul.  
2. Strong and vehement passions, or affections of the mind; too intent upon this or that object, whether desirable, and to be enjoyed; or formidable, and to be avoided; alienate, suspend and draw off the wont vigour, influence, and preservative power of the Soul, due to the body; whereby the functions and necessary operations, are not duly and sufficiently performed; but intempestively, remissly, and weakly: Nor is the damage only privative; but also introduceth and impresseth upon the spirits, a morbific Idea, which is ens real & seminale; producing this or that effect, according to the nature and property of the Idea received, and aptitude of the recipient subject. Fancies and Ideas are let in naked, but they straight are invested and clothed in the body; have a real existence, and are entia realia; though at first conception but entia rationis: as the longing of a pregnant Woman, being but the Idea of a thing in her mind; it begets various and real distempers in her body, if not soon satisfied; and sometimes characterized upon the Embryo in the Womb. Likewise a good stomach, is taken off its meat suddenly, by the coming of some  bad news; the appetite is gone, now the soul is disquieted; and the Body really affected and altered: Let these sad tidings be contradicted, and the Soul satisfied of the truth to the contrary; it sets a new impression upon the spirits, they straight are cheered, lively and active; the stomach calls for meat and drink, and the faculties restored to their wont operations. Whereby it appears, the two passions of joy and grief; as they are opposite in their objects; so are their effects wrought in the Body, as far distant and different.  
3. A cogitative, or contemplative person, too intent always; or unseasonably employing the mind, seriously and eagerly, either in real or fictitious matters; fabricating Ideas upon the spirits; disturbs and hinders other necessary offices in the body, and operations conservative of its being; enervates and weakens their performance in duty, impares Health, and hastens old Age: but those that live most incurious, and void of studious thoughts, too serious cogitations, and disquieting passions; preserve the strength of Nature, and integrity of all the Faculties; protract the verdure and beauty of youth, much longer from declensions and decay: for, by how much the rational faculty is overbusy, disturbed and intempestively exercised; drawing the full vigour of the Soul, into the discharge of that faculty; and robbing other inferior functions of their necessary influential supply, and emanative power from the Soul; by so much, the other faculties, are impoverished and abated; their executions more languid and depraved: and therefore it is; a close Students life, a careful or passionate mind, disposeth to, and introduceth many infirmities; enervates and debilitates nature, abbreviates and shortens her course.   

SECT. XXIII. Distempers, and Perturbations of the Soul; particularly.  

Of Anger.  
THis Passion is a great Disease, if we consider the preternatural effects and alterations it maketh: for the functions of the body, are disordered and discomposed by it, and the whole man changed from what he was. In giving judgement upon Diseases, so much worse is that person to be accounted whose alteration is greater, from what he was in a state of health; and as the functions perverted are more in number, and superior in dignity.  
This Disease does not take up one particular part for its quarters; but it seizeth the whole Man. All the Faculties are disordered, and every part is discomposed and disturbed. Take a view of an angry Man; or rather a Man in the fury and perturbation of Anger: his Reason is suppressed or suspended; he acts not rationally, but as a mad man: his face is changed; his eyes stare and sparkle; his Tongue stammers; his Heart pants; his Pulse beats high and quick; his Breath is almost gone; the Blood and all the Humours boil; and the Spirits are agitated to and fro by gusts, like an impetuous Wind; he trembles all over; and this storm shaketh the whole Fabric of his body.  
Surely this is a great Disease, that thus discomposeth, and puts the whole man out of frame and order: such storms as these do much weaken and enervate the ability of the Faculties; disorder their regular performance and discharge of their Offices; but more especially infirm Parts are made sensible of the prejudice, and choleric lean bodies. An inflammation of any particular part is a great Disease; but Anger is an inflammation of the whole; and were this distemper to continue long, a man were in as much danger of life, as in the highest Fever. Therefore take the Poet's counsel.  
Principiis obsta—  
— Ne fraena animo permitte Calenti. Stat.   

Fear.  
Fear, whether sudden and violently seizing; or gradually approaching, and threatening an evil to come: both enervates and debilitates Nature.  
Fear suddenly surprising, chaseth the spirits to and fro, from their residency and faculties; sometimes compressing and driving them to the heart; causing violent palpitations and suffocation: or scattering them from the Fountain of Life, into the external parts; making a dissolution almost to exanimation.  
Such frightful surprises as these, are very dangerous, and seldom happen, but they leave some sad Characters and Impressions behind. Etiam fortes viri subitis terrentur. Tacit. Against this fear there is no remedy; having surprised and seized the Person, before deliberation can interpose to prevent it; or preparation made courageously to meet; or valiantly to stand against this shock of terror.  
Fear, that gives warning before the evil comes; and threatens as yet afar off: that Soul which then yields up her courage, and strength of resistance; is disarmed by her own fancy, and vanquished by herself: is conquered with nothing in Being; but with the fear of something that may be. The evil, although to come, which possibly may be prevented, and never come; yet it is made a present calamity: the suggestions being received, and the Soul sinking under them; make a pressure upon the Soul, as really afflicting as the evil itself.  
Multos in summo peric'la,  
misit timor ipse mali.  Luc. 
Such fears as these aught to be chased away, and manfully resisted; that which may be, is as far from us sometimes, as that which never shall be. The fear of things that never come, are ten to those that come to pass.  
Quid juvat dolori suo occurrere?  
Satis citò dolebit cùm venerit.  Sen. 
As Anger swells the Soul, and thrusts forward the spirits into the exterior parts, to oppose and to revenge the ill: On the contrary; Fear makes the Soul to shrink; and the spirits to give back. By this contraction of the Soul, her wont vigorous emanations in all the faculties are suspended; whereby the functions of the Body are remissly and depravedly performed: the spirits retire inwards, the face grows pale, wan and thin; and the Soul pines and languisheth with the apprehension of a seeming future evil, and the prospect of a dubious impending fate.  Plura sunt quae nos terrent quàm quae premunt; & saepius opinione quam re laboramus. 
What if the evil threatened, be too great for you to encounter with now: yet either your power may be enlarged, before it comes; or that may be lessened, and reduced within the compass of your ability to resist, and power to contend with.  
Quicquid humana ope majus est,  
Diis permitte curandum.  Symmach.  

Care.  
Care is a mixed passion, made up of Desire and Fear. There is in Care a desire of getting; and a fear of losing: the anxiety between these two, enervates and weakens the strength of the Soul: she spends herself in projection to acquire and get: and labours continually also under the fear of loss: either of that already gotten; or of that which is in possibility, and likely to be obtained.  
Being thus disquieted, and always in an unsatisfied condition; the Body is enfeebled and checked from thriving: Meat and Drink will not nourish, if they be not changed duly, in the digestions, and assimilated into the substance of the Body, by the energy of a vigorous Soul, in a placid state of government; not drawn off unseasonably and constantly, with perplexing thoughts. Always plodding in mind is not good: if your purse gains and thrives by it; I am sure your body loseth, and grows worse. The Poet's advice in this condition is good sometimes; being discreetly used:  
Nunc vino pellite curas.  Hor. 
And another well admonisheth from perplexing yourselves with future contrivances and provisions:  
Hodierna cura tantum;  
Quis cras futura novit?  Anacr. 
An indisturbed free mind; not loaded with the thoughts of many years to come, but bearing only the burden of the day; holds out much longer, and preserves the faculties in strength and vigour: but immoderate care, and a thoughtful life, wear out the faculties much sooner; tire the spirits by denying them their due times for refreshment, rest and ease; disable them from duty, and the true performance of their Offices; heat and waste the spirits, and exsiccate the nutritious juices of the Body; which change a fresh countenance into paleness; degenerate a good Constitution, and pine the Body: but most injurious to thin, lean, and choleric Persons. Those too much thus addicted, and cumbered with careful thoughts, may sometimes imitate this example for a Remedy:  
Nunc potemus laeti, jucunda confabulantes;  
Quae vero post erunt, diis sint curae.  Theog.  

Revenge, Jealousy, and Envy.  
These Diseases of the mind, are as painful Ulcers, continually lancinating, corroding, or inflaming: they gnaw and eat like a Cancer; taking away the nourishment from food, and refreshment from sleep: the anguish of these sores, renders every thing unpleasant, and unserviceable for the welfare and support of the Body: so that these sicknesses of the mind, make the Body to pine and languish; introducing a secret Consumption, wasting the Spirits and nutritious moisture, and enseebling all the faculties.  
Revenge (besides the trouble and disquietness of spirit) exposeth a man to a greater mischief, than what he hath received. Multis se injuriis objicit, dum una dolet. Sen.  
Jealousy is a secret tormentor, that gauls the mind with continual suspicion; and raiseth suggestions, that afflict the Soul with anxiety and restlessness.  
Envy is a Wolf in the Breast, that must be satisfied; or it sucks the blood, and feeds upon the vitals. This Disease pines and starves a man in the midst of plenty: and he withers away in the Sunshine of another's prosperity.  
Invidus alterius rebus macrescit opimis.  Hor. 
These perturbations and Diseases of the mind, will not let the body thrive; for if that be sick, the Body cannot be in health.   

Love and Desire.  
These two, although they seldom go alone; and desire commonly follows close at the heels of Love: yet they may be separated and distinguished thus. Love is a delight, complacency, and suteableness with the thing loved.  
Desire, is the longing for, or stretching forth of the Soul to obtain, procure and bring into enjoyment. Desire gives wings to the Soul, and seemingly transports and brings her to the thing desired: so that all her strength is spent in out-going, and stretchings forth to obtain and join with the object of desire.  
— Quò non possum Corpore, ment feror.  Ovid. 
Love and Desire, being inordinate and impetuous; seldom go alone, but are attended with other Passions: as Hope, Fear, Melancholy, Despair; one or more for their consorts; with which the mind is racked and torn, and variously affected as the several Passions act their Parts by turns. Sometimes Love is bold and venturous; at another time cowardly and fearful: sometime hoping, and sometimes despairing; sometimes brisk, and sometimes sad and heavy. So that the Soul is tossed up and down, and filled with the disquietness of successive mixed Passions, attending upon Love and Desire.  
Nor is the Soul only disturbed and hurried away by this Passion of Desire; but the Body also is restless and unquiet: going from one place to another; being not satisfied Here; turns away, hoping to find more content There. Desire is very solicitous and troublesome, and importunate at unseasonable times; so that the bed does not give rest, and quiet sleeps, but is tossing and turning there from side to side: and when up, cannot stand still, or sit still; this thorny desire is always spurring on from one place to another; but which way to take, this giddy Passion cannot well resolve: notwithstanding these perplexities, the doubts and difficulties of obtaining; the Soul is led away with an ignis fatuus of fervent zeal; deserts her own mansion, the Body, and follows after with an eager prosecution of enjoying; never at home but as a Prisoner; and Prisoners are but bad Housekeepers: the body needs must languish and decay; when the Soul thus delights and strives to run away.  
By the continuance of these Passions interfering and complicating with each other; the regular oeconomy and tuition of the Body is neglected; that decays, grows lean and consumptive: the face grows pale, the appetite abates, and sleep departs; or is but short and interrupted, with troublesome dreams and wake: the vigour and strength of the faculties is spent in desiring, and by the disquietness of the other attending Passions.  
For a remedy and check to the impetuousness of this inordinate affection and immoderate desire; take these considerations to calm, alloy, and regulate your passion.  
First; That you cheat yourself, in setting too high a price upon the object of your affections; and you lay out more in expectation, than the income of your desire if obtained, can possibly make a return: that it is far greater in non habendo, than it will be in fruendo; it will be much less when you have; than it seems to be now you have it not.  
Secondly; That the Delirium, and fervency of your desire, does not hasten the accomplishment of your aims, but rather retard, or frustrate: for the extremity and strength of passion, debilitate and suppress Reason, the chief contriver and manager of your design; puts you upon inconsiderate, immature and rash attempts; and makes you more unfit, incapable, and unable to effect your purpose; for Passion is always spurring; but Reason hath its stops, and pauses; keeps due times for onsets, and progress.  
Thirdly; That prudent and vigorous action; not inane hungry volition, or thirsty desire; though ever so great; can acquire the satisfaction of your hopes.  
Fourthly; That the ardency and height of desire, will not embitter, sweeten, or add to the height of your enjoyment; but rather abate and lessen it in your account and esteem: for what thing soever you purchase, and are mistaken and deceived in; you will not value at that rate you first prized it; but at the worth you now find it. Vehement and lofty desires screws you up to such a height of expectation; mountain high; but you must descend into fruition, that's low as the valley; and when you find yourself in a bottom, and your Sails not so filled and puffed out, as formerly by the fresh gails and blasts of a strong desire; your top sails then begin to flap and flag, when you come in to the still calm of fruition; and your lofty spirits and high thoughts, will lower amain when you Anchor in the Harbour of Enjoyment: for in appearance it was great, when at a distance, and seemingly; but now you are come nearer, it is much less and inconsiderable really; and what swollen you full in the prosecution of attaining; will not fill you now with satisfaction; but prove airy when you grasp it, and soon emptied in enjoyment. Non ea jam mens res habenti, quae desideranti erat.  
Fifthly; That statutum est, it is appointed you must, or you must not obtain the thing desired; which to a rational creature, is sufficient without other Arguments, to qualify, moderate and blunt the keen edge of desire; and kerb the violence of an impetuous affection: but not to cowardice, daunt, or stop a laudable active prosecution, to attain a noble, virtuous and lawful end; with a moderate submssiive desire.  
— Quisquis in primo obstitit  
Repulitque amorem, tutus ac victor fuit.  Sen.  

Melancholy, Grief and Despair.  
These Passions being near allied, we may rank them together, as the Companions and Attendants upon adversity and misfortunes: whose properties are to rob and steal away from the Soul, that vivacious enlivening power, which roborates and quickens all the faculties in the Body. When these Passions are predominant; the energy of the Soul is abated, and all the functions insufficiently, weakly, and depravedly performed.  
A dark Cloud of Melancholy overspreading the Soul; suffocates and chokes the Spirits, retards their motion and agility, darkens their purity and light: these instruments in each faculty being thus disabled; their offices in every part of the body are faintly executed; whereby the whole body decays and languisheth: witness the common symptoms of a dejected sad condition: a pale thin face, heavy dead eyes, a slow weak pulse, loss of appetite, weakness, faintness, restlessness; a weight or compression about the region of the heart, with continual sighing or palpitation: these are the effects wrought in the Body, by Melancholy and Grief; which are to be avoided as great decayers of Nature; Enemies to Beauty, Health, and Strength.   

Hope and Joy.  
But these, are the recreations of the Soul; and are as sanative and wholesome, as exercise is for the Body: for the Soul plays, and danceth in hope and joy.  
Embrace therefore and cherish these, as the supports of your life; which raise the Soul to the highest pitch, and extend her energy to the utmost. These enlivening affections of the mind; are the greatest friends to, and preservatives of Health and strength: for in this serene state of gladness; all the faculties and endowments of soul, are advanced and invigorated; both rational, sensitive, and natural; which implies a vigorous performance in all the members of the Body: and therefore, contribute mainly to the keeping, or acquiring of Health; and consequently, the prolongation of life.  
Content and joy; prolong youth, and preserve beauty; make the countenance fresh, the Body plump, and fat: for, pleasantness and delight of the soul, put all the spirits upon activity; quicken their operations, and duty, in all the functions; convey nutriment, to repair and replenish the utmost borders, and confines of the microcosm: therefore— dum fata sinunt, vivite laeti.  
FINIS.    

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