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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	disease_n	part_n	2,042	5	4.6450	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A58177	A persuasive to a holy life, from the happiness that attends it both in this world and in the world to come by John Ray ...	Ray, John, 1627-1705.	1700 (1700)	Wing R401; ESTC R13690	51,693	134

all Men there being scarce any Nation so salvage and barbarous but pays some respect and veneration to it So is Vice reproachful and vicious persons despicable and among other Vices especially Drunkenness which makes a man a laughing-stock a scorn and derision to the very vulgar nay to his own Companions none being more apt to deride him than they It turns Reason out of doors and transforms a Man into a Beast or something worse Here some may possibly demand What measures of eating and drinking are we to observe I answer What are most agreeable to the ends of eating and drinking those are the support of our Bodies and preserving them in the most perfect state of Health I need give no more severe Rules than Physicians prescribe and therefore I shall borrow two or three out of Riverius his Institutions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned out of Hippocrates Never eat to satiety but always rise from the Table with an Appetite because in those who are in perfect health the Appetite is strong and lasts till the Stomach be too much filled which repletion is very hurtful and prejudicial to Health 2. If you ordinarily take so much Meat and Drink that afterward you feel a certain Torpor heaviness and slugishness of body when as before you were active brisk and cheerful it is a sign that you have exceeded the conveni●n● measure of eating and the quantity of Food is so long to be diminished till the foresaid inconveniencies appear no more 3. If after Meat you find your self unfit for Study Meditation Contemplation and other Functions as well of the Mind as of the Body it is clear that you exceed the just measures of eating and drinking These Rules are to be observed chiefly by Scholars and Gentlemen who are not exercised in continual bodily Labour Secondly Moderate Labour and Exercise conduces much to the maintenance and preservation of Health 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hippocrates calls not being slothful in l●bor And Galen for that purpose prefers it before a spare Diet. It puts the blood in motion thereby increasing the natural heat facilitating concoction and ●endring it more thin and fluid less apt to stagnate or coagulate and more easy to pass the capillary extremes of the Veins and Arteries and so to irrigate and enliven all the Museles and Members of the Body by which means the Body becomes more robust less obnoxious to external Injuries and fit for any Action Moreover keeping the Blood in a due temper and degree of heat it inables it by insensible perspiration to cast off any noxious Particles which might spoil its crasis and put it into irregular motions and breed divers diseases Want of perspiration being the cause of almost all diseases But of labor and diligence in our Callings I shall have occasion to speak further under another Head I might add something concerning rest or sleep the moderation whereof hath some influence upon bodily Health ●hysicians telling us That the excess relaxes the tone of all the Members oppresses the Head and fills it with many Vapours and ill Humours dulls the Wits mars the Complexion and Habit of the Body diminishes the native heat and renders all the Parts and Members more sluggish and inept to motion Neither is it less prejudicial to Wealth than to Health bringing want and poverty upon those that give themselves up to it Prov. 20.13 Love not sleep lest thou come to poverty Open thine eyes and thou shalt be satisfied with bread Prov. 6.9 10 11. How long wilt thou sleep O sluggard when wilt thou arise out of thy sleep Yet a little slumber yet a little sleep yet a little folding of the hands to sleep So shall thy poverty come as one that travelleth and thy want as an armed man which is repeated Prov. 24.33 Thirdly A Third thing requisite to the preservation and continuance of Health is a due government and moderation of our Passions the excess of which hath great force in altering the temper of the Body and in bringing on grievous diseases and sometimes death it self I shall instance in three 1. Anger which if not supprest at first but suffered to kindle in the Breast breaks out suddainly into a violent flame bearing down all before it dethrones Reason and turns the man into a Pherenetick Ira suror brevis est Anger is a short Madness and if it be indulged to and becomes unbridled it may by the violent commotion of the Spirits so alter and pervert the very crasis and temper of the Brain as to introduce a lasting and perpectual one The like happens sometimes also in other passions as grief fear and love 2. Fear What paleness and trembling doth it often cause subverting the whole Oeconomy of the Body Fear of poverty or disgarce hath driven many men to that extremity as to lay violent hands upon themselves Fear of death hath sometimes brought upon men that they feared But above all fear hath a very bad influence upon the Body in infectious diseases especially in the Plague in which a Reverend and Learned Person saith upon experience It is a mortal Companion 〈◊〉 a late Famous Physician in his Treatise upon that Disease Pestis non est Pestis nisi adsit terror The Pestilence is no Pestilence unless it be attended with terror 3. Sorrow and Sadness the excess whereof is no less injurious to the health of the body than the forementione● Passions abating the natural heat and by degrees introducing a general languor and wasting or by incrassating the humors for want of a due motion of the Blood bringing on Melancholick and delirous affects These and the like Passions the Scripture commands us either wholly to extirpate or at least to moderate and subdue 1. Anger Coloss 3.8 But now you also put off all these Anger Wrath Strife Prov. 16.32 He that is slow to anger is better than the mighty and he that ruleth his own spirit than he that taketh a City Suitably whereto the Poet saith Fortior est qui se quàm qui fortissima vincit And doubtless whosoever shall subdue and master this Passion shall experience much joy and delight in the victory As for Fear if of Poverty or Want we have God's Promise for our security That provision shall be made for us of all thing necessary Our Saviour tells us That if we seek the Kingdom of God and his righteousness these outward things shall be added to us Death we need not fear as being to the godly but a passage into a better Life and consequently are forbidden by our Saviour to fear men the worst they can do to us being to kill the body Immoderate Sorrow even for our dearest Relations and Friends is forbidden us by the Apostle and yet this is an Affliction that wounds as deep as any The uselesness of sorrow for any worldly loss setting aside the ill influence it hath upon our health is sufficient argument against giving way to this Passion Sorrow

the Scriptures Thus far Dr. Hammond Love is by some Divines distinguished into Appreciative and Sensible or rather Passionate Appreciative Love is such an affection whereby we prize or value any one Object above another Sensible or Passionate Love is that which hath a greater influence upon the Body and doth more strongly move and affect it Our Love to God in this state is of the first kind such an affection or disposition of Soul whereby we prize him above all things so that neither Father nor Mother nor Wife nor Child though they may more sensibly and passionately affect us are so much esteemed by us we can be content to part with them when God pleases and quietly to submit to his Will No Worldly advantage much less the gratifying any Lust can prevail with us to break any one of his Commandments CHAP. IV. Of the Division of Happiness THough the supreme and chief Happiness of Man consists in the knowledge and love of God yet there are other things which contribute to the completion of it especially in this World viz. Those which tend to the making our present condition easy and comfortable to us such as Health Wealth Friends Reputation the contrary whereto as Sickness Bodily-pain Hunger and Thirst Disgrace c. would render it grievous and unpleasant The former of these are eagerly pursu'd by a great part of Mankind as their chief good and happiness Could we therefore demonstrate and I think it not difficult to do that Holiness or obedience to God's Commands is the most effectual means to procure and secure these outward Enjoyments to us so far as there is any good in them I think we should need no other consideration to recommend a Holy Life and Conversation to all sorts and conditions of Men. Which that we may do the more clearly and satisfactorily it will be convenient to make a division of Happiness according to the several states of Man and his several parts and the particular ingredients which make up the happiness of each part in each state And because I cannot think of a better I shall make use of that of Dr. Wilkins late Lord Bishop of Chester in his Treatise of Natural Religion The Happiness then of Man is either that of this present Estate which determines at Death or that of a future Estate which commences at Death and continues to all Eternity The Happiness of this present Estate may be divided into 1. External Or that of the Outward Man Or 2. Internal Or that of the Inner Man External Happiness consists principally in 1. Health 2. Safety Liberty and Quiet 3. Riches 4. Pleasures 5. Honour and Reputation 6. Friends Under which Name I comprehend also Natural Relations As Wife and Children and Parents who are usually called so in common Speech as when we say Such a Man hath good Friends or his Friends are well to live Internal Happiness consists in the knowledge and love of God manifested by our obedience to his Commands the improvement of all our Faculties inward peace of Conscience Joy and Tranquility of Mind The Happiness of the future Estate is the clear Vision of God likeness to him and union with him by perfect love 1 John 3.2 We shall be like him for we shall see him as he is This differs chiefly in degree from the precedent Before I run over these Heads in particular I shall premise two things in general First That keeping of God's Commandments is every way for the good benefit and advantage of the whole world and Mankind in general Sin which is the breach of God's Law is the only procuring and productive cause of all the Evils and Miseries Troubles and Distresses that are in the world Did Men generally obey God's Laws the whole Earth which is now for the most part an Akeldama or Field of Blood would be turn'd into a very Paradise into a Heaven Men would then beat their Swords into Plowshares and their Spears into Pruning-hooks Men who now are Wolves and Tygers one to another who bite and devou● one another would then be a protection and defence and mutual help one to another Whence come wars and fightings among you saith the Apostle James come they not hence even of your lusts which war in your members Running over all the Commandments of God I might easily deduce and demonstrate in particular that each of them conduces to the publick good and benefit Secondly The Commandments of God are not grievous or uneasy his Law is holy and just and good his Precepts equal and reasonable nay so sutable and agreeable to the Nature and Reason of Man that I will be bold to say They ought upon their own account to be observed and obeyed by us were there no Heaven to reward our Obedience no Hell to punish our Disobedience This is the foundation of that Stoical Doctrine That Vertue is its own Reward and that Happiness consists in the very doing of Vertuous Actions And therefore a wise Man is satisfied with the Conscience of well-doing and will not do any dishonest or wicked thing to avoid any Suffering or Torment whatsoever The reason is because God hath imprinted in our Nature an aversation from Vice and dislike of it so that we cannot but condemn our selves for doing any thing that is dishonest or unjust Se judice nemo nocens absolvitur No ●●nocent person is absolved himself being Judge Nor can any terrour or torment acquit us from blame if to avoid it we do any vile or dishonest action But on the contrary if we resolutely stick to that which is good whatever we suffer for it we satisfie our own Consciences and rejoice in having done so and gain the approbation and applause of all Men. The Evil of Sin is greater and more to be avoided than the Evil of Pain or Suffering tho that be a great Evil too and that man be far from being happy who labours under extreme Bodily Pain especially if without hope of deliverance Such a Man's very Being would be a Burthen to him it being a true saying Praestat non esse quàm miserum esse Better not to be than to be miserable But our gracious God hath not put us off with such a Reward as this which notwithstanding the Apostle saith of the Christians of his time That if in this life only they had hope they would be of all men the most miserable but hath promised to recompence our Obedience with Eternal Life and Happiness and particularly our Sufferings for his Cause and for Righteousness sake with a far more exceeding and eternal weight of glory And for our encouragement hath permitted us to have a respect to this recompence of reward as Moses that Man of God and others of his Servants mentioned Heb. 11. had CHAP. V. Of Health HEalth is a Blessing so necessary to our Well-being in this World that without it we cannot enjoy any thing else no not our own selves And therefore the common salutation