Vita Sana & Longa.  
THE Preservation of Health, AND Prolongation of Life. Proposed and proved. In the due observance of Remarkable Precautions. And daily practicable Rules, Relating to Body and Mind, compendiously abstracted from the Institutions and Law of Nature.  
By E. Maynwaringe, Dr. in Physic.  
Non accepimus brevem vitam, sed fecimus.  Senec. 
LONDON, Printed by J. D. Sold by the Booksellers, 1669.   


EVERARDUS · MAYNWARINGE · MEDICINAE · DOCTOR. · AETATIS · SUAE · 38 · 1668.    

The Preface.  
HAving some Years since put forth a rough draught, or indigested Notions, upon this Subject: with intentions then to revise and finish at more leisure, when opportunity was afforded me: yet other Subjects and business so put me by, as I thought not at all to reassume this matter again, nor make any farther prosecution. But being informed by several, that this Subject, and the managing of it, was acceptable to many; and that no Copies was remaining with the Booksellers, but clear sold off, and yet inquired for, but not to be had: I was solicited and desired to reprint it, for the public good and satisfaction of those that desire to be regulated in the course of their lives, and to be informed the right way for preserving of Health, and prolonging of Life.  
Considering then that Health and long-life, are the two great desiderable enjoyments, and perfection of Humane Nature; coveted and aimed at by all: and that I might not be taxed as refractory and obstinate, refusing to gratify such reasonable Desires, for the acquiring those laudable ends: I was hereby moved to set upon the Work again, for improvement and finishing what I had left imperfect and defective in the former Tract. But upon revising those sheets, much came in my mind to add and to alter; so that little of the old stock would remain: I than thought it best to lay a new foundation or Platform of Title; that I might not be engaged to the Order, Rule, or Matter of the old Structure; but have full liberty to manage the Work as my genius should lead me.  
Accordingly, and with this freedom, I have here proceeded, to draw forth and present to you this delectable Theme of Health and Long-life, with the most profitable advantages the Subject imports, and ease of acquiring, your capacities will admit.  
Whosoever therefore desires 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 the perfection of mind to the extremity of Age; let them conform and be obedient to the Hygiastick Laws and Rules hereafter prescribed; and they may expect what is here proposed for their reward. Nor shall I exact and require of you an irksome strictness, or Lessian preciseness to eat and drink by weight and measure: but a reasonable observance, suitable and well agreeing with a sober rational person, not restraining convenient liberty, and the lawful pleasure of life. Nor can a regular course of life be thought troublesome, as a difficult and hard restraint; but most pleasant and free, 
Quod assuescenti primum difficile; non erit assueto.  except to those accustomed to the contrary; and the leaving of those ill customs is the difficulty; but the Rules enjoined be facile and easy to observe.  
And having once acquired a good habit and constant use; to return to an irregular intemperate living, would be a far greater burden and irksome, if enjoined and imposed, than the declining and deserting a destructive course, for a laudable wholesome regimen, most consonant to a rational Creature.  
Qui medicè vivit, sine medicis diu vivet:  
Qui non medicè vivit, cum medicis saepe, 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.  
E. M. LONDON, From my House in Clarkenwell-Close.   

Licenced,  
August the 4th, 1669. ROGER L'ESTRANGE.   

ERRATA.  
PAge 5. line 19 read illae. p. 21. l. 17. immethodically. p. 27. positiuè, in the Margin. p. 39 l. 13. parts. p. 36. l. 17. aromatical. p. 72. inimicum in the Margin. p. 151. l. 29. quis.  
In the second Part.  
Page 24. line 27. read eradicate. p. 30. l. 14. radiant. p. 32. l. 15. deobstruct.   

Long Life, AND Means to attain it.  

Section, I.  
IN the Primitive Age of the World, man's life was accounted to be about 1000 Years: but after the Flood, the Life of Man was abreviated half; 
Man's Age shortened.  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, 
Man's Age 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: 
Man's Age 60 years.  60 or 70 years we count upon. But although in general we find this gradual declension and abreviation of man's Life, in the several Ages of the World; yet must understand it was not equally so in all parts of the World together; but places and climates, and manner of living of a people, cause much difference in the protraction of their lives, 
Age of man differ in several places.  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 then in the hot Climates, and this by reason of the heat that opens the Pores, and causeth so great a transpiration, that exsiccates and enervates the body: but a cooler Air prohibits and restrains such immoderate transpiration and exhaustion; keeps the spirits vigorous and united, and preserves the alimentory 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, 
Other Creatares keep their Age.  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 abreviated 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 abreviation of man's life will appear, 
Why man's life is shortened.  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 & sooner fading state of life. 
Man's life likely to be yet shorter.  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; 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; 
Different living now to that of former times.  we shall find so much difference and irregularity from the appointment and injunction of Nature, that may give full satisfaction to the query 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 Age 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 illaec 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 of latter Ages acts but a short part upon the stage of the World.  
And this is procured by the variety and excess in meat and drink: 
Brevity of man's life how procured.  by unseasonable and immoderate sleeping and watching; turning day into night, and night into day: by sluggish & unwholesome ease, instead of due exercise and motion: or toiling unseasonably, and wearing out the body when it requires natural rest and refreshment: by living in unwholesome places, sucking in noisome destructive Air; preferring profit and by interests, before health and long life; indulging Venus too much, by immoderate and too frequent repeated acts, thereby enervating all the faculties, dispiriting and wasting the body: 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: by exhausting the strength, in a prodigal expense of the vital stream, with frequent and unnecessary Phlebotomies: 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. 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 abreviation 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: 
Creatures differ in their term of being.  and this from the principles of their composition & seminality from whence they spring. In the Mineral Family, we find the longest durations, being solid, dense bodies, of more simple natures, and homogenous, do preserve their Being's longest from ruin and dissolution.  
Vegetables are of a shorter duration, yet not all alike; some preserve their beings hundreds of years, as the Cedar and Oak. Others continue but a few years; some a year. Amongst the sensitive Creatures, we find that serveral 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 the 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 the 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, does multiply and heighten the corruption of his Nature; hence the succeeding Generations becomes 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, Does require and use more variety of supports and necessary requisites 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 introduce various Diseases and disorders, which precipitates Nature in the current and course of life, which 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, 
Creatures conformity to Nature.  which they cannot but observe for their preservation both individual and specisick; 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 mannagement and procurement, well or ill, do fall under these Heads. 
Diaetetick regiment to be observed.  Meat and drink; place of abode; sleep and watching; exercise and rest; excretions and retentions; passions of mind. In the moderation, use and choice of these (which particularly hereafter shall be handled) consists the length and brevity of life, per modum asistentiae, and as causae 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 ortus 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 & 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; for their maintenance and sustentation in the integrity of their actions, offices and duties, 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 ariseth 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; could not subsist amidst these various subalter nations 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 drank 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 & 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, 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; & 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 & preposterously without order, at the liberty of your will, fancy and occasions: for, 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, 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 radicated in the constitution; that if it be eaten, though unknown, shall produce Fluxes, Vomitings, Swoonings, and such like effects: here 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, plus minus, pro viribus; which discover themselves gradually, at times, and seasons, and occasions. If you acknowledge the former, you must admit of the latter, the reason is, á majori ad minus.  
As sleep is appointed by Nature, to refresh the spirits, & repair lost 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 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; 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.  
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, a methodically 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.  
The Impediments of long Life, are, 

An infirm and weak constitution from the Womb; derived from tender, imbecile and infirm Parents.  
Irregular and unfit tractation of Infants, whose tender bodies are soon discomposed & disordered by bad Nurses, their erroneous customs, and the ill properties of their Milk.  
Noxious and intemperate Air.  
Irregular eating and drinking.  
Immoderate and unseasonable exercise, motion or labour.  
Too much; or unfit rest, in the circumstances attending.  
Sleeping and waking in extremes.  
Immoderate Venus.  
Undue excretion and retention of Excrements.  
Inordinate passions, and perturbations of mind.  
All unnecessary and bad customs, as virulent Purgations; frequent and unnecessary Phlebotomies; immoderate use of Tobaco.     

SECT. II. The Preservation of Health.  
DIu & been 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, gives no content nor ease to a pained languishing body: 
The excellency of Health.  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 cost 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; than hoc 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 humane nature will admit.  
And first, Here we must distinguish of Health, which may be taken either strictly or largely: 
Health distinguished.  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: as when 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 haereditary 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. So 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 Averrboes, in their definitions of it. Which imports thus much.  

Health what it is.  Health is a due power and aptitude for the exercise & 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, 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; 
Signs of Health.  the digestion not sluggish and heavy: the belly soluble; the senses perfect, free from pain in all parts: the mind pleasant; quiet sleeps; 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, we find nothing preternatural or irregular; but in every part and faculty we find 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 is best known to those that have lost it; Carendo magis quam fruendo, 
Excellency of Health positive.  quid valeat cognoscimus: 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, strict 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 ways and means to obtain and preserve this invaluable enjoyment.  
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 also with much trouble to us, by bodily diseases and infirmities, the necessary consequents of such irregularities.  
The body of Man is as a curious Engine or Clook-work, 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 irregular. 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.  
The most 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 dammaged 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.  

The order of Nature to be observed.  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 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 irrational courses.  
These Precautions and Rules I will assure you are not the inventions of man, 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; 
The penalty of an irregular life.  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 decrepit 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; 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. Now what those things are, which so warily and choicely you are to observe, (wherein consists your health and well-being) have been hinted before: 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. But first we must briefly treat of Sickness, and a valitudinary life; and show you the great difference between that decaying condition, and a state of health; which Antithesis will prepare and stir you up to the strictness of duty; make you more cautious, and solicitous for the preservation of your health, and prise it as the summum bonum, your greatest 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 attendants; 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 are 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 perform the task, but desires a quietus est, from the office.  
Sleep that was stretched 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 magnatism 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 roled from East to West swifter than a Celestial Orb; is now tired and weary, but 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 sowers 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; discomposeth their harmony, and 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 patts 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 cooperating; 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 dependant, and of mutual concern for each others welfare.  
Humane bodies being in a fluxible state, and apt for mutation and changing, are not long in a through state of health; but some part or other, by some accident, natural debility, or disorderly living; is discomposed and jarring, whereby the Oeconomical harmony is disturbed. The signs of such defections, and a preternatural change of the body approaching, is discovered by the senses, our own, or others, making observation. And these signal marks are very apparent to reasonable discerning persons; that every one may have some apprehensions (if they will be cautilous) of sickness coming upon them, and a discrasyed body.  
As a state of Health is known by all parts acting in their Offices unblamably; that viewing and examining from head to foot, nothing appears unwonted or disordered: So on the contrary, when any part declines its duty, or appears any way unwonted from its natural condition; declares the beginning of a degenerate valetudinary state; which in time will damage and disorder the whole; if not prevented in that particular part, and a stop given to that defection. Now what this part is, whether principal or inferior; of a general or more private use; and how the prejudice does arise, is necessary to be considered; which will discover whether the infirmity be of greater or lesser concern; of speedy or slower danger: So that by noting such signs, which are the forerunners, and warnings of great diseases coming on, every one may in time look out for means to check the present evil, and avoid the greater threatened.  
If the Body which was fat, or plump and fleshy; afterwards grows lean and thin: or if lean and spare bodies grow big and corpulent; here is just cause of suspicion, that all is not right, although no great prejudice at present, or sensible injury by the alteration: yet these cases require due examination, from whence they do proceed. If the Appetite abate; or unwonted heaviness and fullness follow eating, argues the digestion not good, and the Stomach falling from the due discharge of its duty and office. The Consequents of which are very considerable. If sleepiness exceed the Custom and Age of the Person; or watchfulness and indisposition to rest; both presage no good. So likewise in other particulars, which for brevity sake I shall not instance. In general therefore, whatever alterations happens in any part or faculty of the body, unusual and contrary to the custom of Nature in her integrity; does not only declare for its self, as a particular infirmity of that part where it buds forth; but does presage (upon the continuance) something worse to come: and that the root from whence it springs is of a spreading Nature, able to bring forth more than what is manifest at present: in as much as the parts are dependant upon each other, in office, and use; and damage to one, brings detriment to the rest.   

Precautions and Rules for the preservation of Health, and Prolongation of Life; In the choice of Air, and places of abode.  
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 the 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: 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 of the Air drawn in by the motion of the vital parts, are the vital spirits ventilated, & the blood volatised; 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, Boggs, 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, is 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 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 fermenting 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 the 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: before Sun rising, and after setting, the Air is not so good; being 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; which their declining years will more evidently manifest the prejudice. Likewise in moist, foggy dark weather, 'tis better being within then 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 live in and abide; 
The choice of places to inhabit.  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, which another 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; is not so wholesome to inhabit, as gravelly Plains, and dry high-land 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 anoyances that are inseparable from great Cities, make those places to abound more with infirm 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 f●om the Earth it passeth through; or 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 this 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 rea●on to health and long life, are these: A temperate Air, 
Best place of abode  dry serene and clear; Champion, 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 then 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 permits them to pitch in any place, for the advantages of health and long life.   

SECT. V Preservation of Health in the choice of Meats; and Regular Eating.  
THat which properly may be called Food or Aliment, is of that nature, as may fitly be transmuted 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; and if food will not be converted into the substance of the body, it answers not that intention, and is frustraneous: so that every meat which enters man's body, is not aliment, does not nourish; but that 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 peculiar properties of men's bodies that differ; 
Idiosyn Crasia,  else the choice of Meats need not to be insisted on.  
In regular eating, you are to consider; First, The substance and quality of the food. Secondly, The fit quantity and proportion. Thirdly, Convenient and due times for eating.  
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, 
Paulo peior sed suavior cibus & potus, meliori, at ingrato praeferendus.  Try by your palate; eat no meats that does displease the Gust, for a common food.  
Secondly, Examine your Stomach, whether such meats do not oppress, or rise in the Stomach, and cause a trouble; or is long in passing off, and flatulent: If any such symptom as these do follow, (and not upon other meats) than such food is not convenient, because it puts a difficulty upon the Stomach to digest; the consequents of which are bad.  
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.  
Now by these three Rules, every one may make a good choice of meats in a state of health; and reasonably instruct himself, for the preservation thereof.  
Next the quantity is to be considered; that you do not exceed such a proportion, as is agreeable to your Nature, for a due supply, and not overcharge 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 and laborious, or sedentary and idle. 
Plures gula quam gladius.  The contrary irregular practice hath destroyed the lives of many. 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; then 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 before mentioned.  
Indulge not the cravings of an irrational sensitive appetite; but allow such a supply of daily food, as will support and maintain bodily strength, 
Quicquid plus ingeritur, gravat naturam, non juvat.  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. 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: the spirits clogged, dull and somnolent; by their indisposition and inactivity, humours subside, degenerate, incrassate, obstruct; from whence various symptoms and depraved effects throughout the body; debilitating and decaying the senses, 
Noxa etsi ad tempus fortasse delitescit; temporis tamen successu sese exerit.  enervating and stealing away the strength of the body, by defrauding it of good nutriment, hastening old age, and shortening life.  
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, Excitor and Cooperator.  
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  without prejudice. Accustom not yourself to delicacies and compound dishes, the heterogenity of their nature, begets a discordant fermentation in the stomach troubling concoction; from whence eructations, nauseous belchings, and offensive rise in the throat, 
Aphor.  Quo simplicior victus ratio eo melior.  
Of all meats, flesh affords the most nourishment and the strongest.  
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.  
Of all Sauces, a good stomach is the best; but if you must have other, let it be acide sharp or biting.  
Accustom strong stomaches, to strong meats; the weaker to lighter of digestion: very light meats in strong stomaches are soon digested, but withal parched and corrupted, and turn to a bitter and choleric juice: 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.  
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, 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 Water Fowl: Eels, Lobster, Lampreys, Tench, Stockfish: 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 then 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, young 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 may be divided into two sorts: that is, meats very light, as Rear Eggs, sucking Rabbits, Chickens, Whiting: and meats indifferent light, as Mutton, Lamb, Veal.  
Very light meats are soon digested, 
Quae facile digeruntur, facile etiam corrumpuntur.  apt to be corrupted in strong stomaches; breeds tender and effeminate bodies, soft and lose flesh easily lost: solid strong meats are slower in digestion, not easily corrupted, slow in distribution, makes strong bodies, firm, hard flesh and durable.  
Use not meats that hath any quality in extreme; as very salt, very hot, sour, binding, or the like, but keep to those that are moderate.  
Let your Bread be of Wheat, leavened, well kneaded and baked, light and white; which you may eat new, but not hot; nor staler than two days old, and choose the crumb rather than the crust.  
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 promote digestion; or for delight to gratify the ; as Sugar, Salt, Vinegar, Mustard, Pepper, Cloves and other Spices.  
Meat moderately salted, having time to digest, ferment, volatize, and alter the crude qualities, is better and wholesomer than fresh: but to eat Salt at the Table is not so good, if the condition of the meat be such as to allow a praevious digestion and seasoning. Salt is grateful to the palate and stomach, excites the appetite, concocts crude phlegmatic matter that lies upon the stomach, hinders putrefaction, and is abstersive: but immoderately used, corrodes and frets, causeth itching and break out; very bad for thin lean bodies; it heats and dries the blood and natural moisture.  
Sugar in a temperate clean body, moderately used, nourisheth and is good; but in a foul body is soon corrupted, degenerates and makes the body more impure; turns to choler, and inflames choleric hot bodies. The frequent and immoderate use in any, obtunds and abates the appetite, causeth putrid humours, and makes an unwholesome body.  
Vinegar and sour juices, as of Lemons, Verjuice, and the like; procure appetite, and help the stomach in digestion of grosser meats: but the immoderate and frequent use, cools, dries, constringeth and binds the body, hurtful to the Nerves and nervous parts; very bad for Women, and those that are subject to the Gout, Asthmaes 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, digesting hard meats, opens stops in the breast and head.  
Mace, Ginger, Nutmeg, Pepper and Cloves, they help a cold stomach, comfort the heart and brain, refresh the spirits by their atomatical odour, are grateful upon the palate, and very acceptable to Phlegmatic cold bodies.  
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 seasonings and 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.  
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 presently after exercise, and when you are hot, but forbear till the spirits be retired and settled in their stations.  
Eat not hastily, but chew your meat well; 'tis a good preparation for concoction, and your stomach will more easily and sooner digest it; but if it be 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.  
Hasty motion opens the Orifice of the stomach, precipitates and vitiates digestion.  
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.  
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.  
Let not the common custom of meals, 
Nemo sanitatis suae studiosus aliquid comedat, nisi ad hoc certo prius invitante desiderio; & ventriculo una cum reliquis superioribus intestinis à praesumpto cibo vacuatis. Avicen.  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.  
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 your body becomes lean, and your flesh loser than formerly; do not pamper and feed yourself highly, expecting to recover and regain the lost flesh: for in so doing you add more mischief, and make your body fouler than before, 
Corpora impura quo plus nutries, eò magis laedes. Hipp.  and miss of your purpose: and unless the former impediments, that hindered and frustrated nutrition, be removed, in vain it is to expect it from the addition, and greater supply of food, or high nourishers.   

SECT. VI Preservation of Health in the choice of Drinks, and Regular Drinking.  
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 then others: or if thirst importunes you at any time, to satisfy with a moderate draught is better than to forbear.  
Accustom youth & strong stomaches to small drink; but stronger drink, and Wine, to the infirm and aged: it cheers the spirits, quickens the appetite, and helps digestion, moderately taken: but being used in excess, disturbs the course of Nature, and procures many Diseases: for corpulent gross and fat bodies, thin, hungry, abstersive penetrating Wines are best, as white-Wine, Rhenish, and such like.  
For lean thin bodies; black, red and yellow Wines, sweet, full bodied and fragrant, are more fit and agreeable; as Malaga, Muscadel, Tent, Alicant, and such like.  
For Drink, whether it be wholesomer warmed then 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, then impose it upon all as a rule to be observed under the penalty of forfeiting their health, the observations 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, or warmed, as the company does, since your stomach makes no choice.  
That warm drink is no bad custom, but agreeable to Nature in the generality; first, Because it comes the nearest to the natural temper of the body, and similia similibus conservantur; every thing is preserved by its like, and destroyed by its contrary. Secondly, Though I do not hold it the principal Agent in digestion, yet it does excite, is auxiliary, and a necessary concomitant of a good digestion, ut signum & causa. Thirdly, Omne frigus per se, & pro viribus destruit; Cold in its own nature, and according to the graduation of its power, extinguisheth natural heat, and is destructive; but per accidens, and as it is in gradu remisso, it may contemperate, allay, and refresh, where heat abounds, and is exalted.  
Therefore as there is variety of 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; at least does not find that satisfaction and refreshment, under such a qualification; because of the various natures, particular appetitions, and idosyncratical 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 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 prepared, then to be made so by it.  
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, 
Primum crater ad sitim pertinere, secundum ad hilaritatem, tertium ad voluptatem, quartum ad insanium dixit. Apuleius.  to exhilerate 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.  
Many such there are, who drink not to satisfy Nature, but force it down many times contrary to natural inclination; and when there is a reluctancy against it: as Drunkards, that pour in Liquor, not for love of the drink, or that Nature requires it by thirst, but only to maintain the mad frolic, and keep the Company from breaking up. 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. Whether this Opinion be allowable, and to be admitted in the due Regiment for preservation of health, is fit to be examined.  

Omne nimium naturae est inimicunt.  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 supports of life may prove the procurers of death, if not qualified and made wholesome by this corrective.  
Meat and drink is no longer sustenance, but a load and over-charge, if they exceed the quantum due to each particular person; and then they are not, what they are properly in themselves, and by the appointment of Nature; the preservatives of life and health; but the causes of sickness, and consequently of death.  
Drink was not appointed man, to discompose and disorder him in all his faculties, but to supply, nourish, and strengthen them. Drink exceeding its measure, is no longer a refreshment, to irrigate and water the thirsty body, but makes an inundation to drown and suffocate the vital powers. 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 then as genus and species: Drunkenness being a raging Disease, 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 as health is 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 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; his 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 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; then if the morbific matter were more 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 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 quicker and easier digestion: So that the symptoms from thence are much more dangerous, than those peracute distempers arising from Liquors. So likewise 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, and a spirituous matter, that lays not so great an oppression; but inebriates the spirits, that they act very disorderly and unwontedly; or by the soporiferous virtue, stupefies them for a time, until they recover their agility 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: for the gaining of one supposed benefit (which might be obtained otherwise) you introduce 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: and if the disease feared, or 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, then by overcharging with strong drink, and making the man to unman himself; the evil consequents of which are many, 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, 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 appears to us externally; that the functions within also, and their motions are strangely disordered: for, the outward madness and unwonted actions, proceeds 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 alienateing 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; as belching, thirst, disrelish, nauseating, do certainly testify: yet to support nature, 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 is some days before the stomach recover its eucrasy, 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, 
A Cacotrophy, or Atrophy.  but fall into one of these conditions and habit of body: 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. Ax.  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 è 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, transmits' 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.   

SECT. VII. Exercise and Rest, regulated and duly appointed.  
THat Exercise and due Motion contributes to the preservation of Health, and prolongation of Life, will appear, if we consider the benefits that are procured by it.  
First, In general exercise it 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, is 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, It 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 conveyancies 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 way 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; then 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; with many others: some whereof are purely pastime, as those named; others 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 virdure.  
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 care● alterna r●quie 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 & pleasant exercise. 
Interdum quies inquieta est; quoties nos male habet inertia sui impatiens Sen.  Rest is a burden if forced upon Nature, longer than Nature does require; and that is but for a short space. So that the due timing 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 habetat, labour firmat.  

SECT. VIII. 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. 
Nemo dumdormit, alicujus est pretii, nonmagis quam si non viveret. Quidam.  If he were constant in the first, his life were but the shadow of Death, not worth the nameing: if in the latter, he could not hold out long, but be tired and worn out. Therefore Nature hath wisely contrived, that he should not continue long in either, but should be transient from one to the other, and wove out his life by these short intervals. Watching, Action and Motion; Sleep, Rest and Cessation; are equally requisite for the well-being of man: So that these two changes 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, and Limits, the Place, and the Manner.  
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 then 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; and then 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.  
Moderate sleep 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.  
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.  
Go early to sleep (not with a full stomach) and early from sleep; that you may rise refreshed, lively and active; not dulled and stupid.  
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, 
Sonnus meridianus quibus concedendus.  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 then 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 abateth natural heat; 
Vigiliae longioris incommoda.  breeds Rheums and Crudities; and most injurious to thin lean bodies.  
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 condition 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, (much worse unboarded) a new washed Room, or new plastered; but choose a high Room, dry, sweet, 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.  
As for the manner or decumbiture, the body must lie easy, or sleep will be disturbed: the head something elevated; the other parts as best likes every person; but not upon the back, or constantly upon one side; but by turns: and be covered according to the Climate and Season of the Year.  
The mind also must be in a good posture, 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 not 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. IX. Preservation of Health, by Regular and Requisite Evacuation and Retention.  
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 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, Venus, by the Pores, 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, argue discrasy of parts, or irregular living; and brings much detriment to the body, by their noxious inpressions 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 causeth weakness, debility of Nature by exhaustion, and procures 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 parcissimè.  
Juvines 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, to 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 over- plum 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. X. The different state and variation of Bodies. Commonly distinguished by four Constitutions.  
THat the Condition, Properties, and Habit of Bodies do much differ one from the other; and also the same 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, is 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 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 be ascerted, 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 is 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 Diaetitick 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 is 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, bot 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, the humours 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, and 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, 
Natura est morborum medicatrix. Helm.  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, soon discomposed and altered by ill diet, or 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, being temperately and discreetly used. So that a Diaetetick Regiment, well appointed and observed, is physical to dyscrasyed and distempered bodies, to contemperate and allay the 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. XI. Precautions and Rules, Appointed for the Sanguine Constitution; or purest State and Condition of Body.  
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. introduceth 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 Tobacco; the common Purgatives falsely denominated, but rather and more properly Corruptives; which stamp an ill impression upon the parts, and vitiate the alimentary Juices of the Body: but the injuries procured from Tobacco, 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 before mentioned, 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 & 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. XII. Diaetetick Regiment, Assigned to the Phlegmatic Constitution.  
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 more cool in temperature, (except preternaturally 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 benefitted, by cold things prejudiced. And thus it is by reason the vital powers are remiss and sluggish; the several functions of the body are not performed vigorously and completely.  
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 in 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, water-foul, 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, cured 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, Pumpions, etc. But you eat may Walnuts, Filbirds, Almonds blanched, Chestnuts, Fistick-nuts, Dates, Figs, Rasins.  
Drink strong Beer more frequently then 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 suffitates and raiseth the spirits, alleviates nature, and helps Concoction.   

SECT. XIII. The Choleric Constitution Regulated.  
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 jucy; 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, hand 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, Goosberries, Currants, Prunes, pickled Cucumbers: as boiled Veal and green-sauce; roast Veal and Orange; boiled Mutton with Verjuice and its own juce; roast Mutton and Cucumbers; greengeeses and Goosberries; Stubble Goose and Apples; Pig and Currants; Pork and green-sauce; boiled Chickens with Goosberries or Sorrel-sops; Calves feet stewed with Currans and Prunes: And your meat thus coocked, is both food and Physic.  
Take a lawful freedom, and please yourself with these fruits; Citrons, Pomegranates, Limbs, 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 allays preternatural heat; checks the effrenation of Choler, and are refreshing.  
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.  
Too eager and constant in study, or late sitting up: both exasperates this condition of body, and makes it worse.  
Use very gentle Exercise; 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 is profitable, and refresheth much; by cooling the blood, allaying the spirits, and concentring them.  
Banish anger immoderate care, peevishness and fretting, which discomposeth the spirits, heats and wastes them; augments Choler, dries the body, and hastens old Age.  
Refrain Tobacco 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. XIV. The Melancholy Constitution, Stated and Cautioned.  
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 dyscrasied 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 and unblamably; but more or less, according to the agravation 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 yields in fermentation, and is transmuted, without great labour and trouble. Meats thus distinguished, you will find set down in the 59, 60, and 61 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, Permains, Cherries, Respas, Straberries, 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, Fumiterry, 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 freequently 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. XV. The various Dyscrasies' or 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 due Crasis, tranquillity and placidness: The other due organization and fabrication: But both 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: 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 in degree are 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.  
The Diseases or Dyscrasies' of the Soul most visible, are the perturbations and passions, wherein the Soul is put by her genuine state of placidness and serenity; and that aequanimous distribution of her energy into the Members and Parts of the Body, from thence disordered and disproportioned. Passions draws 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 placed state and 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 puts the spirits upon several motions: sometimes contracts them, as in Grief, Fear, or Despare: Sometimes dilates 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 belongs. 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; then the distractions, inactivity, wander, and neglects of the Soul, does 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 Crasis of placidness and tranquillity, and reduced into a turbulent, unquiet and distempered state; is that condition of incapacity and unfitness for government for the 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, is 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 subservient and attending the Souls new design and business; preferred far before a good concoction, 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.  
Concoction 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 disposition 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 aetherian 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 treble strength; the Muscles being full and distended with agile spirits for their activity & 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 presents itself 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, is 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 aetherian spirit which before had boyed it up, and took delight to sport it to and fro; is now ready to let it fall and grovel downwards, to leave it whether it must go. The wont pleasures of their partnership and society, is now disgusted and rejected: Food now hath lost its relish, and is become unsavoury: Sleep which before was pleasant, as a holy day in the fruition of rest and ease, is now composed of nothing but troublesome unquiet dreams; linked together with some fight intervals, to measure out the weary night by. Exercise and sporting Recreations is now accounted druggery and laborious toiling: unwilling is the Soul to move her yokefellow, 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 disposition, 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; 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 weakly and insufficiently executed.  
From the preceding Discourse may easily be collected; that the Distempers and Alienations of the Soul from her genuine Crasis 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, 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 Corollaryes; 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 indeleable. 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; alienates, suspends and draws 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, begets various and real distemprs in her body, if not soon satisfied; and sometimes charactarized upon the Embryo in the Womb. Likewise a good stomach is taken off its meat suddenly, by the coming of some unwelcome bad news; the appetite is gone, now the Soul is disquieted, and the Body really affected and altered: Let this 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 to intent always, or unseasonably employing the mind seriously and eagerly either in real or fictious matters, fabricating Ideas upon the spirits; disturbs and hinders other necessary offices and operations conservative of 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 disqueting 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 over busy, 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. XVI. Perturbations or Passions 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 stairs and sparkles; 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 man's 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 frena animo permitte Calenti.  Stat.  

Fear.  
Fear whether sudden and violently seizing, or gradually approaching and threatening an evil to come: both enervate and debilitate 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, and possibly may be prevented and never come; yet it is made a present calamity: the suggestions being received, and the Soul sinks under them; make a pressure upon the Soul as really afflicting as the evil itself.  
Multos in summa pericula  
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 cum 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 quam 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.  
quicksands quid humana ope majus est,  
Diis permitte curandum. Symach.   

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 looseth 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;  
Qui 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, wears out the faculties much sooner; tires the spirits by denying them their due times for refreshment, rest and ease; disables them from duty, and the true performance of their Offices; heats and wastes the spirits, and exsiccates the nutritious juces of the Body; which changeth a fresh countenance into paleness; degenerates a good Constitution, and pines 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; they take away the nourishment from food, and refreshment from sleep: the anguish of these sores, render 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 enfeebling all the faculties.  
Revenge (besides the trouble and disquietness of spirit) exposeth a man to a greater mischief, 
Multis ● injuriis obiicit, dum una dolet. Sen.  than what he hath received.  
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 marcescit 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 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 goes alone, but is 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 acts 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 lay out more in expectation then the income of your desire 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 retards or frustrates: for the extremity and strength of passion debilitates and suppresseth 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 innane hungry volition, or thirsty desire, though ever so great, can acquire the satisfaction of your hopes.  
Fourthly, That the ardency & 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 screw 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 gailes and blasts of a strong desire; your top-fails 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 seemingly; but now you are come nearer, it is much less and inconsiderable really; 
Non ea jam mens res habenti, quae desideranti erat.  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.  
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 curb 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 submisive desire.  
— quisquis in primo obstitit  
Repulitque amorem, tutus ac victor fuit.  Sen. 
Qui blandiendo dulce nutrivit malum,  
Serò recusat ferre quod subiit jugum.   

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 & 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, and great enemies to Beauty, Health, and Strength.   

Hope, Joy and Mirth.  
But embrace and cherish these, as the supports of your life; which raiseth the Soul to the highest pitch, and stretcheth forth her power to the utmost. These enlivening affections are the greatest friends to, & preservatives of health and strength. In this serene state of the Soul, all her endowments and abilities are advanced, both rational, sensitive and natural: the pleasantness and delight of the Soul puts the spirits upon activity, and excites them to a vigorous operation and duty in all the functions: preserves youth and beauty, makes the body fresh, plump, and fat, by expanding the spirits into the external parts, and conveying nutriment to repair and replenish the utmost borders and confines of the Microcosm.  — dum fata sinunt vivite laeti. Sen.   
FINIS.