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 conveniâ—nâ— 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 lâ—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 â—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 â—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 forementioneâ— 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 quà m 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
Hermite as St. Jerome in his Life reports arrived to the Age of 115 Years an hundred whereof he spent in the Wilderness sustaining himself daily the first forty with a few Dates and a draught of Water and when Dates failed with half a Loaf of Bread which a Raven brought him St. Anthony as Athanasius witnesseth lived 105 Years of which he spent 90 in the Desert supporting his Body with Bread and Water only to which in his extreme old Age he added a few Sallet Herbs Arsenius The Emperor Arcadius his Tutor lived 120 Years fifty five whereof he spent in the Wilderness in wonderful abstinence Not long before our Times Ludovicus Câ—rnarus a Venetian Nobleman when he had lived unhealthfully to the 35th Year of his Age being frequently afflicted with divers Diseases at last by the advice of a certain Physician he used a restrained Diet whereby alone he gradually cured them all by little and little diminishing the quantity of his Meat and Drink till he descended to fourteen Ounces of Meat reckoning Bread Flesh Eggs and other Edibles and sixteen Ounces of Drink daily persevering in which Regimen he produced his Life healthful vigorous and free from Diseases above 100 Years as himself witnesseth in a Book he put forth entitled The benefits and advantages of a sober Life Whence we may collect saith Riverius out of whose Institutions I borrowed these Instances That a spare Diet doth very much conduce not only to the continuance of Health but also to the curing of contumacious Diseases and of long continuance For though Natural Heat having suddenly concocted that small quantity of Food taken in is afterwards employed about the superfluous Humours digesting dissipating and by little and little expelling them through the several Emunctories of the Body till at last the Body becomes pure and free from the Causes and Seeds of all Diseases Moreover It is very remarkable which the same Riverius adds That if an exact Diet cannot quite take away some chronical and incurable Diseases yet doth it much alleviate them and render them more tolerable so that the Sick persons may live a long time under them So we see not a fewdaily who produce their Lives many Years under an Ulcer of the Lungs a Scirrhus of the Liver or Spleen a Stone in the Reins or Bladder Aristotle in his Problems witnesseth That there was a certain Philosopher in his time named Herodicus who â—â—ough he laboured under a Consumption yet by a strict observation of Diet attained to 100 Years The Benefits of Temperance will best appear from the Mischiefs and Inconveniencies the contrary Vices of Intemperance and Excess bring upon us especially as to the impairing and ruining of our Health which is a natural consequent thereof For the Stomach by immoderate repletion being overcharged or clog'd with more than it can digest must needs slubber over its work as a Mill that is fed too fast and instead of a well concocted and benign Chyle transmit to the other Vessels a Crude and impure Juice full of many heterogeneous and noxious Particles or Qualities that breed an universal Distemper and Discrasie in the Body and lay the foundation of many future diseases an error in the first concoction as the old Physicians well observe being seldom or never corrected in the subsequent That most diseases owe their original to excess in eating and drinking appears in that they are cured by blood-letting purging vomiting sweating and other Evacuations whereby the abundance of superfluous Humours is exhausted It is a Proverbial Saying Plures occidit gula quà m gladius The Throat hath slain more than the Sword Rioting and drunkenness offer such violence to Nature do so inflame the Blood the vehicle of Life waste and dissipate the Spirits that Men guilty of them seldom live out half their days Insomuch that as Bishop Wilkins well observes no Man of ordinary prudence who is to take a Lease for Lives will be content if he can well avoid it to choose one whom he knows to be vicious and intemperate It may be objected that some who daily exceed all bounds in eating and drinking feeding themselves as the Apostle saith without fear do yet live to an extreme old Age. I answer That there are but very few of these and those of exceeding firm strength of Parts and temperament of Body who yet if they lived temperately might hold out much longer and would be more fit for all the Actions of the Mind and Understanding For saith Riverius Those who live intemperately must needs be fill'd with many noxious Humours and often troubled with Sickness neither can they without prejudice to their Health be long intent on the difficult Functions of the Mind both because in them the whole force of Nature and of the Spirits is spent in the concoction of Meats from which if by any contention of mind they be violently withdrawn concoction will be depraved and many crudities ensue and also because they have need of frequent Bodily Exercise to dissipate or Medicaments to purge out their ill Humours they daily accumulate So that though such men seem to live long in the Body yet in effect they live but little to their mind and to those ends for which Life was given being but a little while fit for the Functions of the Soul the greatest part of their time being necessarily bestowed on the Service of the Body And yet even in these the Body is not made of Steel or Adamant the strength of their Natural Temper cannot always resist and hold out against the rude shocks and batteries of so many excesses and debauches but must needs by degrees be weakened and impaired and at last utterly marred and subverted I might add further in commendation of this Grace of Temperance that it conduces much to the preservation of the External form and comliness of the Body an Endowment highly valued by all men Whereas on the contrary Vicious Courses but especially Intemperance defacing the inward pulchritude of the Soul do change even the outward Countenance into an abhorred hue as I have elsewhere noted out of Dr. Moor. I should now dismiss this Particular did not the great prevalency of this Vice of Intemperance especially in drinking invite me to superadd something further of the pernicious effects and consequents of it 1. First Then this Vice hath a very ill influence upon the Spirit and Soul of Man degrading it and subjecting it to the Body The generality of Heathen Philosophers as Bishop Wilkins observes agree in this That Sin is the Natural Cause of debasing the Soul immersing it into a state of sensuality and darkness deriving such an impotency and deformity upon the mind as the most loathsome Diseases do upon the Body I shall add but especially Intemperance which clouds the Understanding disabling it to any Studies of sublime and subtile Speculation the gross fumes of strong and inebriating Liquors having a like effect upon the Understanding as thick Foggs and Mists upon
our bodily Eyes hindâ—ing them from seeing things at a distance or discerning clearly Objects that are near Neither doth it only darken the Understanding but mightily weaken the Memory dulling also and impairing all the Parts and Faculties of the Soul depressing and fastning down to the earth that Particle of the divine Breath Atque affigit humi Divinoe particulam aurae Stupifying and infatuating the Man by degrees till at last there be little left of him but the outward shape and that too very much marred and deformed 2. This Sin not only sows the Seeds of future Diseases but very often is the occasion of many present Quarrels and Fightings and Wounds and even Death it self Prov. 23.19 Who hath wo Who hath sorrow Who hath contentions who hath bablings Who hath wounds without cause who hath redness of eyes They that tarry long at the wine they that go to seek mixt wine Nothing more frequent than quarrelling and brawling at drinking Meetings and sometimes challenging and duelling Some also we now and then hear of who being in Drink by Falls from Horses or other Casualties have ruined or destroyed themselves and alas in what condition must such men die 3. It occasions an unaccountable expence of time which by all Wise Men is esteemed a most precious and inestimable Jewel Cujus unius saith Seneca honesta est avaritia which alone may honesty be coveted Sometimes whole Afternoons and Nights being spent in drinking bouts and as much time more before they can get clear of the evil effects of them Time was not given us to waste in the service of our Lusts but to bestow on the duties of God's Worship or some honest Calling whereby in our Places and Stations we may be serviceable to our Generations and do good in the World No Man need want Employment and yet if he did he were better be idle than not well occupied as the Proverb is He that hath no bodily Labor or Exercise to busy himself in may find Work enough in cultivating his mind in advancing and improving his Faculties in searching out the Mysteries of Nature and Works of God whereby he may be induced to glorifie his Creator to admire and celebrate his infinite Wisdom Power and Goodness and may probably hit upon something which may be of publick use and benefit When at the great day of account the Supreme Judge of all Men shall demand of us How we spent such an Afternoon or such a Night Think we that we shall have the confidence to answer him in drinking or vain talking or rather that we shall not stand mute being ashamed to confess how we spent them or that he would be satisfied with such an account should it be given him Let us then be careful so to husband and manage so to expend and improve our time that we may have a good account to make thereof at that day 4. Intemperance is a chargeable and expensive Vice unaccountably wasting the outward Estate Prov. 23.20 21. Be not among wine bibbers among riotous eaters of flesh For the drunkard and the glutton shall come to poverty Deer it egentibus Aes laquei pretium They shall not have Money enough to buy them a Halter No Vice hath consumed so many Estates and reduced so many of the meaner sort to poverty as this which being so men given to it would do well to consider before-hand how unsupportable Poverty and Necessity will be to them who have lived plentifully especially seeing instead of being pitied and relieved they are like to be reproach'd and scorn'd by others If Poverty makes all men ridiculous as the Poet saith much more then those who have brought it upon themselves by their own default Men who by riotous courses waste Estates left them by their Ancestors I look upon as injurious to their Posterity such Estates being not acquired by their industry and consequently not theirs to dispose of or make away but only to use for term of Life according to the intention of their Progenitors by whom they were raised and left them However all are accountable to God for the expence of their Estates Seneca could say Tam expensorum quà m acceptorum rationem esse reddendam We must give an account as well of what we spend as of what we receive or get 5. Intemperance is a Vice contrary to Charity and Justice disabling us to relieve the Poor or contribute to any good Work Can we think that he hath the least spark of Charity or indeed common Humanity in him who will spoil and destroy that which would serve to support and maintain the indigent and necessitous who will rather mischief himself than benefit others who will rather abuse and ruine his own Body than refresh the fainting Spirits of his Brethren Surely God intended that all that are born into the World should have a portion in the World not that one should devour and waste more than is fit and another starve for want of Sustenance All came alike naked into the World and if Providence hath divided to thee more than to another it hath made thee but a Steward to dispense thy Estate among others which if thou be a good Man possibly thou mayest do more to their advantâ—ge than they would do themselves were they owners of it or were it equally divided among them And this thou art to look upon as the main reason why God hath given to thee more than to them The Scripture saith Withhold not good from him to whom it is due making relief a debt to the indigent but to discharge debts is a piece of Justice and not of Charity But if he be unjust who relieves not the poor though nothing related to him what shall we call them of the poorer sort who spend that at the Alehouses which should serve to maintain their Families who have Wives and Children at home that want Necessaries and they consume upon their Lusts what should support them these Men are something more than unjust barbarous and inhumane We find them in the black List of those whom the Apostle Rom. 1. saith are given up to a reprobate mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men without natural affection 6ly I might add That this Vice is injurious to posterity entailing Diseases upon them Children do very often inherit the Distempers and Infirmities of their Parents as well as the Shape and Lineaments of their Bodies And therefore let men as they love their Children and tender their ease and well-being in this woâ—ld have a care lest by their debauches and excesses they contract diseases and ill habits of body on themselves and derive them to their Issue which if of the more painful sort as Gout or Stone may give their Children I will not say just cause to curse the day wherein they were born and the Parents which begat and brought them forth Lastly This Vice blasts a Man's Reputation Honour and Esteem in the World As Vertue is honourable in the sight of
inflame and discover other Vices removing that Modesty which prevents and gives a check to evil Endeavours and which God hath engraftâ—d in â—ur natures to be a powerful curb to restrain us from sin For more abstain from Vice for fear of shame than out of a good will and love to Vertue When the strength of Wine hath got possession of the Soul those Evils which before lay hid show themselves and come abroad for Drunkenness doth not make Vices but manifest them and bring them to light Then the Adulterer doth not wait for the Twilight or Bed Chamber but without delay gives full sâ—inge to his Sensual Appetites The unchasâ—e person confesses and publisheâ— his Disease The Petulant and Quarrelsome cannot contain Tongue or â—â—and The Insolent becomes more Proud the Cruel more fierce and inhumane the Spightful more malignant and mischievous Much more he hath worth the reading for which I refer to the Book ERRATA PAge 7. For cuâ—ulâ—te read cumulatum P. 36. l. 15. after calls insert it P. 66. l. 28. for as read â—s P. 23. l. 25. for that read the. P. 69. l. 9. For the read they Several BOOKS written by Mr. John Ray Fellow of the Royal Society and sold by Sam. Smith and Benj. Walford at the Prince's Arms in St. Paul's Church-Yard CAtalogus Plantarum circa Cantabrigiam nascentium Oct. 1660. Catalogus Plantarum Angliae Insularum adjacentium Oct. 1670. 1677. Catalogus Stirpium in Exteris Regionibus a nobis Observatarum Oct. 1670. Methodus Plantarum Nova cum Tabulis Oct. 1682. Synopsis Methodica Stirpium Britannicarum Oct. 1690. 1694. Dissertatio de Variis Plantarum Methodis coâ—tra D. Tournefort Oct. 1696. Epistola ad D. Rivinum de Methodo Plantarum in qua Elementa Botanica D. Jos Tournefort M. D. Tanguntur Oct. 1696. Sylloge Stirpium Europaearum Extra Britannias nascentium Oct. 1694. Historia Generalis Plantarum 2 Vol. Fol. 1686 1688. Dictionarium Trilingue secundum locos communes Oct. 1672. 1689. 1696. Ornithologia Franc. Willoughbei cum siguris Recognovit digessit supplevit Joannes Raius Fol. 1676. The same Ornithology much enlarged in English 1678. Franc. Willoughbeii Historia Piscium cum figuris Recognovit digessit supplevit J. Raius Oxon Fol. 1686. Synopsis Methodica Animalium Quadrupedum Serpentini Generis 1693. A Collection of English and other Proverbs Oct. 1672. 1678. Observations made in a Journey through most parts of Europe 1673. A Collection of unusual English Words with an account of preparing our English Minerals in 120 1674 1691. The Wisdom of God manifested in the Works of the Creation in two parts viz. The Heavenly Bodies Elements Meteors Fossiles Vegetables Animals Beasts Birds Fishes and Insects more particularly in the Body of the Earth its Figures Motion and Consistency and in the admirable Structure of the Bodies of Man and other Animals as also in their Generation c. 3d Edition much enlarged Three Physico-Theological Discourses concerning 1. The Primitive Chaos and Creation of the World 2. The General Deluge its Causes and Effects 3. The Dissolution of the World and future Conflagration 2d Edition enlarged 1693. A Collection of Curious Voyages and Travels by D. Rauwolfe with Catalogues of such Trees Shrubs and Herbs as grow in the Levant Oct. 1693. Several other Books Printed for S. Smith and B. Walford DR Richard Lucas's Practical Christianity or an account of the Holiness which the Gospel enjoyns with Motives to it and the Remedies propos'd against Temptation with a Prayer concluding each distinct Duty In 8 o price 3 s. 6 d. His Enquiry after Happiness in three parts in 8 vo Vol. I. Of the possibility of obtaining Happiness Vol. II. Of the true Notion of Human Life Vol. III. Of Religious Perfection These three Parts bound in two Vol. Price 10 s. Christian Thoughts for every day of the Month with a Prayer wherein is represented the Nature of unfeigned Repentance and of Love towards God 12 o Price 1 s. The plain Man's Guide to Heaven containing his Duty first towards God secondly towards his Neighbour with proper Prayers Meditations and Ejaculations design'd chiefly for the Country-man Trades-man and such-like In 12 o. Price One Shilling The Duty oF Servants containing first their Preparation for and Choice of a Service secondly their Duty in Service together with Prayers suited to each Duty all which may be accommodated likewise for the most part to Apprentices To this is added a Discourse of the Sacrament suited peculiarly to Servants The Second Edition In 12 o Twelve Sermons preached on several occaâ—â—ons before Their Majesties the Lord Mayor c. some of which were never before printed In Octavo A Persuasive to a Holy Life CHAP. I. Some Mistakes about the Object of Happiness HAppiness is that which all Men desire and yet but few obtain One reason is because they mistake their Object placing it in something wherein it is not to be found Some in Bodily Pleasures whom Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others in Riches whom the same Author calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others in Honour and Power whom he denominates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things cannot make us happy Because 1. They are not in our Power but may forcibly be taken away from us and should they continue with us during Life at Death we must necessarily part with them 2. They make us not better being common to good and bad Now if bad Men may possess them they cannot render us happy because as the Poet truly saith Nemo malus felix No wicked Man can be happy 3. They cannot satisfie the vast desires or fill the Capacity of the Soul The Soul of Man is spiritual and immortal and therefore Bodily Pleasures or Temporal Enjoyments are no way suitable to it nor of answerable duration My business in the following Discourse shall be to prove that a Holy Life is the only Happy Life even in this World advancing us to as high a degree of Happiness as we are capable of in this Imperfect State and the only preparatory to a State of Eternal Felicity in the World to come Before I proceed to prove this it will be requisite to explain the Terms 1. What is meant by Holiness 2. What by Happiness CHAP. II. What Holiness is HOliness as I have shewn in a former Treatise is a Word of various significations in Scripture When it is attributed to God it signifies as Dr. Owtram well * Lib. 1. de Sacrific Chap. 1. observes either 1. His transcendent Purity or constant and immutable volition of that which is right and good which the Apostle Peter proposes to our imitation 1 Pet. 1.15 As he that hath called you is holy so be ye holy in all manner of conversation Because it is written Be ye holy for I am holy 1 John 3.3 And every man that hath this hope in him purifieth himself as he is pure Psal 145. 17. The Lord is righteous in all his ways and holy