PA ERRAT A. Ag. 24. Lin. 19. r. vifible Son of God. p. 129.1. 31. r. and the week been made. p. 133. l. 12. r. owed Job a fpite. p. 142. 1. 24. r. Seder Olam Rabba. p. 247. l. 1. r. Nations. 248. 1. 19. r. rejoicing. p. 249. 1. ult. r. attending. p. 253.1.10. r.oftner. p. 276.1.4. r. to worship God. p. 320. 1. 35. r. House of the Lord. p. 330. 1. 4. r. promised it. p. 391. 1. 21. r. and was worn out in the following Ages. p. 428. 1. 8. r. every thought. In the Notes, p. 132. r. defumpta. p. 534. r. Psal lentiam Græcorum. THE [1] Too much thoughtfulness injurious to health. The be A. be a Gentile Name. The Mystical and Natural reafon of that Name. The Order of the Planets according to Ptolemy. Their Influence and Prefidentfhip over the days of the Week. Objections of Scaliger and Selden anfwer'd. Ptolemy's Order very ancient. The names of the Days of long Standing, but only among the Aftronomers, and not admitted into the Civil account to conftitute a Week till the times of Dionyfius Exiguus. Cicero's Hebdomada Quarta. The Seventh Day Critical among the Phyficians. Saxon Names for the Days of the Week. The word [Feria] referrs to the Heathens, as Sabbath to the Jews. St. John's Lords-Day, what? Whether Eafter-Day or fome other Great Festival, or the Day of Judgment. The Apocalypfe examined. Authorities and Reasons for and against it. The usefulness of Tradition. It may explain St. John, but is no infallible Proof. The Lords-Day by whom appointed. Why it is not called Chrifts-Day, as appropriated to him. M Y good Neighbour, I am glad to fee you in this place, after your long confinement by Sickness. 14 B. Sir, I thank you. I have been a Prisoner for a great while; and, which was the fting of my confinement, not only denied Liberty, but kept to my Bed and Chamber in a great deal of mifery; which makes me the more defirous to go abroad, having fome low degree of Strength given me, to try what effect the Air will have towards my Recovery. A. You do well: For the Air not only refreshes, but may be faid to feed the Body, provided it be good, as this is, and that you take convenient hours for your walk, being out neither too early nor too tate, at both which times it is commonly disturb'd with feveral Vapours, which may rather injure than help you. And one thing more, let me caution you of; Your Looks befpeak you ferious and thoughtful, and you feem to me a greater Student than fuits your prefent condition. B. I must confefs, my Thoughts were not idle,' though not in fo deep a Meditation as to give me the character of a Philofopher or a Pharifee: And one end I proposed to my self in it, was, to make my Walk the easier, by employing the Mind, and keeping it from attending to the complaints and wearifomnefs of the Body. A. 'Tis true, Meditation fhortens the way: But the end, you say, of your going abroad is for the Air's-fake, to help your Recovery. Now this defign is fruftrated by fo much Thoughtfulness; because to Think, is to limit the Soul to the Subject you are upon, and fo in a great measure you withdraw it from the service it owes the Body, which thereupon fuffers more than you are aware of, and is much exposed to the reliques of your Distemper. Befides B. Pray, Sir, hold a little. I do not underftand you. A. You must needs know, that the Body hath neither life nor motion without the Soul: And therefore at death, when the Soul is gone, the Body becomes a mere Carkafs, and breaths no more. Now then, if the Soul be so necessary to enliven and quicken the Body, whenever you call the Soul from that part of its ministry (which is done by much Meditation) by this means you bring a numbness on the Faculties, and hinder the good improvement they might make of the Air, or any thing else which would be ferviceable to the Body. B. I believe this to be the reafon, why many of your great Scholars are fo fpare and thin, becaufe B 2 they they hardly admit the least respite from their Studies, but will, with Aquinas, be drawing Conclufions at the very Table; fo that what they eat and drink doth 'em little good, for the Reafon you give, namely, the retirement of the Soul, which being fo very intent on other matters, it cannot communicate to the Stomach fo much Heat and Motion as is necessary to digeft it. A. I think they are to blame for it: Extremes are dangerous, and ought to be avoided. I muft confefs, a pamper'd Body is not easily govern'd, it affects and difables the Mind, cafts a cloud on the Understanding, clogs the Brain, and is a great enemy to the practice of Piety, (for which and the like Reafons it must be fubdued, and the Afs kept under, as St. Bernard fpeaks, to keep it from kicking;) yet after all, I must needs fay, it is a thing not to be despised or neglected: The Make of it was enough to aftonish David, and difpute Galen into the belief of a Deity. In truth, it deferves part of our care; nor are we to look on it fo vile a thing, but that for its own and the Creator's fake it ought to be valuable to us, and in a moderate way we are to cherish and feed it. B. The Apoftles, John and Paul, warrant what you fay; yet I have often heard our Minifters teach us the contrary, who think they can never enough commend the Soul, unless they difparage the Body, and make it one of the most contemptible things in the world, calling it Clay, and I know not what; whereas we may obferve, that the Lord. Christ had an honourable notion of it, and made it the fubject of almost all his Miracles which he wrought for the preferving, fuftaining and healing the Body of Man (a). (4) Lord Bacon's Advancement of Learning, B. 2. pag. 41. A. He |