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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45640	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 ...	Harris, John, 1667?-1719.	1676 (1676)	Wing H848; ESTC R20051	75,699	228

Imprimatur Hic liber cui Titulus The Divine Physician AB CAMPION R mo D no. Arch. Cant. à Sacris Domesticis Feb. 22. 1675. ex Aedib Lambeth 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. M. A. Exod. 15. 26. If thou wilt diligently hearken to the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear to his Commandments and keep all his Statutes I will put none of these diseases upon thee which I have brought upon the Egyptians for I am the Lord that healeth thee Prov. 10. 27. The fear of the Lord prolongeth dayes but the years of the wicked shall be shortned Printed for George Rose Bookseller in Norwich and are to be sold by him there and by Nath. Brook and Will. Whitwood Booksellers in London 1676. To The right Worshipful and much Honour'd ROBERT COKE Esq Now a Member of the High and Honourable Court of Parliament SIR IT is reported that when one presented unto Antipater King of Macedon a Treatise of Happiness that he rejected it with this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leasure You shall find this a Treatise tending to Happiness here and hereafter yet I assure my self it shall find better entertainment when it kisseth your hand not only in regard of the novelty and usefulness of the Design but also the Author 's good intention As to the Novelty thereof though I confess to have met dispersedly with many gleanings in sundry Authors yet the scattered ears were never heretofore so far as I have searched collected into Order the large field of this Argument lying as a barren soyl or a desolate wilderness untilled As to the Usefulness since all goods may be reduced to Bona animi corporis fortunae The goods of the mind the body and of fortune as Divine Providence hath liberally furnish'd you with the last this Manual presents you with the two former Which three and tria sunt omnia rightly improv'd will add such a lustre each to other as will make you shine not only as a Star of the first magnitude in the Sphaere you are in now but as the Sun it self hereafter when you shall be higher and richer in the reversion of a Celestial Kingdom whereof your temporal Estate thus sanctified made comfortable by the health of Soul and Body becomes an earnest Certes he is as happy as Solomon in all his glory who hath health to enjoy his riches and grace to preserve his health and the hope of glory greater than that of Solomon to remunerate his grace Riches without health is but like meat without a stomack which the best Cook on Earth cannot make relishing or grateful And health unless it relates to Soul as well as Body is but like a Down-pillow to a restless head which the best Chamberlain cannot make easie enough or refreshing But when goodness shall run parallel with greatness and healthfulness with holiness they must needs concenter in the Pole of Happiness As to the Auhtor's good Intention though I be a stranger to your Honored Person yet receiving my first breath and part of my Education within the sensible Horizon of Hill hall in Holkham and having known for the space of more than three lives in the Law the splendid Family of your Predecessors there and receiving from them I mean the two last of them no small Favors and Obligations and not knowing how better to testify my Gratitude to them than by expressing it to such a person as may be thought worthy in their room to inherit their praises with their Vertues as well as their Estate I have therefore presumed to make this Dedication of the First-fruits of my Labor such as it is humbly craving your Patronage or pardon and also beseeching in my Orisons that the Almighty preserver of Men would preserver you and yours in health and prosperity both of Body and Soul together with length of days subordinately by the observation of such Rules as are prescribed in this Enchiridion and that He would bless you no less with accumulation of Honors and fruitfulness of Loyns that as your Fortunes look green and flourishing so may your Name also to the glory of God the service of your Country the hope of your friends and the joy of every one who is no less devoted to your Service than SIR Your well-wishing Honorer J. H. TO THE READER TO let pass threadbare Apologie worn by so many Authors in their Epistles Prefatory namely Importunity of Friends let it suffice that after I had drawn up some scattered Notions into a Body for my private exercise and satisfaction the glory of God and the publick good were the grand Motives that encouraged me to permit my Divine Physician to see the light and to travel abroad amongst his Patients though he may chance to meet with as sharp Censures as the bodily Physician upon the miscarriage of his endeavours I confess a more accurate and acute Pen might with more confidence have undertaken and better success accomplished the design of the following Treatise But in regard no full Discourse of this nature hath ever presented it self to the Author's cognizance it hath been my lot to undertake it and my endeavour by the natural and general desire of Bodily Health to promote the Health of the Soul and also by the Health of the Soul to promote the Health of the Body In which two Points all the lines of our several designs must concenter or else the happiness of this Life and also of the next will prove eccentrick and to lye beyond the Sphaere of our reach If then thou would'st Vivere valere Live and that in health and enjoy Gaius his wished prosperity 3 Epist. John vers 2. take this advice Eschew evil and do good shun vice and embrace vertue For as in the former are lurking the seeds of Diseases and mortality so in the latter is contained such a spring of Divine sap as bringeth forth the blossoms of Health and the lasting fruit of long Life For it must be understood that as there is an agreement and correspondence between the Affections of the Soul and the Temperature of the Body and that as naturally Mores sequuntur humores The manners follow the Crasis and complexion of the humours So the Affections for their parts have great power and influence over the Body and though their Natures differ much one from another and we cannot by the Reasons of humane Philosophy comprehend how Spiritual and Corporeal Beings are linck'd together and conjoyned in one yet experience and the effects demonstrate

But I shall now proceed to something more proper and adaequate unto the present purpose and that is to lay down a Plat-form of the succeeding Argument In the next Chapter I shall demonstrate in general and particular that vertuous and regular actions and affections are in a super-natural sense conducing to the preservation of health and prolongation of life and in the third Chapter shall shew you that such actions and affections do in a Natural sense conduce to the same end of health and long life and in the fourth Chapter prove that the same means through the blessed influence of Divine Providence do become occasions of the same Natural effects and in the last Chapter shall answer some Objections briefly and then conclude the whole CHAP. II. Shewing in general and particular that vertuous regular actions affections are in a super-natural sense conducing to the preservation of health and prolongation of life IF we search the Scriptures we shall find a great Cloud of witnesses and testimonies ushering in this truth viz. that a life led in Religion vertue and the fear of God doth conduce much to the health of Body and also length of dayes As for instance it is written Ye shall serve the Lord your God and I will take sickness away from the midst of thee Exod. 23. 25. Also long life is promised as a blessing unto them that keep the Commandments in these ensuing words That he turn not aside from the Commandment to the right hand or to the left to the end that he may prolong his dayes in his Kingdom Deut. 17. 20. Also in these That thou mayest love the Lord thy God and that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life and the length of thy dayes Cap. 30. vers 20. Again health is promised upon like conditions Be not wise in thine own eyes saith Solomon fear the Lord and depart from evil It shall be health to thy navel and marrow to thy bones Pro. 3. 7 8. Thus Jesus Christ the grand Exemplar of innocency and integrity was without sin and therefore without sickness More particularly these blessings are held forth as temporal rewards of sundry Moral Civil and Religious acts and duties and this may appear both by Divine and Humane Authority First then in respect of obedience to Parents we find long life promised as a motive to it in the fifth Commandment Honour thy father and thy mother that thy dayes may be long upon the land which the Lord thy God giveth thee Exod. 20. 12. Which the Apostle calleth the First Commandment with promise Eph. 6. 1 2. viz. the first affirmative Commandment or the first in the second Table or the first of all the Ten with promise in particular to them that keep it Which promise sheweth that a more plentiful blessing in this kind followeth from our obedience to this than to the other Commandments And yet I confess obedience in general meets with the same blessing as the Psalmist doth denote unto us What man is he that desireth life and loveth many dayes that he may see good keep thy tongue from evil and thy lips from speaking guile Depart from evil and do good seek peace and pursue it Psal. 34. 12 c. However there lieth a special Emphasis upon the particular observance of the aforesaid Commandment by an express and particular promise of long life But doth this promise alwayes hold Yes surely it holdeth generally and for the most part in comparison of the wicked who do not live out half their dayes Psal. 55. 23. and if it fail it is but rarely and then in exchange for the better that as the Prophet saith The righteous may be taken away from the evil to come Isay 57. 1. I say but rarely it fails for to say otherwise were to make the promise of no effect and the tenor of the Commandment very ambiguous But do not the disobedient live long also truly they have no promise for it and commonly they are cut off by an untimely death or if some of them be reprived until old age they are but comparatively few being reserved only as so many examples of God's mercy and forbearance as the rest being many are soon cut off as examples of his justice Long life then is most commonly the reward of obedience and piety to Parents And it must needs be so when Divine Providence which is more then a Wall of brass to encircle and secure us taketh such especial care in the protection and preservation of such as are endued with that eminent vertue as appeareth by what Aristotle telleth us viz. how that from the Hill Aetna there ran down a torrent of fire that consumed all the houses thereabout yet in the midst of those fearful flames God's especial care of the Godly and obedient shined most brightly For the River of fire parted it self and made a kind of lane for those who ventured to rescue their aged Parents and pluck them out of the jaws of death Ipse dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de mundo cap. 6. If Providence then wrought so much in a miraculous way for the preservation of the lives of Heathens to reward their duty shewed towards their Parents surely Christians the Children of God whose obedience to Parents springeth originally from their obedience to their Heavenly Father may with much more confidence depend upon the same Providence for the like preservation and so by consequence the prolongation of their lives as a reward of the same duty Now though I have insisted upon the afore-mentioned Commandment in a literal sense yet by the rules of extension requisite for the interpretation thereof we are to understand there not only our Natural Parents but as Spiritual Fathers 1 Cor. 4. 15. as Ministers and political Fathers Gen. 45. 8. as Magistrates and oeconomical Fathers 2 Kings 2. 12. 5. 13. as Masters and matrimonial Fathers as Husbands Eph. 5. 22. to all which a respective obedience may I suppose claim a share or portion in the promise of long life In the Second place devout and zealous Prayer in a super-natural way procureth bodily health and so by consequence length of dayes to enjoy the same Sick Abimelech was sent to Abraham a Prophet to be healed by prayer Now therefore saith God restore the man his wife for he is a Prophet and he shall pray for thee c. Gen. 20. 7. So Abraham prayed unto God and God healed Abimelech v. 17. So then Abimelech was healed by God as the supream and efficient cause by prayer as the instrumental Hence it is the Son of Sirach adviseth us My son in thy sickness be not negligent but pray unto the Lord and he will make thee whole Eccles. 38. 9. And also soon after sheweth us that the good success of Physicians depends upon something beyond the Sphaere of Natural means and that is prayer unto the Physician of Physicians the

their joint influence and concurrence in the production either of Health or Diseases Therefore wee see that Joy which is an Affection of the Soul is as it were a Medicine to the Body and food to the Natural heat and moisture in which two qualities life chiefly consisteth And for this cause Physicians frequently advise their Patients to nourish that Affection in them and to avoide the contrary namely Sorrow and Sadness which last being cold and dry and so hindering the circulation of the Blood debilitating the Animal and Natural vertues and obstructing the distribution of due nourishment becometh an Enemy to life by the consequent Consumption of the Body Now upon this agreement and Sympathy between the Body and Soul the Current of this Discourse mainly though not only proceedeth In which you have the best and yet the cheapest Physick that can be prescribed brought unto you not from the Apothecaries Shop but the Treasury of the Scriptures the Closet of the Holy Ghost and all this not with a design of destroying the bodily Physician 's Practise for when all is done there will be still need of him at one time or other but of assisting him by a more Divine and expeditious Method in his Cures as well as preventing some unnecessary trouble and charge to the Patient And so I conclude desiring thee to cover the Imperfections and Errata's of this Work which may happen through the Author's inadvertency or the Printer's negligence with the mantle of Candour and Charity and to take that in good part which is so well intended by Thy well-wishing Friend J. H. To the ingenious Author Mr. J. H. Upon his DIVINE PHYSICIAN WHat in thy serious studies may we meet When even thy recreations are so sweet Thy Book is Grace and Nature bound together Take it which way you will it answers either So prettily so piously compact Divinity and Physick keep one Act. Strange Treatise I can reach down from my shelf Consists of Soul and Body like my self Thou shew'st thy self believ 't in thy Design A good Physician and a good Divine And that Physician to the Mark comes close That cures both Soul and Body with a Dose Go on and prosper fourth and fifth Edition Till John like Luke be the belov'd Physician M. S. The Author to his Book Go little Book and try thy fortune where More good thou may'st for least thou can'st do here Whil'st to a private shelf thou art confin'd Thou as to publick good art still behind Then venture forth and freely shew thy skill In curing such as shall thy Rules fulfil I would have sent thee in a better dress Before thou should'st have tumbled into Press But want of time and hast ' pon Life and Death May plead for thee when thou art out of breath Howe're termed Fool or a Physician As suits best with Carpers disposition Yet let thou Momus know a Fool in Print May sometime give to wiser Men a hint How dextrously to finish and compleat What e're in ruder draught is not so feat And to Accomplish what in thee 's design'd In brief A Body sound with a sound Mind THE DIVINE PHYSICIAN THE FIRST PART Demonstrating by Natural Reason and also Divine and Humane Testimony that vitious and irregular Actions and Affections do prove often occasions of most bodily Diseases and shortness of Life THE INTRODUCTION BEcause Method is Mater memoriae The Mother of memory and words must be placed as at a Feast and not as at an ordinary in this respect I shall observe some order in the following Tract First Then let us consider the excellencies and commodities of Health and long Life that so by their Encomiums we may be drawn and encouraged to follow after the best means in order to the attainment or enjoyment of them Health then in the first place is the greatest bodily blessing which God bestoweth upon any in this life though in regard of its commonness it be little regarded The benefit of this most sweet sause of all other goods is scarcely discerned by them that enjoy it till sickness come For then not only Orpheus his song but much more our own experience teacheth us that Nothing is available to men without health neither Riches nor Honour nor the greatest delights which Solomon's walk can afford Yea life it self which is so precious that skin for skin yea all that a man hath will he give for it Job 2. 4. as Sathan answered the Lord even that becomes uncomfortable without health Besides health is a special furtherance help to us in the service of God and in the performance of the duties of our Callings the want of it a great obstruction impediment to us therein For these reasons the beloved Apostle did earnestly wish his well-beloved Gaius prosperity and health Beloved I wish above all things that thou mayest prosper and be in health 3 Ep. John 2. This is that blessing which the Lord promiseth to the obedient The Lord will take away from thee all sickness that blessing which the Apostle Paul thought worthy to be preserved carefully as appeareth Acts 27. 34. likewise 1 Tim. 5. 23. In a word that blessing whose sweetness is so well experimented and relished after the bitterness of sickness that it were but to light a Candle before the Sun to bring forth any further testimony in the praise of it Secondly Long life may be accounted as another blessing which by its magnetick and attractive vertue may not only draw our affections as a Load-stone but also by its acuminating power set an edge upon our endeavours as a whetstone Long life is a blessing he that shall account it less doth not only forget his own natural desires but also God himself and his Commandment which promiseth length of dayes as a reward of dutifulness to Parents Natural Civil or Ecclesiastical It was a blessing of God upon Israel that being in the Wilderness forty years their garments did not wear as the garment of the Gibeonites So if in many years some Mens bodies which are as the garmentss of the Souls hold out longer than other mens as though with the Eagle he did renew their youth and God did add certain years unto their dayes as he did unto Hezekiah Isa. 37. 5. this is a great blessing For though we Christians as the Lord Verulam saith in his Epistle of the History of Life and Death do continually aspire and pant after the Land of Promise yet it will be a token of God's favour towards us in our journeyings thorow this worlds wilderness to have our shoes and garments I mean those of our frail bodies little worn or impaired Surely as it is a curse upon the wicked not to live out half his dayes Psal. 55. 23. A plague upon the ungodly that they die in their youth Job 36. 14. A punishment upon Eli and his Sons for their sins that there should not be an old man in his house for ever but

as he had slept his last sleep Acts 20. 9. but that a merciful God by the hands of Paul did raise him up again to teach him and by him all Church-sleepers the future danger of such negligence and irreverence in his House His deadly fall not being so much accidental as a judgment from God And as concerning the unworthy receiving the Lord's Supper St. Paul telleth the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause many are weak and sickly among you and many sleep 1 Corinthians 11. 30. i. e. For these abuses of this Holy Sacrament the hand of God hath been upon many of you so as many of you are afflicted with divers kinds of Diseases and many of you are striken with a temporal death here called sleep Now from the Apostles declaring this to be the true cause of that sickness and mortality that was amongst them it is to be supposed that either they looked not after the cause at all but took it to come only as a thing of course or which is more probable that they mistook the cause imagined that to be the cause which was not A great mortality there was amongst them many died but that they thought might proceed from the distemperature of the Body or from the corruption of the Air or from want of exercise or from not observing a good diet or from immoderate labour Some they thought might die of one of these causes some of another But the Apostle passeth all these over and maketh known unto them that however these might be considerable as causes in their due places yet the true main and principal cause they were utterly ignorant of and that was their abusive and negligent receiving of the Sacrament of the Lord's Supper For this cause many are weak c. A truth which had any less than an Apostle delivered he would have been esteemed a setter forth of new Doctrine Or had the Apostle delivered it in any dark and obscure Phrase flesh and blood would have found out twenty Interpretations before ever they would have thought of this But the Speaker is so Divine and the speech so plain that it cannot be mistaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text For this cause because of your unworthy receiving the Body and Blood of Christ many are sick and many sleep Hence was that speech of Saint Anselme taken who saith that many Diseases that reign in the Summer though Physicians may impute them to other secondary causes proceed from Peoples irreverent receiving that Sacrament at Easter That de facto this is a truth see the 2d of the Chronicles and the 30th chap. v. 20. where you shall find that for some abuses and disorders committed in the Celebration of the Passover the Jews were smitten with some troublesom disease For 't is here said that upon Hezekiah's Prayer the Lord healed the People which implieth plainly that they were diseased and sick before and yet this default was only in the circumstantial Points of that Sacrament For 't is there also said that every one had prepared his heart for to seek God Some defect there was only in some Ceremonial Rite to be observed Now what we find applied to the Passover we may without fear apply to the Sacrament of the Lord's Supper For however they differ in circumstances yet for substance they are the same Sickness we see was sent for the abuse of that and therefore the same punishment appointed for the abuse of this yea inflicted witness the Corinthians who for this cause were plagued with divers Diseases and sundry kinds of death And indeed it is not unlike that since these Corinthians there have been many thousands who for the very same cause have not as the Psalmist saith lived out half their dayes but have been swept away out of the Land of the living and gone down with sorrow into the Grave True then it is de facto God hath thus plagued the sinful neglect and abuse of his Sacrament I will now also demonstrate that de jure it must needs be so and this will appear if we consider the sin it self to be Camelinum peccatum A sin of a very large size burdened with those following aggravations namely that 't is a sin immediatly against Christ's own Person robbeth God of that which he is most tender of his honour and is in the judgment of the Holy Ghost 1 Cor. 11. 27. I suppose if will-fully committed no less than a spilling and shedding of the precious blood of Christ Heb. 6. 6. In a word that 't is a sin paramount like Saul higher then his Fellows And therefore let us judge in our selves whether the wages of such a sin unrepented of can be less than Corporal plagues and temporal death For if we contemn the sacred Body of Christ how can we think that God should take any care of ours If we make no reckoning of Christ's death 't is but just with God to disregard ours Oh then as we tender our health and our lives let us never dare to approach unto that dreadful Table without due reverence and a competent measure of preparation Secondly Concerning the Prophaning the Lord's day Sacriledge c. we read several Instances of God's wrath upon such declared in Corporal plagues and destruction A certain Godly Minister preaching and pressing the sanctification of the Sabbath and taking occasion herein to make mention of that Man who by the special command of God was stoned to death for gathering sticks upon the Sabbath day Hereupon one in the Congregation stood up and laughed and made all the haste he could out of the Church and went to gathering of sticks though he had no need of them But when the People came out from the Sermon they found this Man dead with the bundle of sticks in his arms lying in the Church Porch This is attested by a credible Author Yea if time would permit or this Enchiridion extend to it I could expatiate upon such Instances as might likewise demonstrate that not a few have upon the breach of the fourth Commandment been striken by the immediate hand of the Almighty with lameness and sore Diseases And for Sacriledge that hath been severely punished in like manner As in Antioches Epiphanes who fell sick with grief upon the remembrance of the evils he did at Jerusalem in taking away the Vessels of gold and silver that were therein confessing that for this cause his troubles came upon him and so suddenly died 1 Mach. chap. 6. Also it is recorded that wicked Alcimus for his violation of the Sanctuary and his sacrilegious enterprises was immediatly taken with a Palsie so that he could no more speak any thing but died suddenly with great torment 1 Mach. 9. cap. 54 55 56. v. Again Ananias and Sapphira his Wife for their Sacriledge cloaked with hypocrisie at Peter's rebuke fell down dead Acts 5. 5. 10. Thirdly Swearing Blasphemy and Perjury do sometimes in a supernatural manner occasion Diseases

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 Simeon 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 become propitious to bodily health More particularly and plenarily these following graces and vertues Religious acts and dispositions are to be considered as effectual 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 conceit 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 other 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 herein though erroniously conceiving things better then indeed and really they are causeth a vehement passion of hope wherewith 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 vital 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 dissipate 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 Passion 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 satisfactory and delightful cherishing and encouraging 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 inculcated in sacred Writ and is Custos utriusque 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 observed 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 ordinary 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 moderated by its steers-man Reason and sanctified by the Holy Spirit is a gracious disposition alwayes seasonable in a Christian 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 respect 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 other Distempers by assisting the distribution 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 Diligence in a lawful calling is no less healthful 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 offensive and preserveth the humours from putrefaction Yea the commodities of moderate excerise are many principally these following 1. The increase of Natural heat and Spirit 2. It assists the distribution of our nourishment 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 exiccating superfluous moistures in the Body it preventeth most Diseases So that indigent 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 hereunto that active and industrious Persons be they poor or rich