ΥΓΙΕΙΝΗ. OR A Conservatory OF HEALTH.  
Comprised in a plain and practical Discourse upon the six particulars necessary to man's Life, viz. 1. Air. 2. Meat and Drink. 3. Motion and Rest. 4▪ Sleep and Wakefulness. 5. The Excrements. 6. The Passions of the Mind. With the discussion of divers Questions pertinent thereunto. Compiled and published for the prevention of Sickness, and prolon●●●ion of Life.  
By H. Brooke. M. B.  Mihi verò, & qui ambitionis, aut cujusvis Cupiditatis gratià, impeditam negotiis vitam delegerunt, quo minus corpori curando vacare queant, ii quoque servire ultro dominis, & quidem pessimis videntur. Gal. 
London, Printed by R. W. for G. Whittington, and are to be sold at the Blue-anchor in Cornhill, near the Exchange. 1650.   

Praesidi, Electis, reliquisque Collegii Medicorum Londinensis Sociis; Egregiis, Viris, DoctissimisqueS. D.  
PVlblicae sanitati consulens, ad quorum pedes libentius tractatulum hunc deponerem, quàm vestris, qui {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Summi estis antistites: non est gratitudinis hoc, sed observantiae pignus, quippe qui prius de vobis bene mereri studui, quàm audire, & sodalitii vestri me dignum reddere quàm ambire. Hoc saltem cona●● fas sit; nec desperare. Medicinae partem hanc secundam, abstrusam satis, & nodosis implicatam controversiis consultò el●gi, & vernaculâ promulgavi, uniuscujusque scilicet, cognitioni necessariam, & ut vos etiam expertos magis, & intimiores Apollinis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} provocarem, quod perfunctoriè incoepi, stylo magis exarato per ficere, rationibusque veritatem magis irrefragabilibus confirmare.  
Gladio vixdum vaginato, novum imminere videtur bellum (quod tamen avertat Deus) publica autem calamitas, Medicorum duplicare curam industriamque debet ut vel sic compensanda strages. Litibus quidem locupletatur jurisconsultus, morbis Medicus, Illius autem finis debet esse Pax, hujus Sanitas: quippe utriusque lucro, Populi preferenda est Salus: haec est summa lex tam in Scholâ Hippocratis, quàm in Politicis. Sanitatis praecepta necesse est & tutò cognoscat populus, in hisce enim sui juris est; bisce etiam abundè vacat, reliquas medicinae partes, nisi omnes, easque non superficialitèr sed intimè cognoscat, melius est ut penitus ignoraret; adeò luculentèr constat, nihilo plus inesse periculi quam imperfectâ scientiâ. Operae pretium ergo existimavi enchiridion Diaiteticum concinnare, portatu facile, quo promptè consilium unicuique occasioni suggeratur: Primitias has vobis dedico, exiles satis, nec tanto dignas patrocinio; majora tempus proferet vestrumque exemplum: haec interim candidè accipite verissimum observantiae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, & me vobis addictissimum totâ vitâ futurum existimate.  
H. Brooke. Ex Musaeolo meo Londini, Anno Salutis, 1650.   

To the Reader.  
BEing solicitous of thy health, and finding thee too neglectful of thy own I have for thy benefit at a few leisure hours compiled the ensuing. Treatise of that part of physic which concerns Dieting, or the Regulation and well ordering thy Life, the Reasons prompting me thereunto being these.  
1. My Duty as a Physician, for being bred up in the Study of that Faculty, and licentiated in the practice thereof, and so taking upon me a general care and charge of preserving Health, I judge myself thereby obliged to communicate what council, and advice I esteem necessary thereunto.  
2. Because this part of physic, though by most Physicians esteemed the principal, and by some the All, or only necessary part, yet hath the publication thereof in the English Tongue been omitted, very little having been written thereupon, which was an urgent & more than ordinary motive to me, to supply somewhat that defect.  
3. The Physician being seldom or not at all consulted with about preserving Health: there is the more need of furnishing every man with a manual, that may be always ready at hand, to which recourse may be had upon any occasion; And indeed so far every man ought to be a Physician, or else he brings into Question that discretion, by which well employed, in a strict observance of what is good or bad, wholesome or unwholesome, in the six non-naturals, he may easily make his Conclusions, and reserve them as a Guide to himself, and leave them as a Help to his Posterity.  
If I had regarded applause, or preferred Fame & Opinion before thy welfare, I should have come abroad in a more quaint & Scholastical dress; whereas I have now studied plainness, and (so far as the Subject I treat upon will permit) evened my words to the meanest capacity: which though happily the most Critically Learned may despise, yet will the most wise I doubt not approve: knowing well that matter was not made for words, but words for the plain and Intelligible conveyance of our minds one to another.  
Unwilling I was, as Dr. Brown cautions us, to put thee to the trouble of learning Latin, to understand English: my drift being herein not so much to delight the Learned, (who may elsewhere find gardens enough to exspatiate in) but instruct the ignorant. I have not taken much care in quoting Authors, (to some of whom I have been beholding) intending thou shouldst rather be persuaded by Reason then Authority: and this I did, ex industriâ, on set purrose, preferring the simplicity of Truth before the honour of Allegation.  
I desire likewise, that notice may be taken, that what I have written, is intended for the preservation of Health; other Rules there are in Diseases to be observed, particular, according to the Nature, and with reference to the Beginning, Augmentation, State, and Declination of each disease, in which each one must expect advice from his Physician.  
This Part of physic thou mayst simply and safely known: In the rest, unless thou be'st skilful in all, and with some exactness, 'tis better thou remain Ignorant which thou canst not be, if thou hast any other employment, considering the abundance of time necessarily required, before 'tis possible to attain those many particulars that are hard to be learned, and yet of necessity to be known, before thou canst without extremest hazard undertake the practice of physic: With a Smattering and Imperfect Knowledge, thou mayst be bold (as most are) but not skilful. To the first gain and Pride may prompt; but to a true Physician, see by that which follows what is Necessary.  
It is expedient thou shouldst first know whereof man is made: his principles of Composition, his due Temperament, as he is, entire, and of every part: Their deviations likewise and diversities; The Nature of Spirits, Innate Heat, and radical Moisture. The Conformation, Situation, and use of all and every part of the Body, both Similar and Organical, the several Vessels, Rivulets, and Conveyances within us; and this is only attainable by frequent dissection and Inspection. Thou art also to know the Operations of the Soul, as it is distributed in, and makes use of several parts of the Body: whether they be Nutritive, Generative, Vital, Animal Sensitive, Motive.  
The particulars contained in the Diaetetical part, thou hast in this Treatise: Thou art likewise to have exact knowledge of all diseases of the whole Body, and of every Part: Their Nature, Causes, Differences, Symptoms or concomitant Accidents, and Signs, as well to know them by, as also to foreknow their issues and events; Their usual Mutations, Duplications, sudden and many times frightful Alterations: which will distract the Practitioner, who to save his credit will then also venture, but with extremest danger to the Patient. But above all, and that which is most necessary, is right knowledge of the manner and method of Curing: which comprehends all the operations in physic and Surgery, which are exceeding numerous, and require a large Discourse, but to reckon up and explain. And as one requisite hereunto, thou oughtest to be furnished with the Knowledge of all Plants and Trees, (at least that are in use in physic) Their Roots, Stems, Barks, Leaves, Flowers, Berries, Fruits, Seeds, excresences; to know all foreign Drugs, Gums, Rozens, juices liquid and inspissated, all medicinal Animals, their parts and Excrements; Whatsoever the Sea affords for medicine: or the bowels of the Earth, as metals and Minerals. All these aught well to be known, both how to choose them, to prepare, mix and compound them. To make of them distilled Waters, Simple and Compound: Conserves, Syrups, Loches, Powders, Electuaries, Pills, Trochisks, Diet Drinks, Apozems, Potions of all sorts, proper to each body, part, disease: Vomits, juleps, Ptisans, opiates, Epithems, Lotions, Fomentations, Baths, Liniments, ointments, cataplasms, cerates, plasters, Vesicatories, Colliries for the Eyes, Caps for the Head, gargarisms for the Mouth and Throat, Dentifrices for the Teeth, Errhina for the Nose: Sneezing-powders, Suffiments, Pessaries, Suppositories, Clysters and Injections. These of diverse kinds, with many more, which for brevity sake I omit, a Physician ought to be well seen in, and acquainted with; but principally to know the proper time, and season of using them; which is not to be done, but with much study, education therein, great helps and experience; and yet without that, all Medicines, though in themselves, they be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as the hand of God to cure diseases, prove like a sword in a mad man's hand, by which instead of doing the Physicians work, Work is made for the Physician.  
I intend not by this to affright any from the acquisition of the Medicinal Art: but rather to let the World see, what is requisite thereunto, that it may understand how far short of being Physicians such men are, who upon the bare stock of a few Receipts, and knowing how churlishly to Purge and Vomit, with three or four more common Operations in physic, presently and with confidence fall to the practice therefore: As if a man should boast himself a good Painter, because he knows how to mix Colours, but knows not what belongs to Symmetry and Proportion.  
— Sed quo non mortalia pectora cogit,  
Auri Sacra Fames—  
It were better their need or Avarice did prompt them to venture upon some other subject then the body of man. Thus much I thought good to insert in this place, to show the difference between what is requisite to the preserving preserving thy Health, and restoring it; The first is properly thy own work, the last is the Physicians, unless thou givest thy time to make thyself such.  
But to return from whence I doubt I have too long digressed; They who resolve to continue their course of life without care or consideration of their Health guided by their appetite, and not their understandings, will receive little or no benefit by this Treatise: however Liberavi animam meam, I have done my duty, and therein receive satisfaction. Others who are more careful of themselves will, I question not, hence gain some light and benefit, to whom I offer this, but not impose it; prefer it in my own understanding as best, but submit it to theirs; and wish them to be persuaded, as the reason thereof proves efficacious: all that I desire is, that they would not be prejudiced by Custom, and long received opinion which in some places it thwarts: but preseinding from that, give their understandings leave clearly to examine, and so judge and Practise. It is like my attempt herein may set others at work; I shall be glad of that also, and of whatsoever else may tend to the Helath and Commodity of Mankind.  
Studious whereof is, Thy Friend and Servant, H. Brook. From my Study in More-Feilds, this 16. of April. 1650.   

To my friend the Author, a Truly Learned and Expert Physician.  

WHat mean you Sir?  
This will undo Physicians, and Surgeons too.  
They live by Sickness, not by Health,  
Disorder brings them all their Wealth.  
If this take place, you ne'er will ride  
On foot cloth, with a Groom by your side.  
This is as if a Draper should,  
Invent a neat spun cloth, that would  
Seven Ages last, and after be Fresh, and fit for Livery.  
Pray timely think on't, and Recall  
This Book, that will undo us all.  
You rather should excess invite,  
And raise decayed Appetite.  
Cry down all Rules, and Freedom praise,  
The Rich t' Apicius Diet raise;  
Teach Curious Sauces, and advance  
The Mysteries of Intemperance.  
Make Rabelays in our English shine,  
Erect a School for Aretine:  
That to increase Physicians gain,  
The Rich man's Gout and P— may reign.  
Catarrhs and Palsies, and the new  
Disease that lately scaped so few.  
Or think you that egregious Race  
Of Leeches that yet spring apace  
From every Trade, will find you more  
Work, than diseases did before.  
Or then those Books which teach new skill▪  
How with good Medicines men to kill.  
But your diffusive Soul, that still  
Studies the World with truth to fill  
And useful Knowledge, shows a way  
(Would mankind but your Rules obey)  
To scape those Quick sands, and live free  
From need of Drug, or Surgery.   

Reader.  
THis little Manuel will prove  
A House Physician, that in Love  
To each man's Health, will ready stay  
Without his Fee, and every day,  
Council sound and plain impart,  
Drawn from surest Rules of Art.  
Where by an undisturbed Health  
Thou mayst enjoy the Crown of Wealth.  
But I detain you from a Feast,  
At which you long to be a Guest.  
Read and Practise, so you'll find  
In a Sound Body, a Sound Mind.   
Sam. Blaicklock, Chirurgus.   

The Table.  

OF air. 55  
Which the best air. ibid.  
Helps against bad air. 58  
Sharp airs. 60  
Corruption of air. 62  
Change of air by Winds. 63  
Of Native airs. 71  
Sudden alteration of air bad. 72  
Caution about air. 74  
Of Anger. 237  
Its Discommodities. ibid.  
Remedies against Anger. 228   

B.  
No Breakfast. 123   

C.  
Benefits of Continency. 185  
Costiveness to be prevented. 52  
Of Custom 34  
Customs how to be altered. 35   

D.  
Rules for Drink. 133  
Effects of Drunkenness. 136  
Of Dotage. 240.   

E.  
Of the Excrements. 182  
Excrements of the Belly. 189  
Their proportion to the Aliment. 191  
Excrements of the Brain. 217  
Of the Ears and Nostrils. 218  
Commodity of Exercise. 143  
Exercise when to be forborn. 159  
What best for the Fat and Lean. 160  
When best. ibid.  
Places bad for Exercise. 161  
Violent Exercise bad. 162  
Drinking cold beer after Exercise bad. 165  
Also drinking Sack and strong waters. 166  
Kinds of Exercise. 167   

F.  
Errors in Feeding. 104  
Cautions about Feeding.  
Respect in Feeding to the nature of meats. 114  
To the Constitution of the Person. 115  
To the season of the Year. 116  
Best times of Feeding. 118  
Order of Feeding. 139  
Of Feasting. 110  
Of Frications. 171   

H.  
Health what it is. 15  
By the orderly use of what things  
Health is preserved. 21  
Of Hunger.   

I.  
Intemperance. 85  
It hinders nourishment and growth. 90  
Of Joy. 251  
Effects of Joy. 252  
Incommodities of Incontinency. 187   

L.  
Of Love. 236  
Three kinds of Love. 236 

Godlike. ibid.  
Human. 237  
Conjugal. 238    
Of Looseness. 192  
Of Lust. 238   

M.  
Of Motion and Rest. 143  
Of Meat and Drink. 77  
Due quantity of Meat. 84  
Drink against Melancholy. 249   

P.  
Whether physic be necessary for the preserving of Health. 44  
Cautions in using physical Helps. 47  
Whether customary physic be to be continued. 49  
Physic worse for the Healthful. 51  
Of the Passions. 220   

R.  
Commodities of Rest. 176   

S.  
Discommodities of a sitting Life. 144  
Of Sleep and Wakefulness. 174  
Cause of Sleep. ibid.  
Evils of immoderate Sleep. 176  
Long Sleeps for whom best. 178  
Sleep after Dinner. 180  
Form of lying in Sleep. 181  
Of Sweat. 210  
When Sweating to be avoided. 211  
When to be provoked. 212  
Helps to Sweat. 214  
Why Sleep causes Sweat. 215  
Long and Violent sweeting bad. 216  
What smells best. 70  
Of Spitting. 217  
Of Sadness. 243  
Remedies against Sadness. 244  
Larger Supper. 127   

T.  
The Bounds of Temperance. 100  
Gaeatest pleasure in Temperance. 95  
1. Rule of of Temperance. 102  
2. Rule of Temperance. 103  
Of Thirst. 80   

V.  
Of the urine. 193  
Divination by urine a deceit. 194    

A Conservatory of HEALTH.  
IT is as much the Duty of a physician to endeavour the Preserving of Health, as the restoring it: and so much the more careful he ought to be, by how much the more neglectful People are of themselves: This is indeed a charge that we are not so much obliged to by Gain, as by Conscience; For there are few or none that come to the physician to keep themselves well, but only when they are forced thither by the importunity of Sickness: It becomes us therefore who have the Charge of Bodies, to send our council abroad, and though that may be a means to lessen our Practice, yet will it much quiet our Minds in the discharge of a necessary part of our duty; It is much easier to prevent Diseases, then expel them, It may be done with small care, and less expense; our Diseases cost us dear, not only in the Cure, but in the purchase, being for the most part the offsprings of Intemperance, Incontinency, Disorder, and other very costly Vices. Temperance therefore brings a double Commodity with it: the preserving of Health, and the Saving of expense, all which notwithstanding, so indulgent is the generality of Mankind, to their appetites, and the present enjoyment of their loose and inordinate desires, that they utterly cast off the consideration of events and consequences, never duly prizing Health till they have lost it: preferring a sickly, wearish, and momentany Delight before a full, perfectly contentful, & durable. A customary saying they have, That he lives miserably, who lives Physically; and that they who observe Rules, look palest, are most frequently sick, and in physic, of Lean and consumed Bodies: whereas the good Fellow, that regards not what he eats, or how much he drinks, is usually plump and Ruddy, seldom sick, & though happily they live not so long, yet are their lives more pleasurable, which makes good amends for the shortness. For better is a short life and Happy, than a long and Dolorous: And therefore let us, say they, give the Reins to our Appetites, let us lose no time: Let us eat and drink, and if we die to morrow, let us have our penny worths out to day; For to what end are all delicious things given us, if not to enjoy? Thus pleads the Intemperate: As if he were born for his Belly, and all the noble Faculties of his Soul, the exquisite operations of his Senses, and other Habiliments of his Body ought to be subservient thereunto, As if he lived to Eat, and did not eat to Live: making that the main end of his Creation, which is but an unavoidable Consequent, occasioned by Necessity for Preservation: Eating and drinking, and other sensual pleasures, are indeed below the Dignity of the Soul; In which Beasts are our Equals, and for the doing whereof it was necessary to furnish us with parts of exactest Sense, for the incitation of Desire and Appetite, lest otherwise we should neglect those operations needful for preserving the individual and Kind, out of a contempt to the Homeliness of the Works themsleves, or out of a more earnest intention, upon more excellent & worthy Actions. But besides all this, They consider not those frequent Headaches, catarrhs, Qualms, Gripings, Swimmings in the Head, Dimness in the eyes, flushing Heats, Dropsies, Gouts, Palsies, and other more irksome and ignominious Diseases, they that indulge their Appetites and Desires are overtaken withal: besides the decay of Memory, slackness of Understanding, loss of Time, and Reputation: All which God Almighty, both to deter and punish us, hath made the inseparable Concomitants of Intemperance and Incontinency; that whom the foreknowledge thereof will not affright, the sting and punishment may justly recompense, and happily Reclaim.  
Others there are, who avoiding the extremities of those Vices, Pride themselves therein, and think they are careful enough, and do in that as much as is needful for the preservation of Health. These are affrighted with the variety and multiplicity of Rules and Cautions, which they say physicians have purposely invented, to make their very Healths Tributary unto them; that scrupulosity in Diet and Order keeps the Mind too intent thereupon, and hinders the enjoyment of Health, by the fears of Sickness, unto which the very imagination inclines us upon every Default, and omission of what is prescribed. To these I shall say, that I intend the reducing them, not so much to what Art directs, as Nature: from whose ordinary & safe prescripts the generality of Mankind are swerved, and thereupon fallen into many strange and complicate Diseases, which except in Countries of equal Luxury and Intemperance with our own, are not to this day so much as heard of. Mine shall not be Rules of Niceness, but Necessity, such as every man's Reason shall approve, and Experience confirm: I intend no burdens or Fetters, no Farrago of Recipes, with which the Understanding is rather distracted, then directed: but to revive those unhappily exploded Rules of Temperance, and due Order in our Lives, by observation whereof Life may be prolonged, and Diseases avoided: The Benefits of this Temperance I shall not need to reckon, they being so largely and plainly recited in two excellent Treatises: The one of Learned Lessïus, entitled The right course of preserving Health: The other of Cornaro, Of Temperance and Sobriety: both which are almost at every Booksellers to be had in English.  
That therefore I may the more methodically, and so the more beneficially proceed, I shall observe this Order.  
1. I shall declare wherein Health consists.  
2. By the due and regular Observation of what things it is preserved.  
3. The right Order and Course to be observed in the use of those Things, and by the way I shall handle those practical and familiar Questions which occasionally shall offer themselves, whereby either popular errors may be Rectified, or wilful neglects amended, by a recital of the prejudices thence arising.  

Of Health.  

Health, what it is?  HEalth consists in a good and well tempered Constitution of the Blood and Spirits, and of all the Similary Parts: as also in a legitimate and proportionable Structure of All the parts organical, comprehended in their just Magnitude, Number, situation, Passage and Confirmation; their Union likewise and Continuity: Health is then known to be, when all the Actions of the Body, viz. natural, vital, and animal, are in their Integrity; But when there is a defect in any one, it is no longer Health, for as in Morals that action only is truly good, which is so both in its Nature, 
Bonum constat ex Integris.  End, and all its Circumstances; in which there is not the least Mixture of evil: So in Naturals, that Man cannot be truly said to be in Health, who is not entirely so, in all and every particular requisite thereunto: Hence may we conclude, that though Sickness admits a Latitude, Health doth not: and that the neutral Constitution, maintained by Fernelius and others, and the common Saying of People, that they are neither Well nor Ill, is not in Reason allowable, but must be comprehended within the Sickly Constitution. In the beginnings whereof, though sickness doth not so eminently and visibly appear, yet there she is in her degrees, and gives Testimony of herself, by the depravation of some Action, as want of Digestion, of Nutrition, Immoderation, or Irregularity of Pulse, imbecility of the Senses, Motion, or Respiration, &c. in the Perfection and Integrity of which, and all others that flow from Man, is Health comprised. In this sense a Heathfull man is hardly found, every one having his Constitution more or less depraved, by a desertion of nature's Rules, and prescripts in the Regulation and Order of Lives. The difficulty therefore is to find out the exactness of those Rules, that so we may gradually return from the perverseness of custom, which by continuance of time is seated in nature's Chair, and usurps her Offices (though we smart for the change) to those Safe, Wholesome, and Preservative Rules, which begets us long Life, and happy days. Certainly we are Recoverable, and God hath placed it within the Comprehension of Reason to find out our Defects, and amend them: Our Infirmities lie not upon us from any Necessity, but our neglect: Neither did the Almighty Create our Diseases with us, they are like Insects, the offspring of Corruption, of our Disorder and Luxury; and consequently may by due care and circumspection be very much avoided. Yea, those diseases which are epidemical, as pestilential fevers, catarrhs, small Pox, the present Flux, &c. do much easier seize upon such as by contracting an evil Habit of Body, have rendered themselves more obnoxious, and disposed thereunto, in whom likewise they are more difficultly curable: but to proceed.  

By the orderly use of what things Health is preserved.  In the next place we are to consider the Subject Matter of our Health, and what those particulars are, which are essentially necessary to its preservation; and they are six. 1. air. 2. Meat and Drink. 3. Motion and Rest. 4. Sleep and Wakefulness. 5. The due Excretion of those things which are to be Excreted, and the Retention of those things which are to be Retained. 6. The Passions of the Mind. The abuse of these six Things destroy Health; The right use and ordering them preserves it: They are therefore usually by physicians termed Indifferentia, Things in themselves indifferent; the care where of God hath referred to us, and hath endowed us with understanding requisite to make the best use thereof; ourselves therefore we are most to blame for our Maladies, whose unhappy disorders they inseparably follow, as the Shadow doth the Body.  
Of these six things we will severally Treat, with all circumstances relating thereunto, as the Measure, Manner, Season; not only abstractively, as in themselves, but with all the concomitants of Age, Sex, Temperament, their Diversities and Changes: and withal the Method and Order of using the foresaid six things, so as that Life may be with least Sickness extended to its utmost possibility. But before I come to particulars, I shall touch upon two Questions:  

The 1. Whether Health is always to be preserved by Meats and Drinks of like Quality and Temperament, with the body Taking them.  
This, though a fundamental in physic; which saith that Diseases are expelled by Contraries, Health preserved by Similaries; Yet is it oppugned by many Arguments, As 1. Children & Youths, of Nature Hot, are forbidden Wine; and with old men that are cold of Temperament do hot things best agree; Hence say we, Vinum est Lac Senum, Wine is the old man's Milk; agreeable to which is that of Hippocrates, Epidemiôn 6to. They that are choleric must use bathing, and much rest: they must drink Water for Wine; Mustard, garlic, leeks, Onions, and spiced Meats are to such very hurtful: This is confirmed by every day's experience; Therefore ought that traditional Foundation in physic to be no longer trusted to, being so detrimental to our Healths.  
For the Decision of the Question, we must Note, 1. That the Instances to be given, aught to be in cases of Health & Sound Constitution, and not of Distemper and sickness, for then the other part of the maxim takes place, That they are to be helped by Contraries.  
2. Note. That the Assimilation is not to be understood in a large Sense, but strictly, with reference, not to the Quality in general, but to the proper and individual degree thereof: As for Instance, The true Temperament of Man is, when all the Qualities pertinent to his▪ Composition are well mixed and moderated, only his Heat and Moisture are somewhat predominant, it is now therefore to be preserved by such things as are of like Temper and Qualification; Hence must we not infer, that whatsoever is Hot, though in never so intense a degree, is proper and nutritive, but that which is so in the same degree and constitution with himself.  
3. Those things are truly said to be alike in Temperament, which are of equal distance from the Mean: For instance, those things which are hot in the second degree, are preserved by Aliments of the same degree: but those which have much departed from the due Temperament, ought not to be preserved in the State they are in, but by due Alteratives and Correctives to be amended and restored.  
These things thus premised, I agree with the Affirmative, That the Body is best preserved by Similaries; for how is Nutrition performed, but by agglutination and Assimilation, by making the food one and the same with the body: Those things therefore that have greatest Likeness and Resemblance in Temperament, must needs be most easily and with least disturbance to Nature assimilated, and made one with herself.  
To the objections I answer, 1. That Wine is therefore forbidden children, because its Heat is in no proportion analogous to theirs, as being over-intensively hot, and so too violently consumptive of that radical moisture, and destructive to that innate Heat; which by meats and drinks of like Temperament is long and kindly preserved.  
To the 2. I will not here dispute how good Wine is for Old men; I believe they are generally too bold with it: and my observation tells me that they live most Healthfully, who both in their youth and old Age are least accustomed to it: It may be good physic, but bad Diet: Help to repair and recompense the Defects of Heat, and to dry up those superfluous moistures with which old men abound, but they who use it as their Milk, must expect (in stead of Soft and Firm Flesh, such as Milk indeed produces in Children:) a dryness and withering in theirs, a depraedation of their spirits & strength, catarrhs from their brain, one while upon their Lungs, and then they become Physical: Another while upon their kidneys, and then they prove Nephritical: Now the humours remain and thicken in the Brain, and then they prove lethargical, and Apoplectical: in others they loosen the Nerves, and fall upon the Limbs and joints, and then the Palsy and Gout seizes them. Thus much as to the Instance.  
To the objection I say, that the good which Wine, taken in good quantity and season, doth to Old Men, it performs as a Corrector of the defects, and amender of the decays which age is accompanied withal, and so makes nothing at all against our Position.  
3. The case is much the same in the 3d objection, of the choleric: whose dyscracy must by contraries be amended, and those things strictly forborn which augment his Distemper: He is therefore prohibited the use of Wine, of Hot meats and Spices, as increasing his evil habit of▪ Body, and advised to such Correctives of contrary Nature and Quality to his distemper, whereby the same may in time be allayed, and he reduced to a more equal and orderly constitution.  

Of Custom.  In the 2d place, as a particular very necessary to be known in itself, and very pertinent to a right understanding of what shall hereafter follow, I think it good to make some enquiry, briefly as I may, into that great Imitatrix of Nature, custom, who is said to be as a second Nature, and into which Nature (though improperly) is said to be convertible: However this Usurper hath exceedingly extended her Dominions, whose power and efficacy is seen almost in every action of every man's Life. She may be thus defined.  
custom is an Adventitious Quality, gradually acquired, by frequent Exercise and Multiplication of Actions: arriving in time to a power somewhat resembling Nature, but never acquiring such an Identity, as to become Nature herself.  

Customs how to be altered?  She gains footing upon us by degrees, and must therefore gradually be removed: they therefore err, who advise the sudden abolition thereof, acting herein contrary to the approved maxim of Nature, That all Sudden Mutations are to be avoided as dangerous; Whence saith Hippocrates Aph. 51. l. 2. Much at one time, and suddenly either to evacuate, to fill, to heat, to cool, or any other ways to change or move the body, is very dangerous: and advises thereupon that all Mutations be made insensibly, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by little and little, yea even the refection and Restauration of emaciated and consumed bodies. Nature makes no leaps, but passes from one extreme to another by intervenient Gradations. This Rule must carefully be observed by such as having long accustomed themselves to that which is hurtful and prejudicial to their Healths, have acquired thereby an Evil Habit and Constitution of Body: whether it be by too much use of Wine, Tobacco, carnal Coition, Exercise, Meats of bad juice and Hard Digestion, Sleeping after Dinner, or whatsoever else either in its immoderate use, or in its own nature proves detrimental to Health, must not however either in Sickness or Health, be suddenly, and all at once left off, but by degrees, and small portions, and the contraries thereunto (if need require) insensibly introduct, and inoffensively to Nature. Many Instances might be here reckoned up to show the evils that have ensued upon such Violent changes, but in a case so clear▪ and in which almost every man's observation will afford him examples, it will be needless: The inconveniences are most familiarly seen in leaving totally off long accustomed exercises, whereby those humours which Motion wasted by Transpiration, being closed in, and heaped up in the body, become the Food and Matter of Diseases. So that here the Gradation is to be observed, and the Diet lessened, that so what by stirring before was used to be evaporated, may now not be generated.  
Another Error there is, of suddenly altering an inveterate custom in sickness & Weaknesses, although that custom hath no Contrariety with the Disease. By which means Nature is very much discomfited and dejected, her delight being taken away, and in that dejection she yields very much to the disease; she must for a time be indulged, custom having got a great similitude and sympathy with herself; the omitting whereof must be left to a time when Nature is strong, and at good leisure, & not under the hands of some violent or obstinate disease. This case is most perspicuous in those that drink much Wine, and take much Tobacco, which though in themselves in some respects prejudicial to the parties using them, yet by time and long use made familiar with their Natures, as Hemlock was to Galen's Athenian Woman, or Poison to Mithridates: they must not when Violent Diseases come upon them, be rashly and totally left off; and the Customary longings of Nature utterly rejected, considering I say the similitude they have got with herself, but rather their quantities fitly lessened, and the total omission thereof left to a Time of greater Strength and Ability.  
The Reason hereof is, because whatsoever any man is accustomed to, though worse in its own Nature, yet is it less hurtful to him then its contrary, forasmuch as it makes less Resistance, and so works less disturbance to the stomach and other parts, because of its Agreement in quality with what is before in the Body: A countryman though weak and Aged better bears garlic, than the strongest man who never before eat of it: That which hinders digestion is the Resistance that is made in the stomach; and that is most done by Dissimilaries; For, Inter Symbola facilis est transitus: Those things that are of nearest similitude, do easiest pass one into another.  
I plead not here for bad Customs, but for the best way of Removing them; desiring this Inference rather may be made therefrom, that since Evil things becoming Customary are so difficulty removable, we be very careful to enure ourselves only to those things that are good, wholesome, of easy charge and preparation.   

Whether physic be Necessary for the preservation of Health?  
If the due Course and Order of Nature were observed, there would be very little or no need at all of Medicinal Helps, for we see those that live nearest thereunto, continue longest and most free from sickness, as countrymen, and those who observe a Strict Diet: the last by an extraordinary temperance, prevent the generation of those Crudities and Corrupt humours, which are the matter and Fuel of Diseases: The other, though they feed heartily and plentifully, yet is their Diet but simple, and at all times much alike, their Appetites fresh and urgent, their Concoction strong and constant, and the accumulation of evil humours prevented by their hard and Customary labour. These want little or no Physical helps: But those that are subject to many Disorders, as the most part of Mankind is, stand in much need of Preservatives & Preventives; Hence hath come in the Custom of bleeding & purging at Spring & Fall, and with some Monthly; the now frequent Regurgitations after every feeding, the use of fontanelles, the frequenting of the Wells, the entering into Diets, and Courses of physic: Nor do we usually after Restauration become Wiser or more wary and orderly in the Regulation of our lives, but recover strength only for the new & more able exercise of our Intemperance: & so continue the▪ Necessity of customary preventives; In these cases therefore they are to be allowed for the avoiding of greater Evils, only with these Cautions.  

Cautions in using Physical Helps.  That strong and violent means be not used, when gentle and more familiar helps will serve, nor many Remedies when few are sufficient; that we prefer Alteratives and Correctives, before Purgatives; and likewise Minoratives and benign Medicines before Churlish, and Scammoniate: bleeding or purging before an Issue, for that is Medicamentum Continuatum, a being as it were in Continual physic, which is also frequently liable to pain and irksome prickings, upon the change of weather and other accidents. But then though gentle means be to be preferred, it must be with a great probability of effecting the ends intended.  
2. 
Whether Customary Physicking is to be continued?  Though Imminency-of disease do beget a Necessity of observing the Seasons for physic, yet that Custom need not be continued, but when there is a likelihood of the same Imminency; as suppose a Turgency of humours, heaviness and wearisomeness of the Limbs, want of appetite, &c. hath for these six years every Spring, signified a Necessity of Dieting and Purgation, and that they have to good purpose been used accordingly, yet if the same man do by observing a better order in Diet, and a greater Temperance, so behave himself for the following year, as not to have the same symptoms and Indications, neither is it necessary that he continue by Custom of physic; but may the next Spring without danger leave it off, or at least wise lessen it, as occasion requires. For in these cases the Indication is not to be taken from Custom, but the Imminency of Sickness.  
3. 
physic worst for the Healthful.  Though Customary means be needful for prevention of Imminent Sicknesses, yet they are not therefore to be used Out of Wantonness, and when there is no appearance or likelihood of an ensuing Malady, for by that means, as Celsus well saith, We consume in our Healths the Remedies of our Sickness; and dispose ourselves many times by so weakening our Bodies, to those sicknesses we had before no propension unto: for that they worst of all endure Medicines that are of sound Constitution, who have nothing for physic to work upon, but the good humours, and Habit of the Body itself.  
4. They who either naturally, or by the excessive feeding upon hot and dry meats, have slow bellies, and are constantly costive, must prevent the inconveniences which will thence ensue: as extreme putrefaction of Excrements, hot Vapours in the Brain, heaviness and pain in the Head, Inappetency, palpitation of the Heart, windiness in the stomach, the colic, &c. they must prevent I say these Inconveniences by the use of some gentle Lenitive, and such order as is requisite for keeping the body loose and laxative, as eating roast Apples, or stewed Prunes half an hour before Dinner, drinking a good Draught in the Mornings, forbearing dry Meats, using Cassia, Manna, Pulp of Tamarinds, Syrup of Roses, Pilulae ante Cibum, loosening clysters, Whey with Fumitery, Senna, or Epithymum, &c. Milk, or the Waters in the Summer, and the like, proper to facilitate the Belly, prevent those obstructions which are the Fountain and Nurse of most Diseases: and all this may be done familiarly, without much ado, and beget no disturbance to the Body.    

Of air.  
air we attract by Inspiration and Perspiration, by the Windpipe, and by the Pores, and that to repair our continual loss of Spirits, and contemperate the heat of the Heart and Blood.  

Which the best air in general?  The goodness of air is considered either, as it is in itself, or with Relation to this or that Body:  
In itself, that is best which is pure & serene, not mingled with any noisome smell, as of Carrion, jaxes, places where they repose their Dung, standing and corrupted Waters, thick fogs and vapours, etc, but is naturally pure and void of all inquination.  

Which to each Particular.  Considered with Relation to this or that Body, that is best, which by its similitude is most proper to preserve Health, or by its contrariety most efficacious to expel diseases: as over moist bodies, live most Healthfully in Dry airs, and over dry in Moist: so that 'tis a mistake to think the clearest and sharpest air is best for everybody; since Distempered and depraved Constitutions do as necessarily require a contrariety in air, (and consequently sometimes moist and thick airs) as in Meats and Drinks.  
I have lately known two sickly bodies who heretofore were hardly ever out of physic, and yet for that time since they lived in Lambeth-Marsh (a place that no one would choose for the pureness and Clarity of the air) have enjoyed a sound, and uninterrupted Health: and one of them hath lived there for these 3. or 4. years: Sound Bodies and healthful endure well almost any air, but Crazy Persons must (if they have the Conveniency) make choice of such airs as are opposite to their Distempers.  

Helps against Bad air.  But when want of Means and Conveniency necessitates any to those airs that are most repugnant to their Healths, all the help that remains, is by proper meats and drinks, and other means to repair what may be that defect: as if the air be hot, and the Body inclined to hot Distempers, to use cooling aliments, to drink water in stead of wine, to frequent Bathing where it may be had, to Rest much, and forbear Violent Motions, To have little Cisterns of Water, always running, (such as are commonly made of pewter,) to hang up Wet clothes, to strew the pavement with Roses, Rushes, Vine-leaves, water-lilies, and other Cooling herbs, which may likewise be sprinkled with Rose-water and Vinegar: On the contrary, cold and moist airs may be much helped by Large Fires, Bath-stoves, Warming-stones, and agreeably provisions may be made in other cases.  
I purpose not to insist upon every consideration that relates to air, but passing by those that are speculative, I shall touch only upon such as are useful and practical, and from which most men may derive some Commodity to themselves.  

Of sharp airs.  mountainous airs are esteemed wholesomer than in the Valley, because more perflated and cleansed by the Winds: whereas the others are stagnant like standing Waters: But I doubt the truth hereof, for that I see not how one part of the air can be moved without the other, its motion and impulsion being so easy, that we see the very voice moves and makes it give way at a very great Distance, and then again if to some bodies more gross and stagnant airs are not so wholesome, for instance, to the slaggy and corpulent, to others they are most agreeable, and the thin, sharp, and Penetrative most inconvenient, namely to thin, spare and emaciated Bodies.  
What the inconveniences of Metalline vapours are, I shall not need to recite, neither yet what helps there are against them: because living not where they are, we are not subject thereunto.  

Corruption of air.  The Causes whereby air is Corrupted, that are within our Ken, and which may by us be Remedied, are especially three.  

1. Great Standing Waters never Refreshed.  
2. Carrion lying long above ground.  
3. Much People in small room living uncleanly and sluttishly.   

Change of airs by winds.  The air Changes its qualities from the Diversity of Winds: By those from the North 'tis cold and dry, they do confirm and strengthen such bodies, which are able to bear them. From the South they are hot and moist, and so loosen and dissolve; the West is more Temperate: but the East apt to blastings.  
The South Wind without reins continuing long, disposes to favours andthe Pestilence: and generally so do stagnant Airs without Winds, Rain and Thunder.  
It is observed that from the North there arises with the dog-star certain Winds called Ethesiae, which do not only contemperate the Heat of the air, but purge it from putrefaction, and pestilential Infections, and have thence got the name of Scoparij: because they do as it were Brush and cleanse the air.  
In Consumptions, and for Restauration after long Sicknesses; the best airs are in dry Champaign's, where there is much Timber-Shade, and forest, Beach Trees, and Groves of bays,; where likewise grow odoriferous Plants, as Wild Time, Wild Marjerom, pennyroyal, camomile, Calamint, iuniper and the like, and where the Brier-Rose smells like Musk-Roses, Helpful whereunto is likewise the Steam of new ploughed grounds; and for such as have not strength to walk, a Fresh Turf of Earth every Morning, with a little Vinegar poured upon it.  
However 'tis best for them that are any thing Healthful not to be over-solicitous in the choice of air, or to judge that they cannot have their healths except in some few Places of best and excellent air, for they do thereby very much deject Nature, and opinionate themselves into Sickness. Such Imaginations the mind in continual doubts & perplexities, and make us sickly, out of a fear of being sick: We see that many men, and those not of the strongest and most healthful constitutions, live long, and without sickness, amidst noisome and unpleasant Smells, as Oyl-men, soap-boilers, Tallow-Chandlers, and divers others besides, those that are conversant about Dung, cleanfing of Common-shores and Jaxes, and though Custom in these cases may be urged, because of the familiarity that by long use is begotten between such Smells and their Natures; yet is it thence clearly evincible, that health and noisome smells are not inconsistible, which is a clear argument that we need not be over nice and solicitous in the election of airs, as if in this City of London amidst thick fumes & sulphurous vapours from the Sea-coal, we could not enjoy our Health: In these cases Opinion is more our Mistress then Reason: which whilst we are pleading for, we can content ourselves with the smoke of Narcotick Tobacco, & not only surround ourselves therewith in a close Room, and in hot weather too, but suck it in, and let it sometimes descend-into our stomachs, and sometimes ascend into our Nostrils and so into the very Brain itself: In some cases therefore we are scrupulously exact, in others supinely negligent, a middle between both were best, as not to think but that health is preservable in airs not exquisitely serene and penetrative: and on the other side to avoid choking, hot and too exiccative Fumes, which in time parch the Lungs, and dry up the Brain.  

What Smells best.  For odours, those are best which neither by their super-abundance of Heat, Strength and Crassitude of Spirits do overcome us, but which by their rarity and quickness do refresh us: But they also are good only sometimes, and the body's infirmity requiring it, for otherwise, no Smell is best: but that which is almost insensible in the air itself.  

Of Native airs.  It is observed, that the air we are born in, tends much to the Restauration of Health. Something may be allowed to't because of its Sympathy with the innate▪ Spirits of the Body: which remain in some measure from our generation to our Dissolution: Although I conceive when we go into our Native Countries, to repair our Health, after long Sickness, the principal means thereof, is vacancy from care and business, the wholesomeness and simplicity of Country Feeding, the enjoyment of friends, merriment and pleasant pastime, which is usual, and which ought indeed to be especially intended in such journeys.  

Sudden alterations.  But above all, sudden alterations in air from extreme to extreme, is very dangerous: Such as usually falls out in March, April, and sometimes in May, as also in September, October: the change is usual too in several parts of the same day; the Mornings and Evenings extreme cold, the mid day excessive Hot: In these cases the surest way is for them that are crazy to go warm clothed, till the uncertainty of the weather is over: the Proverb speaks well, though homely, 
Till May be out,  
Leave not off a Clout.   
We must not, like the unexperienced mariner, believe the Stormy Season to be past, because of a fit of sunshine. If we err, 'tis better do it on the safe hand, and not run the hazard of a sickness for fear of an unhandsome nickname. This Caution concerns those only that are any thing infirm and sickly, (as indeed most are) the youthful and robust, can bear all wethers, and in the thinnest apparel; though there is a Proverb concerns them also, That they should be old when they are young, that they may be young when they are expected to be old.  

Cautions about air.  Some other inobservancies there are prejudicial to Health, that somewhat concern this point, which I shall only touch upon: as being naked in the cold air, and going into the Water when we are hot and Sweaty, by doing whereof many healthful Persons dispose themselves to Agues and Consumptions.  
2. The venturing too suddenly before the Pores are closed into the cold air after Bathing, and Sweating in hothouses, Cradles, or Sweating-Chairs, by which not only the benefit hoped for is lost, but our Infirmities are doubled upon us, by begetting an inequality of Heat and Cold in the Inward and Outward Parts, whence arise those shudderings, and Aguish rigours, that usually follow thereupon. And so I have done with air, the first of the non-Naturals, as we call them: (that is) of which the body is not compounded, though by them it be preserved.   

Of Meat and Drink.  
OUr Bodies being in a continual, though insensible Consumption, would in a short time decay, were it not that Reparation is made by the use of Meats and Drinks; By the first the Solid Parts are refected, by the last the Humid: For the better performance whereof, God hath endowed every Creature with an Appetetive Faculty, distinguished according to the Objects forementioned into Hunger and Thirst.  

Of Hunger.  Hunger is caused by a sharp and Fermenting juice remaining in the stomach, especially in the upper Orifice, the most sensitive part thereof, by the penetrative Quality whereof the Meat ingested is also digested, fermented, and concocted, and so made fit for separation and Distribution. When this juice, (a visible Specimen whereof is the Runnet in a calves stomach) is either wasted, as after very long Fastings, or is dulled by Repletion, or intermixture with other humours, so that the force thereof cannot be felt, or when the Mind is over-intent and distracted, so that it can give no ear to its Impulsions: Then does the Appetite flag and decay; as on the contrary, when this juice is over-abundant, and extremely acide, there follows a continual Importunity from the stomach, an unsatisfiable Appetite, which being most eminent in Dogs, is therefore called Appetitus Caninus, the doglike Appetite; but appears sometimes in Men, as every one can Instance.  

Of Thirst▪  Thirst is a Desire of that which is Cold and Moist, for though many stomachs are satisfied with Hot Drink, yet is it through a Customary aberration from Nature, inasmuch as we see that all Creatures except Man are desirous of, and use that Drink only which is cold; and in man the use of Hot Drinks is not so much attributable to his Natural Appetite, as to his having been indulged therein by his physician, or himself, in respect of some other weakness and Infirmity of his Body. This Thirst doth vanish when the Mouth of the stomach is bedewed with humours that are phlegmatic, Watery, or insipid: As it is increased when those humours are consumed, and the stomach dry and parched, either through its own or any of its neighbour's Indisposition, or yet when the Coats thereof are lined with a Salt, Hot, or sharp humour. These Things premised, of which I shall make use hereafter; I return to the Considerations of those things that are Aliment (viz.) which being eaten or drunk are altered by our natural Heat, and so prepared by the several Parts destined thereunto, as at length to be Converted into the Habit of the Body itself.  
In Meats and Drinks there are six particulars to be considered, viz. 

1. Substance.  
2. Quality.  
3. Quantity.  
4. Custom.  
5. Time.  
6. Order.    
For the two first, I purpose not to insist upon them, viz. their Substance and Quality, what yield Good, what Bad juice and apt to putrefaction, which are easy, & which hard to be digested; what are Hot, Cold, moist, Dry, Causing or Freeing from obstructions: neither intend I to treat of every Meat and Drink particularly, both of these having been already performed in English by Dr. Venner in his Via Recta ad Vitam longam, from whence those that are inquisitive that way, may receive satisfaction: Unwilling I am now to exspaciate in so large a Field, which I shall rather reserve to a time-of more leisure: My Intention being at present to consider only these Particulars relating to Meats & Drinks, viz. The Quantity, Time, Order and Custom. The greatest and most dangerous Errors being committed with Reference hereunto.  

Of Quantity in Meats.  First then for Quantity, or how much aught to be eaten: Here there is not so much need to prescribe the Bounds, and show what are the Limits of Temperance: as effectually to persuade to the observance of those Limits: 
Arguments against Intemperance.  A word therefore first as to that, and what Argument can be more efficacious than an Enumeration of the Benefits that ariseth from Sobriety and Temperance: and of the discommodities that are the Natural Effects of the contrary. I shall reckon them up in two ranks, and then let every man make his choice.  


The Benefits of Temperance.  
1. Freedom from almost all Sicknesses.  
2. Length of Life, and Death without pain.  
3. It armeth us against outward Accidents.  
4. It mitigateth incurable Diseases.  
5. Maintains the Senses in their Integrity and Vigeur.  
6. It moderates our Passions and Affections, and renders them easily commendable.  
7. It preserves the Memory, sharpens the Wit and understanding.  
8. It Allays the Heat of Lust.    


The Inconveniences of Intemperance.  
1. It brings upon us almost all Diseases.  
2. It shortens our Days, and makes us die in Agonies.  
3. It exposeth us to innumerable accidents of extreme prejudice.  
4. It takes part with Diseases, and makes them incurable.  
5. It dulls, stupifies, and decays the Senses.  
6. It subjects us to our Passions, and makes them irresistible.  
7. It drowns the Memory, dulls the Wit and understanding.  
8. It furiously provokes us to Lust.    
These experimental Events who can deny? since almost every man carries about him, and within him a convincing argument thereof. Whence is the Multitude of Physicians, but from the frequency and Multitude of Diseases? and whence that frequency and Multitude, but from Excess? This is generally confessed, but the practice still continued; the understanding assents, but the Affections overrule; the present delight we take in those delicious Cates, Condiments and enticing sauces that are before us, over-sways our judgements; In this case, venture non habet Aures, the Belly hath no ears, All our Senses are at a stand, save that of our taste, so earnest are we in digging our Graves with our Teeth; so greedy after Diseases, which by excess insensibly steal upon us, and then in the midst of our Aches and Intemperance we repent, and call to mind the unhappy cause thereof.  

Much feeding hinders nourishment & growth.  I shall desire therefore that before hand, besides the former, these 2 Arguments be coned: 1. That Nourishment and Growth consists not in the Abundance we eat, but in the due competency: A man may hinder his Nourishment and prevent his Growth, as well by eating too much, as by eating too little: for Nutrition and Augmentation consists principally in good Digestion, and perfect Distribution: Abundance of Meat and Drinks hinders first Digestion.  
1. 
1. Digestion.  In that it suffers not the stomach to close, but leaves the upper Orifice open; by which its heat exhales and so languishes, & the inconveniences thence arising are almost innumerable: for then vapours ascend, and fill the Brain, there they thicken and cause Defluxions into the Eyes, the Gums, and Teeth, the stomach, the Lungs, the Spine of the Back, the kidneys, the joints, the Veins, Nerves, and Arteries, according as they can insinuate themselves, and the openness of Passages affords them way.  
2. When the stomach is overcharged, it is extended, its Pleits and Duplications unfolded, and consequently both its own heat is diminished, & the Parts surrounding, which are very great Assistants, if not principals in concoction, cannot afford their due Heat and efficacy, in that they are not able to compass the stomach as it is then extended: Thence arises Crudities, putrefactions, Worms, Putrid, Malignant and pestilential fevers, with many other Diseases.  
2. 
2. Growth or Augmentation.  For Distribution, how can that be performed when the Passages are choked up through the abundance of Meats? how can each part have its proportionable share by Wise and Equal Nature allotted, when we raise Banks and Dambs to hinder that Distribution: On the contrary when a due competency is taken into the stomach, it presently closes and aptly surrounds it, and is fitly embraced by its assistant parts; So is Digestion perfected, the Meat made passable, the Excrement orderly descends, the Nourishing juice takes its Course to the Liver, and after Sanguification is distributed, and assimilated into the Habit of the Body itself. So that since we eat to be Nourished, and since by a due competency that is best performed, and excess is a manifest Impediment thereunto, how vain are we if we alter not our Course, and take that way that is effectual for producing of our Ends?  

Greatest Pleasure in Temperance.  The 2d Argument is taken from the greater Pleasure that Temperance brings with it then Excess: And this Argument sure will do, for why is it that we indulg our Bellies so much, but because of the supposed pleasure we reap therefrom? Now if it can be made appear, that Temperance brings more, we cannot then choose sure but follow her tract and Prescript.  
1. Then, that pleasure is greatest, which is most Natural and unforced, such is the Temperate man's: His Appetite only is his sauce, which by spare feeding, and due Abstinence is kept always fresh, vivid, and Importunate, so that he tastes to the last, and to the very end of his Temperate Meal his Appetite continues, and consequently his Delight; Whereas the excessive man eats not from desire, but Custom, and generally finds no Appetite naturally, but is fain to force it by artificial Helps, whilst to the other, ordinary Fare doth Equal in Sweetness the greatest Dainties.  
2. That Delight is best, which is most lasting, such is the Temperate man's, His all the year long continues; Whilst the other, for his Deliciousness to day, is fain to lie by it to morrow: nay, is distracted amidst his Pleasure, by the foreknowledge of what will follow: And how can that be termed delight, which is intermixed with an expectation of Sorrow. There will be Qualms and surfeits, a necessity of frequent Purgations, Vomitings, Bleeding, making Issues; And then the former surfeits are called to mind, and repented of; then we condemn ourselves for preferring a sickly and momentany Pleasure before a sound and lasting: The Athenians by one of their senators were told, that they never Treated of Peace but in their black Robes, after the loss of their dearest Friends & Kinsfolks: 
Plutar. Praecep. Sanit.  So are we, regardless of a sober Diet, till we are cauterised, and have cataplasms and plasters about us. Till than we blame, one while the air, another while the place we live in, as unwholesome, attribute the fault to our being out of our Native Country, or some such trifle, but never think of the true cause, our Intemperance. But I shall not need further to pursue this Point, for to such as have the Command of themselves, their longings and desires, here is sufficient; Such as have not, will run their course, till Sickness, and an inability of being Intemperate restrain them. I come now to the Thing itself, The Determination of the Bounds and Limits of Temperance; In doing whereof I cannot approve of that arithmetical Proportion, 
The Bounds of Temperance.  or Dieta Statica, the allotment of a certain Weight and Measure of Meat and Drink, not upon any terms to be exceeded.  
I cannot I say approve it, as to general practice, for how should the same shoe fit every foot; how can it be, but that where there is difference in Constitution, Age, Sex, &c. and so diversities of Heat, and ability to Concoct and Digest, a different proportion should be also requisite: That Quantity surely which is but sufficient for a young man in his Heat and Growth, is by much too much for an aged man, whose Nutritive Faculties are languide, whose Transpiration being little, stands in need also of but little repair; Leaving therefore the strictness of Lessius and Cornaro to Speculative and monastic men, as somewhat above us, and besides us: My purpose is only to prescribe two general Rules of Temperance, which may easily be made practicable by all sorts of Men and Women; and likewise to suggest some Helps to such as finding the inconveniencies of Customary large feeding, are desirous to reclaim themselves, and observe such a Diet as is most advantageous to their Healths.  

1 Rule of Temperance.  The first Rule is that of Hippocratis, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. They that study their Health, must not be satisfied with meat, but as Avicen otherwise expresses it, must rise from the Table cum Famis reliquiis, with the remainder of their Hunger: by this means the stomach will well overcome and digest what it hath received, & the remainder of thy Appetite will be better employed in perfecting thy Digestion.  
2. 
2. Rule of Temperance.  That thou so feed, as after it to be neither unfit for the labour of the Body, nor the employments of thy Mind: For he that finds an oppressive Dulness, and slothful Weariness after his Meal, may know for certain that he hath exceeded the Bounds of Temperance, and perverted the end of Feeding, which is not to oppress, but to recreate the Spirits, and renew the strength and powers of the body, to make them more cheerful and vigorous, that by abstinence or labour were impaired: If therefore thou transgressest in this point, let thy Abstinence be the greater, and thy care & circumspection doubled at thy following Meals.  

Error in Feeding.  Many, as Lessius well observes, run into an extreme mistake in this point, for finding themselves more faint and unwieldy after Meals then before, they presently attribute the cause thereof to their not having eaten enough, or conceive that their Meats were not sufficiently Nutritive, and thereupon are very solicitous to find out Meats of better nourishment; which when they have done, and fed largely thereupon, do yet alas find the same Lassitude and indisposition of Body remaining: the true cause whereof is the ill juice and Moisture, the relics of their former Surcharge, as their much spitting, their frequent Catarrhs, and the swelling of their Bellies do eminently demonstrate: This moisture likewise remains in the joints, the Brain, and Nerves, and so renders both the Limbs unable to perform their several offices, and hinders likewise the Conveyance of a due and competent proportion of Spirit thereunto: And hence comes that Dulness, and Lumpishness of the Limbs and Senses, so generally complained of amongst men.  

2. Error.  Another general mistake in this particular is, That Men and Women finding this Heaviness and Indisposition in the Mornings, judge it to proceed from Fasting, and therefore, as for prevention thereof, carefully provide good Breakfasts; from which they may happily for the present find some alteration, by the present Warmth and Spirit of their new Feeding; which being in present motion in their Bodies, takes away not the Cause, but the sensibility of their former Lassitude: but that being gone, which continues but for a very short time, their wearisomeness returns again, with the addition of new Crudities, till at last an accumulation is made, to that degree and quantity, as doth both very much dispose them to the Gout, and also begets other Diseases. The preventive Remedy whereof, is to spend those ill juices and Superfluities by Abstinence, with the assistance of an Exiccative Medicine, or as the Crudities and excess may have been, of Vomit or Purgation. And this is the way to restore the Lightsomeness and Agility of the Body.  

1. Caution.  My first Caution is, that we Enure ourselves what may be to a simple Diet, as most healthful, as the best Remedy against Intemperance; so prescribes Nature, & we see those Creatures in whom Nature is least perverted, and who are not distracted from their Course by the Lust and Tyranny of Man, do strictly and with excellent success observe this Rule; In this Simplicity there is not that enticement to the Appetite, whereas Diversity of Meats and Drinks do extend it, ultra famen & sitim, as Socrates was wont to say, 
Of Feasting  beyond hunger and thirst. In this our English Feastings are exceedingly blamable, in which no Art or Charge is wanting, to furnish us with Diseases; There are all the Curiosities that can be invented to provoke us to Intemperance, Diversities of Courses and Services, each of which is much more than sufficient; and all to renew decayed Appetite, and entice it to subvert itself, and its yielding Master: the next day's Nauceousness tells us as much: The Pleasure of Feasting consists not in the daintiness, 
True end of Feasting.  and curiosity of Fare, and Multitude of Dishes, but in the Society of Feeding, not in our Eating much, but in our Eating together; it is poverty of Spirit, and below a man to place felicity in Meats and Drinks, 'tis an argument, that in us the sensual exceeds the Rational, that our Desires are our Masters & our Bellies sovereign to our Brains. A great Feast is indeed a handsome opportunity to exercise our Temperance, for they are most truly such who can resist the enticement, and abstain when delicate cates are before them; but since few there are of us (though some I know) that are arrived to such a degree of virtue, 'tis best to decline the Field, not being able to endure the combat; Next to Resisting a Temptation, is the avoiding it; nay in some sense 'tis to be preferred, in that it avoids the hazard of being overcome thereby: Though the first shows most Fortitude, this shows greater Prudence.  
2. 
2. Caution.  Provoke not Hunger, (if the Body want not Nourishment) by sauces or Vomit; but Rather by Exercise and Abstinence. These are the Natural ways of least disturbance to the Body, and are most efficacious to the begetting of Appetite.  
2. In the Quantity of Meats, respect is to be had to three particulars.  
1. To the Nature of the Meat. 2. The Constition of the Person, and his manner of life. 3. To the Season of the year.  

Respect had to the Nature of Meats.  Meats that are tough, Viscid, Dry, of hard Digestion, must be eaten in lesser quantity: Such also as are most ingrate to the palate, for that the stomach upon their Ingestion, doth not firmly close, but with some kind of Reluctation: Meats also that are uncustomary, unless they be very pleasant and of easy digestion, must very sparely be fed upon.  
These following do require a larger proportion of Meat: 
To the Constitution of the Person.   
1. They that have Hot stomachs, and so both wast much, and have greatest Heat and ability to Digest; with whom likewise solid Meats, and somewhat of hard Digestion do best agree.  
2. They that are in their growth.  
3. They that labour or Exercise much.  
On the other side, a lesser proportion is sufficient, for,  
1. Those that have Cold stomachs.  
2. That are in their full age, or declining.  
3. For those that lead a sedantary Life, and use no labour or Exercise.  
4. For those that are indisposed in their Bodies, newly recovering their Healths, or falling into Sickness. But as well these later as the former must observe the two Rules of Health formerly prescribed.  

To the Season.  In Winter & Spring our stomachs are hottest, and our Sleeps longest, and therefore a larger proportion may be allowed in those Seasons, of Meat, but not of Drink, for that the Body is then moist, both because the Seasons are such, and also because the Cold hinders the egression of vapours, which being closed in, turn into humours.  
In Summer, what is wanting in Meat, may be taken in Drink, for then the Body is dry, and the inward heat and vapours are extracted by the external.  
Autumn is more Variable, and so not capable of Rule: in itself much like Spring; and must be respected as it partakes of the precedent and Subsequent Season.  

Times of Feeding.  The next Circumstance to be considered in Meats and Drinks, is the Time of Feeding; 
Best Time when Hungry.  And therein, the best Guide is Hunger: that before the next Meal, the former Meat be well digested, and perfectly distributed; then will Hunger follow, the Richest sauce, without which we may conclude (the body being in Health) that the stomach hath a part of its former work to do; and therefore ought not yet to be charged with new employment. This rule truly observed, would exceedingly conduce to the Conservation of Health: for it would keep the stomach and Bowels clean, much better than purgations, and all artificial Helps, it would keep its strength Fresh and Vigorous, prevent Crudities, Nauceousness, filthy and unsavoury Eructations, and that Catholic Source of most Diseases, Obstructions. This, as to the general, to be observed by all.  
The particular Considerations for often feeding, are much the same, as for much feeding: Children must eat little and often. Little, because their stomachs are as yet straight, & not enlarged. Often, because little, because their stomachs are hot and able to concoct. And lastly, because they are in their Growth. Young men proportionably may, to the Frequency, be allowed Larger Quantities. Very Old men are to be fed like Children, because they are not able to digest much: But being not in the extremity of Age, they can best of all endure Hunger. The Hot and choleric endure not Hunger: The Cold and Moist can bear with long Abstinence. The Lean and Hot, whose Transpiration & wasting is much, must have Large Reparations. To the Fat, who have narrow Pores, abstincnce is good and easily endured. Much labour and Exercise, as they spend much, so do they require Large and Frequent Supplies, otherwise the body is soon enfeebled; But they who Lead a Sedentary life, which is the unhappiness of most Women, must seldom and sparingly feed: yea very seldom and sparingly, otherwise they will have need of continual physic and Evacuation, to spend and drive those humours, that in other are consumed by labour or Exercise. Custom is here of very great Moment also; which if not very bad, must be indulged; but if so, it must be altered by degrees, and insensible Gradations.  
The usual Custom in England is to eat thrice a day; 
No breakfasts.  a breakfast, Dinner, and Supper: the young and very healthful may be allowed it, eating not to fullness; But forasmuch as the generality of People are infirm, and since most diseases proceed from Crudities, and Indigestion, I judge it better to omit the breakfast, that so by Abstinence the stomach may be cleansed, and its superfluous Moistures consumed: I mean those that labour not, and who have crude stomachs, their mouths being constantly bedewed with phlegmatic moisture, & who seldom eat from the instigation of Hunger, but Custom.  
Much benefit they will likewise find from the using of some desiccative, to dry up these moistures, such as are Condite-Ginger, gingerbread, the Condite-Roots, or Stalks of Angelica, Rinds of Oranges, lemons, or Citrons condited: Cakes or conserve of the Flowers of Rosemary: Conserve of Roman Wormwood, with a little Cream of Tartar, the Roots of horseradish sliced and steeped in Sack: of any of which a small quantity, as half a Dram, a Dram, or two Drams to more Robust Bodies, will dry up Reumatick Superfluities, dispel Wind, and prevent those scorbutic Maladies, to which most People are Inclinable.  
From this Rule I except those that labour, Nurses, Growing Persons: who must daily eat thrice at least. And also in recompense of the others Abstinence, 'tis requisite that they Dine betimes, as about Eleven, and Sup about six: so will there be a sufficient Space intervening for the perfecting of Each Digestion.  

Whether may be allowed, the larger Dinner or Supper?  
Custom pleads for the former, for then our appetite being strong, and we coming with empty bellies, and importunate Hunger to our Dinners, feed largely, having respect only to our present Satiety, by which means (the space to Supper time being but short, and consequently our stomachs not yet empty) our appetite is then weak, so that (at least if we have any regard to Health) we then feed sparingly, otherwise we must expect a a very turbulent and restless Night. 
Large Supper best.  But setting Custom aside, which is alike inclined to that which is bad as good: I conceive the healthfullest way is, to propose the Largest Meal for Supper: the largest I say, not to a Surcharge, or surfeit, for that is at no time good, but to a competent Satiety: always provided that it be somewhat early, as about six, that so a due space may intervene between that and Bed time: That our Dinner be only ad mulcendam famem, to assuage Hunger, not satisfy it, but take off its edge and Urgency till Supper. And that Supper be Quasi Laboris & Cogitationum Terminus, and the time after it, till Bed time, be only destined to Mirth and Pastime, pleasant both to the body and the mind.  
My Reasons for larger Supper are, 1. Because the time after Supper is fittest for Concoction, as destined to Rest and Sleep, in which the heat & Spirits are not distracted, or otherwise employed, in the Brain or limbs, as in the day time by Business or labour but are totally retired, & employed about Digestion. 2. The Intervening Space between Supper and Dinner, is much larger than between Dinner and Supper; & the Heat & Spirits have thereby the greater Help and opportunity to perform their office of Digestion.  
The strongest Objection against this that I can find is, in the case of those that are troubled with the headache, Vertigo, Catarrhs, or any other infirmities of a weak and moist Brain.  
To which I answer, first, that my enquiry was only of what is best for them that are in good state and condition of Health, and that particular Infirmities require particular Rules.  
2. I say, as to the present case, that the early Supping avoids the inconvenience; for that a sufficient space is allotted before sleeping time, for the closure of the stomach: nor can I but conceive that Motion and labour, which is usual after Dinner, doth by Agitation and subversion of the stomach, hinder its Closure, and so more inclines to the Elevation of vapours, which is the cause of the infirmities in the objection mentioned.  
To the Common Argument, of the assistance the stomach finds by the additional Heat of the Sun, for its Help to Digestion. I answer, that all external Heats are rather a hindrance thereunto, than a Furtherance, for that they dissipate, and draw forth the Natural Heat, and leave the Inner parts more Cold and Helpless: This they shall soon experiment that sit by a great Fire, or in the Hot Sun after Meals; and the case is clear by our stomachs, greater inability in the Summer than Winter: So that my assertion to me remains firm, which therefore I commend to public consideration.  

Rules for drinking.  The same Rules as are for Eating, serve also for the times of Drinking, the only motive whereunto ought to be Thirst: the only ends of Drinking being to Moisten and make passable the Victuals; & therefore Moist Meats require little Drink, and solid require only so much, as well to temper them and prevent obstructions: They therefore who drink much at Meals, incur a double inconvenience. 1. By making the Victuals Float in the stomach, which ought to reside in the Bottom thereof, they hinder Digestion, and by overmuch moistening the upper Orifice thereof, they keep it open, and so make the vapours rise. And 2. It makes the Victuals pass too soon out of the stomach, raw and indigested, whence come Fluxes in the Bowels, and putrid Crudities in the Veins and Arteries.  
The best time of Drinking is about the middle of the Meal: for that best moistens and contemperates the Meat, and so helps Digestion: To Drink before too much, dissolves the stomach, unless in those that have a very Currant passage, and then an hour must be allowed between. To drink after is very bad for those that are apt to Rheums and headaches. Avoid drinking also at sleeping time, for that also disposes to vapours and Rheums. Drink also small draughts, for that best prevents fluctuation, when the Drink insensibly, and by little and little mixes with the Victuals.  
For those that Drink much, and frequently, ad Ebrietatem usque, 'tis in vain to prescribe Rules, 'tis better save that labour, that I know before hand will be lost: Only I shall present them with a short scheme, at their leisure (if they can spare any from their Potations) to Contemplate upon.  

The Effects of Drunkenness are,  
Resolution of the Nerves,  
Cramps and Palsies.  
Inflation of the Belly and Dropsies.  
Redness and Rheums in the Eyes.  
Tremblings in the Hands and joints.  
Inclination to fevers and the Scurvy.  
Sicknesses at stomach and sour Belchings.  
A furious and unmanageable Disposition to Lust.  
A Subjection to all the Passions.  
Decay of Memory, and understanding.  
Loss of Credit and Reputation.  
An unfitness for Business, and Dispatch of Affairs.    

An easy Discovery of all Secrets:  
These and many more are the bitter Fruits that grow upon that unhappy Tree: God having wisely annexed to every Evil its inseparable Inconvenience: Every Vice hath its Sting, and every virtue its recompense; two Paths he hath made, the straight and crooked, and given commands that we should walk in the one, and eschew the other; the first leads to Felicity, the last to Misery, and Man hath Understanding and Freedom, to know and choose the best, and consequently himself only too blame, if he prefer the worst.  

Order of Feeding.  The last Particular to be observed in Meats and Drinks is the Order of Feeding: What is to be eaten first, and what last: wherein two Things are principally, and in most People to be intended. 1. The Avoiding Obstructions. 2. The prevention of the vapours ascending into the Brain. Obstructions are best avoided, by beginning our Meals with those things that are loosening, (contrary to our Custom) whereby the Passages are made slippery, and the Victuals easily passable through the Bowels: Such are Figs, Straw berries, Cherries, Roasted-Apples, Prunes, &c. On the contrary astringent things are at first to be avoided; as Quinces, meddlers, Services, baked Pears that are gretty, Peaches, cheese, Olives, all which do close up the Bowels, and are therefore to be eaten in small quantities after Meals, as necessary to press down that which was first eaten, to shut the stomach and keep the vapours from fuming into the Head. If Laxatives be eaten last, the stomach will be apt to Qualms, Belchings, and Regurgitations, and (other Meats hindering their descension) they will easily corrupt, and will then impart their putrefaction. And this is all I shall say about Order, in which, as it is not convenient we be overnice, for that the Victuals doth in some sort mix and blend in the stomach, yet since it cannot be supposed to be so perfectly done, but that the Order in egestion or casting out, is much the same with that of Ingestion or taking in; so much care is necessary, as to prevent the manifest inconveniences I have mentioned. And so I have done with the second of the Non-Naturals, Meat and Drink. I come to the third, which is;    

Of Motion and Rest.  
THe Commodities of Moderate Motion or Exercise are many, principally three.  
1. 
The Commodities of Exercise.  The Increase of Natural Heat and Spirit.  
2. The Agility and Firmness of the Body.  
3. An easy bearing of external accidents. To which may be added, That it assists the Distribution of our Nourishment, and so augments our Growth: That it discusses vapours and fuliginous excrements by the Pores or Spiracles of the skin, Facilitates the Birth, adds Color and Vivacity to the whole Body.  

Discommodities of a Sitting Life.  The Discommodities of too much Rest and Sitting, are, 1. That it makes our Bodies loose and slabby, easily yielding to all external accidents: it begets Multiplication of humours and excrements, & consequently that they are seldom well at ease, and void of Infirmities: This is especially the unhappiness of Women, who mostly leading a Sedentary Life, lose their colours, and the vivacity of their Countenances, and are thereby forced to use paintings, whence (being unskilfully administered) they contract headaches, pains and blackness in the Teeth, and derive many other Maladies both to themselves and their Posterities: Hence it is that they are unavoidably in continual physic, have need of Issues, and other artificial Helps, for the evacuation and exsiccation of those Superfluous Moistures, that might more safely, Naturally, and with infinite less trouble to them, be consumed by easy and constant labour or Exercise: So that the Indigent People have this recompense to their Poverty, that their necessitated labours keeps them much in Health, and without the need, trouble and charge of physic.  

Caution to Women and Maids.  Let me therefore without offence to good Women and virtuous Maidens, give this advice, that as they respect their Healths, and Beauties (and who I pray do not respect them?) they accustom themselves from their Childhoods to convenient labour or Exercise, so shall they by Custom and Education, take a good liking thereunto, and without any reluctancy of mind or irksomeness of body undergo the same: To labour I say, for under favour they are much mistaken (be their condition what it will be) to judge it dishonourable, or a Derogation to their esteem in the World, 'tis rather an Ornament, and addition thereunto, especially since employments may be found out very suitable (and becoming Maidens of greatest Birth and Parentage, such as are Confectioning, Simpling, or an acquisition of the Knowledge of Herbs and Drugs, their Natures and virtues, how to use them likewise in physic and Surgery: which is a very commendable and profitable employment both for the Body and the Mind, and whereby they may be helpful and assistant to their poor Neighbours.  

History.  The Gentlewomen of France, of very honourable descents, esteem it an honour to themselves, and an Obligation upon them from their Religion, to be attendant for some time in the Nosocomium or hospital, upon the sick, and disdain not to dress their Provisions, make their Beds, and perform for them the meanest offices, which they do with greatest care and attendance, and with much more affection and tenderness of Heart then is usual in Chare-Women and Hired Nurses. And indeed wealth is not given by God to Nourish Idleness, but to enable us to do more good, and extend ourselves in offices of Love and Charity towards others.  
Many other Decent Employments there are wherein young Gentlewomen may busy themselves, keeping thereby their Bodies Fresh, and Healthful, and their Minds in motion (whereby wanton and vain Thoughts, and Qualities are avoided) wherein some regard may be had to the mutability of human Affairs (a notable instance whereof these late years hath afforded us, where so many that have been richly and delicately brought up, are reduced to penury) whereby provision may be made for adversity, by the acquisition of some neat and Curious Manufacture, which may be in Prosperity a Delight and Recreation, in Poverty a Refuge: For alas, those that are bred up only to the expense, how sad is their Condition when the Means and storehouse thereof is by any casuality wasted, to an infinite Number whereof God hath subjected us. How much better is it to copy the Picture of a virtuous Woman, which Solomon in his last Chapter hath so lively delineated; and for every good Woman to endeavour the being like Her, 
Pro. 31.  In whom the heart of Her Husband may Trust, and by whose Industry he shall have no need of spoil. But I digress too far, and happily may incur a censure for my boldness, in this point; However with the virtuous I hope to find excuse, since my fault (if it be any) hath proceeded only from my Love and fair Respects to that Sex.  
Be pleased that I may add some few Arguments to press the Necessity of labour and Exercise.  
I have urged before how much the want thereof inclines you to diseases, and puts you to a continual need of physic: that it decays your Colours and Complexions; that particularly it disposes you to Obstructions of the Liver, Spleen, Womb and Breast: One more, and that a grievous Inconvenience it produces, viz. Long Travel, difficulty and danger in Childing: The Hebrew-Women, says the Egyptian Midwives, are lively, and are delivered ere the Midwife comes to them: The Irish Women because of their stirring and active Lives are straight, Tall, full grown, quick in Delivery: The German-Women are also▪ observed to be such, & here in England also the poor and labouring Women in City and Country, are very quick at their labours, and allow themselves hardly a Weeks Retirement: So that in this particular also, which is of no small concernment, the active and stirring Life is of greatest advantage.  
2. They that Lead Sedentary Lives, usually bear Weak and Sickly Children, and so beget themselves much sorrow, & double care and charge in their Education: besides the Injury they thereby do the commonwealth.  
3. The mind, for want of convenient business to employ it, becomes either dulled, and unacquainted with human accidents, and so not fitted, and prepared to bear them, or otherwise misguided and depraved.  
4. It is necessary that Parents, and they that have the Charge in Education, timely take care in this particular, for that their Children being at first bred up restively, acquire a habit thereby, and cannot afterwards, when they or their Parents see the inconveniences thereof, change their course, their joints and Limbs are so stiff and unweildly, and their obstructions so great. Insomuch that by endeavouring an alteration, they incur many times grievous diseases; So that Parents ought to lay this particular very much to heart in time, and to order the Education of their Children accordingly, for which they will afterwards be more beholding to them then for their Portions, as of more real benefit and behoof unto them; For what is Wealth without Health; yea how much better is a mean fortune with a Sound and Healthful Constitution, then Large possessions, when the Body is Crazy and unapt to enjoy them.  
But if through neglect or inanimadvertency, this at first be overslipped, the old Custom must not all at once be left, nor the Body suddenly be innured to labour, but by degrees, using at the same time convenient Helps, & such drinks as do powerfully clear obstructions, and remove shortness and difficulty of Breathing. And so I have done with that Particular. I shall add one or two Considerations more concerning Motion and Rest, and so Leave it.  

When Exercise is to be forborn.  When the Body is very foul & replete with ill humours, exercise must be forborn till it be conveniently cleansed, for that otherwise it will work & disperse them into the Habit of the Body itself: and occasion thereby some long and hardly curable Disease. In this case 'tis best to avoid fool-hardiness, & venienti occurrere Morbo, remember, that to prevent, is far easier than to Cure.  

Exercise for the Fat and Lean.  They that are Lean should exercise only ad Ruborem, till the Body and Spirits are gently heated, for that will help to satin them. They that are fat may Exercise ad Sudorem, till they Sweat, & that will extenuate them.  

Exercise when Best.  Exercise is best before Meals, for it clears the stomach, and prepares the Appetite: but a little time must be allowed again to settle the body before we eat.  

When Bad.  Too soon after meals 'tis very bad; for it subverts the stomach, and forces the Victuals thence raw and indigested, and so disperses it into the Veins and Habit of the Body, whereby putrid fevers, headaches, Weakness of the Eyes, and a general Cacochymy or depraved Constitution is engendered.  

Place bad for exercise.  Avoid exercising in damp and noisome places, for that the Lungs being opened, and Respiration increased, much air is drawn in, and the brain thereby filled, and the Lungs corrupted: This Caution is to be observed by all, but especially by those that are Pthisical and rheumatic.  

Violent Exercise bad.  Lastly, too Violent Exercise is very bad, for it too much dries the Body, it engenders the Stone, & Gout, especially towards old age, when it is discontinued. Let not therefore Pleasure, and a too earnest Intention at our sports make us so much our own Enemies, as to convert that which ought to be used only to refresh the Mind, to Strengthen and keep healthful the Body, into the means of its Infirmity, Sickness and decay: especially knowing that exercise is then only pleasant when the Body is fresh, Vigorous and very well able, and without toil and pain to undergo the same.  
Besides that too constant a use and intention upon Sports, corrupts the Mind, and distracts it in the midst of all affairs and business, and begets a Dotage thereupon, wherein there is not true Pleasure▪ and contentment, but a w●arish and impotent giving up of the Spirits and Faculties thereunto: a convenient mixture of labour and Excercise is best, so as that the first do far exceed the last, and that the last be indeed but as a Refreshment and quickening of the Spirit and Body, for the better and more Pleasant undergoing of the first.  
Lastly, If it be too much or too violent, it is no friend to Prolongation of Life; for it over-heats the Spirits, and renders them easily evaporable. 2. It consumes too much the Moisture of the Body. 3. It wastes the inward Parts, which delight most in, and are conserved best by Rest. We see by this the inconveniences of Excess and Defect: Via Media, via Tuta; the middle way is best and wholsomest.  

Drinking cold Drink after Excercise bad.  A usual error is, the drinking cold beer after Violent Exercise, and in our Sweat, to which Heat and Thirst intises us; but the effects are,  
1. Damping and almost exstinguishing the small remainder of heat that is left in the inward parts.  
2. Surfeiting the Body by Mixing cold Drink with the fat, which is at that time melted, and floating in the Body: Let that inconvenient custom be therefore carefully left. Another is, to 
Drinking Sack and hot Spirits bad.  Drink Sack or Strong-Water, when we have spent and wearied ourselves with hard labour or Exercise, which is done as for avoiding the former inconvenience, not seeing that thereby we incur another: which is the over-heating and drying our bodies, which were too much heated and dried before: To avoid both, and to refresh the body withal, the best way is, first to rest a while warm, if conveniently we may, but however to drink a good draught of caudle, Mace-Ale, Hot Beer and Sugar, or of some other Supping, whose Warmth is not Scorching, but analogous to that of our Bodies, so will the Spirits soon settle, and be refreshed, and the Limbs after rest be enabled with ease to undergo new labour.  

Kinds of labour  For the kinds of labour, some stir the whole Body, the best whereof are, Dancing, Running, Leaping, Bowling, Walking; Tennis is too Violent, and to be used only upon extraordinary occasions, with convenient Rubbings, Sweating in Bed, and other accommodations after it: Fencing hath too many inconveniences attending it, and is best to be learned as necessary for safeguard and Defence, and not used as a customary exercise. There are also Exercises appropriated to certain parts, as lifting great Weights, and the Pike, to the Back and Loins. Riding is availful for the stomach, the kidneys and Hips, Navigation for those that are Pthisical: Ball and Bowls for the Reins; The Breast and Lungs are opened and cleared by Shooting, Hollowing, Singing, Sawing, Blowing the Horn, or Wind Instruments, Drawing a Rope too and again about a Post or Table, Swinging, Lifting the poise or Plummets on high, and letting them down again. And last of all, the use of Frications or Rubbings, which hath been much in use, but is now grown obsolete, is very convenient for whatsoever part we please; Gentle Rubbings, with warm soft clothes, softens the Parts, attenuates the humours, and opens the Pores; But Strong Rubbings, with hot and coarse clothes, used long, do Dry and Harden. The Ancients had two kinds of Frications, the one which they called Praeparatorium, which they used before Exercise, to render the Limbs agile and apt to Motion, the other Recreatorium, which was used after Exercise, and was performed with sweet and Mollifying oils, to moisten and refresh the Body dried and wasted with toil.  
nature's great Explorator, in his Centuries, much commends the use of Frictions, as a Furtherance of Nourishment, and Augmentation; he instances in Horses, whom for that end we constantly Rub: His reasons are, for that it draws a great quantity of Spirits and blood to the Parts (it ought not therefore to be used upon a full stomach) and again because it relaxes the Pores, and so makes passage for the Aliment, and dissipates the excrementitious Moistures; He prefers it before Exercise, for Impinguation or fattening the Body; because in Frictions the outward parts only are moved, and the inward at Rest. Hence, says he, galley slaves are Fat and Fleshy, because they stir the Limbs more, and the Inward parts less.  
I shall not say more hereof, but only commend its use to good Women, that they gently, and by a warm fire, either themselves, their Maids or Nurses, every night rub the Sides, Back, Shoulders and Hips of their Children, as verynecessary to prevent obstructions and the Rickets, and to further their growth and agility, and also to keep straight and strong the Limbs of their Children.   

Of Sleeping and Wakefulness.  
THe Subject of Sleep is not the Heart, as Aristotle hath asserted; but the Brain, as Galen: for to that we make our applications in cases of too much Sleep, 
Cause of Sleep.  as in the Lethargy, or of too little, as in frenzies. The cause thereof is, the ascension of pleasant and benign vapours into the Head from the blood, and Aliment: benign ones I say, for those that are sharp, hot, and furious in their Motions (as in Burning or putrid favours) occasion Wakefulness, and want of Rest. In Sleep, Heat, Blood, and Spirits retire towards the centre and inward parts, which is one reason why 'tis a furtherance to digestion.  
When we are awake the Understanding is employed, the Senses, the Limbs, and parts destined to Motion, whereby the Spirits are wasted; it is necessary therefore, that they be replenished by Sleep; In which all the Faculties are at rest, 
Commodities of Rest.  except sometimes the fancy, and always the Motions of the Pulse, and Respiration. By that cares are taken away, Anger is appeased, the Storms, Agonies, and Agitations of the Body are calmed, the Mind is rendered Tranquil and Serene. It Stops all immoderate Fluxes, except Sweating. Hence is it that 
* Sleeping.  Soporiferous Potions are good in Lienteries, and all other Laskes.  

The Evils of Immoderate Sleep.  These are the Commodities of Moderate Sleep; of Immoderate the Inconveniences are:  
1. In that the Heat being thereby called into the Body, it consumes the superfluous Moistures, and then the Necessary; and lastly, the Solid parts themselves, and so extenuates, dries, & emaciates the Body.  
And secondly it fixes the Spirits, and makes them sluggish and stupid; it dulls the understanding, it hardens the Excrements, and makes the Body Costive, from whence follows many inconveniences.  
Old men may Sleep long; and 'tis necessary they should, 
Large Sleep best for whom.  for nothing refreshes them more: for that end Condite lettuce is very good, eaten to bedward: So is the washing of their Feet or Hands, or both, in warm water, with flowers of water-lilies, Chamomil, Dill, Heads of Poppy, Vine-leaves, Roses, &c. boiled in it; It is necessary likewise that they go to bed Merry, and keep their Minds devoid of Perturbations. That they avoid Costiveness, by taking loosening Meats at the beginning of their Meals, and by using now and then, as need requireth, some Laxative: as Electuarium Lenitivum, Catholicum, or Benidicta Laxativa, of any of them 2. drams in the Mornings, with a little powder of Anniseeds: or yet Cassia, Tamarinds, or Prunes pulped, Manna, &c. either of themselves, or dissolved in Broth or Posset-drink; But these, though gentle, I advise they use not too often, for better is it to be moved naturally; besides that by the frequency, the Party using them will lose the benefit thereof.  
Children may likewise sleep Largely; So may the choleric, and the Lean: The phlegmatic and Fat should Watch much.  

Sleep after Dinner.  Sleep after Dinner may be allowed Old men, Children, and they who are accustomed to it; And then 'tis best not to lie, or hang down the Head, but to sit upright in a chair, to have no binding before upon the breast, and not to be suddenly awaked; but better it is, that they only drowze for the better closure of the stomach, for long sleeping in the day, indisposes the Body very much, and makes the night's restless, but they are especially Hurtful for those that are apt to Rheums, Sore Eyes and coughs.  

Form of Lying.  The best form of Lying is with the Arms and Thighs somewhat contract, the Head a little elevated, on either of the Sides, for lying on the back is bad for the Stone, assists much the Ascension of vapours, and wastes the Marrow in the Spine.  
Overmuch Watching consumeth the Spirits, drieth the body, hurteth the eyesight, and very much shortens our Lives.   

Of the Excrements.  
THey are distinguished into two kinds, the benign, or Profitable, destined by Nature for special Uses, as the Seed and Flowers. 2. The unprofitable, of which the Body hath no use, but which are as soon as may be to be expelled. Such are the Excrements of the Belly, the urine, and Sweat; and particularly that Muck and Phlegm that is excerned by the Mouth and Nostrils, and the more thick Transudation by the Ears. Sure it is, that the orderly and seasonable evacuation of These, in due quantities, as Natures needs are, doth very much tend to the conservation of Health. I will speak of them all severally, except of the second, which I shall purposely omit, and first of Seed.  
This if considered in its own nature, is far above the appellation of Excrement, being the most spiritful part of the blood, whose excellency likewise is exceedingly improved, by its elaboration in the Testicles▪ it is called so only ab exclusionis modo, because it is excreted out of the Body. Men should not provoke it till 20. for till then 'tis for the most part unprofitable to the individual, and to Generation: Children till then are generally born weak & infirm, and the Parents themselves become of Mean growth, by so preventing it, and of short lives. The case is the same in Plants, Trees, and other Animals.  
Moderation in Coition is most necessary to the preservation as well of Pleasure, 
The benefits of Continency.  as of Health: Rectè perpendentibus constat, in Immoderation we consult not with delight, but lust, & lose the pleasure, by being too intent upon it: and 'tis a certain Truth, that those Parents have most, and most healthful Children, that are most continent, who meet their Pleasure by Necessity; To these it rejoices the Heart, it makes free the Breathing, it appeases melancholy and Sadness, it mitigates anger, it disposes to Rest: But then the Moderation receives its difference much from the Temperature: for less is sufficient for the melancholy and choleric▪ the old and emaciated; but more is requisite for the Sanguine & phlegmatic, & those of middle & flovirshing Age; the Feavorish in any kind must avoid it, and they who are inclined to gouts, and diseases of the joints: There are some diseases Cured by it; But I am bid Silence.  
Its Immoderation hath these damages attending it, 
The incommodities of Incontinency.  a dissolution of Strength and Spirits, dulness of Memory and understanding, decay of Sight, Tainture of the Breath, Diseases of the Nerves and joints, as Palsies and all kinds of gouts, weakness of the Back, involuntary Flux of Seed, Bloody urine: But then, if to Immoderation be added, the base and sordid accompanying of Harlotsand Impure Women: what follows? but a Consumption of Lungs, Liver and Brain, a putrefaction and discolouration of the Blood: loss of Colour and Complexion: a purulent and violent gonorrhoea, an ulceration and Rottenness of the Genitals: noisome and Malignant Knobs, Swellings, ulcers, and fistulas in the Head, Face, Feet, Groin, and other Glandulous and extreme parts of the Body; these, with the loss of Credit, and the sense of Sin, should methinks be sufficient to deter all sorts of People from that noisome Vice which Almighty God hath cursed with so many attendant Evils, viz. The decay of Body and mind here, and utter ruin hereafter; who will not be deterred, must deservedly suffer the Evils thus foreseen: and for a moment's pleasure (if it may be called pleasure) must content themselves to lead the greatest part of the remainder of their Lives, in shame and Torment.  
2. 
Of the Excrements of the Belly.  Of the Excrements of the Guts, or 1st Concoction. The Excrements of the Belly are duly to be Evacuated, for which end we must obey Nature, whenever she solicits thereunto; and accustom ourselves to some certain times, as first in the mornings, and last at nights, for that will very much dispose the body thereunto: Strai●●ng overmuch is to be avoided, and some other help to be used instead thereof: for otherwise Ruptures may follow, the falling of the Fundament and straight Gut, by a Resolution of the Sphincter Muscle. The best proportion of the Excrement to the Aliment, is about the third part, they who much exceed it, 
It's proportion to the Aliment  have the mesaraick Veins stopped, and so cannot be nourished; If it exceeds it, 'tis sure that the body wastes, unless the matter of some disease be thereby evacuated: if the Excrement be very little, either Nature is unable to expel, and so must be assisted, or great Heat evaporates the moisture, and so dries the Belly, or there hath been long hunger, and then the greatest part is turned to Aliment.  

Of Looseness.  looseness of the Belly, so long as it is not Violent, and the Appetite remains good, is not to be suddenly and rashly stopped, for Nature thereby frequently prevents, and many times rids itself of many a disease; which upon an unadvised astriction, would be riveted into the Body: the rule is, first Cleanse, and then Close; But if it be too Violent and Frequent, & the Somack thereby decayed, it must be carefully and speedily remedied, but in this case advise is very requisite; for to err is easy, and very dangerous.  
The Incommodities of a Dry and fast belly, I have occasionally spoke of before, to which I refer you.   

Of the urine.  
THe Serons and Waterish part of the blood is strained through the kidneys, and is kept in the bladder, till either by its abundance or sharpness, it provokes to Excretion: This retained beyond its due and convenient time, inflames the Bladder, and so overfills it, that many times it cannot without much pain be contracted: in those cases you must gently compress the Bladder, which lies in the bottom of the belly, somewhat above the genital: Long Meals, Festivals, Counsels and Assemblies are very inconvenient for this, especially where there is more modesty than is requisite: Some Helps there are also in such Cases.  

Divination by Urin a deceit.  The diagnostic & prognostic of Diseases by urine, is from my intention here, that relating to another and peculiar part of physic; only I shall for the redemption of such as are deceived by it (and most are, and deserve to be) spend some little time in showing how far it may be used, and how far it is abused: Urin of itself doth truly and properly declare the immediate indispositions only of the Blood, the Liver, the kidneys, Bladder, and urinary passages, and of these not distinctly, but confusedly, & not without the help, and interrogating of the Patient; erroneously therefore do People imagine, that in the Urin is contained the ample understanding of all things necessary to inform a Physician: which is therefore a vain and sottish, though Customary way to Judge of a Physician; the best whereof do leave devining thereby as false, and out of measure uncertain; the most Ignorant and deceitful only do practise it, to delude the Credulous: Many other things are equally, if not more necessary for the right information of a Physician, as the Pulse, the Knowledge of pain, and the place affected, of all concurrent and precedent Causes, which by due inquiry he is to find out, and then from them all compared together, he is to make his judgement of the nature of the Disease, and so may fitly, and with best probability of Success apply his Remedies: The other by seeking his own Glory hazards thy Health, regarding more the being thought skilful by thee, then rightly to inform himself, that so he may knowingly proceed to the Cure.  
The diseases of the Breast are best known by the pulse; insomuch that in those griefs many times the Urin speaks fair and Healthful, even to the last moment of Decaying Life. The Brain and Animal parts have their proper Excrements, & are best known by them. Neither is she any other then deceitful, even in the indicatin of the diseases of the parts abovementioned, from which the Urin more immediately proceeds: It is changed and appears different according to the diversity of Meats, Drinks and Medicines: its Colour and Substance is wholly altered, upon the Critical Determination of diseases, which many times evacuate themselves by Urin, and which cannot but Confound the Judgement of our Pisse-Prophets, proceeding only upon Inspection thereof; The Sex can with no certainty be known by it, for though the Urin of a Man and Woman are usually different in Colour and consistency; yet since both the one and the other is upon easy changes alterable, no certain judgement can be made thereupon. Besides that a Cbolerick Woman after exercise, and after the use of Hot and spiced meats, will make a deeper coloured water then a phlegmatic man; She likewise hath different Urin, according to the diversity of the disease that then possesses her: The Comparison therefore is only to be made between the Urins of a Healthful Man, and a Healthful Woman, which have received no alteration by any thing eat, drank, or external accident: and so is the difference given by Physicians to be understood, when they say, That Man yields thinner urins, higher coloured with small Contents or Sediment: but Women pale, with Copious Sediment.  
In Virgins, and also other Obstructions of Natural courses, there will be much the same alterations in Urin, as in Conception: because the Blood, and consequently the Urin, is also thereby Tainted. Pregnant Women do also render different Urins, both one from another, and also the same Women at several Seasons: neither is there any one sign of certainty to determine the same.  
Let me subjoin a History for confirmation hereof; and 'tis Dr. Cottas, a Northamtonshire Physician, whose fortune it was to take the profession of a Dying Physician in this point. He was (saith he) but simple in manners, and meanly Learned, but in his Auguration of Conception by Urin, held most excelling, and preferred before the best learned of the Country: Some small time before his death, he was for the behoof of posterity importuned to leave behind him that skill in Urins, that had made him so famous; he replied, that it was unworthy Posterity, unworthy the name of Art; That he had long indeed, with the felicity of good opinion, exercised it, but with tried certainty known it to be uncertain and deceit. Simplicity, he said, was easily ready to betray itself, and the ignorant People; especially to one used to the observation, will easily discover their hearts in their Eyes, Gesture and Countenances, of themselves unobserved, and unconsidered: Sometimes I have predicted right upon Conceptions, and that hath spread itself, but I have proved more often to my own knowledge false, but that hath soon died, or found excuse. I somewhat satisfied myself in my deceitful custom, in that I deceived none but such as either desired, or deserved it; who by their insidiation of the proof of my skill, either provoked it, or by unreasonable earnestness extorted it. Thus, some days before his death did this famous diviner unbowel himself, and thereby indeed made someamends for his former inpostures.  
Lastly, 'tis most easy to deceive the Physician by other liquours, especially, if he smells them not: and though some notes of difference are given by Avicen and others, yet are they very doubtful, and not to be trusted to: I judge it no dishonour to be deceived in this kind, unless to such as arrogate a certainty of Divination.  
It should be considered also, that thou art ignorantly, & doltishly employing thyself about posing the physician, mispending thy time that way, running from Doctor to Doctor, till thou art struck in the right Vain, and inveighled by the Artifice of some more crafty than the rest, who sets himself to deceive thee in this kind, when in the mean time, the disease by delay gets strength, and becomes more obstinate, Malignant, and peradventure incurable.  
I advise therefore all good People, that you regard not other men's fame fraudulently gotten; but your own health: and in order to that, that you punctually and expressly inform the Physician of all you know concerning your disease, particularly of your pain, if any be, and of all external accidents that may have any ways caused it; of the place and part affected, of the Impediments you have in the performance of any action in the Body; and let the Physician then feel your Pulse, see your Urin, consider your Temperature of Body, know your use and Custom of Living, so is he most likely truly to understand your State and Condition, and you to receive benefit and Curation: I shall not need to insist longer hereupon, the Vanities and Deceits of Vroscopy, or divination by urine having been fully and demonstratively discovered by many able Physicians: and by some in English, as Mr. Brian in his Piss-Prophet: and by Dr. Cotta in his Discovery of the Errors, and dangers of Ignorant Practitioners: To which I refer the Reader, who if notwithstanding all that can be said, hath yet a mind to be deceived, doubtless he may, and there be enough that are provided for't.   

Of Sweat.  
SWeat and urine have the same material cause, but have different ways of Excretion: The skin is therefore made pervious, that so there might be free Egress for the Sweat, which retained in the Body, corrupts it, and begets a languishing wearisomeness in every part thereof; as in Burning fevers, when the Party cannot Sweat: whereas the kindly and free Evaporations thereof, make the Body lightsome, removes colds, chillness and lassitude of the Limbs: It is most to be avoided in Cold weather, 
When to be avoided.  either in Bed, or at Exercise; for though it frees the body from internal causes of Diseases, yet it more disposes it to receive wrong from external sharpness, and penetration of the air or wind, by opening the spiracles, and so giving admission thereunto. As to preserve the Body, which is my intent, 
When to be used.  it is necessary that every one upon a Cold taken, which together with the usual signs preceding, is manifested by a sudden heaviness and lumpishness of the Limbs, do with the first convenience he may, with an empty stomach, dispose himself to a gentle and leisurely breathing, which in most Bodies may be procured, with a draught of Saffron and Milk: of Posset drink, with a few camomile Flowers boiled in it: either of them drank hot, and close covering thereupon; or if need require it, with a scruple of Gascoignes Powder in either of them: which Sweat being gently continued for about an Hour, care is to be taken that thou be'st rubbed well with warm clothes, and shifted with fresh and well aired linen, and that about half an Hour after thou drink a draught of hot and comfortable Broth, caudle, or other Supping, and so by degrees enure thyself to the air and Customary way of Life: This timely and carefully performed, may save thee many a sharp and irksome sickness.  

Caution  Provided always, that thou than be'st not costive: for so, sweating will harden the Excrements, and evaporate the moisture thereof into the Body: Before thou sweat therefore, if thy belly have been fast, open it either by some gentle Lenitive, or loosening Clyster.  

Helps to Sweat.  They that have dry & hard skins, and therefore difficultly sweat, should be bathed, or at least fomented with a Decoction of Warm Water, with Hot and mollifying herbs boiled therein, that through the skin so relaxed, the Sweat may have the easier passage. The Help of Bottles, with a Decoction of sudorific herbs, as camomile, pennyroyal, Rosemary, Mother of Time, Hyssop, &c. is very assistant in this case; increasing the heat by degrees, as by putting in less Heated Bottles first, and half an Hour after the more Heated.  

Why Sleep causes Sweat.  Sleep that stops other Fluxes, causes Sweat, because the Heat and Spirits first moving inward, do there gather force, which so increased, works upon the moisture, and evaporates it by Sweat.  

Too long & violent, Bad.  Sweat is not to be overlong, or over-violent, for it impairs the Body too much; better it is to Sweat twice or thrice, for that's nature's way, who never expels the whole morbific matter at one sweeting. Thus much as to the Preservative by Sweating.   

Of other Excrements.  

Of Spitting.  THey that spit much, want exercise, for that is the best way to spend the matter thereof; for to stop it, begets pains in the Head, and endangers many diseases of the Brain: besides that, it may afterwards take another course, as upon the Lungs, in the Spine, or on the Reins, whereas exercise safely breathes it out through the Body.  

Excrements of the Brain.  If the humours and Viscosities remain in the Brain and Head, and descend not, they are to be provoked down by the Nose, or Mouth, either by Sneezing, or the 
* Chewing.  Mastication of those things which are of subtle Parts, and so open and clear the passages: as Tobacco, Rosemary, betony, Seeds of Thlapsi, Crosses, &c. are very good: so are their fumes, but than they must not be brought into a Custom, but used only as the necessity requires.  

In the Ears and Nostrils  The Foulnesses in the Ears, and thick wax that by Time grows there, aught to be prevented; by often cleansing them, taking first into them the fume of camomile, and pennyroyal, boiled in Ale: and afterwards of hot vinegar; which done, cleanse them with thy Earpicker carefully, for fear of hurting the Tympanum, and Provoking Coughs.  
After Meats, and in the Mornings, Wash and Rub the Teeth, thy Eyes, Ears and Nostrils, thy Hands likewise, and Face with Cold water, even in Winter. Comb thy Head well, that thou mayest make way for the Egression of vapours, which will otherwise fill thy brain. In the observation of these small Matters how much doth Health consist? I am in these things but thy Remembrancer.   

Of the Affections, or Passions of the Mind.  
OF these I purpose briefly to treat, not as a Natural Philosopher, but Physician, and so to consider, not their Essences or Causes, but Effects, and how their Regulation conduces to the Conservation of Health. Their power is doubtless very great upon us, as being of force, not only to hurry us into diseases, but to bring upon us sudden death. Their steersman is Reason, which assisted with the divine Spirit, manifested in the Holy Scriptures, is able to keep down the Surges of our Passions, and is by Almighty God given us, to be as a Check or Bridle to prevent, or restrain all their Extravagances: so that although there be great force in our Passions; yet are we not involuntarily, and without the power of Resistance overcome by them; but yield unto them cowardly, and unworthily, for want of making use of that Reason, by which we might Restrain them. Our Affections indeed are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unreasonable, but yet they also are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} under our own power and command, & one principal work, that man hath to do in the world, is to moderate them. And though some Passions, as also Vices, have through Custom, and an habitual commitment, become Usurpers upon reason, and over-rulers thereof, insomuch that it becomes a most difficult thing for Reason to reassume its Empire, and keep them in due subjection; This however is attributable, not to their Nature, but our own default, and is decreed as a punishment of our first yielding thereunto: 'Tis just in God to harden his Heart, who first hardens his own; the penalty is appropriated to the offence: From whence we may collect, that Vice is a Punishment.  
2. 'Tis observable, that there is a mutual influence from the Body upon the Mind, and from the Mind upon the Body: not necessitating, but inclining. 'Tis clear in the several effects the Passions produce in the Body, which I shall presently speak of: and 'tis as clear, that Anger, Sadness, Joy, &c. in their Immoderation I mean, are more easily produced in those that are under the Violence of a fever, or other sickness, or pain, or yet of depraved and unequal Constitutions, then in them that are in Health, and of Sound Complexion: That therefore thou mayest be virtuous, keep thyself in good Health; that thou mayst be in good Health, keep thyself virtuous, and Regulate thy Passions.  
Passions are not bad of themselves, but in their excesses or defects: for by their assistance, we more easily attain good and Laudable Ends: there are some things against which they are well, and by injunction employed: Be Angry and sin not, saith the Apostle: and our Saviour drove the Money-Changers out of the Temple: our Love and Hatred, our Fear, Sadness and rejoicing, have all of them proper objects about which they may, and aught to be employed. 'Tis to be more than man, to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} wholly indolent and void of Passion: we are required only to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, well to manage & moderate them.   

Of Anger.  

Its incommodities.  IN its excess the incommodities are many, and evil: as fevers, frenzies, and Madness, Trembling Palsies, Apoplexies, Decay of Appetite, and want of rest, paleness, as when fear is conjoined, and the Spirits called in; sometimes Redness of the Face and Eyes, when the Spirits are sent out, as in desire of Revenge: which is also accompanied with an Ebullition of the blood, stamping, bending the fist, &c. With many more evils anger is accompanied, 
Remedies against Anger.  all of which, though they fall not out to every one that is angry, yet some do, and more or less, as it is, it inclines us to all: these had in Remembrance, may be a Motive to refrain that which is the cause of them, that's one help against it. Another is to observe them that be angry; for in others we can better judge of the unseemliness of it, then in ourselves, to whom we cannot but be partial, neither are we capable Judges in our Fits, when we are wholly possessed by it: But observing it in others, we may thus reason: shows this so unhandsome in my friend? sure it doth so in me also: Doth it impair his Health? so will it mine also: Doth it unman him? doubtless it also transforms me into a Beast.  
Thirdly, Consider we, that the more we enure ourselves to it, the stronger habit we get, and the apter we shall always be upon every slight occasion to fall into it.  
Fourthly, 'Tis to be thought upon, that the frequency thereof makes it lose its effect, and become wholly neglected by them upon whom we spend it. It ought to be ultimately not against Persons, but Things; not against Men, but Vices: so that we ought even in our Angers, to give some manifest of a desire of good to the Person we are angry withal, as of Reclaimer, of his amendment, and altering his Course: so will it both make the deeper Impression, and do our selves less Hurt. Sixthly, Let us call to mind the Patience, Long-sufferance, and Humility (for Anger is frequently an effect of Pride) enjoined us in Scripture: Let us remember, how unspeakable it is in God towards us. And lastly, How Christ the Son of God, and God, who might have had Legions of Angels to have defended him, and who indeed wanted nothing, had he pleased to have defended himself; yet did he patiently submit himself to Rebukes, Scorns, and false Accusations, to be hurried from place to place, to be bound with Cords, whipped, spit on, buffeted, Crowned with sharp Thorns, to carry his own Cross he was to suffer on, to be extended forth, and nailed thereon, to have his Sides pierced, his Sinews stretched, and at last suffer death, and all this not for his own, but even his enemy's offences: for whom he prayed whilst he was Tormented. O let us all lay this to heart! and let it sink into us: so shall it doubtless be a means to restrain those light, and customary Heats, and animosities that take fire at the least motion, and upon the slightest occasion: and last of all, as we respect our own Happiness even here in this World in Body, in Mind, let us wisely pass by Mistakes, Affronts, Injuries: at least wise, let us assay all gentle means first, of amity and Love, of winning upon our Adversaries by all Christian ways that can be thought on, and when no other means will serve, then to show our Anger for our own defence only, and preservation.  
Let us consider, that 'tis easy to begin strife, but hard to allay it: The Beginning thereof (saith Solomon) is as one that openeth the Waters, therefore ere the contention be meddled with, leave off.  
One means more there is, and that is Diversion: Octavian was advised to say over the A. B. C. before he expressed his Anger in word or deed, for giving some pause thereunto, it many times vanishes; Reason then (as I conceive) having some space to work and rouse itself, which at other times is surprised. If I were not Angry, said Architus Tarentinus to his Bailiff, I would now beat thee. This man had well Learned his Lesson, and may be our Master. The reading of good Books is likewise a great Help to make us Masters of our Passions, especially the Scripture: For thereby the mind will be furnished with sound Knowledge, and Reason instructed and made ready against all its Temptations and assaults.   

Of Love.  
THis in its extreme, is a Passion seldom heard of in our times, the two Catholic Vices, Pride and Covetousness, having almost swallowed up this Affection: the sincerity whereof, as it relates either to friendship or Marriage, is now converted into Conveniency, and terminated not in another, as it ought to be, but in ourselves: I distinguish it into 3. kinds; 
Three kinds of Love godlike.  The 1. Godlike, which is a knitting of the Soul to God, and manifesting by his blessed example, without any indirect ends, Sine serâ, sine fuco, without deceit, or without dissimulation, a Sympathetical Spirit and Affection towards one another. This is uncapable of extremity, in its utmost extent being but our Duty. The 2. is human, 
2. Human.  towards particular Persons, as Parents, Wife, Children, Friend, or Things; towards the first, it ought also to be Hearty, Constant, begotten & continued for their sakes, not our own but yet bounded with a due submission to the Will of God: That to Things, is not to be fixed, but apt to change and alteration, because the Things themselves are so: which we are to love, The Apostle saith, As if we loved them not. 
3. Conjugal.  The 3. is that which is shown between one Sex to another, and ends in the Conjugal; This is naturally impressed upon us, 
Caution concerning the third.  and is to be carefully preserved from Dotage, and Lust: 
Of Lust  when it takes fire from the last, 'tis never permanent, but soon cloys itself, and Vanishes upon satiety: Reason is here excluded, and that hath made so many happily seeming Marriages soon vanish into those which are full of Bitterness, and p●ssionate Distemper; Love therefore is to Begin, as it ought to Continue, or rather to increase by continuance, and so it ever doth, when virtue, and sweetness of Disposition is its Foundation, and not Wealth or Beauty, which are good Concomitants, but bad Principles. A virtuous Mind, an unblemished Life and Conversation, a Healthful Body, these are, methinks, essentially necessary in man and Woman, to make a Marriage Happy: the other two are Ornamentals, that add to its perfection, but not to its essence. For Dotage which is an Impotent and unreasonable placing of the Affection upon another, 
Of Dotage.  which many times brings all the Faculties of Soul and Body into a Languishment or Consumption, and sometime by Summoning and uniting all its spirits in the Brain causes frenzies, Madness, and divers other Maladies; For this I say, neither Reason nor physic, hath yet found any Remedy: it being neither capable of council, nor within the reach or power of any Medicine: Diversion is by the Wisest esteemed the best Remedy; Change of Objects divides it, and so lessens it: Indeed Stratagem and Invention hath most share in this Cure, which must be assisted by Season and Opportunity. I shall end this with one only Caution, That Parents hazard not the destruction of their Children, by not giving their consents to those Marriages where the Hearts are United, and virtue is the Bond, and the defect or cause of obstacle is only inequality of Birth, or Estate.   

Of grief, and Sadness.  

Evils of Sadness.  IN Sadness the Heat and Spirits retire, and by their sudden surrounding, and possession of the Heart all at once, do many times cause suffocation: They being likewise by uniting increased, do violently consume the moisture of the Body, and so beget drought and leanness. Hence saith Solomon, 
Pro. 17. 22.  A joyful heart causeth good Health, but a sorrowful mind drieth the Bones: like the moth in a Garment, or a worm in the Tree, so is sadness to the Heart: It likewise takes away Appetite, over-heats the Heart, and Lungs, decays the complexion, unfits us for our Business and employments, and shortens our days. The Remedies are diverse, 
Remedies against Sadness.  as the cause is: only in general, consider, that what is without thy power to help, ought not to afflict thee, for 'tis utterly vain; if it be within thy power, then grieve not, but help thyself. Thou art likewise to fortify thyself against all accidents before they come, by frequent reading, and rightly understanding the Scriptures, and other Religious and 
* Cha●on of human Wisdom. Seneca. Plutarch's Morals and Lives.  Moral Writings, that are full fraught with good Instructions, to arm thy mind against the day of need; that so when affliction comes, thou mayest be provided for it; for our Sadness is generally falsely grounded upon mistake, and misapprehension, which may by this means be prevented: Without this Help thou shalt be hardly able in the day of thy straight, to take good advice, though it given thee. In the Scriptures and other good Books, thou shalt find sound advice, that will enable thee to bear the Ingratitude of a Friend: the loss of nearest Friends, of goods, or office, a Repulse in thy desire of preferment, and all other casual accidents, with which the World is replete, and which do frequently befall us.  
Another Remedy there is, and that is, to give our Sadness vent, for so it spends itself, and the sooner forsakes us, whereas cooped up and stifled, it takes deeper hold upon us; For that purpose, discover the causes, and take the advice of a bosom Friend; restrain not thy tears, but give them way, and it will ease thee; If Pain begets thy grief, take thy Liberty, to Cry and Roar, neither should thy friends restrain thee; for that if it do not totally remedy, yet will it revel and somewhat divert thy pain.  
But lastly, If Distemper of Body be the cause of thy Sadness, and thy very Temperature, dispose thee thereunto; Then avoid all things that be noyous in sight, smelling, hearing, and embrace all things that are Honest and Delectable. Fly Darkness, much Watching, and business of mind, over much Venery: the use of things in excess, Hot and Dry, often or violent Purgations, immoderate Exercise, Thirst and Abstinence, dry Winds, and very Cold: Meats of Hard Digestion, such as are very Dry and Salt, that are Old, Tough, or Clammy: Cheese, hare's flesh, Venison, saltfish, Wine, and Spice, except very seldom, and in small quantities. Prepare now and then when Sadness most oppresses thee, one of these following drinks, which upon long experience I have found very recreative, and quickening the Spirits.  


1. Drink againsh melancholy.  Rec.  
Waters of Carduus, and Wood-sorrel, of each 4. Ounces. Syrup of Violets 2. Ounces and a half. The best Canary 3. Ounces.  
Spirit of vitriol 12. drops; Mix them, and drink it at thrice, at ten in the forenoon, and four in the afternoon.  

2. Drink against melancholy.  Take a large sound Pippin, and cut out the Core, and in its place put a little Saffron, viz. Three grains dried, and beaten very fine, cover it with the Top, and roast it to Pap, then put to it half a pint of Claret Wine damask: sweeten it well with fine Sugar, and make lambs-wool: and so drink it.  
Take the first of these when thou artCostive, the last when thou art loose, or goest orderly to stool. But in this case it is expedient that thou take further advice of thy Physician.    

Of Joy.  
THere is no great Fear of the Immoderation of this Passion; the present condition of the World hardly affords cause for it, and man hath generally lost his cheerfulness, with his Innocency: 'Tis now in Fits and Flushes, not solid and constant: 
Effects of Joy.  The effects of it are very good, for by Dilating and sending forth the Spirits to the outward parts, it enlivens them, and keeps them fresh and active; it Beautifies the Complexion, it fattens the Body, by assisting the Distribution of Nourishment to every part: 'Tis that doubtless which God intended should be the Portion of every man, he therefore made the World so full of delightful objects for every sense, and plentifully furnished it in every place, with all things necessary for the solace, and contentation of Mankind; But we unhappily have distracted our own Lives, and multiplied the occasions of Hatred, Oppression, Jealousy, difficulty of gaining a very competency, doubts of losing, endeavours of supplanting one another, Envying, Law-Suits, Wars, and a thousand other Engines we have contrived to destroy our Contentment, and multiply our sorrows and afflictions: Insomuch that very Wise and good men, have much ado to preserve that cheerfulness, which is the reward and recompense of their virtue. I wish I could here propose Remedies: Some I have, but the World is not able to bear; and must yet longer by its Miseries and sufferings be chastised into Repentance and Amendment.  
These Passions are the Principal that have Influence upon the body, others have not, or very little; I shall therefore pass them over, with this general Caution relating to them all, that as we expect to keep them in due subjection, and not to become Slaves to our Affections, let us lead a Temperate and Continent Life; for all Disorder and Excess, especially in Meat, Drink, Venery, makes us their Slaves, and gives them heat, and spirit to Lord it over us, and renders us impotent to withstand their Temptations and Assaults. And so I have done, desiring that what I have said, may be fairly accepted, and Interpreted by all, as intended for every man's good, and is but a preparatory to much more that I have in my Thoughts: Beseeching Almighty God to give his blessing to it, that it may prove effectual, at least in some measure, to preserve every man, and woman in Health and virtue.  
FINIS.