The divine physician, prescribing rules for the prevention, and cure of most diseases, as well of the body, as the soul demonstrating by natural reason, and also divine and humane testimony, that, as vicious and irregular actions and affections prove often occasions of most bodily diseases, and shortness of life, so the contrary do conduce to the preservation of health, and prolongation of life : in two parts / by J.H ...

CHAP. III.

Shewing that vertuous and regular actions and affections do naturally conduce to the health of Body, and length of Life.

A Life led in Religion (as the Lord Verulam, in his History of Life and Death, noteth) seemeth to conduce to long Life. There are in this kind of life, these things; leisure, admiration, contemplation of Hea∣venly things; joyes not sensual, noble hopes, wholesom fears, sweet sorrows; lastly, continual renovations, by obser∣vances, penances, expiations; all which (saith he) are very powerful to long Life. Unto which, if we add that austere diet, which hardneth the mass of the Body, and humbleth the Spirits, no marvel, if an extraordinary length of life do follow;

such as was that of Paul the Hermite, Si∣meon Stilita the Columna Anchorite; and of many other Hermites and Anchorites. Now hereunto I may add, that by the same rule or reason, that such a life doth conduce to long life, it doth likewise be∣come propitious to bodily health. More particularly and plenarily these following graces and vertues, Religious acts and dispositions are to be considered as effectu∣al in some measure to the end designed.

First, Faith, as it is attended with a confidence of recovery, hath naturally a powerful influence upon the Body: For confidence (as Galen saith) doth more good then Physick: And this it doth through the strength of imagination. Now such is the force of imagination, and a Man's con∣ceit in working effects in the Body, that Hippocrates exhorteth Physicians, if two kinds of Meat were to be ministred to a Patient, the one healthful, and the other a little hurtful, or not so good as the o∣ther, that they should prefer this being much desired, before that not so well liked: And generally, both Philosophers

and Physicians maintain, that the opinion and confidence of the Patient importech much for the cure of any maladie. The reason is plain; for the imagination here∣in (though erroniously conceiving things better then indeed and really they are) causeth a vehement passion of hope, where∣with followeth an extraordinary pleasure in the things: Which two passions awake or rouse up the purer Spirits, and unite them together, qualifying and refining them in the best manner; which thus combined, do most effectually co-operate with Nature, and strengthen her in the performance of any Corporal action or vi∣tal operation, in order to the mastery and expulsion of noxious humours. Which brings me to say somewhat.

In the Second place, of Hope, which of all the passions is most advantagious for health and long life, in regard the Spirits therein, which corroborate and quicken all the parts, are moderate, she stops, and keeps them back that they cannot dis∣sipate, nor make any vehement agitation; for if the Spirits be too active and violent

in their operations, they may produce strong actions, but it shortens our dayes, because those Spirits easily scatter, and so consume the Natural moisture, which Hope useth not to do; because, I say, it keeps the Spirits in a temperate motion, and preserves them from wasting too fast. Therefore (as the afore-cited Lord Verulam saith) they which fix & propound to themselves some end, as the mark and scope of their life; and continually, and by degrees, go forward in the same; are for the most part long-liv'd: in so much that when they are come to the top of their hope, and can go no higher therein; they commonly droope, and live not long after. We may add hereunto, that this may be one reason why Kings & Soveraign Princes are not commonly so long-liv'd as others, because they have fewer things to hope for, and more things to fear.

Now if hope in general, as it is a Pas∣sion of the Soul, be so effectual in this kind; much more is true Christian Hope, which is at anchor upon more firm ground, in as much as the Object thereof is more sure, certain, and more durably satisfa∣ctory

and delightful, cherishing and en∣couraging, then can be fix'd upon in the alone expectation of any terrene, temporal enjoyment.

Thirdly, Love which is (••n the sense it may be understood) a duty often incul∣cated in sacred Writ, and is Custos utrius∣que tabulae, The fulfilling of the Law, Rom. 13. 10. is also, by reason of that strict tye between the Soul and Body, a great promoter of bodily health: For it is ob∣served by an eminent modern Philosopher, That when this affection is alone, that is, when it is not accompanied with extream Joy, Desire, or Sadness, the beating of the pulse is even, and much greater and stronger than or∣dinary; that a Man feels a gentle heat in his breast, and quick digestion of meat; so that this Passion is profitable for the health, Mr. Des-Cartes in his Treatise of the Passion of the Soul, Artic. 97. And now I proceed to another Passion, which being managed with wisdom, will alwayes be found in the track of vertue.

Fourthly, Joy being regulated and mo∣derated by its steers-man Reason, and san∣ctified

by the Holy Spirit, is a gracious disposition alwayes seasonable in a Chri∣stian course: Rejoyce evermore, (saith the Apostle, 1 Thess. 5. 16. Yea alwayes seasonable, because alwayes healtful to Soul and Body: to the Body in this re∣spect (namely) because by dilating and sending forth to the outward parts, it enlivens them, and keeps them fresh and active; it beautifies the complexion, preventeth Consumptions, and some o∣ther Distempers, by assisting the distri∣bution of salubrious nourishment to every part.

From these considerations then we may understand, that Christianity doth not teach us a Stoical Apathie, or take away our Passions; but only rectifies them; and being thus rectified they conduce not only to the health of the Soul, but also of the Body, and its longaevity.

Fifthly, Labour, Industry, and Dili∣gence in a lawful calling, is no less health∣ful to the Body then Soul. For as by the old sanction we are taught to labour for our bread, Gen. 3. 19. In the sweat of thy face shalt

thou eat bread; Yea, as Paradise that was Man's Store-house, was also his Work∣house, He was put into the garden of Eden, to dress it, and to keep it, Gen. 2. 15. As also by the fourth Commandment it is implied as a duty, That we should labour six dayes, and do all that we have to do; Lastly, as a provident, industrious and seasonable care and employment is so good and warrantable, that in this very thing the Wise man prescribeth the Pismire, (Prov. 6. 6.) for our imitation; And in this the Apostle placeth, not only necessity, 2 Thess. 3. 10. but also Religion, 1 Tim. 5. 8. so is the same very commendable in respect of bodily health, it being the Salt of humane life, which drieth up those crudities which otherwise would prove of∣fensive, and preserveth the humours from putrefaction. Yea the commodities of mo∣derate excerise are many, principally these following.

1. The increase of Natural heat and Spirit.

2. It assists the distribution of our nou∣rishment.

3. It discusses vapours and fuliginous excrements, by the Pores or Spiracles of the skin, and adds colour and vivacity to the whole Body.

4. It makes the juices of the Body hard and compact, and so becomes propitious to length of life.

5. and Lastly, By consuming and exic∣cating superfluous moistures in the Body, it preventeth most Diseases: So that in∣digent People (as one observeth) have this recompence to their poverty, that their necessitated labours keep them much in health, and without the need, trouble and charge of Physick. I may add here∣unto, that active and industrious Persons, (be they poor, or rich) as they are long∣est free from Diseases; so also most com∣monly from the long continuance of those Diseases; the material cause thereof be∣ing consumed in such manner, by former labour and exercise, as there wants suf∣ficient Iewel to maintain the Distemper, which like the external fire soon dieth and is extinct for want of nourishment; and thereby Nature (in its Sphaere the greatest

agent in bodily cures,) being exonerated of obnoxious humours, is ever in a ten∣dency to reduce the Body into its pristine, and symmetrical Constitution.

Moreover it hath been observed, that Epidemical Diseases, as Pestilential Fea∣vers, Cathars, Small Pox, Flux, &c. do much easier seise upon such, as by con∣tracting an evil habit of Body, through a sedentary and idle course of life, have ren∣dred themselves more obnoxious, and dis∣posed thereunto, in whom likewise they are more difficultly cured.

And now, before I conclude this Point, I would in kindness admonish those of the foeminine and teeming Sex, that they would accustome themselves to moderate exercise, to diligence and industrie in some lawful and commendable employ∣ment, thereby to preserve their health, and facilitate their delivery. For it is ob∣served that those Women which are used to labour, endure Child-bearing with far more ease; and the Irish Women, be∣cause of their stirring and active lives, are quick in delivery; and here in England

also the industrious & laborious Women, in City and Country, are very quick at their labours, and allow themselves a very short retirement comparatively, with others of a contrary inclination: So that in this par∣ticular also, the active and stirring life is of no small advantage.

I conclude with the wholesom advice of Syrach: My son, hear me, and despise me not, and at the last thou shalt find as I told thee: in all thy works be quick, so shall there no sickness come unto thee, Eccl. 31. 22.

Sixthly, Temperanco, a fruit of the Spi∣rit, Gal. 5. 23. and a vertue here consi∣derable only as it consisteth in the mode∣ration or regulation of the appetite, in eat∣ing and drinking according to the stan∣dard of Nature, which is content with a little; is of all vertues the most condu∣cible to bodily health and long life. That saying of the Wise man, It is not good to eat much honey, Prov. 25. 27. sheweth un∣to us, that even the most wholesom and nourishing Meat of all other, will prove dangerous and hurtful to our health, if it be not soberly and measurably eaten.

Temperance (as one saith) being not only the Carver, but also the Commander at our tables, should alwayes have a room thereat. Ti∣motheus having supped with Plato, and eaten (contrary to his custom) very mo∣derately, slept very quietly that night, finding neither Cholick to awake him, nor belchings in the morning to annoy him; wherefore as soon as he awaked, he brake forth into this exclamation, with a loud voice: How sweet, how sweet are Plato's sup∣pers, which make us in the night time to sleep, and in the morning to breath so sweetly! Mar∣sil. Fic. de Sanis. slud. tu. Yea the be∣nefits of Temperance are many:

1. Freedom from almost all sicknesses.

2. Length of life, and death without much pain.

3. A mitigation of incurable Diseases.

Instances of these; or some of these, there are not a few in History. Socrates is said by sobriety, to have had alwayes a strong Body, and to have lived ever in health; and that by the good order of his diet he escaped the Plague at Athens, never avoiding the City, nor the company

of the infected, though the greatest part of the City was consumed by it, Aelian. lib. 13. It is also reported of Galen that fa∣mous Physician, that he lived one hun∣dred and fourty years, and that after he was twenty eight years old, he was ne∣ver grieved with any sickness, except the grudge of a Feaver for one day: His rule was, not to eat or drink till he had an ap∣petite, nor to eat and drink till he had none. This rule he observing, was seldom sick, and lived (as Sipontinus writeth) to the abovesaid age.

Cyprian relates that Maximinian the Emperour seldom used to drink betwixt Meals, and therefore lived in health to the end of his life.

Queen Elizabeth was famous for this vertue. King Edward the Sixth called her by no other name then his sweet Sister Temperance, Cambd. Eliz. She did seldom eat but one sort of Meat, rose ever with an appetite, and lived about seventy years, which is beyond the ordinary Period of Princes and Princesses, who seldom attain to summ up experimentally Moses his A∣rithmetick

in that Psalm (Psal. 90. 10.) appropriated to him.

We read that the Sect of the Esseans, amongst the Jews, did usually extend their lives to an hundred years: Now that Sect used a single, or abstenious diet, after the Rule of Pythagoras.

Metaphrastes in the life of Saint John, writes, that he was so abstenious in the use of meats and drinks, that he took no more then would suffice to maintain life: He lived (as ancient Record mentions) ninety three years.

St. Paul, the Hermite, lived an hun∣dred and thirteen years: Now his diet was so slender and strict, that it was thought almost impossible to support hu∣mane Nature therewith.

But most memorable is that of Corna∣rus the Venetian, who being in his youth of a sickly Body, began first to eat and drink by measure, to a certain weight, thereby to recover his health, this cure turned by use into a diet; that diet to an extraordinary long life; even of an hun∣dred years and better; without any decay

in his senses, and with a constant enjoying of his health.

'Tis a common Proverb, which, were it commonly observed, would make most Physicians sick, and preserve their Patients a long time sound: Use mederation and tem∣perance, and desie the Physician. A saying that taken with a grain of allowance, doth favour much of truth, though little of Urbanity. No less observable is that Pro∣verbial Rithme.

Gulaepone metas, ut sit longior tibi aetas.

Which may thus be Englished.

To thy appetite set some timely bounds, For so the longer age to thee redounds.

That Intemperance is the Extinguisher, and Temperance the Prolonger of the Can∣dle of our life, was long ago taken notice of by the Son of Sirach, in these words: Be not unsatiable in any dainty thing, nor too greedy upon meats, Eccles. 37. latter part.

For excess of meats bringeth sickness, and surfetting will turn into choler.

By surfetting have many perished, but he that taketh heed prolongeth his life.

Temperance then (as may be gathered from the preceding Instances) is not only instead of preventive, but also curative Physick. For, as many by Intemperance have relapsed into their old Distempers; so by Temperance some have dispossess'd their lingring maladies, and recovered their former state of health: And there∣fore the best Physicians do alwayes re∣member, to prescribe to their Patients a temperate diet, for the accomplishment of their Cures, as knowing that Tempe∣rance alone proves commonly more effe∣ctual to that end, than all their prescrip∣tions and applications without it. For it is to be understood, that the perfect cu∣ting of the diseased Body, requireth not only the external, but also the internal Physician. The internal Physician vulgar∣ly is called Nature: but more properly, it is that Interna Mumia seu Balsamum in∣ternum, Our native liquor of life, and in∣bred

balm of vital spirit. This in all Men is the best and greatest Physician: with∣out the which no Medicine can avail, no malady can be cured. This is that which doth digest, concoct, maturate, deopilate, purge, corroborate, expel, emitigate, re∣store, avert, and dispatch all sort of bo∣dily griefs: unless it be over-burdened by Intemperance, or extreamly debilita∣ted by any other impediment or defect. The outward or external Physician with all his Art, Method, Simples, Compounds, Antidotes, Catharticks, Minoratives, Dia∣phoreticks, Corroboratives, Anodynes, &c. is only but a Servant, and all his endea∣vours but service unto the internal Physi∣cian, viz. Nature. As then in curative Physick the principal method of wise Phy∣sicians (whose Canon is Cito, & tuto, Sud∣denly, and safely) consists in purgation, and corroboration, thereby first disburdening, and then strengthening Nature, which in its operations hath a constant tendency to the more benigne constitution, so long as it is able to resist the morbifick humour: So Temperance, which consisteth in the

use of a temperate diet, no way burden∣ing Nature; (which not over-burden'd, will in time work out the noxious and su∣perfluous humours) but gradually streng∣thening it, may worthily be esteemed a great promoter of health; though not so expeditious, as when it is conjoined with the assistance of external means. By Tem∣perance alone then it may seem probable to effect a Cure; and experience hath put it out of doubt, that many who have been unwilling or unable to undergo the trou∣ble and charge of Physick, have yet by the strength of Nature, and a temperate diet, in a reasonable time, safely recovered their former health. Aurelianus is said to have cured all excess by abstinence, and there∣fore to have had no Physicians. And I read of the Indians and other barbarous People, who wanting, or at least neglect∣ing the means of Physick, have yet (many of them) by Temperance giving Nature its free course, recovered of dangerous Diseases, and also attained to a great age. Yea, legimus quosdam (sayes an ancient Father, St. Hierome) morbo articulari & po∣dagrae

humoribus laborantes, proscriptione bo∣norum ad simplicem mensam & pauperes cibos redactos convaluisse: We have read of some, (saith he) who being sick of the Gout through abundance of humours, did recover their health being forced to a poor and slender diet by consiscation of their goods.

Not that hereby I would derogate from the honour due unto the judicious Physician, or detract from the use of Me∣dicines which the Lord hath created out of the Earth: (For he that is wise will not abhor them, saith the Son of Sirach, Eccl. 38. 4.) but at present my design is only to enhance the price and esteem of Temperance, which doubtless is the Mother of health; though it often stands in need of the Midwisery of Natural means to assist it in its productions.

To Temperance may be referred Fast∣ing, which, when it is Religious, is thus desined. Jejunium religiosum est voluntaria abstinentia à cibo & potu religionis causà, Hommius Disput. i. e. Religious Fasting is a voluntary abstinence from meat and drink for a Religious end; And thus understood, our Saviour Christ supposed it as a duty

sometimes to be performed, when he gave directions to avoid vain-glory in it, Mat. 6. 17, & 18. and also assured us that if it be performed as it ought, not to please Men but God, it will surely be rewarded by him. This duty he taught us by his own ex∣ample, as well as doctrine: For not to men∣tion Divine Record, so well known to most; Philo saith of him, that he seemed to transform his flesh into the nature of his Spirit, by fasting and watching. And in imitation of Christ's act in fasting, we read elsewhere, that the Christians of the Primitive times were generally very frequent in the practise of it.

Now though this Religious Fasting dif∣fereth from that which is Moral in respect of the ends; (Moral fasting being nothing else but temperance and moderation in eat∣ing & drinking) yet in respect of the natural effect produced in the Body, they are the same, and do equally conduce to bodily health, and consequently length of life, not only as preventive, but also curative Physick.

First, as preventive; and this will ap∣pear by this following Demonstration, de∣ducted from the observation of the most

judicious Physicians. The deflux of an humour from the brain is called a Rheume, which is the Mother of most Diseases. For sometimes it taketh course to the eyes, and thereof cometh a dropping and infla∣mation of the eyes, and a dimness and loss of sight; sometimes it taketh course by the nose, and is called the pose; some∣times to the mouth, and causeth great ex∣puition and spitting, and the falling of the Uvula, and tooth-ach; sometimes to the wind-pipe, and thereof cometh raucedo, the hoarsness; sometimes to the lungs, and causeth exulceration or putrifaction, or some great obstruction, which bringeth a difficulty of breathing and strangulation: sometimes it taketh course by the stomack, and causeth lack of appetite and ill dige∣stion; and if to the guts, then falleth out the flux of the belly called a lask; some∣time it setleth in the brain, and groweth into a gross and thick substance, either in the fore part, as in the nerves optick, which are the conducts whereby the pow∣er of seeing doth come unto the eyes, and causeth either dimness, or loss of sight;

or in the conducts that convey the power of hearing unto the ears, and there causeth a dulness of hearing or deafness: Also if it settle in the fore-part, obstructing the cells or ventricle•• of the brains; three ill Diseases do grow thereupon, called three of the dead sleeps, Caros, & coma, & apoplexia. Also if this gross Rheumatick matter do settle in the hinder part, it cau∣seth the Lethargy, another of the dead sleeps, and the Palsy, and the Falling∣sickness, and the Convulsion, and Obli∣vion or loss of memory. And if it come down backward into the neck, it causeth a kind of Convulsion called teranos, when as the neck cannot turn to nor fro, but it standeth stiff and stark without motion. If it flow down to the back, it causeth another kind of Convulsion, called Opi∣sthotonos, wherein the head and the heels are made to meet backward. If it flow forward into the muscles of the breast, another Convulsion is caused, cal∣led Emprosthotonos, wherein the head and the feet are drawn together forward. If it go to the joynts, it is Morbus articula∣ris,

the joynt-gout; if to the hands and fingers, it is Chiragra, the finger-gout; if to the knees, it is Gonagra, the knee-gout; if to the feet and toes, it is Podagra, the feet-gout. Also if it fall upon the kid∣nies, then the Disease is Nephritical, as the stone, or gravel in the reins. Thus from the brain, the fountain of nerves, is derived that morbifick humour, which is the sourse of these, and many other Diseases: But to obstruct and prevent the current thereof, there is need of Fasting, and abstinence from excess. For where∣as many a Man complaineth of his brain, for sending down Rheumes, the springs and foundation of all dangerous maladies, the brain (as Charron saith) may answer him, Desine fundere, & ego desinam fluere; Cease to pour in, and I will cease to pour out.

Fasting then, by consequence, is an e∣special prevention of most Diseases; and it may be further proved and illustrated by this following Instance. A certain Person lately living in the County of Nor∣folk, and well known to the Author, did, in the presence of a Physician, give God

thanks, that for the space of sixty years, he never knew, experimentally, what it was to feel three dayes sickness together, worthy complaining of. Whereupon being requested by the inquisitive Physi∣cian, to discover the means he used for such a continued preservation of his health; he returned this following account. I fast often, (saith he) but then especially, when I find the least indisposition of body: For then, in such a neutral, or ra∣ther sickly constitution, I abstain from all usual sustenance, (excepting Timothy's allowance, a little Wine for my stomack sake) two, three, or more dayes, until I find that Nature works off the matter and fuel of approaching Diseases. Up∣on which single Instance we may ground this observation, that Abstinence and Fasting, so long as it is not in excess, but from excess, is an especial preventive or preservative against most Diseases, by at∣tenuating those vicious humours, which are heaped together through continual crudities, in a manner digesting and wast∣ing them; and also by that means ha∣stening

the circulation of the blood, and then promoting and facilitating the di∣stribution of the nourishable juice, it renders the whole Body pervious and open, dischargeth obstructions, discusseth wind; moveth the excrements of the brain, and all the parts, and brings them down into passages, thorow which, by the extimu∣lating force of Nature, they are expelled out of the Body.

Secondly, It may be considered as cu∣rative; and this upon the same, or the like grounds and reasons whereby it hath been asserted as preventive; and there∣fore there needs no repetition to confirm the Point. But by way of illustration, we may take notice that the ancient E∣gyptians cured their Diseases either by fasting, or vomiting, which they used ei∣ther daily, or every third or fourth day: For they were of opinion, that all Diseases had their beginning from surfeiting and repletion, and that therefore that is the best Physick to recover health, which ta∣keth away the cause of the Disease.

Moreover, I read that the Sweating∣sickness,

proper to our English Countries, at first esteemed incurable, was sithence experienced to be cured by the cheapest way of the World, even by Abstinence alone; And that in Ireland they cure their Agues only with fasting four or five dayes, from all kinds of Meats, leaving Nature alone to spend out those superfluous hu∣mours, which the moisture of their Western Air breathed into them.

It is reported that a certain poor Man having the Dropsie, did earnestly entreat the Physician for a remedy of his Disease: The Physician beholding the poor Man, said merrily to him: Per annum abstine à potu, & sanaberis, Abstain from drink one year, and thou shalt be a sound Man. The poor Man took it as seriously spoken, and performed it, though with much thirst; And being made perfectly sound at the years end, he returned to the Phy∣sician, and gave him thanks for his ad∣vice, Vid. Cornel. A Lapide in Lucam, pag. 146.

In a word, and to instance in our selves, or acquaintance, how ordinary it is for

some constitutions to fast away, or starve an Ague, the Palsy, the sickness of the Stomack, the Dropsie, Gout, and some other Distempers arising from repletion, I shall leave to the determination of such, as probably by experience may hereto af∣fix their probatumest.

And now, before I conclude this Point, it must not be forgotten what was in the former part of this Treatise suspended, and reserved for this place, namely, a more plenary resolution of this enquiry: How may we confine our selves within the bounds and limits of Temperance? In per∣formance whereof, we must make use of the advice of the most judicious and ex∣perienced Physicians, who teach us not to approve, as to general practise, of that Arithmetical Proportion, or Dieta Statica, the allotment of a certain weight and measure of Meat and drink, not upon any terms to be exceeded: Because this were to go about to make a Coat for the Moon, or to fit every foot with the same shoo. For how can it be but that, where there is difference in constitution,

age, sex, the manner of life, the nature of the Meat, and the season of the year, and so diversities of heat and ability to concoct and digest, a different propor∣tion should also be requisite? Leaving therefore the strictness of Lessius and Cor∣naro to speculative and monastick Men, I shall prescribe two general Rules of Temperance, which in a practical obser∣vation may well enough suit and agree with all sorts of Persons.

The first Rule is that of Hippocrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They that study their health, must not be satisfied with meat. But as Avicen otherwise expresses it, Must rise from the table, cum famis reliquiis, with the remainder of their hunger: By this means (as a modern Author of our own saith, Dr. Brook's Conservatory of Health) the Stomack will well overcome and digest what it hath received, and the remainder of thy appetite will be bet∣ter imployed in perfecting thy digestion.

The second Rule is, that thou takest so much of the Creature, as after it not to be disabled in the performances of holy

duties, or in the duties of following thy Vocation: For he that gluts his appetite with so much food, as thereby to hinder the clearer operation of the Fancy, the Understanding and the Memory, and finds in himself a certain kind of dulness and heaviness in his Spirit, which be∣fore was quick and active, may know for certain that he hath exceeded the bounds of Temperance, and perverted the end of feeding, which is to refresh the strength and powers of the Body. If therefore thou transgressest in this point, let thy Abstinence be the greater, and thy care and circumspection doubled at thy suc∣ceeding Meals.

By these two Rules alone may we learn to know the bounds and limits of Tempe∣rance; though in respect of its full praise, there can be no bounds: For it can ne∣ver be sufficiently commended, which, in such a superlative sense, is so advantagious to the health both of Body and Soul. And therefore I shall put a period to this Point, by referring the Reader, for his further satisfaction, to the excellent Trea∣tises

of Lessius, and Cornaro, who have written large Encomiums of this vertue of Temperance.

Lastly, I might instance in the reading of good Books, in the good society of Friends, their honest and wholesom Dis∣courses, exhortatory, and consolatory in time of sickness, (which are very com∣mendable, and agreeable to Sacred Writ) and so more largely shew that these very things (as Seneca saith) Medicinae vim ha∣buerunt, Have the vertue of Physick, Et quicquid animum erexit, etiam corpori prodest, whatever hath raised and comforted the mind, hath also been profitable to the Bo∣dy, Seneca Epist. 79th. And also might by many examples illustrate these things, more especially by that of Alphonsus, King of Naples, who being abandoned of his Physicians, as in a desperate case, and calling for Quintus Curtius, took such de∣light to hear him read, that he recovered his health again, obtaining that by a little consolation and delight, which could not be procured by Physick. But to avoid prolixity, I shall here desist, and con∣clude

the whole Chapter, having (as I suppose) sufficiently proved and demon∣strated, that vertuous and regular actions and affections do naturally conduce to the health of body, and length of life.