Scripture Regimen.

A TRANSLATION

OF

HOFFMAN'S TREATISE ON THE REGIMEN PRESCRIBED

IN HOLY SCRIPTURE.

[The following treatise of the celebrated Hoffman, on the regimen prescribed in Holy Scripture, merits the attention of all who would live in the enjoyment of the invaluable blessing of health. This eminent physician was not more celebrated for his general learning and profound knowledge of medicine, than for his fervent piety and benevolence of heart. The rules here prescribed come with additional interest, being recommended by the authority of divine revelation. They afford us cause to admire the wisdom and to praise the goodness of our beneficent Creator, who has so wonderfully united our duty and happiness together, as to make the one dependent on the other.]

THERE is nothing in this world which men desire more earnestly than a sound constitution and a long continuance of life. These are blessings the most valuable, and in the enjoyment of which consists the principal part of human happiness. When the body is disordered, the powers of the mind are impaired, and man is rendered less capable of employing his understanding. The wise son of Sirach tells us, what a high value we ought to place on health, Eccles. xxx. 14, 15, 16. Better is the poor, being sound and strong of constitution, than the rich, afflicted in his body. Health and soundness of body are above all gold, and a strong body above infinite wealth. There are no riches above a sound body, and no joy above the joy of the heart. For this reason, the art of preserving health is a knowledge which recommends itself to every man's attention. But although it is allowed that this is both noble and profitable, yet there are very few persons who take the pains to discover the art. Men for the most part appear, from the influence of an innate depravity, to follow eagerly such things as have a tendency to produce diseases and draw on a premature death. Although the entire science of medicine should be employed in endeavouring to discover by what

means the human body may best be preserved in health and strength, yet we find very few of our modern physicians who consider this thoroughly.

In

It is a fact well known, that the abilities of a physician to drive away diseases and prevent the advances of death on his victim, are very circumscribed and narrow. This is more particularly the case in acute disorders, in which the medical man can do little more than perform the office of a spectator or attendant, by the help of whom nature, being as yet possessed of some strength, may be relieved from pain for a short time; but if she once yield to its attacks, never. how truly strange an age do we live, when health is thought of so trifling a value? Every day we behold multitudes of empirics, having acquired some small portion of reputation, spring up like so many mushrooms, and, with presumptuous confidence, pretend to an immense store of learning and knowledge. These men look with contempt on a regimen in diet, and put their entire confidence in drugs and medicinal spirits. These are the methods by which they impudently and vainly boast of giving to men health and longevity. This is, indeed, a fine method of proceeding!-the profitable schemes of quacks, without principle, entirely influenced by avarice. By these methods they multiply diseases, in order that they may reap a profitable harvest from the misery and complaints of their patients. Those who recommend diatetic remedies as being most consistent with nature, are in these days laughed at and treated with scorn.1

In consequence of my having bestowed some consideration on this extraordinary mistake, and learned something better from Holy Scripture, as well as from strong and sound arguments, deduced from medicines which in their nature are more temperate, I am unable to avoid prescribing, with more than common earnestness, a regimen in diet. Justly ought that man to be esteemed wise, who employs his faculties in the acquisition of this real good-health; and who chooses the proper methods by which it can be attained. I thought it necessary to take these diatetic precepts out of the sacred Scriptures, in order that they may have more influence on the minds of men. Many excellent observations are to be found there concerning the proper and improper use of non-naturals, as in the best treatise of philosophy. All those unbounded riches which can make men happy, flow from this fountain of Divine mercy, as from a spring of living waters. The true methods of preserving health are placed in it; and whoever obtains this, acquires a most valuable secret, by which a man can prolong his life, and keep himself free from disease.

Those divine rules, by the right and pious use of which we may obtain happiness in this world, and eternal felicity in a next and better, are deposited in this sacred volume.

1. It may not be altogether foreign to our purpose slightly to pass over

1 Happily, this is not now equally true as it was in the days of Hoffman.-Tr.

and explain the causes of life and death, previous to our entering on a discourse relative to the regimen prescribed in the holy Scriptures. After this has been once thoroughly understood, we shall find less difficulty in perceiving the real object and design of diatetic precepts; for, in fact, it is on this it is founded.

If we read the writings of ancient authors, expecting to find in them an explanation of this subject, we shall find nothing except vain and boasting expressions, equally incapable of being explained or comprehended. One author asserts, that the cause of life and health is an innate heat and radical moisture; another, that it is an internal efficient cause; a third, that it is nature, or an expression equally unmeaning. In this manner every one has concealed his ignorance in unintelligible jargon. However, I think that the mistakes of the ancients ought in a great measure to be pardoned, in consequence of their being destitute of a perfect knowledge of anatomy. They were altogether ignorant of the circulation of the blood, which has been discovered by the illustrious Harvey. There are several other things which were altogether unknown to the physicians of former ages, and which have been discovered by a more strict and accurate examination of the formation of the human body, by the assistance of the anatomical knife; and as mathematical studies are now brought to a greater perfection, we are enabled to reason in a more precise and superior manner. Laying aside, therefore, the argumentations of the ancients, let us examine such principles as are taken from the nature of our own system.

It is an axiom in philosophy, that every action of bodies throughout the universe proceeds from motion, and that no body can be conceived destitute of mobility. From this is deduced the causes of natural phenomena, and by this is explained the different qualities of bodies. If we, therefore, desire to establish a sound principle, on which depends the life and health of this machine of ours, we must take it from the nature of motion. For which reason we may not inelegantly define life to be, a systolic and diastolic motion of the blood through the heart, veins, and arteries, on which entirely depends the tone of the solid parts. The blood, which consists of matter very apt to corrupt, is preserved from putrescence by circulation through the body. As long as this motion of the fluids continues, we live; when it, and the tone of the solid parts, cease so thoroughly to exist that it is impossible they can ever after be recalled, death pervades our frames; and this is considered to be the destruction of motion.

2. Having shown the very weak foundation on which life and death depend, we may thence take a definition of health. A man may, then, be truly said to enjoy health, when the systolic and diastolic motion of the blood, and vital tone of the parts is brisk, equal, and moderate: this we may discover from the pulse, the habit of body, and in a more particular manner from its faculties (as being employed in the secretion of some, to the excretion of other substances) performing regularly their functions. But as such a circulation is not perceivable, but from its effects on the outward frame, and particularly by the secretions and

excretions, from these effects we can collect a more accurate definition. We say, therefore, that health consists in the complete and unobstructed exercise both of the mind and of the body, arising from a moderate circulation of the vital fluids, and the usual secretions and excretions dependent thereon.

3. Having laid down these principles, we must, in the next place, enquire what are those things which can preserve the body in health, or expose it to different disorders, or death, according to the proper or improper use which we happen to make of them. These, the ancients comprehended under six non-naturals, of which, man constantly stands in need, (though his essence does not consist in them) for the preservation of his life, and of his constitution; or, that we may use the language of physicians, to keep his blood in a brisk and constant circulation. Among these, air is the principal; a thing absolutely neces sary for the existence of all animals; solid and liquid aliments; and those actions which are for ever necessary, as motion, rest, sleeping, walking, and the common demands of nature. The man who manages these properly is truly in the possession of the only method by which a good constitution, and a long continuance of life, can be obtained: and also of those wholesome diatetic rules which regard barely the circulation of the blood. As the motion of a clock which is well constructed depends on the force of elasticity, or the weight of some other body; so the safety of this admirable and wisely constructed machine, and the proper succession of motion is produced and perfected by the means mentioned above, under a proper regulation. These are the things which bestow strength or vigour on the solid and fluid parts, and give a proper temperament to the entire animal frame.

We should, therefore, diligently employ our observation in order that we may be able to discover the rules by which we may be directed in making a right use of them.

4. The sacred writings supply us with the best information on this affair, by shewing us the most secure method; by following which, we may place ourselves in possession of health, and put off the blow of death until the period when the Almighty may be pleased to call us. I shall, therefore, entirely depend on these, and, with as much perspicuity as possible, lay before you the regimen which they prescribe.

I shall first employ myself in treating of the government of our passions; and I shall then discuss, in regular order, what diatetic precepts occur in the sacred volume, concerning air, meats, drinks, sleeping, walking, and bodily exercise.

5. We treat, then, in the first place, of the affections of the mind. But primarily we must settle this point; whether the mind can exercise any power over the body. Indeed, if we examine the matter accurately, we shall be prepared to acknowledge that the health of our bodies appears to have scarcely any enemy more bitter, or more powerful than the mind.-An enemy, which, with the greatest power and quickness, disturbs and destroys the human economy. For, although the mind has no absolute power over such actions as we call vital, so as

to manage and direct them as it pleases, yet is it able, by different methods, to interrupt and disturb them, in consequence of the close connexion which exists between it and the body. We are informed by experience what irregular motions, what anxious desires and strong impressions are caused by the mind; and, to speak the truth, men more frequently languish and perish by mental, than by corporeal infirmities. This the attendants on sick persons can sufficiently attest, by observing how frequently melancholy, or some other strong affection of the soul, give power and strength to the disorder; this is so evident a truth, however, that there is no occasion for our dwelling on it any longer. I shall now inform you, what regimen such assertions demand, and which every one who is desirous of health, ought carefully to observe.

6. Regard we, then, what great advantages the body derives from the proper government of the mind. On this subject the sacred Scriptures inform us, that tranquillity and cheerfulness of mind, contribute in no trifling degree to health and longevity. Thus, Solomon says, (Prov. xv. 13.) "A merry heart maketh a cheerful countenance, bat, by the sorrow of the heart the spirit is broken." And in ver. 15, he says again, "He that is of a merry heart hath a continual feast ;" the same as if he had said, a man is far happier in the possession of a con tented mind, than in the enjoyment of the most delicious luxuries. In ch. xvii. 22, "A merry heart doeth good like medicine: but a broken spirit drieth the bones:" i. e. it is as useful as any medicine, to preserve the body from sickness or a premature death. We may add to these, the words of Ecclesiasticus, ch. xxx. 22, "Gladness of heart is the life of man, and the joyfulness of a man prolongeth his days." From this we may draw the following rule of regimen: whosoever desires to enjoy health, should preserve cheerfulness. This state of mind creates an easy and a gentle motion of the animal spirits; hence comes a right motion of the heart and arteries, and a proper tone of the parts; from a proper tone of the parts the fluids are preserved in a constant and brisk circulation; and from the equable circulation of the fluids, health is derived. For this reason, man should make it his principal object to possess a mind, tranquil and at ease; this not only keeps the body sound, but also sharpens the edge of the understanding. We have it proved by incontrovertible experience, that men who are blessed with a tranquil and cheerful disposition, seldom suffer under any diseases though ever so epidemical, and although they may happen to be seized therewith, yet do they not suffer much, notwithstanding they may be highly prejudicial to others. In diseases which are not free from dangers, it is well known that medical men conceive high hopes of their patient's recovery when they do not yield to despondency.

7. It is here necessary to observe, that by cheerfulness of mind I do not mean sudden effusions and gusts of joy; because, as these are very quick motions of the animal spirits, an irregular circulation of the blood must be the consequence. From this source flow numerous diseases, and very often sudden death. Of this, almost every medical writer furnishes us with examples.