2. The Second Preservative against Old age, which indeed is contained in the former, is Temperance and Sobrietyg. I mean that gracious Virtue, which retains the Sensitive Appetite within the bounds of Reason and Religion, whereby we keep a Mediocrity in the use of Meats, both in respect to their Quantity, neither loading nor pining the Stomach; and in respect of their Quality, neither debauching it by too much Variety, nor injuring it by things noxious. The same care in Drinks, lest the Quality of them be pernicious, or the Quantity of them prejudicial. That the Marriage-bed be moderately used, so that the vital Spirits be not exhausted. Now mans sinful Nature above all other Creatures ⟨p. 37⟩inclines to excess in all these: and it is pleasant to the Flesh; but it is the pleasure▪ of poison: At last they bite like a Serpent, and sting like an Adder, Prov. 23. 32. not the Soul only, but the Body. They do insensibly, but infallibly weaken nature, disorder the Harmony of the parts, breed the most fatal distempers, and render him, as we may daily observe, old in infirmities, that is but young in years. So that if they who give themselves up to Gluttony, Drunkenness or Lasciviousness, did truly love their own Souls, or yet their own Bodies, they would bridle their unruly Appetites for their own sakes, and not pay so dear for that which must be repented of. And as a plain and even way is much more delectable, than always to be going up Hill and down; so certainly there is a thousand times more ease and sweetness in an even and temperate course, than in the perpetual unevenness of intemperance. How should that body hold out, that is daily clogged and inflamed with preternatural excesses? The intemperate man is constantly feeding an Enemy, whom it is charity to starve; and deals with his Body as the Ape, who is said to hug her young to death. Whereas a wise Sobriety is health to the Navel, ⟨p. 38⟩and marrow to the Bones; by it the Humours, the Blood, the Spirits are all maintained in order and in vigour. His meals are pleasant, and his sleep is sweet, and he is a Stranger to those crudities, and consequent distempers which pester others. Thus Plato by his careful temperance spun out his life, tho a great Student, till he attained above fourscore; and Galen to above sevenscore years; and Seneca hconcludes, that there is no way to retard Old-age like a frugal Sobriety.
2. The Second Preservative against Oldage, which indeed is contained in the former, is Temperance and Sobrietyg. I mean that gracious Vertue, which retains the Sensitive Appetite within the bounds of Reason and Religion, whereby we keep a Mediocrity in the use of Meats, both in respect to their Quantity, neither loading nor pining the Stomack; and in respect of their Quality, neither debauching it by too much Variety, nor injuring it by things noxious. The same care in Drinks, lest the Quality of them be pernicious, or the Quantity of them prejudicial. That the Marriage-bed be moderately used, so that the vital Spirits be not exhausted. Now mans sinful Nature above all other Creatures ⟨p. 37⟩inclines to excess in all these: and it is pleasant to the Flesh; but it is the pleasure▪ of poyson: At last they bite like a Serpent, and sting like an Adder, Prov. 23. 32. not the Soul only, but the Body. They do insensibly, but infallibly weaken nature, disorder the Harmony of the parts, breed the most fatal distempers, and render him, as we may daily observe, old in infirmities, that is but young in years. So that if they who give themselves up to Gluttony, Drunkenness or Lasciviousness, did truly love their own Souls, or yet their own Bodies, they would bridle their unruly Appetites for their own sakes, and not pay so dear for that which must be repented of. And as a plain and even way is much more delectable, than always to be going up Hill and down; so certainly there is a thousand times more ease and sweetness in an even and temperate course, than in the perpetual unevenness of intemperance. How should that body hold out, that is daily clogg'd and inflam'd with preternatural excesses? The intemperate man is constantly feeding an Enemy, whom it is charity to starve; and deals with his Body as the Ape, who is said to hugg her young to death. Whereas a wise Sobriety is health to the Navel, ⟨p. 38⟩and marrow to the Bones; by it the Humours, the Blood, the Spirits are all maintain'd in order and in vigour. His meals are pleasant, and his sleep is sweet, and he is a Stranger to those crudities, and consequent distempers which pester others. Thus Plato by his careful temperance spun out his life, tho a great Student, till he attain'd above fourscore; and Galen to above sevenscore years; and Seneca hconcludes, that there is no way to retard Old-age like a frugal Sobriety.
- gPugnandum tanquam contra morbum est, sic contra senectutem. Habenda ratio valetudinis: utendum exercitationibus modicis. Tantum cibi & potionis adhibendum, ut reficiantur vires, non opprimantur. Cic. de se•ct.
- hSen. Ep. 58▪
