A way to health, long life and happiness, or, A discourse of temperance and the particular nature of all things requisite for the life of man as all sorts of meats, drinks, air, exercise &c., with special directions how to use each of them to the best advantage of the body and mind : shewing from the true ground of nature whence most diseases proceed and how to prevent them : to which is added a treatise of most sorts of English herbs ... the whole treatise displaying the most hidden secrets of philosophy ... / communicated to the world for the general good by Thomas Tryon.

THE INTRODUCTION To the Whole TREATISE.

CHAPTER I.

A Description of the four Grand Qualities, whence the four Complexions proceed. How every Man may know his own Complexion.

KNOW THY SELF, was one of the first Precepts which the Ancients dictated to the Students of Wisdom; nor is there a greater Happiness attainable upon Earth, than to have in a Sound Body, a Sound Mind. To direct my Fellow-Mor∣tals towards this great Point of Felicity, is the Scope and Intendment of our Pains in this Book: The Foun∣dation-Principle of Wisdom being to understand Na∣ture, (which is the Art of God) and thereby our own Frame, Powers, Faculties and Constitution, so as to imbrace what is good, wholsom and agreeable, and to eschew all that is evil and harmful; and the End and Consummation thereof, is to know the Supream Being, Author of created Nature, and to love, obey, and en∣joy him for ever.

In Order hereunto, Temperance and Sobriety are sub∣lime Gifts, and to be regarded with the highest esteem,

not only for the delight and pleasure they afford the Body and Mind, but as they fortifie those that observe them against many Vices and Temptations, as well as preserve them from a thousand racking Pains and tor∣turing Diseases, and so furnish them with the best Treasures of this World, viz. Health, not only of the Body, but also of the Mind; for 'tis that Health that sweetens all God's Blessings, and is the prime good of this Life: What advantage or pleasure is there in the highest prepared Food, or choice compounded Dishes of the rarest Dainties, in the richest or most Cordial Drinks, the gayest Apparel, or the most flattering Addresses of Ho∣nour, to a Person rackt with the Stone, or tortur'd with an Iliaca passio, or half-drown'd with an overflowing Dropsie, or burning within, like Mount AEtna, with the raging violence of a Fever? What are Riches and Fame to a Body full of Pain? Or who would accept of a Crown, upon condition that his Head should thenceforth perpetually Ake?

Now if the Body be distemper'd thro' disorder and superfluity, the Mind and all the Senses are presently afflicted; if the Harmony of the one be interrupted or destroyed, the other cannot continue: For the Spirit is the original whence the Body proceded, and is the Life of every visible Substance; and as the Properties or Qualities are in their degrees in the Spirit either strong or weak, so also they are in the Elements of the Body: That quality that doth predominate in the Spi∣rit at the Incarnation and Birth, that very same pro∣perty doth carry the upper Dominion in the Body, which is manifested by the Inclination, Shape and Form, Behaviour, Words and Works; and this is call'd a Man's COMPLEXION, of which there are common∣ly reckon'd four kinds, viz. the Cholerick, the Phlegma∣tick, the Sanguine, and the Melancholy; and since the true understanding of each of these, does mainly conduce to a mans knowing and right regulating

of himself, we shall therefore treat of them severally.

But in the first place, we will lay down a short De∣scription of the four grand Qualities, viz. the Bitter, Sweet, Sour, Astringent or Saltish, from whence the four Complexions proceed.

Of the Bitter Quality.

1. Those that are dignified with this Quality, are for the most part of strong Bodies, thick, well set, of middle Stature, of hard fierce Countenances, Visage rather round than Oval, big Bones, Hair curling, of quick piercing Eyes, bold Behaviours, ready of Speech and Apprehension, of strong powerful Spirits, able to go thro' much Labour and Action, if Intemperance do not impede, which many of this sort of People are subject to; quickly moved to Passion, but their Fires burn too fierce to hold long; of strong natural Heats, great Appetites, therefore they are apt to be Gluttons; the Diseases they are most subject to, are Acute Fevers, Gout, Pox, both small and great; Food good for this sort of People, are all sorts of Gruels, Herbs, Fruit, small Drinks, and all Food made of Milk, and every other sort that is Simple and Natural; and the con∣trary they are to avoid on peril of their Healths.

2. It is to be noted, when the Sweet Quality is strong, and incorporateth with the Bitter, and hath an equal share in the government of the Life, then the fierce∣ness of this Quality is allayed by the friendly Influ∣ences of the Sweet; so that such Persons are of more human meek Dispositions and Inclinations, tho' they have Fire enough, and sometimes too much, because such are apt to be troubled for their Passions more than the former, and are generally of better, evener Tem∣pers, and at times apt to be perswaded against their own Reason and Understanding, more temperate Liv∣ers, of excellent Apprehensions, both in the doing and

learning of any thing; of healthy strong Constituti∣ons, as free from Diseases as any sort of People; but they cannot endure Intemperances so well as the for∣mer; also, all sorts of strong Drinks compounded, sugared, spiced, hot Food, are injurious unto them: But on the contrary, all sorts of Food of a middle or mild Nature, are very agreeable to them, and make healthy, strong, brisk and airy, fit both for the action of the Body and Mind: This sort of People are of the Cholerick and Sanguin Complexion, which is a com∣mendable Temperature.

3. But when it shall fall out that the Sour Quality is joyned in government with the Bitter, and the Sweet Quality weak, or underneath, then such People are of harsh, four, envious Tempers, being inclined to all kinds of rude robustick Exercises, unmerciful to Men and Beasts, of cruel fierce Inclinations, being of quick Apprehensions; but in general, they are ill-governed People, caring for nothing so much as Drinking, Glut∣tony, and vain Company, very passionate in their love, and hate; great part of the rude Multitude are made up with this sort of People; the Diseases they are subject to, are Fevers, Gout, stoppage of the Breast, Stone, Convulsions, Dropsies, and the like, according to what sort of Intemperances they give themselves unto, be∣ing great lovers of their Bellies; it being their chief Study and Philosophy, how they may have where∣with to gratifie their Paunches, often cutting off their Lives by heady Disorders and Superfluities; this sort of People are of the Cholerick Phlegmatick Complexion: But if they shall incline to fear the Lord, and under∣stand the principles of their own Nature, being guided by the divine Voice of Wisdom, which continually cries out against, and condemns all the fore-mention∣ed Inordinances; this divine Wisdom is sufficient to abate all kinds of Intemperances.

4. But if the Astringent or Saltish Quality, be joyn∣ed

in the government of the Life with the Bitter, and the Sweet impotent, then all is poisoned; such People being for the most part of hot-headed, harsh, cruel, violent, envious Dispositions; their Looks are fierce, angry and poisonous; they often hurt and wound the Healths of such who are under their dominion, by their Looks, Wishes and Words; great Swearers, Li∣ars, Back-biters, Deflowrers of Women, Gluttons and Drunkards, being often cut off by violent Deaths, and by the sentence of the Judge, if they do not ad∣here to the counsel of the love of God, which being obeyed, will regulate all the fore-mentioned Intem∣perances.

5. All Beasts and Cattle, as Horses, Cows, and the like, if they shall be dignified with the Bitter Quality, are strong, well-set, big boned, hardy, of great Spirits, and fierce, quick of motion, but not very handsom, fit for labour: But if Cows happen to have this Quality predominant, then they are dogged and mischievous, not very free of Milk, neither will they give much Milk: But when this Quality doth predominate in any Herb or Vegetation, then the Body is rather short than tall, strong, and full of knots, and brushy; the Leaves harsh, cut or dented, of an unpleasant Taste, but hot, and of a warming Quality; good Herbs in Physical operations, if the Physician hath skill to correct the Poysons of Mars and Saturn, they being great openers and movers of Obstructions: For the chief motion of Nature doth arise and proceed from the bitter Quality, and if it be not too violent in a thing, then it is the pleasure of every Life; for when this Quality doth move with a gentle motion, it shakes and makes the whole Body to tremble, whence proceeds Laughter and all Mirth: It is a most pleasant quality when the sweet quality doth incorporate it self with it, and hath an equal share in the government of the Life. But on the contrary, when it doth predominate in any Crea∣ture,

it is a fierce, furious, raging Quality, as is men∣tioned before, viz. a proud lofty Spirit and Power, endeavouring to bring all in subjection unto its self.

Of the Sweet Quality.

1. In what Person soever this Quality doth pre∣dominate, it indues them with a meek friendly Life and Disposition, of a handsom, tall slender Body, of a smooth soft Skin, the Complexion White and Red, the Body not very strong, Hair soft and fine, of kind courteous Words and Behaviour; their Fire burns but gently; their Spirits will not endure much labour, care nor trouble; all kinds of Intemperances are apt to inflame them: The Diseases they are sub∣ject to, are Acute Fevers, Quinsies, fumes and vapours flying into the Head on every occasion of trouble or little Intemperance; also several Distempers are caused through superfluity of Blood, which is apt to abound in this sort of People; also Boyls, Scabby, Pocky and Leperous Diseases, which do proceed from the inflammation of the Sweet Quality; This sort of People ought to observe the Rules of Temperance, and Order in Meats, Drinks, Cares and Exercises; their Food ought to be neither hot nor cold, but of a middle Nature, so also their Drink ought to be such as will suit the temperature of this sort of People, which I shall say some-what of in the Description of the Sanguine Complection, pag. 26, 27, &c.

2. But when the Bitter Quality is in equal strength, then it doth (as is mentioned before) abate somewhat of the friendly Dispositions and Inclinations of this quality; and such People are of stronger and harder Natures, and of sharper Understandings.

3. When this Sweet Quality doth predominate in any Beast, then they are of a gentle, mild Dispositi∣tion, of a friendly Temper, of a handsom, well

shap'd Body, not very strong: But when it doth predominate in any Herb or Tree, then the Body or Stalk is tall, slender, smooth and handsom, of white, yellow, ruddy Colours, of a fragrant smell, and full of Virtue; such Herbs and Fruit may be eaten without further preparation; and also they may be used Physically without any correction, if gathered under their proper Constellations, and ordered ac∣cording to our directions in the Chapter of the pre∣serving of Herbs.

Of the Sour Quality.

1. Those that have this Quality predominant in them, are of middle Stature, rather short then tall, large Visages, fleshy and corpulent, slow in moti∣on, of dull heavy Spirits, not apt to learn, great drinkers, subject to gross phlegmatick Humors and dropsical Diseases, not very strong nor healthy; their Fire and natural heat burns but dully.

2. But if the Sweet Quality be joyned with this, and hath an equal share of government, then such People are of pleasant merry tempers, apt to laugh, of easy Faith, and a small occasion will move them, out of one thing into another, not fixed, nor of any depth, search or understanding, apt to speak much, but not wise, being like Children, laugh and cry all in a breath, very good to carry Tales and Stories from one to another.

3. But if the Bitter Quality doth predominate equally with this, and the Sweet weak or under∣neath, then such People are bestial, hard-heart∣ed, cruel, inhuman, Swearers, Lyars, and the like, fit for all robustick, dirty, killing Imployments; but they are of stronger Constitutions than the former, and healthier, and also of better and quick∣er Apprehensions, but of very ill Tempers.

4. But if the saltish or astringent quality doth pre∣dominate, and have an equal share in government, and the Sweet Quality weak, then this sort of People are not so corpulent nor fleshy, but taller and more slender of Stature, of sour Countenances and Dis∣positions, cunning in Words and Deeds, apt to Dis∣semble and Lye, they are also apt to bear Malice, having two Faces; the Diseases they are subject to, are the Stone, Wind-Colick, Consumptions, and many windy Diseases and Infirmities; if Temperance be wanting, many of this sort of People are also great drinkers.

5. When this Sour Quality doth predominate in any Beast, then such are of a dull, heavy Dispositi∣on and Spirit, apt to have great bellies and slow in motion: If in Horses, they are neither handsom nor free, dull Eyes and great Heads: If in Cows, their Milk is not so good as others, being thin: If in Herbs or Fruit, then their taste is some-what un∣pleasant, harsh and sour, and their Colour is of a dark Green.

Of the Astringent or Saltish Quality.

1. When this Quality doth predominate in any Person, they are of a tall Stature, and for the most part slender, but of a swarthy, pale or muddy Com∣plexion, rather Lean than Fat, generally of hardy strong Constitutions, and also of good Apprehensi∣ons; when this sort of People do apply themselves to the learning of any Art, they attain to an ex∣cellent Understanding therein, being fixed in those things they resolve on.

2. But if the Bitter Quality doth equally govern in the Body and Senses, and the Sweet Quality weak, then such People are very sordid, Lyars, Swearers, Gluttons, Drunkards, inclined to all kind

of robustick Plays and Games, as Ringing, Bull∣baitings, Bear-baitings, to follow Drums and Fen∣cers, and the like evil Communications, having strong Bodies, and fierce savage bestial Spirits, and abusers of Women.

3. But if the Sweet Quality doth interpose, and the Bitter and Astringent weak, then such Persons are more moderate in Words and Works, ingeni∣ous, apt to learn, of good Understandings, and of handsom healthy Bodies.

4. But if the Sour be joyned in government with the Astringent, then such People are more gross and Phlegmatick, and not so quick of Apprehension, slow of Motion, and of sordid Dispositions.

5. Also, it is to be noted, when this Astringent quality doth predominate in any Beast, then they are large, big boned, strong and heady, but not free of motion, but cunning and sullen: When in Herbs and Fruit, they are tall, but not handsom; their taste is harsh, hard and unpleasing; they are good against the Diseases of the Phlegmatick and Sanguin Com∣plexions, if the Saturnine Venoms thereof be corrected.

This is a short Description of the four grand Qua∣lities, and their natural Operations: But this I would have every one consider, and be sensible that their In∣fluences are not compelling on Men as they are on Beasts, except Men live as Beasts, viz. in the power and operation of the bestial Nature, as many Thou∣sands do, and far worse, whence proceed those vio∣lent and cruel disorders in the World: But those who do turn the Eye of their Mind inward, and search and find themselves, and come to distinguish the secret workings of God and Nature, and hearken unto the Voice of the Divine Principle, which is the holy Oracle that will teach every one, (in all particu∣lars, what is right in the sight of the Lord, and the contrary) the fear of the Lord, and the true know∣ledg

of God in a mans self, and thereby furnish every one with virtue, strength and power to resist every evil Influence, though it proceed from the most harsh and worst of Complexions; it will also teach him to tune and bring all the four Qualities into an equal accord, even as a skilful Musicianer composeth a har∣monious consort in the variety of parts, or as he by skill tunes his Instrument; for the most skilful Musicianer in the World can make no harmony, if his Instrument be not in tune; all the various Notes and Tones of an Instrument most incorporate in each other, or else no Harmony can be made; even so it is with the Qualities in a Man, it is as possible for him that hath learned himself to tune himself, and compose all the properties of Nature, and to play on them as a Musicianer doth on his Instrument; so great is the power of Man, if he cast his Will and Desire into the divine Principle and Love of God, which is able to tincture and change the worst Com∣plexion and convert it into its own Nature; therefore let no man dare to say, and complain, that the Lord hath dealt hardly by him, that he hath made him of the harsh wild Nature: And though it be true, that many men, as their Natural Qualities, are sordid and wild; yet nevertheless they have the true Tincture that can transmute and change all sorts of Metals into the finest Gold, even that very Word of the Lord that made and formed all things, which doth enlighten every man that cometh into the World, and blessed are all those that are obedient, and follow its Counsel; of what Complexion soever they are, the Blessing of the Lord is with them.

Thus having treated of the four grand Qualilies, I shall now proceed to discover the four Complexions, which proceed there from, and to what Virtues, Vices and Diseases each of them are most subject.

Of the Cholerick Complexion.

The Cholerick Complexion answereth to Fire, and that sort of People which are dignified with it, are of a strong Body, and lively active Spirit, quick both in doing and apprehending of any thing, free in Speech and of all other action, apt to Wrath and Passion, quickly affronted; but because the Fire in them burns fierce, their Passions are quickly over, not subject to retain Anger, nor premeditate Re∣venge; they are of a hardy strong Nature, generally of good Apprehensions, and Witty, but more or less so, according to the strength or weakness of the predominant Constellation at their Birth.

If People of this Complexion do observe the rules of Temperance, and keep themselves within the bounds of Sobriety, then they are some of the Healthiest of men: But many of them are much addicted to Super∣fluity and Inordinate living, by reason of the strength of Nature, and their strong Heats, which do in many of them increase the desire to eat and drink beyond the power of the digestive faculty of the Stomach; For in most People, in whom the Fire doth predominate, their attractive faculty and desire of eating and drinking is so very strong, that it prolongs the pleasure of eating and drinking many degrees beyond the Necessity of the Stomach, which does not only cause an heavy, drowsy Indisposition to follow, but sows Seed for many Diseases. There∣fore as this sort of People are generally the greatest Eaters by Inclination, so ought they as much as in them lies, restrain the Extravagancies of their Appe∣tite, and eat but sparingly, especially of rich, hot compounded spicy Food and strong Drinks, as Wine, Brandy, Tobacco, &c. For they are all Enemies to this Complexion, and very dangerous too, if Temperance be

wanting; for every sort of Food hath its operation in the Body, and on the Spirits by way of Simile: Therefore all such Meats and Drinks in this sort of People, if not sparingly taken, do too powerfully awaken the Central Heat, which ought not to be felt; but when it is stirred up, does sometimes cause either a Suffocation or Evaporation of the vital Spirits, which will make all the external parts of the Body to burn like Fire, whilst the Center becomes as it were chill and cold; For when the pure Spirits are wounded by any violence done to them, the Radical moisture consumed, the Oyl of Life set on Fire, which are Moderators and Qualifiers of the harsh Fires and Poysons in the Body, what can be expected but Destruction? For when the pure Spirits of Oyl are any way wounded by Intemperance, then presently are awakened the fierce dark Fires in the Body (the original of every Life) which ought not to have been stirred; for this Fire is of a churlish, angry, consum∣ing Nature, whence those terrible Fevers do pro∣ceed.

This Heat when it is kindled, which is never done but when some great violence is offered to the pure Spirit and Oyl, then the natural Life doth presently burn, and is in danger to be destroyed; for the heat of this Original Fire is like the heat of Charcoal, whose pleasant Water and Moderator is destroyed in the making of it, whence that pleasant gleam of Light, and refreshing Quality in the Wood doth pro∣ceed; so that in the Charcoal there does only remain the dark, fierce Sulphurous Fire, which does, when burning, send forth pernicious stupifying Fumes and Vapours, of an ill scent, burdensom to Nature; for these Scents or Vapours do powerfully penetrate the Body by way of Simile, and search out their likeness, and incorporate therewith, whence disorders arise, especially in People of weak Nature, and that have

but few Spirits: Even so it is in the Body, if the pure Spirits and Radical Moisture be through superfluity, or any other way disorder'd or weaken'd, then present∣ly the dark original Fire is kindled, and manifesteth it self in its own form, and burns fierce like Charcoal, and then the Body falls into Distemperatures. Not but this dark fierce Fire that doth so violently burn, and discompose the Body and Mind, did possess the body before, for indeed it is the center of every Life: but so long as the pure Spirits and Balsamick Body were strong, and the Qualities of Nature had their opera∣tion in equality, this fierce sulphurous fire lay hid, or was captivated in the sweet Embraces of the Radical Moisture and pure Spirits, and restrained by their virtue and power, even as the pure Oyl and Balsa∣mick Body in Wood doth moderate and qualifie the sulphurous Charcoal-heat, so long as the Wood re∣mains intire, and no violence done to the sweet Oyl, which is the true Life of the Wood; but so soon as this sweet Oyl is wounded, and becomes suffocated, as is done in making of Charcoal, then the fieree, poysonous, dark Fire of Saturn and Mars is awaken∣ed, being of a furious devilish Nature and Operation.

The same is to be understood in every Vegetable, Mineral, and Animal, be it what it will; If the pure Radical Spirits and Oyl of Life be any ways hurt, then the dark Wrath of Nature appears; and if it be in the Human Nature, then the Body falls into terrible distempers, and cannot any way be recovered but by a powerful Medicine, able to incor∣porate it self with the fading Oyl and pure Spirits, and so reinforcing them with these foreign Auxilia∣ries, enables them to withstand and qualifie the fierce poysonous operation of the awakened dark Fire, and compel it to retreat to its designed central obscurity.

This Cholerick Complexion ought in a most special manner to observe the Rules of Equality and Tempe∣rance; for the Original Fire which we have been speak∣ing of, is very strong in them, and most apt on any disorders to be kindled, whence do proceed so many Violences done by this sort of People: Also, they generally love Arms and the Field, and a little exercise and custom will make fighting and killing of Men as fa∣miliar to them, as the killing of Sheep or Oxen is to Butchers: Therefore they ought to be sober, and ac∣custom themselves to a mean in all things, as Meats, Drinks, Exercises, and especially in Communication, or in their outward Converse in the World. All sorts of Food and Drinks, that are rather inclined to Coolness than Heat, are most profitable to People of this Com∣plexion; and as in quality, so also ought they to be careful that they do not exceed in quantity, which they are apt to do more than any other Complexion, as aforesaid.

Certainly Man being an Image of God, and Nature in him containing the true nature of all things (which the Ancients significantly called a Microcosm, or little World) 'tis no absurdity to affirm, that he hath pow∣er to change and alter his natural Complexion, if he once come to know the Principles of himself, and can but distinguish the Principles of his own Nature, then may he preserve the pure essential Spirit from suffer∣ing violence; and he can also by the same Eye of un∣derstanding, preserve the essential Vertues of all other things, according to that measure of Knowledge he hath of himself.

Likewise, People that are dignified with this Cho∣lerick Complexion are subject to acute Fevers, their cen∣tral Heat being great, whence do proceed a powerful Life and abundance of Spirits: For in all Creatures that have their central Heat strong, the Balsamick Body and Radical Moisture is also powerful; therefore such

People can indure Labour beyond others: The same is to be understood in Vegetables, and other things, ac∣cording to their Natures; where-ever the central Heat is powerful, there also the Radical Moisture▪ and sweet Oyl is strongest, wherein the natural Life doth burn and shine: An example we have in Wine, and in all sweet Fruits, especially in Sugar, in which things the sweet Balsamick Body and pure Spirits are potent, lively and brisk, and they do not only afford a greater quantity of Spirits when separated, but much stronger and fiercer than any other Vegetables that are of a lean Hungry Nature: Therefore People of this Complexion, tho' they are strong and brisk, yet if they commit In∣temperances, that are beyond the power of the natu∣ral heat to throw off, then they are in far greater danger than those that are of a much weaker Nature and Complexion, for the Reason before assigned, which daily Examples do confirm; as when such healthy People fall into Diseases, what terrible sharp Fevers do attend most of them, which destroy the Life in a few days? Therefore the strongest natur'd People ought to be sober, and not lay heavier Burthens than Nature can bear; for he that hath the healthiest and strongest Constitution may easily oppress it; neither is it safe to put too much Confidence in their strength, nor to boast of it, or commit such out-rages against their own Natures, as many young People do in the way of Pride, to out-do their Fellows, and then glory in it: For the strongest Castle will quickly yield by conti∣nual Batteries.

Of the Phlegmatick Complexion.

Those in whom this Complexion is predominant, are not so quick and active either in the doing or ap∣prehending of things as the Cholerick, but more slow and of a fofter Nature; their central Heats are but

weak in comparison of the former; and if they in∣cline to inordinate living, either in Meats or Drinks, or Idleness, they are apt to grow Fat, and their Bodies swell with gross phlegmatick Humours, because their natural heat is but weak, and the digestive faculty of the Stomach cannot make so perfect a Concoction as the Cholerick Complexion; so that great part of their Food is turned into gross Juices, which fret the Body and make it heavy and dull: All sorts of strong spi∣rituous Drinks do agree better with this Complexion than with the Cholerick, and if they do not exceed in quantity, will not so soon precipitate them into Fe∣vers; but if they drink much, it will swell their Bo∣dies and Members to a wonderful bigness, as we see some, both Men and Women are; which great drinking doth destroy the edge of the Appetite, and increases their desire to drink; for their natural Heats and Stomachs are not able to make any profi∣table Concoction, nor separation of such quantities of Drink as they swallow down, whence are genera∣ted abundance of raw Humors, that do not only swell the Body as aforesaid, but load the Joynts with windy and watry Diseases, and also obstruct the passage of the Breast; for all fat People have narrower passages than those that are lean and spare, and fetch their Breath with more difficulty, because the Vessels of the Stomach and Breast are contracted thro' the drink∣ing of too much strong Drink, and eating too little Food; and what they do eat, too rich in Quality.

Yet is it very easie for this Complexion, and all o∣thers, to prevent Fatness and heavy Dropsical Humors, (which many of this sort of People are subject to) if Order and Temperance be but observed, with re∣gard to both quality and quantity of Meats and Drinks, with proper exercise, especially in the open Air, and walking by River-sides and running Wa∣ters, which do wonderfully open the Passages, and

beget and sharpen Appetite, and cause good Digesti∣on: For tho' one Complexion is more apt to grow Fat than others, yet Experience teaches, that it is Idleness and Superfluity that is the grand cause there∣of; look amongst ordinary working-people in Country-Towns, and you shall very rarely see any of the Husband-men or Field-workers very Fat; though in such places are People of all Complexions; but Cities and great Towns are the Nurseries of fat Punchinello's, where there is good store of Strong Drink, and Wine, rich Food with ease and idleness. I am not ignorant that fat People have an Apology for them∣selves, viz. That they eat and drink less than many lean Folks: This is true; but lean, spare, rawbon'd People have for the most part great Heats, which do digest and throw off all superfluous matter; their Appetites are sharp and piercing; also, they are generally of active Spirits, given to Labour and Action, which destroys all matter for Fatness: But most that are inclinable to the Phlegmatick Complex∣ion are of contrary and colder Nature, as afore∣said, their Appetite not so sharp, nor digestive fa∣culty so strong; and if discretion, care and order with proper exercise, be not observed, great part of their Food and Drinks, for want of heat, is turned into gross raw Humours, which cause an heaviness on the Spirit, the Oyl from whence their Light of Life does shine, becomes of a watrish Nature; therefore such People ought to have understand∣ing in the ordering of their Lives, for want where∣of, many do by various sorts of Intemperances destroy their Healths: Also, many will take and follow the Paths and Examples of others, which they ought not to do; for what may be good Food for one, may be the contrary for another; therefore every one ought to learn the degrees and power of his own Nature: For the differences of mens Consti∣tutions

are such, and their Natures so contrary, that 'tis impossible to give any particular rule to fit every ones Conveniency; so that there isa ne∣cessity for every one to see with his own Eyes; and in this respect the Proverb is punctual truth, Every man (to himself) is either a Fool or a Physician. A man may speak somewhat that may be useful in a general way, and helpful to many, if mind∣ed, but the power of doing is in a man's self; and if one do but in any tolerable degree know his own composition and the power of his own na∣ture, he may very easily help himself, for man's Will is free; and if he be well informed, and his Faith his own, and he do not make the ways of the Multitude to be his Rule, and their Faith his, as many do, then he may, and hath power by wisdom to alter his Complexion for the better. One of the chief causes why so many run themselves into Error and Diseases, and Death it self, is because they never look into themselves, nor observe the operations of their own Nature, but look what others do, that do they, and take the advice of every fool (especi∣ally if he be a learned Fool) without any examinati∣on whether it be proper or not.

Meats and Drinks good for this Complexion are all sorts of drying warming things, as Bread eaten with Oyl; let Butter be eaten sparingly; Cheese is good, not new, but old; also, all Gruels and Pottage that are made with quick Fires, and not too much boyled, but thin, brisk and lively; for such things are easie to be concocted, and quick on the Stomach; likewise all spicy Herbs, both boyled and raw in their Seasons, that is, betimes in the Spring, and a∣gain after Michaelmas, viz. in October and November; but Flesh they ought to eat sparingly, especially from Iune to the last of October; yet they may eat it more freely, and with less danger from December to the

end of May, because in that time Cattel are generally fed with dry Food, which generates a firm Flesh, and Fat freer from slimy matter: Besides, the season being then cold, the natural heat is strong and more central, so that all Cattle do make a more perfect digestion, and their Stomachs are able to throw off all superfluous matter, which renders their Flesh far wholsomer than at any other time of the Year. Then also all Peoples Heats and Stomachs are more powerful than in Sum∣mer, which does in some degree cut off, even in the Bud, all superfluous matter.

For Drinks, let the Person that is Phlegmatick use such as are of a warming nature; good sound well∣brewed Beer is better than Ale, except the Ale be thin, clear and free from that Yeasty quality that most Ale in Cities, especially in London, is subject un∣to; Wine allay'd with Water, and sometimes a glass of Wine alone will do no hurt: also, moderate Ex∣ercises, and especially Field-Labours, near Fountains and Rivers, are profitable; but over-long-lying a Bed is Injurious to this sort of People, as also soft Beds do weaken and make their Natures more tender; hard Beds, as Quilts, and the like, are very useful for all Peoples Health, if they could be perswaded to it, but especially to the Phlegmatick Complexion; nor should they (as is too commonly used) prevent the free Influences of the Air by Window shutters, and Curtains to their Beds, for the fresh clear Air is wonderful friendly and healthy to Persons of this Constitution.

Of the Sanguine Complexion.

Those that have the happiness to be of the San∣guine Complexion, are generally of affable sweet Tem∣per, moderately quick in the doing and apprehending of any thing, of good understandings, but some-what

inferior to the Cholerick, apt to take Affronts at small matters; for they being of good even Hu∣mours themselves, expect the same treatment from others, hating all sordid Actions and Oppressions, either of Man or Beast, it being contrary to their Natures to deny the serving of their Neighbours, tho' it be against their own Interest; they are quick∣ly moved to Compassion; and many who are strong∣ly dignified with this Sanguine disposition, are of such yielding tempers, and so great haters of Con∣troversie, that they chuse rather to lose their Right, than contend, being great lovers of Unity and Friendship, and very rarely the first breakers thereof; they love to retaliate Kindnesses, and hate any should think they are of a churlish nature.

But for the most part this Complexion is mixed either with the Cholerick, Phlegmatick or Melancho∣lick, whereby much of the goodness and virtue is a∣bated; and so on the contrary, when this Sanguine Complexion is mixed with any of the other, it doth much abate the evil harsh Inclinations thereof. People of this Complexion have antipathy to all things that tend to inequality or discord; the very thoughts of trouble will make some of them sick, they are so tender and delicate; and for the same reason much Business is troublesom to them, and they quickly grow weary of it, being naturally of a cheerful disposition. Blood is apt to abound in them, and a little Intemperance either in Meats, Drinks or Labour, will disorder them; therefore they ought above all People to observe and keep them∣selves within the bounds of Sobriety, because their Natures cannot bear overcharging so well as other Complexions. They are to forbear all sorts of Meats and Drinks, in which is advanc'd too highly any quality either in Virtue or Vice; for all Extreams endanger their Health, and do not only over-heat

their Blood, but generate too great a quantity of nourishment. The frequent drinking of Wine, or other strong drinks, as Brandy, Spirits, and stale strong Beer, and the common eating of Food com∣pounded with store of Spice and Sugars, and all fat Flesh, and the like, these People ought to refrain, or use very sparingly; for the Elements either of their Bodies or Minds will not admit of Inequality. Meats and Drinks that are good, not only to preserve Health, but also to maintain Strength, are all things in which there is no manifest Quality that doth too violently predominate; for all such things being frequently eaten or drank, do beget their own Complexion; that is, do awaken their Simile, and cause an unequal Operation in both Body and Spirits, which is the un∣doubted Root of most Diseases: This ought to be considered by all sorts of Complexions; and if care were taken in this particular; it would cut off many Distempers; for Health is only maintained and con∣tinued by those things that are Equal in their parts, because every particular thing has a secret Power, (when either eaten or drunk) to incorporate its self with its Likeness in the Body, and to awaken and strengthen it, whence doth arise both Harmony and Discord, according to the Equality or Inequality of the Meats and Drinks received.

This our daily Experience doth testifie, and no Wise Man can deny; for all Meats or Drinks in which any particular Quality is too highly advanced, whe∣ther it be in Virtue or Vice, if frequently taken, prove prejudicial to the Health; most People being in this particular mistaken, thinking, That if it doth exceed in Virtue, so much the better; but that Opinion arises from want of understanding the Elements and Prin∣ciples of their own Nature; for as to be too much in the Sun, or too much in the Shade doth beget Com∣plexions, so most Diseases are generated by the com∣mon

eating and drinking those things that do con∣tain too much Virtue, causing not only a surplusage of Nourishment, but setting Nature into an unequal Operation, which People of all Complexions ought, as much as in them lies, to prevent, but more espe∣cially the Sanguine.

Food good for this sort of People, are all things of a simple Nature, wherein Bread hath the first place; Milk, and various Dishes made thereof, sundry sorts of Herbs in their seasons, being well and naturally prepared; also, Gruels and Pottage made of Oatmeal, being made thin, and quick boyled, are of an excel∣lent Nature, cleansing and opening the Passages, they beget Appetite and help Concoction: For Oat∣meal, is to be accounted the best of all Flour, by rea∣son of its preparation, the body of the Grain being open'd and the inward Spirit as it were set at Liberty, and made more Volatile, as is done also in Malt, but more artificially, for the body of the Barley is opened to an higher degree, and therefore will give forth its spirit or Balsamick Body, when committed to Water, sooner than Oatmeal, which is done but by halfs in comparison of the other. There are like∣wise various sorts of Flesh and Fish that are of clean Nature, easy of Concoction, if well ordered, and free from Surfeits and other Uncleannesses (which most Beasts are subject to, but few there be that consider it) which are proper enough for Sanguine People to eat moderately of, provided the same be well pre∣pared: For of all sorts of Food, People ought to have the greatest care of FLESH, not only in the well ordering it before it be killed, but also in sea∣soning of it with Salt, and in the preparing or dressing; Flesh being more unclean in its own Nature than either Herbs, Fruits or Grains, which I suppose most People will confess, and that they are far more agree∣able and friendly to Nature, and not so dangerous

to Health; nay, give me leave to add, that they are also more pleasant; for its chiefly the continual cust∣om of eating Flesh, and the conceit of the great Nou∣rishment it contains beyond other things that makes men so much desire it; which Opinion is false: most sorts of Flesh indeed are endued with much matter, but great part thereof is of a gross Phlegmy nature, which quickly will cause the whole to fall into Putri∣faction, if the strong sharp fierce power of the Salt be wanting: And when it is salted, the matter for Putrifaction is so great, that the Salt cannot continue it long sweet, but so soon as the pure Radical Spirits in the Flesh, through time are either evaporated or suffocated, then the Salt hath no longer power to preserve it from Corruption. A man may as well say, that green Corn or Grass breeds better nourish∣ment in Cattle, than either Hay or dry Corn, for in∣deed it generateth and fills the body fuller of gross Phlegmatick matter, and makes such Cattle heavy and dull, and great Bellies, apt to faintyness and Dis∣eases; but Hay and dry Corn generate a firmer Flesh, and more brisker spirits, makes them drink well, appear with moderate Bellies, but clean, strong Limbs, able to endure hard Labour without prejudice to their Health: The very same is to be understood of Flesh, if compar'd with Fruits, Herbs and Grains, and Food made of them, which do as far transcend Flesh in virtue and good sound clean Nourishment, and to preserve Health and Strength, as Hay and dry Corn do exceed either green Corn or Grass in the preserva∣tion of Strength and Health in working Cattle.

All sorts of Food, either for Man or Beast, from which the Sun and Elements have exhaled or dryed away the gross phlegmatick Body, are not only cleanner, but fuller of Spirit and Life, not subject to Cor∣ruptions, but breed a firmer Nourishment, as all Husband-men and Shep-herds will tell you: There∣fore

Bread, Butter, Cheese, and all sorts of Food made of Flour and dried Fruits, are strong healthy Diet.

Of the Melancholy Complexion.

People of this Complexion, that have their Signi∣ficator in their Radix weak, are slow, and of dull heavy Dispositions, subject to be surprized with fear and sus∣picions, apt to be froward, full of mental Reserves, seldom forgetting Injuries, hollow hearted, giving fair Words, when their Thoughts are quite contrary, addicted to Witchcraft, or fore-speaking of things, which sometimes do take place, when they have low poor Spirits to deal with, whose predominant Quality in Nature is weaker, and under the Dominion of their Spirits, otherwise not. For the awaken'd Evil and dark Wrath in this sort of People, viz. their vehe∣ment wishes or evilwords do carry the power of that Principle, whence they were conceived, and enter the same Principle in those to whom they are directed. And if those wrathful Spirits be not either through the strength of the predominant Quality in the Com∣plexion, or through the power and virtue of the Holy Spirit and Faith in God, withstood and overcome (which often is done) then these Evil Rapes, viz. such Wishes and Words will take place, whether it be in Man or Beast; for this evil, revengeful, dark Spi∣rit not being so withstood, enters into the dark Centre and Poysons in the Body, and by simile incorporates there-with, awakening and strengthening them, and then the Body and all the Senses fall into Distress, and most terrible Diseases, according to what Poy∣sons and Salts were kindled: This is called Witch∣craft, and indeed is one sort of it (there is another, which is not fit for this place) and this sort of People are called Unlucky-Tongued.

But on the contrary, if those People of the Melan∣choly Complexion be well dignified in their Radixes, then the fore-mentioned evil significations are abated; nevertheless they are ponderous, and slow in learn∣ing and conceiving of any thing, but when once ob∣tain'd, they make it their own, and improve it; they are capable of great Learning, but they must have Time; for this cause, all You ths born under such Constel∣lations, are very dull in the beginning of their Studies, but if continued under good Masters, will in time exceed either Mercurial or Venerial Boys; for they have greater and stronger Spirits, both to retain what∣ever they learn, and to endure more Pains and La∣bour to obtain any Science; besides, they are not so apt to run out of one thing into another, being more fixt in the Root of their Natures: They are generally slow of Speech and Action; naturally pensive and covetous, by reason that the Sanguine Nature (which proceeds from Venus, Sol and Mercury) is in this Com∣plexion, as it were hid, or lockt up under the harsh Forms of Saturn and Mars, under whom such as are born, are apt to be Hard-hearted, full of Revenge, Cove∣tous, &c. not but that they are endued with the San∣guine Nature, as well as those born under Venus, Mer∣cury, or the Sun; but the same is Captivated, as afore∣said, under the harsh Forms, which is the chief cause People do so much differ in their Tempers. But if you can unlock this Saturnine Cabinet, and set the Spi∣rit at Liberty, as the Maulster does in his Saturnine Grain, viz. Barley, enfranchizing the pure Balsamick Spirits that sweeten the whole Body, you will find it debonair and jovial, and of a very agreeable Conver∣sation: The Truth is, Strong Beer, Ale, Wine, or any spirituous Drinks freely taken, will melt down this sul∣len Saturnine Gravity into Mirth and Gaity; for we daily see how free and merry such People will be, if at any time they have tipled a little extraordinarily,

during the time of the Operation of their Liquor. For strong Drinks make all sorts of People more free, and to forget sorrow, because they open the gross Body, and cause the Spirits to have their free Operation; the said Drinks being Spirituous, incorporate with its simile, viz. with the spirit, and makes it for the pre∣sent more powerful; but when the Operation of such spirituous Liquors are over, then both the Saturnine and other People return to their Natural Dispositions, but with fewer Spirits, which causeth a dull heaviness to attend most, after such Drinkings, because the In∣ternal heat and spirits are too violently awakened, and stirred up, which caused them to evaporate; and thence proceed Indispositions and Disorder. Great Drinkings are injurious to the Health of most that use that Trade, only this Saturnine People may some∣times drink a Cherping Glass or two, without any danger to their Health, especially when they come to forty years of Age; for before, all sorts of strong Drink ought to be drank sparingly by such as regard their Health.

It is also to be noted, that not only strong Drinks, but all other things, have an Operation on the Spirits and Bodies of Men, whether Meats, Drinks, Air, Ex∣ercise, or Communication; were it not so, Man could not be altered within for better or worse: But what a sensible change do we find in our selves many times, between a dull heavy Day, and a brisk, clear Sun∣shiny Morning? Every thing, be it what it will, has a power of influencing and varying us; which the Apostle seems to take notice of, when he saith, Evil Communication corrupts good manners; and the Psal∣mist, where he affirms, With the Froward thou shalt learn Frowardness: The Original of all good or evil Tempers, and natural Inclinations, are according to the Nature of that form and property that did predo∣minate at the Conception and Birth, and are made

either better or worse, according to the good or ill Custom of the Place, and People they communicate with, or the Imployments they are put to, and the Meats, Drinks, Exercises, and Air they are used to.

Take two Youths, one of the Sanguine Complexion, the other of the Cholerick, put the first to a Butcher, Car-man, Waterman, or any such robustick Trade; the second to a Shop-keeper, Merchant, or some such neat Profession, and in a little time the Sanguine Lad will become more Cholorick, and the Cholerick more Sanguine.

But note; there is a two-fold possibility of altering and changing either for the better or the worse: First, Natural; as the free Will shall consent to either Evil or Good, one being as near to man as the other, who being a compleat Image or Epitome of all things, their true Natures being contained in him, therefore he is both capable and liable to be influenced and wrought upon by every thing it meddles or commu∣nicates with, as is seen in Soldiers, most of them, when raw, and at t•• first Fight, are timerous, and very apprehensive o〈…〉〈…〉ger; but after they are once flesht in Blood and Slaughter, they become unconcerned and remorsless, and can kill men with as little trouble or regret of Mind, as a Butcher does Sheep and Oxen, without having any particular Quarrel or Enmity, but even in cold Blood; so great is the Power of Im∣ployment: For as Fighting and Killing of men is the work of the fierce Wrath of God in men, and so soon as you consent with your Will to enter upon this wrathful Imployment, the center of the dark strong Wrath is awakened, and by a little custom and use, it becomes ten-fold stronger than at first; then all do∣ing as one would be done unto, and Tenderness and Compassion are laid aside, as if never any such No∣tion or Principle had been planted in Man. The very same happens in other Imployments, that Quality

which therein predominates, awakens and strengthens its Simile; for which reason, in former Ages, some that have written Romances and Love-stories in a pas∣sionate and pleasing Style, and lively Representation, have been banisht for their labour, their Works prov∣ing of very evil and fatal Consequence to Young and Amorous Minds; for all Books, be they what they will, do bear the Image and Figure of the Spirit of him that wrote them, and so much the more, as the Imagination of the Author is more strong, which in this sort of Writers and Poets, &c. use to exceed; and if such Books be read with attention and inclination, then they awaken and strengthen such a like Propensity in the Reader as was in the Writer, be it either good or evil.

Therefore the perusal of all Play-Books, Romances and Love-stories, have, and do prove very injurious to such as mis-spend their time therein; it is like play∣ing with Edge-Tools, at first they are innocent, and think no harm, that look into them, but after a while, if it take with their Affections, the case is altered, they make a real change in the whole Bod•••• ••nd Mind; the Thoughts are all taken up with tho•• 〈…〉〈…〉itching Idea's, and thay prove leading Cards to many real Evils and Temptations: The Son must needs fall in Love with, and Marry the Chamber-maid, and the young Lady run away with the Coach-man; or the more imperti∣nent Chaplain, only to act over some of those fine In∣trigues which they admired with such delight in Sid∣ney's Arcadia, or the grand Cyrus.

'Tis sottish Ignorance that makes some say, What hurt can these external things or Food, Communication, &c. do unto us? For they never consider, that every thing has power to open its own Principle; the un∣derstanding of which ground, was the Original cause of Moses's Law of Cleanness and Separation, and the oc∣casion of the Abstinence of all the wise Men in for∣mer

Ages from this or the other sort of Food, Drinks, Habits and Communications, for they saw the inward Power and Sympathetick Drawings of every thing; and therefore wise Pythagoras, the better to draw the wild barbarous Nations to the practice of this pro∣found Philosophy, insinuated into them the belief of a Transmigration, or shifting of the Souls of Men, when they dyed, into other Creatures, as Cows, Horses, or the like; with which Opinion being once possest, they would neither oppress, nor kill any sort of Beasts or living Creatures; for then they be∣lieved they should do Violence to their departed Friends, viz. Fathers, Mothers, Children, &c. Through which Conceit and Custom they were not only much brought off from their former Cruelty and Barbarity, but betook themselves to the more wholsom eating of Fruits, Herbs and Grains, so that this wild savage People became Merciful and full of Humanity: And some of this sort of People do continue this Custom and Law unviolated to this day in some parts of the East-Indies.

2dly, The Grace, holy Light and Love of God, of which the Lord hath given a measure or portion to every individual Person; as St. John saith, The Word of God which made all things, and without it nothing was made; this same Word is the LIGHT OF MEN, and doth enlighten every man that cometh into the World; This pure Spirit of Life hath power to tincture and change all evil Inclinations and harsh Tempers, which do arise from the malignant Configurations of the predominant Constellations and Complexions, if man gives up his Will, and is guided by its Counsel: This holy Light and Word is the Essential Life and Living Power of all things, the Eye of the Mind, by which man is able to distinguish the Good from the Evil in himself, and also in all other things, accord∣ing to the measure he hath thereof, and the knowledg

he hath of himself: It is also the true Balsamick Vir∣tue, from whence all Friendlyness doth proceed, not only in Man, but in all other things according to their respective Degrees and Natures; is likewise the Mo∣derator and Qualifier of the fierce, fiery, harsh Brim∣stone Spirit; and in what Complexion soever this pure Life and Power does predominate, that Person, by virtue thereof becomes of an equal friendly Tem∣perament, both in Body and Mind (notwithstanding his Complexion may incline him to the contrary) it be∣ing the sweet pleasant Life in all Creatures: And the pure Balsamick Virtue and healing Quality in all Vegetables and Minerals hath its Birth and Original from this good Principle; nor can there be any cen∣tral Rest, or true Satisfaction in man, if this Principle of divine Light be not in some degree predominant; for by its pleasant and sweet Influences all the fiery dark fierce Inclinations (which often do arise from the Complexion) are qualified, made more Friendly and Sanguine, if its counsel be regarded. All true Re∣ligion, doing as one would be done unto, Offices of Love and Acts of self-denyal, all Friendly and Courteous De∣portment, and whatsoever hath the Name and Nature of Virtue, do universally spring up from this holy Principle of divine Love: All men seek it, because no man can have satisfaction without it, some in a right Way, others in a wrong; and whosoever have wasted or suffocated the sweet Influences of this pure Spirit and Love of God, become thereby a Charcoal Spirit, whose sweet Water is destroyed, viz. Twice dead, and pluckt up, as it were, by the Roots, as the Apostle phraseth it, they growing of a fierce, terrible, fiery Nature, seared up in the harsh, dark original, as Lot's Wife was, because she looked back, viz. into the Original and salt Spirit, the Pillar of Salt signifying the great strength and power of God's Wrath, which was then kindled by reason of Transgression.

The very same is to be understood of all Beasts of the Field, and other things; not so indeed as it is in man, but according to the Nature of each. For those Creatures that did in the Creation arise from, and were chiefly compounded of the fierce harsh forms of Nature, whose predominant Quality stands in the Saturnine and Martial Fire, have but small portions of the Virtue and Light of this World; for the plea∣sant Virtue and friendly Qualities, which the Prin∣ciple of this visible World gives unto all her Chil∣dren, do all proceed from the Internal Spiritual World, and this outward Principle is an Image and Likeness of the Internal; the Invisible Spirit and Powers, are the Root of the Visible; and whatsoever is manifested in this World in Figures, Shapes and Forms, the very same hath the Internal Spiritual Principle in Power and Virtue. And according to the degrees of the Spi∣rit, and what property of Nature was predominant in the Radix of each Creature, such a Shape, Form, Inclination, Complexion and Disposition the Creature is endued with, be it either Animal or Vegetable; for the Body was formed by the virtue and power of the Spirit, and there is both the nearest Affinity and Re∣semblance between them, as is manifest by all Crea∣tures, in whom the dark Wrath of Saturn and Mars was predominant in their Radixes; they are not only of an unclean, fierce terrible Spirit, but their Figures and Shapes are unpleasant and fierce, as Lyons, Tygars, Wolves, Swine, and many others, both in the Elements of Earth, Air and Water, that are unclean Devourers, and Creatures of prey, killing and feeding upon their fellow Creatures; and as such Creatures are unclean in their Radixes, whence their Inclinations and Desires to unclean Food do proceed, as bearing the nearest Affinity with their Natures; so their Figures, Shapes and Forms, with their suitable Inclinatious, do clearly manifest what matter they proceeded from in their Creation.

This Root, the great and illuminated Prophet Mo∣ses understood by a divine manifestation, whence his Law proceeded, wherein he prohibits his People the Iews from eating of unclean Food, both Flesh and Fish, with many other Circumstances tending to Cleanness; for that great Prophet saw by a divine and natural understanding, into the Essences and Original Quali∣ties of every Creature, and that each thing hath a se∣cret Power to incorporate with its Likeness, and to make that Quality strong, which in the Radix was weak, and lay as it were hid: And on the contrary, to hide and make that property weak, which in the Radix was strong; so great is the power of Nature; and this is not only done in the Evil, but also in the Good: Therefore all men have power, more or less, to alter and change their Inclinations and Complexi∣ons, either for the better or the worse, as they give their Wills up to practise either Good or Evil. But if People abandon themselves to their natural Inclina∣tions, and live under the power and dominion of their Complexions, and by degrees give way to Intemperance and Evil Communications, such do oftentimes become of far worse Inclinations and Dispositions than their Complexions naturally tended unto: And on the con∣trary, some there are, who by the power of their Wills rigorously pursuing the Paths of Vertue and Un∣derstanding, become more Friendly, and of better Tempers than their Complexions promise: For the natural Inclinations and Influences of the Stars, have not power to captivate the Soul in Evils, if the Will gives it self up to be guided by the Holy Spirit of Iesus Christ, which will lead a man into all Vertue, and all Truth.

CHAP. II.

Of the Excellency of Temperance, the Know∣ledg of a Mans self, and the mighty Benefits of Abstinence and Sobriety.

TEmperance is a divine Gift, and whosoever ob∣taineth the perfect Government and Knowledg of himself, is endued with the springhead of all Virtues: The fear of the Lord being the first step to all true Wisdom, both Spiritual and Natural. The Root of all Knowledg that man is capable of, is in himself: Therefore if any will understand any thing truly, he must first turn the Eye of his Mind inward, not out∣ward, as the custom of most is; for Man is an Image and Likeness of all things, both Spiritual and Natural; in him is contained the true Nature of all things, and he that doth know and understand himself, and the Principles and Operations of his own Nature both in Body and Mind, and what Properties in the seven∣fold Nature of this World are predominant in him, and to what his Inclinations are most naturally pro∣pensive, both as to Virtue and Vice, he may thereby not only shun many Inconveniencies, but also so much as he knows of himself, he also knows of his Crea∣tor, and of all other things. And so on the contrary, he that doth not know and distinguish the Principles of God and Nature in himself, does neither see nor know any other thing as he ought: Therefore all such who are ignorant of themselves, are subject to be changed and altered out of one Opinion into an∣other, always leaning hard on the Shoulders of Custom, supporting their Ignorance with the truth of Tradition, having one of their Eyes, if not both, a∣mongst the Multitude. But all true sight in divine and natural things does arise and proceed from the

unalterable divine Principle or Gift of God; for the natural man, as he is wholly blind as to things divine, so neither does he see even into Natural things any otherwise than a Beast, beholding the outward Sub∣stance, but knowing nothing of the inward Power of the Spirit; or if such do understand any thing further or more than Beasts, it is either by Chance or Custom: But when the Eye of a man's understanding is opened in the true Spirit, he then seeth into his own Essence and Properties, and by the same sight has a prospect into the Nature of all other things, more especially if he be one that is born with a Nature adapted for the comprehension of such things.

For this reason it is said—The spiritual man dis∣cerneth all things, even the deep things of God; but no∣thing hurts and hinders man more from obtaining the true Knowledg of God and Nature in himself, than his looking abroad out of himself, imagining that Wisdom and Understanding is to be found and learned in and from some other thing; neither do many consider that worthy saying of the Apostle, avouch∣ing, That whatsoever may be known of God is manifest in man; not without Man, but within himself: Man is that City the Wise man speaks of, In whose Gates Wisdom cryes; but if man will be gazing abroad, and not regard the inward Voice in the Heart, (as most do not) then he can never come to any true Judg∣ment either in things Divine or Natural, because the Foundation of all Wisdom and Right-knowledg is with∣in a mans self.

Let us appeal to common Reason: How is it possible, if a man do not observe the particular prin∣ciples and Operations of his own Nature, that he should observe and understand those of other things, whose Motions and various Operations he is more remote from, and doth not feel? Therefore if a man would know how to rule, govern and preserve

any Creature, or thing, this Wisdom and Knowledg must be first Essential in himself, and to understand in particular what things are Extream in him, and the contrary, which will much help in the way of Temperance and Moderation, with a due considera∣tion had to the nature of the Food, the Age, Air, Imployments, &c. And also the Quantities of all those things ought to be regarded, and not to heap to∣gether too much; this being a sure Rule of Health, if a man finds himself as lightsom and brisk after Meats and Drinks, or rather more than he was before: For the intention of Food is to Refresh Nature, and not to dull, oppress, and incommode her, as most in this particular do, especially those whose natural Heats are great, and Appetites strong.

But full Meals, and too frequent use of rich Food and strong Drinks do breed too much Nourishment, which is the Original of many Diseases; it furs and stops the Passages, generates too much Blood, and thick dull Spirits, which makes the Body heavy and lumpish, and by awakening the central Heat, causes the external parts of the Body to glow with an un∣natural Flame, which obstructs the powers, so that the pure thin sweet Vapours of the Air (which are the Refreshing Zephiri of Nature) cannot penetrate them as they are wont to do, when the Elements of the Body are free from disorder, for then they suck them in like Spunges, which renders the Body full of Spirits, brisk, vigorous and sprightly as Virgins at a Wedding, or Boys at a Festival.

But this pleasant Condition is never felt when the Body is over-fraight with Nourishment, and like a Lamp ready to be extinguisht by superfluity of Oyl; therefore solemn Feasts, and set times for Meals, and eating and drinking whether they have Appetites or no, and other Circumstances that attend them, are Friends to Gluttony, but mortal Enemies both to

Temperance and Health, when People deluge down various sorts of rich Food and Cordial Drinks in a formal Method, sitting perhaps two Hours, inticing one another to Gormandize and Guzle, not only be∣yond Necessity, but even above the Power of Nature: And yet not content, after they have already exceed∣ed all bounds of Temperance with strong Foods, then with Wine, various sorts of Fruits, Tarts, Sweet-meats, and a thousand Kickshaws enricht with the East and West-Indies Ingredients, of themselves more than sufficient for a sober and temperate Meal; in the mean time few do consider the Injuries hereby done both to Body and Mind; for this varie∣ty hath power to prolong the pleasure of the wanton Pallate, beyond the need of Nature, or ability of the Digestive faculty. For every particular thing opening by Simile its like property in the Stomach, it comes to pass when a Person has eaten to the full, and to the satisfaction of the Pallate of one thing; nevertheless when another of a contrary nature and taste comes, the Appetite is awakened, and he can with pleasure fall too again, and so of several Varie∣ties, the Invention whereof at one Meal was meerly to gratifie Luxury, by prolonging the pleasure of the Pallate, which could not be done with simple Meats and Drinks: Not but that a man may eat se∣veral sorts of Food and Drinks at one Meal, with∣out injury to Health, but then they must be Homo∣genial, that is, agreeable to each other; and also he that so eateth, must as the Wise man adviseth—Put a Knife to his Throat, which very few in this Age do observe: But of this we shall speak more here∣after.

As Abstinence and Sobriety does always fortifie the Observers thereof against many Evils, so they make the Body pleasant, healthful, and fit to discharge all its Functions, and prepare the mind to be the Temple

of the Lord, as St. Paul calls it. Those that take Meats and Drinks only for the necessity of Nature, and observe that the Food be not stronger than she, but on the contrary, she stronger than it, such have for the most part great Spirits, and but little Flesh; whereas Gluttons have much Flesh and little Spirits. Have not all the holy Prophets and renown∣ed Law-givers from the beginning, been Persons of a wonderous Sobriety and Temperance, as Moses and Elias, who fasted forty days, and yet the Face of Moses shined, and he could guide his Body as if it had been a Spirit? And several other (indeed all) holy men endued with divine understandings, have been remarkable for their Temperance: For the Spi∣rits of men are not Earthly things, to receive their Nourishment through the Organs by the concoction of Meats and Drinks only, but derive their purer Aliment like Spunges through the whole Body, from the clear thin Vapours of the Air, which do powerfully penetrate the Body on all sides, but are hindred through superfluity of Meats and Drinks; and so the Spirits in the Body, for want of being found with these refreshing Gales, become thick, and as it were suffocated.

For this cause most that abandon themselves up to Gluttony and Epicurism seldom attain to Old Age, or if by means of an extraordinary tough Constitution they do rub out, 'tis with Tortures and Misery, their Bodies being as full of Diseases as an Hospital. But on the contrary, many of the Sober and Temperate men have lived to great Ages, and yet very free from Distempers, with mean and spare Food, whence does proceed a cool airy Pleasantness, the sweet Influences of all the Elements freely courting the Body, which renders the Spirits many in Quantity, and fine in Quality, and thence arises lightsomness to the Body, and vigour to the Mind.

The truth of this men may experience, if they will but give themselves the leisure to reflect, and consider, whether or no they do not before Meals, ordinarily find themselves pleasant and lightsom in Body and Spirits, but after they have indulged their Appetites with an overplenteous feeding, the one is heavy, and the other dull; whereas had they but eaten temperately of simple Food, it would not only have continued their strength, but also refreshed their Spi∣rits; for the pure Spirit is the true Life, Pleasure, Delight, and Beauty of every Creature according to the Nature of each, and causeth the sweet Oyl to burn friendly, and shine with a comfortable Ray, if it be not wounded by disorders: This Spirit be∣ing so Volatile, and surpassing pure, that it will not endure the least Violence; for when any Injury is offered to it, it either becomes evaporated or suf∣focated, and then presently the Vigour and Beauty of that thing faileth, be it either Animal or Vege∣table.

Therefore those that do regard the Health of the Body and Mind, ought to preserve the Spirit free and potent, which must be done by Sobriety, Gen∣tleness and Temperance in Meats, Drinks and Exer∣cises. The Prophet Daniel and his Companions were sensible of this, when they were courted, and also threatned with the displeasure of the King and his Servants, if they would not eat of the various sorts of Flesh and Fish that came from the King's Table; but Daniel intreated leave to continue that clean simple Food they had accustomed themselves unto, viz. Herbs, Grains and Fruits, and pure Water for Drink. Should not we in this Age be ready to count a man a Fool, and out of his Senses, that should re∣fuse Royal Delicates from the King's Table, and chuse to live upon such mean course Fare? But Daniel did with a Divine Eye see into the Radix of

all such things, and understood their sympathetical Operations, and therefore chose the most simple harmless Commons; for by compounding many rich things together, especially such as contain the Animal and Bestial Nature, all such things lose their Simplicity, and the true Life and pure Spirits of each become adulterated and changed, and being desti∣tute of its proper Virtues, becomes of another ope∣ration, which hath an evil Influence on our Bodies and Spirits, whence proceed those frequent Infirmi∣ties in most that live in the height of Dainties, the same being neither well-pleasing to God nor Nature. But on the contrary, was not the sober, clean and abstemious Livers of the Rechabites well-pleasing to the Lord? And did not the Prophet Ieremiah call them up into the House of the Lord as a Reproach to the Children of Israel, for that they had faithfully kept the Commandments of their Father, and ob∣served the Rule of Moderation, and contented themselves with pure Water for drink, and with mean and simple Food, and therefore he promises them, That the Sons Jonadab should never want a man to stand before the Lord: 'Tis most certain the Lord hath been and is near all those that live in Temperance and Simplicity. Therefore the Apostle saith, Let your Mo∣deration be known unto all men, the Lord is at hand. The Prophet Iohn contented himself with Locusts and wild Honey, of whom our Saviour Christ saith, That there was not a greater Prophet born of a Woman: Also, Iames the Brother of our Lord, was eminent for his Abstinence (as Eusebius reports) insomuch that he eat no Flesh, drank no Wine nor strong Drink, and wore no Woollen Garment, but Linnen, which is of a cleaner Radix than the other; for Woollens do retain the Bestial Nature, as you may more mani∣festly perceive by the smell, if you burn them, no washing or other cleansings will purge them from

that fulsom Quality which they send forth when burnt. Now this stinking Nature, so long as it con∣tinued entire, was hidden or captived, but the fire opens the gross body, and manifests the Root; for this cause the Prophets and holy men have so often said, That the Saints and People of the Lord should be cloathed in white Linnen; and the Priests of the Lord were to ware a Linnen Ephod; for all Vegetives are indued with a simple innocent Nature and Operation, and therefore they have been compared to the divine Na∣ture, because they bear some affinity unto it.

Those that would have their Spirits pure and po∣tent must use clean Food, which will extenuate the gross superfluous humours, by which the Body be∣comes easily penetrable; and he that doth not pre∣serve his body clean, the pure Spirit becomes, as it were, suffocated, whence proceeds an heavy Dullness that is not only burdensom, but hinders all Medita∣tions, and makes the Soul uncapable of every good Work; but Abstinence and Temperance do dignifie a man, and render him fit for the Exercise of Virtue and Piety, and is the Root of strength and fortitude. As the Mother of Sampson was commanded by the Angel of the Lord, To abstain from Wine and strong Drink, during the time of her being with Child, so was Sampson her Son, whom the Lord endued with won∣derful strength; but when he gave himself up to Wine and strong Drink, and other Intemperances, he lost all Power and Virtue, and became weak both in Body and Mind, and a prey to his Enemies. And is it not so in our days? Of most of the Miseries and Troubles man ensuares himself, is not Superfluity a main cause? Where-ever we see Vice, there is also Intemperance; and where we see Temperance and Abstinency, we may justly expect other Virtues, be∣cause no superfluous matter is bred that may dull or indispose the Fancy, the Soul being watchful in

Words and Works, and also keeping the Body un∣der, which by the Power and Virtue of Temperance is subjected to the Influences of the Light and Love of God.

Temperance, Cleanliness and Abstinence have greater power over the Soul and Body than most in our days imagine. Did not our fore-Fathers live to wonderful Ages in perfect Health, their Food in those days be∣ing chiefly Herbs, Fruits and Grains, and pure Wattr their Drink? They did not make their Stomachs the Barial-places of dead Bodies, but their Meat and Drink was innocent and simple, by which they were able to check and regulate the extravagant motions of the Mind and insurrections of the Flesh: Hence some of the Antients have delivered it as a Maxim, That none could understand God and his Works, and enjoy perfect Health and long Life, but those that abstain from Flesh, Wine and Vices, bounding their Desires according to the Ends and Necessities of Nature. For where Unclean∣ness and Intemperance reigns, the Soul is subjected with the Body that it cannot discern things Coelestial; but Sobriety and Purity of body and mind renders it the Temple of God, wherein his blessed Spirit delights to dwell, and communicate its Gifts and Graces.

Most men will in words confess, that there is no blessing this World affords comparable to Health, yet rarely do any of them value it as they ought to do, till they feel the want of it. To him that hath obtained this goodly Gift, the meanest Food, even Bread and Water is most pleasant, and all sorts of Labour and Exercise delightful; but the contrary makes all things nauseous and distasteful: What are full-spread Tables, Riches and Honours to him that is tormented with Distempers? In such a condition men do desire nothing so much as Health; but no sooner is that obtained, but their thoughts are chang∣ed, forgetting those solemn Promises and Resolutions

they made to God and their own Souls, going on in the old road of Gluttony, taking little or no care to continue that which they so much desired when they were deprived of it. Happy it were if men did but use the tenth part of that Care and Diligence to preserve their minds and bodies in Health, as they do to procure Money and Riches, which many never obtain, and those that do, it serves them chiefly to pro∣cure those Dainties and Superfluities, which do gene∣rate Diseases, and is the cause of committing many other Evils, there being but few men that do know how to use Riches as they ought: For there are not many of our wealthy Dons that ever consider, that as little and mean Food and Drink will suffice and maintain a Lord in perfect Health as the poorest Pea∣sant, and render him more capable to enjoy the bene∣fit of the Mind, and pleasures of the Body, far be∣yond all Dainties and Superfluities. But alas! the momentary Pleasures of the Throat-Custom Vanity, &c. do insnare and intice most People to exceed the Bounds of Necessity or Convenience; and many fail through a false Opinion or Mis-understanding of Nature, childishly imagining that the richer the Food is, and the more they can cram into their Bel∣lies, the more they shall be sterngthened thereby; but experience shews to the contrary, for are not such People as accustom themselves to the richest com∣pounded Foods, and most cordial Drinks, generally the most Infirm and Diseased? For all such things contain great store of Virtue, and ought to be eaten between whiles, according to Reason and Experience; for when the Mouth of the Stomach is open, the pleasant relish of such dainty Food does so intice and encrease the desire of eating and drinking be∣yond what is needful, that a man may eat too much, and yet give off with some little Appetite, of which we may be sensible by that general dulness and Indis∣position

which we find in our selves for two or three Hours afterwards.

People are much mistaken in thinking, That so long as the Appetite desires, and the pleasure of eating continues strong, they may eat on without damage to their Health. But the truth is, this is one of the chief Reasons why men are Gluttons, and there is but little difficulty in Temperance save only in this particular, it being somewhat hard for an healthy good stomach'd man to give off eating in the midst of the Pleasure he re∣ceives by it, especially when Meats by Art are made on purpose, not only to prolong the Pallate, but also to delight it. But to him that uses himself to simple Meats and Drinks, the snare of provoking the Pal∣late, beyond the necessity of Nature, is removed, for such cannot intice Nature out of her way, nor awaken any other Properties or Appetites in the Stomach but its own Likeness; whereas varieties of Food do stir up as many various Qualities in the Sto∣mach; so that there is still a fresh desire to each thing, till Nature is over-cloy'd. And there∣fore Varieties are always dangerous, if great Care and Temperance be not observed. But he that limits his Desire by Wisdom, and has the understanding both of the Quality and Quantity, may eat of sun∣dry sorts of Food at one time, but the ignorant and unwise very rarely do it without prejudice to their Health.

As the pleasure of Temperance, and the many be∣nefits that follow Sobriety cannot be imagined by those that live Riotous Lives, so neither can the sweet influence thereof (especially the first) be enjoyed without some Trouble to Old Adam. There must be Self-Denial in the case, and a man must live in this World as if he were Alone; for there is but little Company in the ways of Sobriety: When a man comes once to espouse them in earnest, presently most of

his Friends and Acquaintance will suspect and condemn him as a Conceited, Whimsical Capricious Fellow, or a kind of Mad-man, because he will not run with them to the same Excess and Riot. For the Flesh and Spirit of this World have no Affinity with Sobriety and Tem∣porance, proceeding from Fountains, whose Waters are of quite contrary Nature to others; the one be∣ing clear and pure, which purgeth and cleanseth, preserving both the Body and Spirit in perfect Health; the other being defiled with many Superfluities, de∣stroys the Health of both. Therefore he that would enjoy the true Pleasures, and flourish in the Virtues that attend Sobriety, ought to be as strong as Sampson was in his innocent Life, that he may be able to cut off all superfluity in the Bud; For it is not that which goeth into a man (as our Saviour Christ saith) but that which proceeds out of him. For all kinds of Intem∣perance are first conceived in the Heart, and if such Imaginations are not cut off or overcome by Wisdom and Temperance, then they grow strong, and become as it were essential; and when the Spirit and Understanding of a man is captivated, then a man becomes a Tyrant to himself, and a perfect Slave to Gluttony, being defiled by every thing, Meats, Drinks, Words and Works, as the Wise man saith, Even the plowing of the Land is Evil to the Wicked; for all Uncleanness and Defilements that happen either to the Body or Soul, do arise and proceed from With∣in: And if such lewd Desires, Opinions and Customs were cut off in the bud, then neither Body nor Soul would be hurt by supurfluity of Meats, Drinks, or any other thing; for every man that commits any In∣temperance, be it what it will, acts it first Within, and makes it substantial in the Spirit, and then it becomes Corporeal; for the Body is forced to obey the dictates of the Spirit, whether good or evil; for this cause Christ saith, That nothing that went into a

man defiled him; for he pointed, and had an Eye to the Root, whence all Evils and Intemperances arise: His Words are Spiritual, and not otherwise to be understood; for he makes no exception, but saith, NOTHING that goeth into a man, defileth him. Which words, should they be taken in a Carnal ense, then our dayly Experience shews the contrary; for many thousands are destroyed both by Quantity and Qua∣lity of Meats and Drinks; but they are first defil∣ed in the Root of their Spirits.

But on the contrary, no Meats or Drinks have power to hurt or defile that man whose Heart and Desires are governed and moderated by Wisdom; and therefore saith the Apostle, From whence proceed Wars and Fightings, all Lusts, false Imaginations and Intem∣perances? Do they not all proceed from within? For if a man be ignorant of the true Nature of things, his Understanding and Soul darkened, then he is subject to be defiled by every thing; for if the Nature of things be not discerned nor distinguished by the Spi∣rit, such are always liable to be defiled by every sort of Food or Drink, either in Quantity or Quality; For where Ignorance governs, the extravagant Desires are not bounded. For, first, Every man is defiled by his desires and imaginations, as our Saviour Christ saith in another case, He that looketh on a Woman, and lust∣eth, is defiled thereby; the very same is to be under∣stood of all other Uncleannesses, both of Body and Mind, only the Evils and Defilements are greater when a man proceeds to put in practice those things which he first conceived within by Imaginations; for no outward Uncleanness could ever hurt any man, if the inside were kept clean. If Understanding, and the pure Spirit govern within, then all unclean Desires and Imaginations are, as it were, cut off in the bud, and not suffered to proceed to a substance, and then a man is not desiled either by that which

goes out, nor by any sorts of Meats, Drinks, or other things that gointo the Body. And so on the con∣trary, when the evil corrupt Nature is awakened, and has gotten the inward Government, then all the Desires and Imaginations are formed, and do proceed from the evil Principle, which first defiles the Soul, and then afterwards the Body.

This is the very Root and Foundation of all Un∣cleanness, Superfluity and Intemperance; for every property in Nature must be supported and fed on its own Food: Hence all sorts of Animals, whose pre∣dominant Quality and Ascendent chiefly proceeds from the wrathful and unclean Nature, do desire a proportionable Food, viz. raw flesh and Sordities: But on the contrary, those Animals whose Dignifica∣tions and chief Quality stands in and proceeds from the clean Nature, such Creatures also do desire clean Food: The same is to be understood in the humane Nature, according to the Principle or Pro∣perty that is awakened and most predominant, so is the man either clean or unclean, good or evil, from thence are all his Desires and Imaginations framed.

Thus we see that Cleanness and Sobriety in Meats, Drinks, Exercises, &c. have a greater Virtue and Ex∣cellency in them, than People think; for their power proceeds from an inward Principle, and they endow their Observers with the Riches both of Time and Eternity; for Temperance makes all her Lovers truly sensible of God's blessings; How sweet is every mean thing to the sober mind? And how ready are such men to give the Lord Thanks and humble Acknow∣ledgments for his Mercies? They see, feel and taste the most pleasant operation of the divine Hand in all things, their Bodies are delighted with the meanest of Food, their Minds satisfied, their Beds easie, and their sleep sound; they are not subject to indispositions,

nor molested with Fevers; their Heads are not dulled with Fumes, nor their Stomachs op∣pressed with fainting Fits or windy griping Humours; they rise as fresh as the Morning Sun, and are fit for all Exercises both of the Body and Mind; their Ra∣dical Moisture flows freely throw every part, like a pleasant gale of Wind, which moderates the central Fires, that they burn not too violently.

But this excellent state it not obtainable without Self-denial, and suffering now and then a little gentle Hunger, which cleanseth the Stomach and Passages from all superfluous Matter, frees the Spirits from all Imperfections, prevents all Obstructions, and pre∣serves Health far better than any Physical Evacuati∣ons: It hath a certain Occult Quality, for the di∣gestive Faculty and natural Heat is never idle; there∣fore when the Stomach is not filled with superfluity of Food and often eating, it draws away all the su∣perfluous matter that furs and stops the Passages, and which were apt to cause shortness of Breath, send trou∣blesom Fumes and Vapours to the Crown, hinder the free Circulation of the Blood, and make the spirits impure. These Evils, and many others, Temperance and moderate Fastings do prevent; the Stomach natu∣rally drawing this phlegmy Substance out of all the Vessels and Passages, when Meats and Drinks come not too quick, and casts the lighter part thereof up∣wards, and the more gross heavier parts down∣warns into the Bowels; for this reason when a man does fast a little longer than ordinary, he will feel a kind of a gnawing or disorder in his Stomach for a little time, and then it will cease, and after some space do so again; the occasion of which is this, the natural Heat does very powerfully draw matter unto it self for Sustenance, but finding no proper Nou∣rishment, makes a separation of the gross phlegmy substance that lodges in the Vessels of the Stomach,

and casts it forth, both upwards and downwards, and having done this, craves afresh for more work, and more proper matter of Aliment.

Nor should a little Trouble (thwarting our Hu∣mours, debaucht with ill Customs and Wantonness) or some small Inconveniencies divert us from getting our selves possest of this Jewel Temperance, the true Philosophers-Stone, which turns all into the Golden Elix∣ir of Health, Content and Serenity, since we see none of the little perishing Goods of this World are to be obtained without trouble and difficulty; do not Youths serve seven years, enduring hard Labour and many other Inconveniencies for a Trade, whereby to get an outward Livelihood? Do not Men Travel by Sea and Land through a thousand Miseries, even to the hazarding of their Lives and Liberties for Meat, Drink and a little Rayment? And those few that do obtain their desired ends, if Temperanee be wanting, the enjoyment of them proves not only burdensom, but so full of Snares, that they had better been with∣out them; for Plenty has destroyed more than Neces∣sity (some say, than the Sword) the one having where∣withal to gratifie his superfluous desires, and so de∣stroy himself, which the other has not. What a deal of pains and charge are People at to please their Liquorish Pallates? The Indies must be sent to for Rarities, and the utmost parts of the Earth for Dainties; such abundance, such variety provided, as if all the Beasts and Fowls in Noah's Ark, with an addition of all the Fishes in the Waters, and Vegetables of Earth, were scarce enough to furnish one Luxurious Board! And then what Curiosity in Sawces? What fan∣tastick Humors for Dressing? The more extravagant and unnatural, the more genteel, and acceptable for∣sooth! Whereas those things that are necessary to support and preserve the Body in perfect Health, are easily procurable, of small Charge, soon made ready,

and with very little Trouble; they are in most places ready and familiar, to be obtained with ease and plea∣sure, without violating Justice, or hazarding either your Conscience or your Liberty.

Furthermore, Temperance is a strong Bullwark a∣gainst that pernicious Enemy of Mankind, viz. Des∣pair or suspicion of the divine Hand of Providence, against the Frowns and Causalties of this World; What cares that man if he have not Money to buy Wine, who by use finds Water no less pleasant, and more wholsom? Why should one bemoan not hav∣ing half a score Dishes, when one will serve him not only as well, but better? Sobriety makes a man Su∣perior to those vain fearful repining Imaginations, whereunto most, or indeed all, superfluous intemper∣ate People are subject, and when Poverty comes upon them, they are doubly miserable, because they had inur'd themselves to Unnecessaries before, the absence of which more torments them than any real Wants that they lie under. But he that gives the govern∣ment of himself to Wisdom, and has the true know∣ledg of Gods Love and the eternal Principle of Light in himself, and admits it to have its Operation in the Soul and Body, and who sees with an inward Eye the great Virtue and Fortitude there is in every simple Grain, Fruit, and Herb, and who hath also bounded his desires to the necessities of Nature, there is no such great reason that such a man should trouble his head with care and suspicion, and tire his Body with over-labouring; for Fruits, Herbs, Milk, Bread and Water are easily procured: And what sober man in the World is reduced to that extremity, as to want such things, except in universal Calamities?

Every man ought to understand, that heavyness, oppression of Nature and dulness proceed from the abundance of thick putrid Humours, which stop up the Passages and cloy the Joynts, filling them with

gross moisture, so that the course of the Spirits is hindered, and they as it were suffocated, which cau∣ses various Distempers in the Body, that men would give all the World, if they had it, to be cured of, but no Physick can help them, unless the excellent Lady Sobriety be their Doctress; for it must be a clean simple well-ordered Diet only that can fine the Blood by degrees, out of which pure Spirits are ge∣nerated, in the goodnss of which, all Health, and the whole prosperity of the Body and Mind doth consist; whereas surplusage of Nourishment destroys the Spirits and damnifies all the Senses, as that of See∣ing is hurt by gross Humours that obstruct the Optick Nerves. And therefore those that are subject to weak Eyes ought to abstain from all such things as replenish the Head with Fumes, such are all sorts of fat Meat, Butter, and the like taken in too great a quantity, as also strong thick Drinks, especially such wherein Worm∣wood, or any strong bitter Herbs are infused; for all such things are very hurtful to the Eyes, as experience shews. Likewise, such superfluous matter offends the organs of Hearing, and marrs the sense of Tast∣ing, by breeding Cholerick salt Humors; so that those who accustom themselves to Excess, generally have their Palates debaucht, and cannot give a true judg∣ment of the state of things.

Now the sorts of Food and Drinks that breed the best Blood and finest Spirits are Herbs, Fruits, and vari∣ous kinds of Grains; also Bread, and sundry sorts of excellent Food made by different preparations of Milk, and all dry Food, out of which the Sun hath ex∣haled the gross Humidity, by which all sorts of Pulses and Grains become of a firmer substance; so likewise Oyl is an excellent thing, in Nature more sublime and pure than Butter: And if you do eat fat flesh, let it be sparingly, and not without good store of Bread and Herbs.

There are two things in the practise of Temperance chiefly to be regarded, viz. QUANTITY and QUALITY; the later ought to be considered by every one that is desirous to preserve Nature, but Er∣or in the former does generally the most mischief: For if Meats and Drinks be of a raw gross Nature, and not so well prepared as they ought to be, yet if a man eat and drink but sparingly with a perfect Ap∣petite, the Stomach (Nature's Laboratory) will make better Nourishment thereof, than it can of the best Food when too great Quantities are cram'd into the Belly; for the natural Heat of the Stomach is of a wonderful Nature, when free from these burdensom, gross Humours, it can as it were digest and kill the poysonous Juices of unclean Food, and by an innate power cast off the malignancy thereof, if the Quan∣tity be not too great: In this case Abstinence hath been found by experience to cure most Diseases that have proceeded from Superfluity, if not gon too far; Therefore Quantity is more dangerous to destroy Health, than Quality, tho' they are both very bad, and often meet together, and then Health is destroy∣ed with a winged speed, which is the chief cause that there are so few, either Men, Women, or Children in perfect Health: Where can you find a Man or Woman among such as are Intemperate, who have attained to the Age of forty Years, that are in perfect Health? The best of them being afflicted with windy and scorbutick Diseases, which are bred by eating too much in quantity, and of an evil unclean quality: These windy Diseases are also much increased by the continual eating of their Food too hot, that is, before the sulpherous moist Vapours, which are of a fierce and sharp Nature are evaporated; for this sulpherous Heat which goes away in the moist steem or vapours, does contain the Spirits of the Fire, as also two Qualities, viz. A windy moist dulling Nature,

and a fierce sharp fiery one; the first of these is the cause of most windy Diseases, and the second does ge∣nerate in the Blood a hot sharp Humour, which causeth an itching and breaking out in the flesh with spots of va∣rious colours, as also a weariness and indisposedness through the whole Body; this likewise is the grand cause of many Leprous and Mangy Diseases, especially when the Food is gross and not well prepared, and too much in Quantity, which Maladies do often hap∣pen altogether. All Food that is prepared by fire should not be eaten till those thick sulpherous and moist steems be evaporated; herein many are mi∣staken, and even Nature it self is little understood; for the generality of People account hot Food best, and most profitable for Health, and the good Dame will be angry if her Servants delay to eat their Food whilst Hot.

But the continual eating of Hot Food from the Womb has depraved their Stomachs and natural Heat, so that if they eat their Food cold, it will not give them satisfaction, although hot Food is contrary to the pure simple Nature, and the health of the Body; nevertheless the continual use of such things have awakened their Similes in the Stomach, and that requires their continuation; and if a man does leave them, at the first Nature seems to want them; the like effect is produced by other unnatural Customs, as in taking Tobacco, it being a strong Martial and Saturnine Herb, of a loathsom poysonous Nature and Operation, whose predominant Quality is of a con∣trary Nature to the Stomach and natural Heat; there∣fore the first taking of it in Pipes is both difficult and troublesom to Nature, and there is no Preparations known that will make this Herb friendly or familiar to Nature, but only the continual Custom of taking it, which does awaken and strengthen its own Quali∣ty in the Stomach, which in the beginning was weak,

but by custom is become strong, so great is the power of every thing in increasing its likeness, and it be∣comes as though it were natural; and there is as much difficulty to leave the use of such things (if not more) as there was at first to make them familiar; the like is true in Brandy, &c. for the more unnatu∣ral and greater the extream is, the more troublesom it is to leave it.

As for those who are used to eat hot Food, and are not satisfied to eat cold, a little custom will bring them to a liking of it; for man being a compleat Image of the whole Nature of this World, and be∣ing endued with the true nature of all Elemental things, therefore Custom will make every thing, whether good or evil, familiar to his Nature. As for my own part, I have not been troubled with windy Diseases since I left eating of hot Food, which former∣ly I was afflicted with; likewise the same Quantity of any sort of Food eaten Cold, when a man is a little used to it, will be much easier and pleasanter to the Stomach than Hot: for this swells the Body, sends Fumes into the head, and causeth a heavy indisposed∣ness through the whole Body; but there is such a sottishness and ignorance possesses most People, that they will not go out of their old Path, following their false Prophets, Custom and Tradition, esteeming themselves to be sufficient Judges in these things.

Now these windy Diseases, and fiery thin salt Humours that are occasioned by the afore mentioned Intem∣perances, are very rarely or seldom ever cured; for what Medicines have power to cure, when the same Superfluities are continued, which were the Original of the Diseases? Pray where is the Medicine that will cure the French Disease, if the Person infected goes on in his old way of Wantonness? The very same is to be understood in all other Distempers; therefore Temperance and Sobriety are Vertues that are

absolutely necessary, not only to help and cure Dis∣eases when they have invaded the Body, but also to prevent the Generation of them; for most Distem∣pers, with a little help of Physick, might be mitigat∣ed, if a sober temperate Life were observed, so that by degrees little or no inconveniency would be felt; but what hopes are there, so long as People prefer Supersluity and the pleasure of the Taste beyond Health, eating and drinking of various sorts of rich Food and cordial Drinks, to the full satisfaction of their Appetites, which break the bounds of Temperance, the Stomach not being able to make a perfect Concocti∣ion, so that every such Meal sows the seeds of some gross Matter and evil Juice, which by degrees stops the Passages, obstructs the Veins, corrupts the Blood, and from thence flows various indispositions, accord∣ing to the nature of each mans Constitution and the degree of matter: There are but few that think that those Oppressions and Diseases proceed from a disordered Life, and a too great Quantity of Nou∣rishment, but most will be apt to believe themselves, alledging, That they got Cold by leaving off a Coat, or by Accidental Sweating, or some other act of carelesness: Which must be a mistake; for such things have little or no power to hurt the Health, if there be not mat∣ter before-hand; for you may be sure, if leaving off a Coat do occasion a Cold or any kind of stoppage, there was some part obstructed before, and the radi∣cal Spirits of that part were weakened by some dis∣order, or else outward Colds would not have had any power to seize, that part of the Body: You may also observe, that if any Member or part of the Body be weakened by any accident, that part will first complain, when either Cold seizes it, or when there is any change of Weather; from whence you may conclude, that the Root of all or most Diseases, is, first, some inward Contraction of matter, caused

by Superfluity, or other Disorder, which have weak∣ened the pure essential Spirits, and the Balsamick Oyl and Virtues in that part become, as it were, sower or sharp, wich infects the Blood, and then presently ariseth a loathing, and the Palate cannot distinguish the pure Relish, nor taste the goodness of any Food; the Attractive Quality, and also the Natural Heat of the Stomach lose their strength and power, then also the Re••••ntive and Digestive Faculties do cease from their natural Operations; for when there does hap∣pen any Violence to the pure Volatile Spirit and Balsamick Body, then presently the action of the Sto∣mach ceases, and there begins a loathing, and the original Poysons and central Heats are awakened, which set the whole Body into a flame, which poy∣sonous Fire lay, as it were hid so long as the pure Spi∣rit and Balsamick Body were strong, and this continu∣al fiery or brimstony Spirit was only a cause of moti∣on, giving strength and vigour to the Oyl of Life, which Oyl does mix and incorporate with this sulphe∣rous fierce Fire, and makes it more gentle and friendly; for this Oyl is generated from this sulpherous poy∣sonous Spirit, and is, as it were, its Sun, and shines back thereinto, and does cause it to burn more gent∣ly; but if this pure Spirit and Oyl be by any kind of Intemperance wounded or suffocated, by over∣charging Nature, then the Original Poysons and sulpherous Fires do manifest themselves in their own Forms, which were captivated and moderated so long as the pure Spirits and essential Oyl were strong; for this essential Oyl is the true Life of Nature, and the Moderator of the original Fire, even as it is in the Fire of Wood, so long as the Wood remains in∣tire, and no Violence done to the pure Spirits and essential Oyl, this Fire gives a most pleasant and friendly refreshing heat and light, it sends forth a bright shine and wholsom smell, very ageeable to the

Pure Spirits of those that are near it; but you will find the contrary, if you offer any violence to the Pure Spirits and essential Oyl, whence the bright shine and friendly nature of Wood Fire does proceed, as is done in making of Wood Fire into Charcoal; for these pure Spirits and sweet Water or Oyl are suffo∣cated in all Charcoal.

For this cause the Fire of Chorcoal is not only stron∣ger than the Fire of Wood, but it sends forth Sulpherous Fumes, which will stupifie and suffocate the pure Spi∣rits, and dull all the Senses, and send dark Fumes in∣to the Head; the truth of this all People are sensible of, and it is for no other Reason but because the pure Spirits and sweet Water or Oyl in the Wood is totally suffocated in making it into Charcoal, and then the Original Poysons and fierce Fire is no longer moderat∣ed, but does burn and manifest it self in its own Na∣ture and Form; this makes the difference between the Fire of Wood and Charcoal, the one being pleasant and wholsom, the other the contrary, and yet they have but one Foundation; the very same is to be un∣derstood in the Humane Nature, and in all other Cre∣atures, and in every thing according to its Nature: For this cause, when a man has through any kind of Intemperance or Superfluity over-charged Nature, by which the pure essential Spirits are either evaporat∣ed or suffocated, and the Oyl (whence the natural Life hath its true being) becomes as it were sower'd and made keen and sharp, then immediately follow Fevers; for all Fevers do proceed from the a∣wakened Poysons (which is the Original of every Life) which should not be stirred or awakened: For this cause most People, when sick, are afflicted either with Internal or External Fevers, some greater, o∣thers less, according to the Age or Strength of each mans Nature, and when men dye in the strength of their Lives, and especially such as have strong Fires,

what terrible Fevers will such have, which burn and consume Nature in a moments time? But those that dye or are sick in Age, and are of weaker Heats, their Fevers are more gentle; if People understood this, they would not be so guilty of Intemperance, and so over-charge Nature; for the meek friendly Life will not indure any Violence or Inequality with∣out prejudice to the Health; for as soon as the pure Spirits are wounded or evaporated, Nature falls in∣to an unequal motion, and then the wrathful fierce Fires are stirred up, and then Nature is in danger. Take what Creature or thing you will, if you wound the pure Spirits, the Balsamick Body presently turns sower; for one cannot subsist without the other; and when this is done, then in a moments time the poyson∣ous fierce Fire does of its own accord manifest it self, which it could not do so long as the pure Spirits and Balsamick Body were strong, and did predominate, which does moderate and cause this Fire to burn more gentle; For this cause all wise and seeing men have advised to Temperance, and have commended all sim∣ple and mean Food and Drinks, especially those things in which the Qualities of Nature stand near∣est Equality; for all such Food and Drinks do distri∣bute and administer due and moist Nourishment to both Body and Spirits in an Harmonial way, which is very agreeable to Nature; for all things desire Concord and Unity, it being the highest degree that Nature can attain to; also all sorts of Food and Drinks that do chiefly consist of Equality, do power∣fully beget and maintain its Likeness in the Body and also in the Mind: And so on the contrary, high rich Foods, which consist of many Ingredients, and of dis∣agreeing Natures, and Drinks, in which the Fire burns too fierce, do often prove dangerous to Health, because such things are unequal in themselves, and except they be taken very sparingly, they awaken

their Likenesses in the Body, causing Nature to be un∣equal in her Operations: Therefore after eating and drinking such things there follows Indispositions, the Veins glowing with Heat, Fumes, and Vapours flying up into the Head, with a dull Heaviness, which is caused by the Inequality of the Food, and the great∣ness of the Qantity, which do for a time (until the natural Heat hath overcome the Food, and made se∣peration) suffocate the pure Spirits and the Oyl of Life, by its gross Juices, and affording too much Nourishment; and if such Food and Drinks be con∣tinued, there are but few Constitutions that can withstand the Inconveniencies that attend such a Life; but Abstinency and a sober Diet, with Exercise, are the only means to abate all superfluous matter, and indeed it hinders the Generation of all offensive Humours; ABSTINENCY is the only Physitian that a man can make use of, for it secretly does digest all kind of Obstructions, and that with great ease and pleasure to the Patient, far beyond the common and gross Drugs which Physitians administer: Also, ABSTINENCY is the most skilful Cook, giving a most pleasant taste to every mean thing, by which a simple Person becomes skilful; for he can distinguish the Taste and the inward Sweetness of each thing, and he is thereby stirred up with an inward inclination to praise and admire God in the use of all his Blessings: ABSTINENCY does weaken and abate the Fury of the most Cholerick complexion∣ed People, that they become more Sanguine; it open∣eth the Gate of Humility, and is a Friend to Charity; it encourageth Hope, and is the only Enemy of that base and cruel Spirit Suspicion, the universal Fo∣mentor of mankind: ABSTINENCY is a sure Counsellor and a Conductor of all the observers thereof in the way of Truth, encreasing Faith, and causeth them to eye and follow the divine Hand of

Providence, giving Peace and Tranquility to the Mind, and Health to the Body: many are the Vertues and Benefits thereof; it also gives the advantage of Time and Opportunity, and is the fore-runner of Wisdom; it openeth the hidden and secret Doors of Nature in a mans self, and renders him capable of all Disci∣pline, and is the only Enemy to all Evil, and a Friend to all Vertue; The Wise and Prudent in all Ages have accounted her their chief Friend and Guide; by her Vertues they have overcome the inward Enemies of their Members: ABSTINENCY also pre∣venteth the Generation of all superfluous matter, whence Diseases in the Body do proceed; she abateth the desires, because a small matter will suffice a regu∣lar Appetite, resisting Pride, and careth not for Esti∣mation; she conquereth all her Enemies, and maketh no noise; she beats ••o Drums, nor dischargeth no Guns; she punisheth ••ot the Body with Labour, nor burdeneth the Mind with Care; she wearieth not the Life by Sea nor by Land, to obtain that which will not stand her in stead; she will not admit of any Controversies nor Law-suits; she will not contend for much, because a little supplies her Wants; she stand∣eth still, and is silent, and yet obtaineth all things.

CHAP. III.

A Discourse of the several sorts of Flesh commonly Eaten.

THough I have before shewn the inconveniencies of the feeding upon Flesh (so commonly and in such excess as is now-a-days practised) and rather recommended the Lovers of Wisdom and Health to the more innocent use of Grains, Fruits and Herbs,

yet since there is no stemming the Tide of Popular Opini∣on and Custom, and People will still gorge themselves with the Flesh of their Fellow-Animals, I have thought fit here to give a particular account of each sort of Flesh, that at least you may chuse that which is most proper for your Constitution, and least prejudicial to your Health.

Of Oxen and Cows, their Nature and Com∣plexion.

Oxen and Cows are dignified with a Sanguine Melan∣choly Nature, a little inclinable to the Phlegmatick; therefore much moisture is an Enemy to these Crea∣tures, in whom the four Humours are pretty well mixt, yet the Sanguine does predominate. As they are of an indifferent equal Tem••erature, so they are indued with harmless Properti•••• and innocent Incli∣nations: They are clean in their Radixes, and there∣fore refuse all filthy Food, and the same is likewise manifest by their sweet breathings, and the Dung that proceeds from them; whereas on the contrary those Beasts and Creatures that are unclean in their Root, do always desire and most rapinously feed on a proportionable unclean Food, as Swine, Bears, Dogs, &c. which is further demonstrated by their Shapes, Tones or Cries, (frightful and displeasing) as also in the fierceness of their Spirits and cruel wrathful Natures, all such Creatures are highly gratified with unclean Food, viz. Flesh, Blood, and the like.

But Cows and Oxen do afford many excellent sorts of Food, no Creature being more useful or profitable unto Mankind, not only in labouring and dressing the Earth, by which it becomes fruitful, but how many sorts of most excellent Food are made of Milk? And so natural and proper, no Fruit that proceeds from any Creature is of so great use. Milk in its

own nature being so simple and innocent, and having no manifest Quality that does too violently predomi∣nate, but is indued with equality and concord, easie of Concoction, especially Raw, as it comes from the Cow, it gently cleanseth and frees the Passages from Obstructions, which strong Fat Food does generate; it has a sympathetical Union with the Stomach and na∣tural Heat; it silently, and without making any di∣sturbance insinuates its Vertues and Nourishment in∣to all parts of the Body. Milk also being mixt with Flour; does make some of the most healthy and whol∣somest Food that can be eaten for all sorts of People and Ages, especially Children, it being heretofore their almost only Food, boiled with some Flour and a little Water, without any other Ingredients, which then in the Country was called Pap, but of late Years, in and about the City, they call that Pap which is made of Bread and Water, which is nothing near so good; and since the frequent use of Spanish Fruits and Spices, the aforesaid simple wholsom Food has much been laid aside, which is one cause why our Children in this Age are so much troubled with Di∣stempers in the Ioynts, viz. Rickets, and the like, hardly known in former times.

Milk likewise altered and Manufactur'd (if I may call it so) by the good House-Wives Art and In∣dustry, yields many other sorts of good Food, as Cheese and Butter, and many more innocent, as Milk-Pottage (which I especially recommend) there being such an agreement in the Ingredients, viz. Milk, Water and Oatmeal, being boiled together briskly, and not too long, as it not only affords a good Nou∣rishment, but opens the Passages, and is of a clean∣sing healing Nature; and therefore those that do fre∣quently use it, do seldom want a good Appetite.

Cheese is a wholsom healthy Food, a great strengthener of the Stomach, affording a strong firm

Nourishment; and such People as eat much Bread and Cheese, and do not want good Beer or Ale, are generally the strongest of men, abler to endure La∣bour and Travel, than those that feed on Flesh; there is as much difference between the one and the other, as there is between Horses that are fed with Corn and Hay, and those that are fed with Grass: Most men being mistaken in Nature, do believe that Flesh of all other sorts of Food affords the greatest and strongest Nourishment, because 'tis full of matter and Iuices; the very same may be supposed of Grass, compared with Hay: But the Husbandman will tell you, that those Cattel that feed on Grass are weak and faintish in comparison of those that are fed with Hay and Corn; for the Grass contains too much gross Moisture, which causeth the Nourishment to be unfirm, whence doth proceed dull heavy Spirits, the Flesh and Fat being soft and greazy, which in case of Labour, will waste, and such Cattel are apt to tire: But those that are fed with dry Food, (whereby the gross Hu∣midity and Phlegm is dryed away, or exhaled by the Sun and Elements) are strong and lively, of great Spirits, quick and active, little Bellies and clean Limbs. The very same is to be understood of the Food of Men, and if men could be as well satisfied as to their Minds with eating Bread, Cheese, Butter, flour'd Milk, Gruels, Pottages, Herbs in their Seasons, and the like, they would find by Experience how wonderfully such things support Nature, beyond all the Flesh in the World; for most of that matter which People suppose to be Nourishment in Flesh, is a gross Iuice, which turns to Putrifaction, as the gross phlegmy part of Grass does in Cattel.

Butter does afford a good Nourishment, but it ought not to be eaten in too great quantity, for then it generates Choler, oyls and furs the Passages, dulls the edg of Appetite; but moderately taken, is of

good use and healthy, especially to such as are ac∣customed to it.

Of the Flesh of Oxen and Cows.

The Flesh of Oxen is to be preferred before that of Cows, it being naturally clean and wholsom, if such Cattel be free from Diseases and Surfeits; it generates a strong firm Nourishment, having a great∣er affinity with mans Nature than with any other, and therefore more People love it, and will be longer before they are cloy'd therewith, than with any one particular sort whatsoever; yet it is somewhat hard of Concoction, therefore ought to be eaten sparingly, except by strong working People; it fills the Stomach, and for the most part gives better satisfaction than any other: It ought not to be eaten until it be well seasoned with Salt, or if eaten fresh, there ought to be good store of Salt eaten with it, and boiled in plenty of Water, which will sweeten and cleanse it from its grossness; it likewise ought to be salted as soon as 'tis throughly cold, after 'tis killed; for the longer the Flesh is kept, the harder 'tis to take Salt, because by keeping, the pure spirituous parts evapo∣rate, and then the Salt cannot incorporate it self with the Flesh; for 'tis with the pure Spirits that it delights to joyn it self, and thereby preserves them from Evaporation, and consequently keeps the Meat sweet and sound; and therefore Meat so salted will eat much sweeter, and keep longer, and generate bet∣ter Blood and Nourishment, and is easier of Con∣coction.

If Cattel of any kind receive damage by driving, or any kind of Sickness attend them, and they be killed before they have time to recover such Injuries, all such Flesh is not only unwholsom, but it will not take Salt to keep as others will; the Reason is this,

because if the pure Spirits and Radical Moisture be by any disorders, hurt or wounded, whether it be be∣fore they are killed, or after, the Salt cannot incor∣porate therewith, as aforesaid, nor purge out and destroy the humid gross parts in the Flesh, whence all Putrifaction arises; whereas when the strong powerful and sweet Spirits in Salt (which are the in∣ward Life thereof) do joyn with and embrace the es∣sential spirituous parts, it does tye or hold the cor∣ruptive parts of the Flesh captive, that they cannot proceed to Putrifaction, and for a season it will re∣main as a fixed Body, till by length of time those pure Essential spirituous parts, both in the Flesh and Salt, become either suffocated or evaporated through the great store of gross humidity which Flesh does contain, tending always to Putrifaction; and when any Flesh does begin to putrify or stink, a second salting, nor any other Art, cannot recover it to its first state of Sweetness; but if the second Salting be whilst the Putrifaction is but yet in the Bud, and not too far gone, then such Flesh may continue a little longer—In a word, If this sort of Flesh be free from the a∣fore-mentioned Disorders, and their natural Un∣cleannesses, being seasonably seasoned with Salt, not keept too long, and well prepared by the House-wife, and moderately eaten, it is as sound and healthy Food for strong and working People, as any Flesh whatso∣ever, none excepted.

Of Sheep their Complexions and Nature, and of their Flesh.

Sheep are Creatures of great use and benefit to the Sons of men; their Nature and Complexion is San∣guine & Phlegmatick, with a little mixture of Melancho∣ly; but the Sanguine Nature does predominate over all the other Qualities: They are dignified with a meek

humble Nature, mild and friendly, and wherein all the Properties and Elements do seem to stand in equal accord, whence doth proceed those harmless inno∣cent Inclinations, hardly any Creature in the World to be compared to them; they have as it were a glance of the divine Light shining in them; for if Equality and Concord had not abounded in them, our Saviour Iesus Christ would not so often have com∣pared good and holy men unto them; but it was, no doubt, to shew their Meekness, Innocence, and de∣sires of doing good: For this Creature is not only to be esteemed for their Natural Vertues, but also for the manifold Benefits which they afford unto man∣kind both living and dead.

The Flesh of Sheep, viz. Mutton, is of a clean sim∣ple Nature, of easier Concoction than the Flesh of Oxen; it generates a good clean nourishment; their Fat is the whitest of all Flesh, which proceeds from the equal temperament of their Body and Spirits, and the predominancy of the sweet Quality, and be∣cause the Spirits are pure and undefiled. For the white clear bright Gleam in every Creature (be they what they will) does arise and proceed from the di∣vine Principle, which made all things, and is the essen∣tial Vertue and Power that does sustain and radically dwell in every Creature, and all things in this World, in each according to its Nature; and also according to what degree it is in each Creature, they become of a more friendly gentle Nature, or the contrary. For in what Creature soever this Vertue or Gleam of Light is predominant, that Creature is of a most sweet Composition or Nature, be it either Animal, Vegetable or Mineral, for of the pure white Colour in all things, the Root is the divine Principle, its Radix is clean: Therefore in former Ages, when any would declare their Innocency, they cloathed themselve in white Garments, because it proceeded from the inno∣cency

in Nature: Also the Saints and Prophets in se∣veral places of the Scriptures by way of Simile, com∣pare Whiteness with the divine Power and Virtue, be∣ing that the Saints and Angels are said to be cloathed in White, which was not spoken without a divine understanding of the Nature of things, which I shall forbear to speak further of in this place, though to the intelligent Reader it would be no unuseful Digres∣sion. But to return to the present subject.

The Flesh of Sheep is made better or worse, accord∣ing to the Accidents that do attend them; no Flesh to be preferred before this, if they are free from Surfeits and Diseases, which this Creature is much subject to, by reason of their tender Nature; for all Creatures in whom the four Humours and Elements of their Bodies and Spirits stand nearest Equality, are soonest wounded, if any Violence be offered. For this Creature cannot endure any violent motion without manifest prejudice; and little over-driving will put them into such Heats as they cannot recover under a considerable time, and at last they will break out with a Mainge or Scab; if they are folded a little too close, it will fret and corrupt their Blood, give them the Scab, and hinder them from growing; over-wet Weather will corrupt them, and cause them to Rot in moist low Grounds, and in the best and highest Pasturage hinder them from proving so well as they would otherwise; the very driving of Sheep and Lambs from the Market to the Slaughter-Houses, especially in London, where they are much hurried by their unmerciful drivers, and other Accidents that they meet with in the Streets, will give them the Mainge or the Scab, were they to be turn'd back to their Pastures.

Therefore there is required the greatest under∣standing and care to preserve this Creature sound and free from these Disorders and Accidents which no∣thing

can do, but a tender gentle usage and govern∣ment, which suits their Tempers, and hath unity with their Natures: Their Flesh is far better, and more healthy in the Winter season than in the Summer, especially when the Summer proves Wet; for as no∣thing more destroys and corrupts their Flesh more than wet Weather, so in great Heats their tender Spirits on every Accident are apt to be Evaporated; also they are apt to sweat much, whence proceeds a fainty Indisposition, especially when the Sun and Year declines, the Grass being then more gross and full of Phlegmatick Juices; therefore the Flesh of Sheep and Lambs ought to be sparingly eaten all the Summer, especially the latter part thereof; for this (and in∣deed most other sorts of) Flesh is best in the Winter and Spring, viz. from December to Iune, or there∣abouts; for cold Weather causeth the natural Heat to be much stronger, and also more Central, sharpens the Appetites of both Men and Beasts, causeth a good Digestion, because then Nature is able to make a perfect separation of the Food, whence is generated good Blood and pure Spirits, which renders the Flesh hard and firm; besides, the Food of most sorts of Cattel is then dry, viz. Hay, which does always breed a better and firmer nourishment than Grass or any green Food.

If Sheep be killed with any of the before-mention∣ed Inconveniences upon them, then their flesh there∣by loseth its pure sweetness and good Relish, be∣comes of a gross dull heavy Nature and Operation, generates abundance of unfirm Nourishment and bad Blood; for it too hastily slips out of the Stomach in∣to the Bowels, and has many evil Consequences, cau∣sing Gripings, and grievous Pains in the Bowels: Few do imagin the Mischiefs that do arise from the fre∣quent eating of bad Flesh.

The Marks to know whether Flesh be good after its killed, are first, That the Flesh look with a brisk white colour, and the lean of it with a lively bright Red, not with a fading fainty whiteness, nor with a dull dusky red; for these last colours shew that the Crea∣ture was hurt and the Spirits wounded before it was killed, or the flesh kept too long after 'twas killed. Another Mark to know whether the Mutton be per∣fectly good in every degree, is when its prepared, either boyled or roasted, viz. if when prepared it doth retain its perfect brisk lively colour both White and Red, being plump or swelled, and of a pure sweet delightful Taste, as also by its sending forth a fra∣grant and inviting scent or smell, which of all Flesh, good Mutton yields the best. These are essential Rules to know the goodness or badness of Flesh, if the House-wife do perform her part in observing such Order as is both natural and proper, to be used in the preparation of Flesh, which I have sufficiently de∣clared from the Root, in another place.

Mutton is also made better or worse by the good∣ness or badness of the Ground it feeds on; the best and sweetest is that of the smaller Sheep that are fed on high Hills and Pastures, where the Grass is sweeter and freer from gross Juices than lower grounds; and as Sheep delight most in dry places, as best suiting to their Natures, so they are there forced to labour, viz. to continue feeding longer, which motion does free the Body and pure Spirits from that gross matter, which such as feed in low Pastures, where Grass is more plentiful, are subject to; and also they are the longer before they be fat. For these and the like Reasons, those small Sheep (if free from other disor∣ders, which they are not so subject to as great fat Sheep are) do always eat much sweeter and pleasanter than great Mutton bred on low rich Grounds: And therefore there is no reason why Citizens and the

rich People should so much desire large great Mutton, but only for Pride and State, counting it a kind of Dishonour to have small Meat seen at their Table, though the same is not only sweeter to the Pallate, but more wholsom, as being easier digested, and ge∣nerating better Blood, and is far more healthy to all sorts of People, especially for Children, and People that live soft lives, which for the most part eat the fattest and largest Mutton, and other rich Food and cordial Drinks, and for that very cause are more un∣healthy than the meaner sort of People.

Of LAMB.

The Flesh of Lamb is much of the same Nature with Mutton, being an Excellent Food, generating a wholsom clean Nourishment, as being easie of Con∣coction, friendly to all Constitutions and Ages, and much better than Veal, if they be not killed too young; 1st. Because they are clean in their own Na∣tures; 2dly, They have the advantage of sucking and running with their Dams, not being altogether fed with Milk, but also on Grass and Hay, according to the season of the year, which Calves for the most part are hindred from, which renders their Flesh the more unwholsom. There is no flesh either more healthy or grateful than Lamb, if free from Surfeits and other disorders, but their natures and spirits are so tender, that they cannot endure driving, or the like; therefore Lambs that come from remote parts to great Cities, are most of them in one degree or other surfeited, or if they come thither free, yet such is their bad usage between the Market and the Butchers Shop, that 'tis enough to spoil them, and make their Flesh unwholsom. Also, when this sort of flesh is eaten, the weather is for the most part Hot, which does quickly wound their tender Spirits, and

cause a general faintness, which renders their flesh soft and greasie, generating a very unfirm Nourishment, and filling the whole Body full of Venomous Juices, that give a further occasion for Fluxes and Fevers to reign in August, September and October, in which time Lamb is much eaten.

But if these Creatures are killed off the Common without being prejudiced by driving, or otherwise hurried, it is not only the sweetest, but may be eaten with as little danger as any. Therefore there ought to be care and understanding used in managing them; for if the Spirit in any thing be wounded or suffocated, the Body presently becomes heavy, dull, flat, and like a lump of Earth, having neither its true natural sweetness, smell nor taste, but is dull on the Pallate, heavy on the Stomach, affording no pro∣per Nourishment, neither to the Body nor Spirits; its venoms do by simile beget and awaken their Like∣nesses, from whence proceeds Inequality and Discord, which is the Root of most Diseases, and even Death it self; for every sort of Meat and Drink, be it clean or unclean, does by a natural and simpathetical operation incorporate its self with its likeness in the Body, and powerfully strengthen it, whence arise both concord and discord, sickness and health; as we see in Wine, in which the Spirit is predominant, does not the drinking of it presently awaken our Spirits, and make them predominate over all other Qualities, and changes the Inclinations, Dispositions and Inten∣tions, during the time of its operation? but after∣wards it leaves a man with sowrer Spirits than it found him, both because the Spirits of the Wine are not only evaporated, but have caused the natural Spi∣rits to evaporate also by its simpathetical awakening of them, and as it were calling of them out of their se∣veral Centers; the very same is to be understood in all sorts of Food, of whatsoever Nature or Quality

it is: All which is worthy the consideration of all Un∣derstanding People.

Of the Flesh of Calves or Veal.

The Flesh of Veal is of a clean Nature, easie of Concoction, affording good Nourishment, fit both for healthy and sick People, if such may be allowed to eat flesh, which to me seems somewhat improper, especially when in their time of Health they made flesh their chief Food, it being probable that the ori∣ginal of the Disease was occasioned by the eating of much flesh, which is one reason why so many Peo∣ple in England, when sick, their Stomachs loath Flesh more than any other food; for that food which a man does eat most of when in health, that very same, when sick he will loath, especially when he feeds most on Flesh.

But if this sort of flesh be eaten too young, as too many do, at twelve or eighteen days old, then it is not so wholsom; for it being of a soft, slimy and phlegmatick Nature, it generates an unfirm Nourish∣ment, and it quickly slips out of the Stomach into the Bowels, and too often violently loosens the Belly, and causeth Griping Pains, especially in fat and phlegma∣tick People, and likewise in young Children. That Veal is best, that is five or six Weeks old, and which sucks its own Dam, and does run with her two or three days in a Week; for no flesh is so good and free from gross phlegmatick matter as those Creatures that have the benefit of Motion in the open Air: In∣deed such will not fat so soon as others that are kept up close, yet the one is much firmer and harder than the other, and affords a firmer and harder nourish∣ment; for that which is pen'd up and kept from the benefit of Motion and Air, great part of the food turns into a kind of phlegmy substance, especially in

Calves, whose Food is all of a moist Nature. What is the reason that most Veal is so unfirm and like a Jelly, and dissolves and melts away like Grease? It is because this is a tender Creature, and will not admit of driving, their Spirits being so weak and Flesh so soft, by reason (as is above-said) of their moist food, that they quickly tire, and their Flesh will alter from a white to a red colour, which all Veal naturally in∣clines to, tho' Milk is a cleanly and wholsom Food, ne∣vertheless all Creatures that live wholly on it, without the mixture of other things of a firmer substance, as the flower of Corn, or the like, their flesh and spirits are but weak, especially when such Creatures shall be hindered from motion, then their flesh becomes of a gross soft and phlegmatick nature and operation, and the frequent eating of such flesh proves too often of a bad consequence, especially to all cold, phleg ma∣tick, gross People, who have weaker heats; but to others, who have strong and hot Constitutions, this sort of flesh, if not eaten to excess, agrees well with them, and is wholsom. Indeed every one ought to know their own Constitutions, by which they shall be able to distinguish between those things that are proper for them, and their contraries; and he that is ignorant of this, is always subject to err, and to lay heavier burdens on Nature than she can bear, whence does proceed so many Diseases and Disorders, which afflicts some almost all their days.

Of the Flesh of Swine, and their Nature and Complexion.

Swine are under the dominion of Saturn and Mars, and are of Complexion Melancholy and Cholerick; their predominant Quality stands in the fierce, savage and unclean Nature, as their shapes, forms, crys and incli∣nations do abundantly manifest, by reason of which

they would be frightful to behold, if they were not made familiar to us.

The Ancient Wise Men accounted them Unclean Creatures of Prey, destructive to the Creation, nei∣ther profitable living nor dead, and did also esteem their Flesh to be of a gross fulsom and unclean Na∣ture, subject to Putrifaction, their Fat is of a soft greasie nature: The Uncleanness of this Creature does fur∣ther appear, if you burn their Fat, it does send forth a gross fulsome smell; also its flame is not clear and bright, as the flame of other Flesh, but of a dim∣mish Brimstone colour, which does arise from the dark Poysons in nature, as is further manifest in Char∣coal, and also in Brandy, and other distilled Liquours, when the sweet Oyl or Balsamick Body, with the pure subtle Spirits, are by any violence suffocated and de∣stroyed, then the dark original Forms of Nature appear; such things being burned, the flame is not bright and clear, but of a duskish dim and Brimstone colour, as I have particularly shewn in another place, where I treat of the nature of Brandy.

But in England the Flesh of Swine is of great use, but not wholsom to be eaten fresh, especially in Au∣gust, September or October, nor indeed in any hot Season; this Flesh, where it is frequently eaten, does gene∣rate a gross Nourishment; but the way that English People use for ordering it, makes it much better than otherwise it would be. That Bacon and Pork which is fed with Corn and Acorns, and have their liberty to run, is much sweeter and wholsomer, easier of di∣gestion, and breeds better Blood than that which is shut up in the Hog-sties, such Bacon for want of Mo∣tion becomes of a more gross phlegmatick Nature, insomuch that the House-wife is put to all her shifts to make it take Salt; for where in any thing the Phlegm does predominate, the pure Spirits are weak, and as it were, fainty and dull; and when this doth

happen in flesh, as often it does, such flesh will not take Salt, but by halves; where the Spirit is weak, the Salt cannot penetrate nor incorporate; for Salt can∣not make the dead body living; but such Bacon as is fed with Corn, and not over-fat, especially if they have egress and regress, such will take Salt greedily, because it is lively, brisk and full of spirits, which are a pleasant habitation for the spirit of the Salt to incor∣porate its self: This sort is to be preferred before all others. Also, all Swine ought to be killed in cold weather; and after it is well salted, it ought to be rusted a convenient time with the smoke of Wood∣fire or Straw, which will make it look of a brisk lively Red Colour, which does much correct that gross Quality that is contained in their flesh: And altho' Swine naturally are the uncleannest of all Creatures that are so much eaten, nevertheless if they be fed with Corn, and are singed, and killed in the pro perest Season, then well Salted, and rusted a consi∣derable time, they are made thereby a firmer and wholsomer food than several other sorts of clean flesh that is killed in hot seasons, and eaten fresh; and many People in Summer time had better eat Bacon that is killed in Winter and well ordered, than to eat fresh Meat, especially those that live in Cities, by rea∣son most Cattel receive prejudice by long driving, and other accidents. But small Bacon, or Pork killed in Summer, or in a hot season, is of ill consequence, as to Health; for then the fat is so gross and full of phlegmy matter, that it will not take salt as it ought; besides, it obstructs Nature, and causeth Fluxes, and an internal Fever: Those that do accustom themselves to the frequent eating of Bacon, it does generate a gross strong Nourishment, and dull and heavy Spi∣rits; therefore such People are not so brisk and airy, but duller of Apprehension than others that eat more airy and thinner food; for every sort of Food does

by a simpathetical Operation strengthen and awaken its Likeness: Therefore it was that the most illumi∣nated Prophet Moses did prohibit the Children of Israel from eating this sort of flesh, because the hu∣mane Nature should not be made more Bestial, Man being the Image and Likeness of all things, a little World out of the great in all particulars, which was in all Ages the chief reason why the Wise Men and Prophets made distinctions and separations in Meats, Drinks, Exercises and Communication, for they saw the inconveniences and dangers that all such things brought on man; but in this Dark, Gluttonous and Drunken Age there is no regard had to such things, every man does imagin himself to have greater Un∣derstanding than the Ancients and Prophets; so that there is little or no distinction made, accounting all things (as it were) of a like nature and operation, whence doth proceed innumerable Disorders and Dis∣eases; for the total Preservation of mans Health, both of Body and Mind, does consist in the Quantity and Qality of Meats, Drinks, Exercises, Communicati∣ons, Customs, and the good or ill Properties of Food; all things have a secret Power in themselves to alter and change Nature, either for better or worse, or to Vertue or Vice, according to the Natures and Degrees either of Evil or Good in each thing.

Of the Flesh of Fowls.

There are various sorts of Fowls, most of which men eat, some Wild, others Tame, of the two the Wild are the wholsomest for Food, their Nature is more airy and cleaner, and of a dryer substance, af∣fording a better and firmer Nourishment, better Blood and purer Spirits than the Tame; the cause of this is the Cleanness of their Food, great Motion, and their continual being in the open pure Air; next,

in Goodness to these, are those Fowls that have free Egress and Regress, and are chiefly fed with Corn, such do also afford a good clean Nourishment: But all such Fowls that are kept up and fatted, and cramb∣ed in Coops, being hindred both from Action and Moti∣on, their Flesh is of a grosser substance than the for∣mer, not so wholsom, hard of Concoction, of a stronger Taste and Smell, generates a thick gross Nourishment, as indeed all other Creatures that are fed or made fat after that manner, are much the Un∣wholsomer, not being so Healthy, if frequently ea∣ten, as those Creatures that are at their own Liberty; for Motion and Action are absolutely necessary for to preserve Nature from Diseases, and other evils, not only in Men, but also in all other things; for it Pur∣ges and cleanses the Body from all such superfluous matter which is contracted by Meats and Drinks, and other Accidents that happen to most Creatures; it causeth the Blood to have its free Circulation, and generates pure brisk lively Spirits, as daily Experi∣ence doth teach: Therefore all such unnatural ways and inventions of fatting any Creature after such a manner ought not to be, if People have regard to their Health: For all sorts of Flesh is in its own na∣ture not only more Unclean, but it is of a grosser substance, affording more matter for the generation of Diseases, than either Herbs, Fruits or Grains; neither is there any Art found whereby to exhale or destroy the gross Phlegmatick part of Flesh, as there is in Fruits and Grains: Therefore Flesh will sooner fall into Putrifaction than other things, whose Humi∣dity is exhaled by the vertue and power of the Sun and Elements. It being a general mistake, for to imagine that those Fowls, and other Creatures, that are hastily fatted by being penned up close, and hav∣ing superfluity of Food, should have the best and most Nourishment: Indeed they are fuller of gross

Juices and Matter, but good Nonrishment and pure Spirits and Blood, do not proceed from the gross Phlegmatick body in any Creature, but from the live∣ly spirituous Parts; and the more gross and phleg∣my any Body is, the fewer and duller are the Spirits of that thing; if this were not so, then Horses fed with Grass would be stronger and livelier than those that are fed with Hay and Corn. Are not all Crea∣tures, when their Bodies are fraighted with much matter, disabled thereby to go through with their Labour or Exercise, their Spirits quickly evaporated or spent, and soon out of Breath, faint and weak? Which comes to pass through the super-abounding phlegmy matter, which suffocates the Spirits and stops the Passages, weakening the natural Heat and Action of the Stomach. Therefore both Men, and all other Creatures, that do feed on Food that is of a dry Na∣ture and Substance, the gross Phlegm being destroy∣ed, as in Corn, Hay, Fruits, and many other things, and are inclined rather to Leanness than fulness, are not only stronger, and abler to endure Labour, but they have far greater and more Lively Spirits, are of quicker Apprehensions, and fitter for Exercises both of the Body and Mind, which does also further appear in all such Flesh that is so fatted, it is not so sweet, nor will it so readily take Salt, nor keep so long without falling into Putrifaction: Likewise, the fat of all such flesh, when salted, will in a little time waste and consume the phlegmy gross part, which is so strong, that the pure essential spirituous parts there∣of are destroyed; whereas the very same Creatures being fed with Corn or dry Food, having their Egress and Regress in the open Air, being killed in their season and Salted, will continue much longer than the former, being much wholsomer and more pleasant, breeding good N••urishment, better Blood and Spirits.

CHAP. IV.

The Proper and most Natural way of Boyling, Roasting, Frying, Baking, &c. of Flesh and other Food.

THE proper and natural way to Boyl Flesh and other Food, that the Spirits and Life of it may be preserved, is, fiirst, To put your Flesh into a Pot or Vessel that is large, and can hold good store of Water: For this Element of Water being of it self sweet and pleasant, does cleanse and sweeten all things, especially Flesh, which is full of gross matter; but you are to note, that your Flesh is not to be put into your Pot or Vessel unless it first Boyl; for if it lie in the Water and receives Heat but Gradually, it dulls and makes flat the spirituous part thereof: Likewise when your Flesh is put into your Vessel, let your fire be increased that it may not lie long in the Water be∣fore it boyl, and as soon as it boyls, you are to unco∣ver your Vessel, and to keep it boyling quick with∣out intermission till it is ready for eating: The Pot or Vessel is not to be Covered any time of the boyling, for thereby the sweet and refreshing Influences of the Air are hindered that they cannot have their free E∣gress and Regress, which does as it were suffocate and destroy the pure and Volatile Spirits in the food: for the Air is the Life and preserver of the Spirit, and the Spirit is also the Life and preserver of the Balsamick Body in every thing; and in what thing soever the Spirits suffer violence, the sweet Body and Oyl turneth Sower, as is most manifest in all ferment∣ed Liquors, if such Liquors be exposed to the open Air, the Spirits will evaporate, and then the sweet Body turneth Sower, and becomes of a heavy dull Nature and Operation; but in the preparation of all

gross phlegmy Bodies, the free Influences of the Air keep the Spirit Living till such Bodies are digested and the Spirits set at Liberty, then if such Prepara∣tions or Digestions be continued, the spirituous parts will also either become suffocated or evaporated, ac∣cording to the Nature of the thing, as in making and preparing of Hay, the gross phlegmatick Body in Grass could not be digested or exhibited but by ver∣tue and power of the Sun and Air; but when they have destroyed the gross Humidity and Phlegm, if the preparation and making of it be continued, that is, the Hay continued in the Sun and Air, it will ex∣hale, and cause the spirituous part to evaporate also. The very same or like is to be understood in the pre∣parations of Food; for these fiery sulpherous Fumes and Vapours which proceed out of these Vessels all the time of the Boyling, being forced back and kept in, because gradually more intense and raging, and be∣cause of the want of the free Influences of the Air, the pure Spirits and Balsamick Body are wounded, which does destroy the true Natural Colour with the pure Smell and Taste; also, it makes it lumpish, close, heavy, dull and gross on the Pallate; this kind of preparation is likewise heavy, and hard of digestion in the Stomach, and generates thick Blood and gross Nourishment, from whence proceeds dull indisposi∣tions, with Fumes flying into the Head: For the di∣gestive Faculty and true Virtue of all sorts of Food, does consist in the Spirituous parts, and if any Violence be done to them in the Preparation, then such Food be∣comes dull and half dead; for those Fumes and Va∣pours that Pots and Vessels send forth, are of a sul∣pherous and poysonous Nature, as you may perceive if you take up any sort of Food, when boyled, and presently whilst it is hot cover it close, which will force those fiery Fumes back, insomuch that the re-en∣tring the Food, destroys and suffocates the pure Spi∣rits;

therefore all such Food will not only be heavy, but it will have a dull gross Taste and Smell, very un∣pleasant both to the Pallate, and strong of Concoction; the truth of this every one knows, if they would be so wise as to take notice of it; for those sulpherous fumes that Food sends forth, as also the Vessels, is al∣together of a contrary nature to the Heat and genuine Virtue of the Food, as you also may perceive so soon as the Food is prepared and taken from the Fire, this fiery Heat will of its own accord evaporate and sepa∣rate it self from the Food; it dwells no longer there∣with than it is forced by the continuation of the Fire; it hath no natural Simile with the Food; therefore it will not incorporate its self with it, and nothing is more unnatural than to eat and drink any kind of Food whilst those fiery Steems and Fumes be in it; for it swells the Body and generates Wind, sends Fumes and Vapours into the Head; it also infects the Blood with a hot sharp Humour; but this unnatural Heat is made by custom the more friendly, as you may per∣ceive, if you give Dogs or any other Creature Pottage, or the like, whilst they are Hot, will cause a Mange in their Blood: The very same operation it hath in men, but not so violent, because of the continual use of such things. In this particular I shall be blamed by many; For say they, I have found by Experience that cold Food will not agree with my Stomach, neither will it satisfie my Appetite. This may be true; yet neverthe∣less this does not make it Healthful nor Wholsom; for if you use your self and Stomach to the frequent eating and drinking of Physical things, your Stomach will long after them, and will not be satisfied without them. One Example we have amongst others in tak∣ing of Tobacco, which at first is most unpleasant and loathsom, but through Custom, and by degrees, it hath awakened its Simile in the Elements of the Body, and made that Quality strong, which at the first

taking of it was weak, or lay as it were hid under the Qualities that did predominate; therefore at the first taking of such poysonous or physical things, they generally disorder People, but when (as it is mention∣ed before) the continual use hath made this weak Quality strong, then it oft-times proves as great a difficulty to Refrain it, as it was to make it Friendly at the first taking, or rather more. For in Men is contained the true Nature of all things, only one Property does predominate and is stronger than the other, which Quality hath the chief dominion in the government of Life: Therefore there is a possibility in the Humane Nature to alter or change himself for the better or worse, that is, through Use and Custom of Meats, Drinks, Exercises, and Communications, viz. to make that Quality that in the Radix was weak to become strong, and on the contrary, that which was strong, weak, so great is the power of Custom, and the continual use of things; for every thing, be it what it will, hath a secret power in its self to a∣waken its Simile, both in the Evil and also in the Good. Likewise there ought to be a great care taken that the Food be not over nor under prepared, of the two, it had better be a little under; for as soon as the gross Phlegmatick Body in the Food is digested, the pure spirituous parts become Volatile; and then if the Preparations be continued, they evaporate, and go backward towards the Center of Saturn, and so loseth its pure Colour, Smell and Taste, and becomes of a heavy dull Quality, and especially if the Vessel be close covered; for so soon as the Egress and Regress of the Air is hindred, immediately the Spirits suffer Vio∣lence. For the pure essential Spirits, which dwell in the sweet Oyl, whence the Fire has its bright, shin∣ing, pleasant and friendly Quality, will not endure those violent raging Fumes and Vapours, their Nature being understood by their furious Motion; and if

those fiery Fumes be by the force of covering the Vessel kept in, then they become ten-fold more Terrible and Fierce, as you may perceive when any Vessel is boyl∣ing, if you uncover it, the Steems fly out like a clap of Thunder; indeed all such Fumes and Vapours are of a dark fiery Nature and Operation; for being kept in by force, they seek out their Center, and do by way of Simile incorporate themselves with their like spirits in the Food, or whatever else it be; so that those fiery sulpherous dark Spirits and Fumes become stronger and more powerful in their operation; for they be∣ing of a Saturnine and Martial Nature, the nature of Saturn is to contract, and very vigorously draw and inclose the Spirit, which Mars cannot endure, and the more Saturn contracteth, the more furious and raging Mars becomes, (as you may perceive by the fiery quick furious Motion such sulpherous Fumes have, when you open such Vessels that do boyl) which do wound the pure spirituous parts, and the Balsamick Body becomes wounded and sick, more especially if the preparati∣on of such Food be continued too long; For so soon as the gross Body or phlegmy Matter in Food is in part digested, then presently the spirituous parts ap∣pear externally, which did not only lie hid, but also the Body of the Phlegm, before the preparation, did keep the Spirits from Evaporation, which all Corpo∣real Bodies do; for the Body is the House of the Spi∣rits. Therefore great Care ought to be taken in all preparation of Food, both for Man and Beast; and this is to be understood, that the pure Spirituous Parts and Balsamick Body cannot be preserved in the pre∣paration of any Food, neither for Man or Beast, ex∣cept that most friendly Element the Air hath its free Influences, because it is the Life, and gives the Power and Vertue to the Spirit: Also, this is to be minded, that when your gross Body in the Food is by your pre∣paration digested, whether it be by the heat of the

Sun, or by the common Fire, then ought you to pro∣ceed no further, nor continue your Preparation no longer; for when the pure Spirituous Part becomes Volatile, the same Air which did keep and preserve the Spirit from Suffocation in the Preparation, will now cause it to evaporate, which every Country Husband∣man knows in the making and preparing of his Hay, which neither the House-wife does understand nor consider in her Preparations of her Food, nor the Physitians in the Preparations of their Physick; these things are of greater Consequence as to Health, than most do imagine. I do not desire any to give Credit to me, but I would have them so Noble as to Try whe∣ther it be so or not, Health being the best Treasure in this World, and all those that want it, do esteem and desire it more than any other thing; tho' few do take Right Measures, when they enjoy it, to continue it.

Thus much for the Right and most Natural Way of preparing Food by Boyling; and whosoever shall observe the afore mentioned Rules and Observations, shall find great Benefit and Pleasure; The very same Rules ought to be observed in the Preparation of All Pottages, green Herbs and Pulses, except dry-Pulses which will admit of a slower and more gentle Fire than the Green.

Of Roasting of Flesh.

The Roasting of flesh is a good commendable way of Preparation, and is rather sweeter than Boyling, it affords a good dry firm Nourishment, but it is some-what harder of Concoction, but very sweet and plea∣sant by reason that the friendly influences of the Air hath its Free Egress and regress, not being any ways inclosed, so that the pure spirituous parts are kept living, which do render it brisk and lively.

There are two things to be observed in the flesh you Roast: 1st. That you have your flesh (if Beef) as soon as it is throughly cold, and then to give it some Salt, and to keep it in a cool place a day or two; for if you salt it much, the Salt being of a fiery hot nature, when the flesh comes to the fire, it does (as it were) scorch or burn it, destroys the Spirits and sweet Oyl, insomuch that it becomes in its nature and operation hot and unpleasant, causing great thirst in the Eater: In Roasting it is also to be considered, that you have a good clear strong and equal fire, and that your flesh be placed at a convenient distance, not too near, because it will burn or scorch, and so harden the out-side, that the Heat shall not be able to pene∣trate into the middle thereof, so that the out-side will be too much, and the in side too little; neither is your flesh to be too far off; for then it flattens the Spirits, such flesh loseth its pure sweetness, with its colour and fragrant smell, being dull on the Pallate and heavy on the Stomach, in comparison of that which is placed at a convenient distance, having a continued brisk fire.

The next thing that you ought to observe, is, That it be neither over nor under done, but of the two, it is better that it be under-done; the point of time when the Preparation is at the hight, is difficult, and it can be no other way known but by its colour, smell and taste, which by a little Custom every House-Wife may understand; for that Pallate that is used to eat and drink things well and properly prepared, can presently distinguish the contrary; and so on the other side, those that do accustom themselves to either Foods of Drinks ill prepared, cannot distinguish the good from the evil, or the right from the wrong: The same is in the sense of smelling, as all such that do use to kill Beasts, and to be much in Slaughter-Houses a∣mongst the dead Carkasses, the terrible Fumes and

stupified Stinks are hardly smelled or perceived by them; the same is to be understood of Tallow-Chand∣lers and other stinking Trades; for every particular thing has power to strengthen and awaken its simile; therefore there are but few that have their perfect Taste or Smell, only those that do accustom themselves to the eating and drinking such things as are well pre∣pared, their Pallates are made the more perfect there∣by: But of all the ways of Preparing Flesh, boyling is the easiest, if the Rules be followed set down in the fore-going Paragraph.

Of the Baking of Flesh

This Preparation is neither so wholsom nor health∣ful as either Boyling or Roasting, for these following Reasons:

First, Most sorts of Food that are baked, are de∣prived both of the Element of Water, and also of the Air, which are not only the Purgers and Cleansers of all Food, but the support and life of the Spirit; 2dly. The Air in Ovens becomes sulpherous and dead∣ly, by reason of the stopping of it, that the reviv∣ing and refreshing Influences of this Element, has not its free egress and regress, so that the pure spiritu∣ous parts become, as it were suffocated. Nor can such flesh be supplied with convenient quantities of Water, which in all preparations of flesh is a great cleanser and upholder of the Spirits, so that it boyls in its own gross Humidity, which all flesh does plen∣tifully afford. Also, the heat of Ovens is fiercer and more sulpherous than the heat of other Fires, where the Air has its Influences; the Air also being confin∣ed, is of a deadly poysonous nature and operation; it also destroys the natural Colour. Therefore flesh baked does no ways look like that which is boyl'd or roasted; besides, it is of a strong fulsom Taste in

comparison of the former, and a less quantity will cloy and fill the Stomach, more especially if such flesh shall be eaten hot, which renders it much more wholsom than cold; for those sulpherous Fumes and Vapours that do proceed from baked Food are much more hurtful to the Health than that which is either boyl'd or roasted; for there are but few Vessels in which Food is boyled that are or can be kept so close as Ovens. This way of Preparation is chiefly follow∣ed in Summer, especially in August, September, and October, the Air in this season being sulpherous and fainty, and the Weather hot, the making of fire in their houses is troublesom, therefore baking saves them the labour. Now at these seasons of the year flesh is unwholesom, and very apt to burden Nature, and to bring Diseases, as I have discoursed in another place, the frequent use of baked flesh in this season, with other evil circumstances which do then concur, does beget divers Obstructions, and generates an un∣firm Nourishment, because most sorts of flesh at this time are more subject to Putrifaction than any other, whence so many Fevers, Fluxes, Gripings of the Bowels, and other Diseases do very frequently reign; for Flesh in its best Condition is full of gross Juices and matter for Putrifaction, by reason of the great store of Phlegm and Humidity; therefore it ought to be helpt as much as can be in the Preparation, which never can be well done, except there be plenty of the Element of Water, and the free egress and regress of the Air; for those Elements have a living Power in them, by which they do qualifie and mix with it, purging and clean∣fing that raw phlegmy Juice or matter, which all Flesh does afford. Also, where these two Elements have their free operation in the preparation of all sorts of Food, they preserve not only the pure Spi∣rits, but also the sweet Balsamick Body from being suffocated or destroyed, maintaining the natural Co∣lour,

with the Smell and Taste, which makes all such Food lively and brisk, easie of Concoction, generat∣ing a far better Nourishment than any kind of baked Meat.

Of Stewing of Flesh.

This kind of Preparation of Flesh is much of the same nature with the former; for it has neither bene∣fit of the Air, nor a convenient quantity of Water; in this and all other Preparations of Food, where these two Elements are hindered from having their free influences and operation, (as is mentioned be∣fore) neither Fesh nor any other Food can be well pre∣pared; for the radical and pure Spirits (where these two Elements are pen'd up from having their influen∣ces) cannot subsist, neither will the fire burn, but pre∣sently the pure Spirits and Oyl in the Wood, or other things, becomes suffocated; for the Water and Air are the true Life and Power of every Being; whence it comes to pass in all Preparations, both of Food and Physick, where these two Elements have not their free influences and operations, the pure Spirits become suffocated, and the sweet Oyl is turned sower, and be∣comes of a stinking Quality, which is the cause all sorts of Food so prepared become strong in scent and also in Taste, and it loseth its natural Colour; if (as I have said) the pure Spirits and Balsamick Body be hurt, then there follows presently an alteration, and the original Quality of the dark Brimstone Spirit of Saturn and Mars gets the dominion, which was, as it were, hid before; but so soon as the true Life is wounded, this Crude Fire becomes many degrees stronger than before, as is seen in Charcoal, and in many other things; for these pure Spirits and Oily Body, whence the true Light hath its bright shining Quality, are the Qualifiers or Moderators of this

dark fierce fire, as I have elsewhere largely discours∣ed of, touching the Nature of Brandy; of this all House-Wives ought to take notice; for if the pure Spirits and sweet Body be not preserved in the Pre∣parations of Food, such Food is rather a Death to the Body, and also to the Spirits, than Life: The great∣est Wisdom in all Preparations is to preserve the pure Spirits and sweet Body from being either suffo∣cated or evaporated, and yet at the same time to di∣gest and open the Body; for the Crude matter in all Food must be digested, or else the pure Spirits cannot be set at Liberty, or freed from the phlegmy matter; which pure Spirits and sweet Body does tincture the Food, as we see when any Food is properly prepared, which comes to pass through the Preparation, it di∣gests the gross Crude parts, and then presently the true Spirits appear in their friendly forms, which before the Preparation were captivated or hid by the gross Phlegmy Body, the same is done in Malt, but in a higher degree.

Most certain it is, that the pure Spirits and Balsa∣mick Body cannot be supported and continued with∣out the help of the Air and Water; therefore it is a gross Mistake and Error amongst most House-Wives, to think that by Covering the Vessels, wherein Food is prepared, to preserve the Spirituous parts; there∣by imagining, that if such Vessels be open, that the Spirits will evaporate, which never happens till the gross Body in the Food be digested, and the Food be sufficiently Prepared, which does (as is said before) set the Spirituous parts at Liberty, that they become Volatile; and then if the Preparation be continued, they will evaporate, but not before; for in the Prepa∣ration, the Elements of Air and Water having their free Influences, keep the Spirits and Oily Body liv∣ing; and if these two Elements be Prevented, then the fiery sulpherous Fumes become so Raging that

they seek out their Center, and incorporate themseves with the gross humid part of the Food, so that they greedily devour and suffocate the pure Life and sweet Oyl; the very same is to be understood in all Physical Preparations.

The Observation and true Knowledg of these things are very material, as to the preserving of Health; but first they must be understood in a mans self; for before a man can essentially know any thing, the Cognoscible, and the knowledg thereof must be manifested in himself, or else it is impossible for any one to know any thing Truly. Whatsoever may be known or understood of God and Nature, is essential∣ly in man, or else he could not be called the Image of his Creator: Therefore every one ought to turn the Eye of their Understanding inward, and diligently search them∣selves; which Study is Preferrable to all other things.

Of Fryed Flesh.

The Frying of Flesh and other Food in Pans, is a Preparation much in use in England, but not so good or wholsom as either Boyling, Roasting or Broyling: The goodness of all Food does arise and proceed from the Essential Spirits and Balsamick Body, which is the true Life and Vertue of every thing; and if these es∣sential Vertues do not suffer violence in the Preparati∣on, then such Food will have a most pleasant Smell, a brisk lively Taste, very delightful to the Palate; also, it retaineth its natural Colour, according to that colour that was predominant in the Radix of that thing, be it either White, Green, or whatsoever else, which can no way be maintained in the Food, but by the benefit and help of the Water, and the pure influences of the Air: Where the operation and influences of these two Elements are hindered, the pure Spirits do suffer Vio∣lence,

which alters and changes both the colour, smell and taste, then it has a strong and odious scent, and its taste is also more unpleasing than the former, and the Stomach does not so eagerly desire it: Likewise, its true Colour is lost, or in some degree destroyed, as is most manifest by all Fry'd Flesh, it does send forth a strong fulsom smell in comparison of either Boyled or Roasted; its Taste is stronger, and its natural Colour is chang'd by reason the pure Spirits and sweet Body are (as it were) suffocated by that fiery harsh heat the Pan does contain; this Heat is more poysonous than the common heat of fire, which is caused by the Me∣tal, whether it be Brass or Iron; for the Fire does not only awaken the poysonous Nature that such Metal does contain, but the present Quality or oily Body in the Fire (whence it hath its bright shining friendly Quality) is suffocated; therefore all such Heat that proceeds from Pans is of a harsh fierce na∣ture and operation: The truth of this is further ma∣nifested by those that shall be Burned or scalded by such Pans, which is more poysonous, and the Flesh is harder to be Cured than what is burned by common Fire, and often proves more dangerous; the very same matter does cause any kind of Food to have such a strong smell; for in all Preparations that cause the smell to become strong, it is a sure sign that some Violence is done to the pure Spirits and Balsamick Body, which doth awaken the Center of the dark wrathful Nature: The very same is to be understood in all other things; and that is the reason why Fry∣ed, Baked and Stewed Food does send forth a stronger and fulsomer scent than other Preparations; and all such Food will sooner cloy and dull both Pallate and Stomach, except in some few, whose Natures and Stomachs have a Simile with such Food: It is also to be noted, that the Fat which is used in Frying, that lies or runs between the thing Fryed and the Pan, is

by this sulpherous Heat, and the want of the free In∣fluences of Air, and the benefit of a convenient quantity of Water, turn'd into a stinking Oyl, which does neither retain its Colour, Smell nor Taste, but is of a contrary Nature to what it was when it was put into the Pan. For these Reasons all Fryed Food is of a stronger fulsomer Nature than either Boyled, Roasted or Broyled Meat, harder of Concoction, and does cloy the Stomach: Therefore all House-Wives and others that do prepare Food, if they regard the Health of the Body, and true pleasure of the Pallate, ought to understand the possibility of Nature in all Preparati∣ons, that they may digest the raw gross Body of Food, without offering any violence to the pure Spirits and balsamick Body, and then all such Food would be of a most pleasant Smell, Colour, and Taste; for if the pure Spirits be kept free, and not suffocated in the Prepa∣ration, such Food becomes friendly to Nature, afford∣ing good firm and wholsom Nourishment, easie of Concoction; the frequent eating of such Food makes a man Airy, full of lively Spirits, and of a good Complexion: So on the contrary, if they be suffo∣cated, then presently the sweet Oyl is turned sower, or into a stinking Quality; then such Food so Pre∣pared will have (as is mentioned before) a strong Smell and Taste, not retaining its natural Colour; for in all sorts of Food, in which the Spirituous Parts and Balsamick Body is strong, their Smell, Colour and Taste is Pleasant and Friendly. Also, it is to be noted, that most Preparations of Food, the quicker they are performed (provided there be no violence done to the Spirit) the better and more friendly such Food will prove; for slow and intermitting Fires, in either Boyling or other Preparations, do flatten and dull the Spirituous Parts: Therefore no Baker can preserve the pure white Colour in his fine small Bread, if he be not quick about it; for if any Preparation be con∣tinued

too long the volatile Spirits become in a degree suffocated, then Venus, Sol and Iupiter grow weak, and according to the length of time and degrees of heat, so the natural Colours do alter and change; for the Colours of all sorts of Food (when Prepared) do arise by degrees one after another gradually, and when the gross Body is digested, then the inward virtue (which lay hid and captivated in the Body of Phlegm) appears in its own friendly Form, with a most lively and pleasant Colour, Smell and Taste; this is the point of Time all Preparers of Food ought to under∣stand; for if their Preparation be continued any lon∣ger, the operation of Nature goes backward towards the center of the Original Fire, then Saturn and Mars and their properties are presently awakened, which do cause the Colour, Smell and Taste of such Food to change: The first degree the Colour alters to, is a dusky Yellow, and if the Preparation be con∣tinued, by degrees it turns blackish, till at last it will become Black or deep Red, or of a mixed streaked Co∣lour, all according to the Property which does pre∣dominate in the Original or dark Fire; also, all such Food is of a gross and fulsom Smell and Taste, un∣pleasant both to the Pallate and Stomach.

Preparing of Food is a greater Art and Mystery than many House-wives and others do think; and if it be well and properly performed, it adds much to the preser∣vation of the Health both of Body and Mind; for every thing has Power to awaken its Simile in the Body. Therefore every one ought to use that care and un∣derstanding in the Preparations of all sorts of Food, that the meek and most friendly Life be preserved from suffering violence.

Of Broyled Flesh.

Broyled Flesh was much used in former Ages, but now it is little in Fashion, in comparison of the afore∣mentioned

Preparations; Flesh dressed this way is much sweeter and fuller of Life and Spirit than Baked or Fry'd, by reason it does not boyl in its own fat, as the other two do; also, it is quickly Prepared, and the gross Humidity in the flesh does freely purge and run into the Fire; it has likewise the free Egress and Regress of the Air, the Fire being full of lively brisk Spirits, which in Ovens and Frying-Pans are destroy∣ed, by which means the heat becomes more gross and sulpherous, like the heat of Charcoal, which does suffocate the pure Spirits, and then the Fat becomes of a heavy gross and Oily Quality, with a strong Taste and Smell; which gross matter in Boyled Flesh is destroyed; therefore it does not only eat sweeter, but breeds better Nourishment, if the Fire be clear and done as it ought; the Fire of Wood does prepare all sorts of Food sweeter and better than Cole, and renders it much wholsomer; for in all Preparations in which the Food does boyl in its own Fat, or in Fat put to it, if it hath not plenty of Water and the free influences of the Air, the gross Humidity in the Fat does suffocate the pure Spirits, and then the sweet Body (which all Fat does afford great store of) be∣comes gross and fulsom in Smell, Taste and Operati∣on, which will quickly cloy the Stomach, and gene∣rates burdensom Humours in the Body, because the pure Vertue and Friendly Quality in Food so Prepar∣ed, is in part destroyed; if this was understood, People would not be in love with such Preparations; for through frequent Use and continual Custom of eating Food badly prepared, the Pallate is adulterat∣ed; and altho such be strong and fulsom, (which al∣ways comes'to pass when the pure Spirits are wound∣ed in the Preparation) nevertheless the Pallate is not capable to distinguish Tastes; for the senses are easi∣ly made friendly (by use and custom) to the great∣est part of things: Do not all stinking Trades

(which at first are unpleasant to the sense of Smel∣ing) become after a little use and custom easie to be endured, and such cannot well distinguish the Air of Tallow-Chandlers and Butchers Shops from sweet pleasant Airs: If this were not so, it would be im∣possible for Nature to endure those Adulterations and unnatural Preparations of Food. Therefore we see what a wonderful Power there is in every thing to awaken and strengthen its Likeness in the human Na∣ture; for this very cause the most illuminated Pro∣phet Moses commanded the People of Israel that they should not only abstain from eating Unclean Creatures, but that they should also separate themselves from every unclean thing; for he was sensible that Man was capable to be wrought on by all things, because he has a Simile with all. There is more in this than many imagin, which every one ought to consider, not only in Prepa∣rations of Food, but in all other things.

CHAP. V.

The Seasons of the Year in which all sorts of Flesh are most unclean and aptest to contract and breed Diseases, and also the danger of eating much green Food: And the Reasons why so many are sick and die more at one time than another.

THE Seasons of the Year which are most dange∣rous to contract Diseases in, are from the mid∣dle of Iune to the last of October. For, 1st. This sea∣son is hot, which openeth the Pores, causeth Sweat∣ing, and as it were a continual Evaporation of the Spirits, which causeth a kind of fainty Indisposition to possess the whole Body; for all heat, which exceeds the

Medium, whether it proceeds from Seasons, Meats, Drinks or Exercises, doth gradually waste and consume the Spirits and natural Heat, and dulls the edge of the Attractive, Digestive and Retentive Faculties of the Sto∣mach; therefore in all hot Countries and Seasons mens Appetites are not so vigorous and quick as in cold Countries: For this reason all Superfluity and Intemperance are far more dangerous, and men are apter to contract Distempers in the one than in the other, as experience manifests; we see that the Na∣tives in all hot Climates are more temperate in Meats, Drinks and Exercises than they are in cold, which is one main cause why English People and others that tra∣vel into the East and West-Indies are so unhealthy, and so many have died: Experience hath taught them, that the grand cause has been Intemperance, not only con∣tinuing the same Disorders there, which they had been addicted to in their own Country, but rather increa∣sing them, saying, The hotter the Weather, the stronger and hotter the Drink ought to be; this Custom hath been practised by some idle sottish People that under∣stood Nature no more than Swine; Whereas if such who travel did take right measures in Meats, Drinks and Exercises, they would be as healthy, as in their own Countries.

2dly, In this Season People make use of variety of green Food, as Beans, Pease, Cabages, Colly-flowers, Ar∣tichoaks, &c. All which things do contain great store of Phlegmy matter, especially in cold Countries, where the Sun (which is the central Life of all things) has not that Power to prepare such food as in hot: Also, the Bodies of most People being accustom'd all the remaining part of the year to strong hot Food and Drinks, and then on a sudden, without gradual Pro∣gression, beginning such a kind of Diet as does beget Crudities and Obstructions, is very prejudicial to them; for Experience does shew, that all such things

are full of Phlegm, and have but few Spirits, and they very impure, comparatively, to what they were in the Spring: Therefore they ought to be eaten mo∣derately, or else all such things do swell the Body, and fill it with gross Phlegmatick Humours, whence doth arise those heavy dull Indispositions, which do gene∣rally attend People in this Season.

3dly, It is likewise to be observed, that a great part of that green Food before-mentioned, does often lie a considerable time before they are eaten, viz. two or three days, or more, after such things are cut or gathered, especially in great Cities and Towns, some of them lie heating together a day or two before they are spent, as Beans and Pease, &c. by which means they lose their pure brisk lively Taste and Smell, their natural Colour is changed into a dull Green, mix∣ed with a dusky Black; they are dull on the Pallate, lie heavy on the Stomach, nothing so quick of Con∣coction as those that are boyled Fresh; these things presently lose their fresh lively Spirits and Tinctures, whence doth proceed the pleasant Taste, with the most fragrant Smell and natural Colour; if your Pallate be not too much adulterated, it will easily di∣stinguish the one from the other.

4thly, At this time of the year the Air (which is the Life of the Spirit in all Cities and great Towns) is thick and sulpherous, full of gross Humidity, which has its source from many Uncleannesses such places do plentifully afford, more especially in this season, which is inamicable to the pure Spirits of all such Food; for all green Food is naturally subject to Pu∣trifaction, by reason of their Phlegmatick Body; this makes them more unhealthful and dangerous than o∣therwise they would be, if fresh and lively.

These Summer Fruits, when they have been gather∣ed long, and exposed to the corrupt Air of the Cities and Towns, the pure spirituous Vertues and digestive

Faculty is in a manner destroyed; these Fruits, viz. Gooseberries, Currains, Plums, Cherries, Pears, Apples, &c. are endued with a very tender Spirit and Life, and being full of Phlegm and gross matter, they quickly corrupt and turn to Putrifaction, which all the eaters thereof ought to consider: Likewise it may be noted, that many of these Fruits are eaten on a full Stomach, both at Meals and immediately after, which must needs be very pernicious to Health, be∣cause they obstruct the Stomach and Passages, gene∣rating many crude Windy Humours, whereby they suffocate the pure Spirits, and turn the sweet Oyl of Life sower, whence doth proceed griping Pains in the Bowels, Fluxes, Fevers, besides Pains in the Ioynts, cau∣sing Trembling Distempers, like Agues, according to the Constitution of each Man, and the matter which is awakened in the Root. But on the contrary, if such Fruits are ripe and fresh gathered, and eaten in order when the Stomach is clean and free from being cloyed with other Food, then they are very Profi∣table, being most of them of an opening and clean∣sinn Nature; for they gently cleanse and purge the Passages and Bowels: But all these Summer Fruits are best and safest Prepared, being mixt with things of a drying and warming Quality, or rather made into Drinks, and when such Juices have passed through Fermentation, the Phlegmy Body is digested, and the spirituous Parts set at Liberty, which do tincture the gross Body, so, that the Spirit and true Life is made thereby Predominant over the body of Phlegm; such Drinks being drunk moderately, prove very friend∣ly to Nature, especially to such as are Aged People, which do most need spirituous Drinks.

Green Food is not capable either in Man or Beasts to generate so good Nourishment, nor so firm as dry, neither are the Spirits so brisk and lively; the gross Juices of such Food do as it were suffocate the pure

Spirits, and turn the Balsamick Body sower, as it farther appears by all sorts of Animals that live on green Food in this season, are they not apt to faint, and to be subject to many Diseases, their Flesh and Fat being soft and greasy? but those that live on dry Food, their Bodies are freer from gross Phlegmatick matter, their Fat and Flesh is of a firmer substance, and their Spirits stronger and livelier, and more capable they are to endure Labour without Prejudice to their Health; it is also manifested by all Grains, Seeds and other Fruits, that are cut or gathered before the Sun and Elements have dryed away or exhaled the gross Phlegmy moisture, all such things will present∣ly Putrifie and Stink, being loaded with so great store of Humidity; but if they be gathered the Sun and Elements having dryed away the Humid Parts, then all such things will keep sound and good for several Years; for this cause all sorts of Food, in which Phlegm does abound, are very dangerous in this sea∣son, if Temperance be wanting, as our daily experi∣ence teaches.

5thly, In this Season the Sun also declines in strength and vigour, which being the central Power and Life of all things, they likewise do proportionably de∣cline, as appears in Herbage; as for Example, If you cut Grass in September, which is then the Food of most sorts of Cattel, the Hay made thereof is of a weak fading Nature and Vertue, in comparison of that Hay which was made in Iune or Iuly, which is of a lively brik strong substance and vertue; for the Earth (which is the Mother of all things in this Season) is weak and impotent, because she hath already put forth her strength, and manifested her lively Vertues in the first spring or rising of the Sun; for the Winter is the Rest and Sabbath of the Earth, in which time she recovers strength-and vertue, because she does then, as it were, cease from all her Labours, and the Vege∣tative

Quality stands as it were still, and the more Frost and Snow, and the drier the Winter is, the more strength and vigour the Earth obtains; such dry Weather cloaseth up the Pores, by which the strength and vertue is prevented from having any Evacuations, which is manifested by the goodness and great Increase of all Herbs, Fruits and Grains, being all filled with a Powerful Lively brisk Spirit and Vertue; therefore in the first spring and rising of the Sun every thing rejoyceth, and becomes very fragrant by vertue of the sweet Influences of this Coelestial Body, and the Power of the Earth, so that at this time all things seem to strive with a most lively motion to manifest their most inward Vertues; this is the time for People to eat Herbs, both Boyl'd and Raw, Sallets, and Pot∣tages made thereof; such Food at the Rising of the Sun are endued with a brisk lively Vertue and Strength, and of an opening and cleansing Nature, Purging the Blood, and are good against all kind of Obstructions: Also, all sorts of Diseases are by ver∣tue of Sobriety and Temperance, and the use of good Medicines then easier cured than at any other of the Year; it is also the Briskest and Healthiest Season, and the same Intemperances and Disorders which may be the occasion of generating Diseases in the latter part of the Summer, in this time will hardly be felt; for now all things rejoyce, and seem to concur for the Preser∣vation of Nature.

6thly, In this Season, viz. from the middle of Iune to the last of September, most sorts of Cattel breed many Diseases; First, from the continual Heat and gross humid Air, which in this season is more sul∣pherous; the Pleasant Influences and Spirits of the Air are dull and thick, which causes a dull and fainty Indisposition to possess the Bodies and Spirits of all Creatures; Men themselves can witness the Truth of this. Moreover, all Creatures are more subject to

sweat, by which the Spirits do evaporate; likewise, the Food of most Creatures is Grass, which is of a gross Phlegmatick Nature, and generates not only an unfirm Nourishment, but also fills the Body full of evil Juices, the Fat and Flesh being of a soft greasy Nature, having but few Spirits, and those that are, very impure, the Blood of most Cattel being thick and gross, which is the cause their Flesh will not take Salt as at other seasons; also, about this time most sorts of Cattel, especially those that come from re∣mote parts of great Cities, are more or less Heated and Surfeited by Driving, and other Accidents, they being not formerly used to Driving, the Weather being Hot and Fainty, the Air thick and humid, and they being loaded with much gross Flesh and Fat, all these things concurring, makes their Flesh unwholsom, and subject to Corruption, especially Sheep and Lambs, whose Spirits and Lives are so tender, that they can∣not endure any kind of violent motion without mani∣fest danger to their Health: It is very rare that any Mutton or Lamb is good in this Season, they not be∣ing free from the aforesaid Accidents; you may easily distinguish by the Taste, Smell and Colour of that which is killed off the Common without driving and other Accidents, and that which is killed in London with driving, the Bodies of all Creatures being in this season full of Phlegmy matter, that every little Ac∣cident will wound the Spirit, then presently the Body suffers many Inconveniencies; and if such Cattel be kill'd before they have time to recover such Injuries, their flesh is of a dull heavy Phlegmatick Nature, the Spirits are few, and those that are are impure; for these reasons it will not take salt nor eat sweet, as o∣thers will, which are free from such Inconveniencies; for salt has no Power to Preserve such Flesh from Pu∣trifaction, because (as is mentioned before) the Spirits are impure; for those gross Bodies are Preserved

by the Vertue and Power of the Spirit; and in such flesh where the spirits are few and impure, and the Flesh gross and full of Phlegmy matter, the salt can∣not incorporate; therefore in this season use what Art you can in salting your Flesh, it will not eat so sweet nor keep so long without corrupting as at other times of the Year; but on the contrary, in other seasons, and when the Flesh is free from the afore-mentioned Inconveniences, their Blood being thin, and well tempered with brisk and lively Spirits, such Flesh being salted as soon as it is cold, the Salt will greedily Penetrate it, and incorporate it self with the well∣tempered Blood and pure Supirits, so that it does hold the corrupt Phlegmy part of the Flesh captive, that the humidity thereof cannot turn to Putrifaction, untill those brisk lively Spirits both in Flesh and Salt be, through length of time, wasted or suffocated, which comes to pass in six, eight or twelve Months, more or less, according to the goodness of it and well ordering, and other Accidents, and then it will fall into corruption, and there is no recovery for it; but if the Salt had cleansed and purged the Flesh from its gross humid parts, as some say it does, then such Flesh would have kept a longer time, as all other gross Bodies will, when the Sun and Elements have dryed away and exhaled the Phlegmy gross parts, and left remaining the more firm and Spirituous, which will continue sound and good many Years, as many sorts of Corn, Fruits and Hay, which are altogether as subject to Corruption as Flesh, when green and full of Phlegmy Juices, but their Putrifaction is not so loathsom, nor so offensive to Nature; neither will such things generate such pernicious Vermin as Flesh will, the matter in Flesh being grosser.

It was not without great Reason & Wisdom that the Ancients commanded that Flesh should be eaten sparing∣ly, & that there should be a particular care not only

taken about the good state of the Bodies of such Cat∣tel, but also in the killing and preparing of it; the dressing and preparing of all other sorts of Food be∣ing left to every ones discretion. But the learned Prophet Moses was sensible that the common and fre∣quent eating of Flesh was very dangerous, as to the health of the Body, and also of the Mind, if care and understanding be not used in the Preparation thereof; therefore he gave Laws and particular Di∣rections for the ordering and preparing of Flesh, but no mention made of other Food; therefore Flesh in its best state, and otherwise well ordered, if much eaten, is apt to load the Body with gross Humours and evil Juices, but much more in the fore-mentioned seasons.

7thly, In this season all men do find themselves more subject to Indispositions, the Spirits dull and heavy, apt to faintness, and sooner wearied with Labour than at any other time; the Appetite not so quick and lively; therefore all sorts of People ought to have double the care, as to their Health, at this time, both in Meats, Drinks, and Labours, also in Quality and Quantity; for Intemperances are not so dangerous in the Winter or Spring, Nature being then strong and able to bear, with less Prejudice: This is the time of the Year in which also most sorts of Cattel are subject to Sickness, as Sheep to the Rot, and other Cattel to Murrains. And do not almost the double Number of People sicken and die in this season? And is not the flesh of all sorts of Fowls in hot weather lean and poor, altho they have more plenty of Food than in Winter? But it lies not in the Quantity of Food, but in the season of the Year, and the Weather; for all Heat, when it does exceed the Medium, evaporates and spends the Spirits, and then Nature does presently Languish, and the sweet Oyl in the Body turns (as it were) sower, so that there is a general weakness and fainty Indispositi∣on in all Creatures, and their Flesh is rendered there∣by

the more unwholsom, and apt to breed Diseases in the Eaters thereof. If Sobriety and Temperance were observed, and other Circumstances belonging to Health, a little Physick would serve. But in this Age men may speak and write of Temperance until they are weary; for there is not one of an hundred that is willing to observe and conform to its safe and healthful Rules; though it cannot be denied, but that It is one of the Principal things which puts a delectable sweetness on all our other Enjoyments: But few in Health consider these things, most being rather of an ap∣proving and admiring than a Practising Temper, es∣pecially of those things they are not in Possession of; many men also slight and have no esteem for those things they do or may enjoy, letting go the substance, and eagerly Pursuing after shadows. But seeing that in this Intemperate Age most Persons do live irregu∣lar Lives, few or none being willing to observe the Rules of Health in their Meats, Drinks and Exercises, therefore it is convenient for the continuation of Health to take Proper Purgative Medicines, both at Spring and Fall, tho they are not sensible of any mani∣fest Indisposition; by which means they may easily prevent the generation of matter; for when Sickness and Distempers have invaded the Body, then it will be a difficult point to get such Medicines as are suitable to the Disease, and can by their Vertue cure them; when the Spirits are wounded, and the Distempers and Obstructions in the Body have gotten great power over Nature, in such cases the best Medicines do often fail, most Diseases being generated gradually, as the Intemperances are committed; for Nature ever hides the Evil Matter (whence Distempers do Proceed) as long as she is able; but when once the Diseases do ma∣nifest▪ themselves with any kind of Violence, then there is danger at hand; most People being mistaken in Nature, for they generally attribute the cause of

their Diseases to the least Intemperance or taking Cold, or the like; never considering how many Disorders and Intemperances they have formerly committed; every Act of Intemperance does in some degree ob∣struct Nature, and by degrees sows the seeds of future Diseases; not but that outward Colds and the like do hurt Nature, and oft-times awaken the matter which lies in the inward Parts, and bring it to manifestati∣on; but on the contrary, when the in-side is clean and free from Obstructions, and other Evils, the body doth then very rarely receive any injury by such out∣ward Accidents; for Nature still endeavours to over∣come and withstand the evil matter in the Body, and makes several Essays to throw such Disorders off, but if Irregularities in Meats, Drinks and Labours be con∣tinued, the Evil at last grows so great, that then Na∣ture must bow, and Distempers take place. This is always to be noted, that if any Member or Part of the Body be weakened either by inward Obstructions or outward Accidents, as Falls, Bruises, broken Bones, &c. and the Person be guilty of any Intemperance or disorderly Living, the weak or hurted part first feels it, according to the old Proverb, The Weakest goes to the Wall. It will be convenient, if any upon particular occasions be excessive in Meats and Drinks, to observe the following Rules, which they'l find to be very profitable.

First, After full Meals and excessive Draughts, see that they fast longer than their usual time is; this gives great advantage to the natural Heat, by which the digestive Faculty of the Stomach does by its secret attractive Power draw unto it self all superfluity and evil Juices that have been bred through Intemperance, digesting and throwing off all such matter, which might otherwise occasion Diseases; for the action and natural heat of the Stomach is never idle, but has al∣ways its continual motion, and secret attraction, and

Hunger is so powerful, that it will draw the very Flesh off the Bones: Therefore fasting after immoderate eat∣ing and drinking, is a sure Remedy to prevent Diseases and Surfeits; drinking good store of Water-Gruel made thin and boyl'd quick the following day, without any Ingredients in it, will cleanse the Stomach and help to carry off the gross matter and evil Juices, which do proceed from Repletion. If these Rules were ob∣served by those that abound in Meats and Drinks, there would not be so many afflicted with the Gout in the Joynts and Pains in the Limbs, Swelling and Break∣ing-out with so many Mangy and Leprous Diseases, which are chiefly occasioned through Intemperance and want of Exercises: Likewise all Rich compounded Foods, which are often of disagreeing Natures, do not only destroy the Health, but do dull the edge of the Appetite, taking away the true Taste and Pleasure, which good Stomachs and sharp Appetites enjoy: It may be truly said, That the Intemperate Person is de∣prived of all true and natural Pleasure; for those that are continually accustomed to rich Compounded Foods, and strong Cordial Drinks, as Wine, &c. by the frequent use of them they become rather burdensom than plea∣sant; the same is to be understood of those that live an idle soft Life, their whole body is as it were indispo∣sed, their Members and Limbs often ake for want of Exercise, because they are weak; also, their Passages are fur'd and stopped, so that the Blood becomes thick and gross, and the natural Spirits impure; such People are on every occasion apt to sweat, being also subject to internal Heats, which do much disorder the whole Body; but the ordinary sort of People, who are con∣strained to live on mean simple Food and small Drink, and to labour hard, do imagine that the greatest happi∣ness in this World is to live an idle Life, and to have their Tables daily furnished with variety of rich Food and strong Drinks; few of them considering that the true

pleasure of eating and drinking is in having a perfect Appetite, and that without Labour no man can be brisk and lively, either in Body or Spirit, which Superfluity of rich Food, strong Drink and Idleness doth destroy, be∣cause most of such things are unequal in their parts, and so beget Inequality; also they are endued with too great Vertue, whence doth proceed too much Nourish∣ment, which is the Foundation of most Diseases; for this cause mean and simple Meats and Drinks are not only most greateful to Nature, but do best support the Body in perfect Health and Strength, far beyond all the richest compounded Flesh, Fish and strong Drinks, though all such things are and may be very useful now and then, being moderately used for ••he necessity of Nature, as the Scripture saith, all Gods Creatures are good, being received with Thanks-giving: Most Meats and Drinks in their own Nature are simple and inno∣cent; it is generally Compositions that make Meats and Drinks not only too Rich, but also Improper.

CHAP. VI.

Of Waters, Ale, Beer and Tobacco; to which is added the consideration of Cloathing, Houses and Beds, and what great Benefits arise from Moderation and Temperance in those things.

THE Element of Water is not inferior to any other of the Elements, neither is Nature want∣ing to work wonderfully thereby; there is so great a Necessity of Water, that without it no Animal can live, nor any Herb or Plant bring forth; for in it is the Seminary Vertue of all things, especially of Ani∣mals, whose Seed is manifestly Watrish. The Seeds also of all Herbs and Plants, although they are Earthy,

must notwithstanding be rooted in moisture before they can be fruitful. The great and illuminated Prophet Moses tells us, that before the Creation, when the Earth was without Form, the Spirit of the Lord moved on the Face of the Waters; and in ano∣ther place, that the Plants did not grow, because God had not caused it to Rain upon the Earth. Nay, so great is the Efficacy of this cleansing Element, that the spiritual Regeneration cannot be performed without it, as our Saviour Christ himself testified to Nicomedus; and very great have the Vertues of it been in Religious Worship in former Ages, among the Prophets and Wise Men in Expiations and Puri∣fications. Innumerable are the Benefits, and so vari∣ous the Uses thereof, both in the Generation, Nour∣ishment and Increase of things, that some of the Wise Men have concluded, that Water was the beginning of all things, and first of all Elements, and the most Po∣tent, because it hath the mastery over all the rest, for it swalloweth up the Earth, extinguishes Flames, as∣cends on high, and by a most wonderful divine Hand, and the stretching forth of the Clouds, challengeth the Heavens for its Throne, whence falling down in gen∣tle Showers and refreshing Dews, as from Natures choicest Limbeck, impregnated with Coelestial Ver∣tues, it becomes the cause of all things that grow in the Earth.

Nor is there scarce any part of Nature more full of Wonders than these liquid Regions. Iosephus tells us of a River near Sina, which runneth with a full Channel all theS abbath-Day, and then on a sudden it ceaseth, as if the Spring were stopped, and all the six days you may pass over it dry-shod; but again on the seventh-day (no Man knowing the reason of it) the Waters return in abundance as before; where∣fore the Inhabitants therabouts call it the Sabbath-days River. The Gospel testifies of a Sheep-Pool, into

which whosoever stepped first, after the Waters were troubled by the Angel, was made whole of what∣soever Disease he had.

Many secret and admirable Vertues the Crea∣tor hath endued this Element with, as in all Ages hath been manifested; for it being pure and clear in its own Nature, it is the only and alone thing by which all external things are purified, purged and cleansed: But if it be adulterated or incorporated with any other Liquor or Juice, then it becomes less pure, and will not so well perform its Office, yet it may make them better and more useful. Though it be a vulgar Proverb—As weak as Water: Yet I must tell you, Water is more strong and sublime than most imagine, for it contains a most ravishing and excellent Spirituous Balsamick Vertue, whence proceeds that pure sweet refreshing Quality, whereby it hath Power by its innate Vertue to digest and purifie all sorts of Food: Also, in all Preparations it is so Innocent and Friendly that it dissipates the gross phlegmy Bodies, and preserves the more essential Parts and Vertues, and keeps the Spirituous Parts living.

It is not only the most plentiful and truly pleasant of all Drinks, but it supplies Nature with its friend∣ly Moisture, and relieves Thirst beyond all other Liquors or Juices: It is so Simple, and endued with such Equality, that it insinuates its Vertue into all parts of the Body in an insensible way; it makes no Noise, nor causes any Tumults in the Brain, nor a∣wakens any in equality in the Body, but imparts its meek Life as it were in silence.

And as Bread hath the first place of all Food, and may justly be called Concord, or a thing which God and his Hand made, Nature hath befriended with all the united good Vertues both of the Vegetable and Ani∣mal Kingdoms, and therefore no sort of Food is com∣parable thereunto, nor will gratifie Nature to that

degree as it ought, without the help and mixture of Bread; though yet it is not the strongest of all Foods, nor hath the greatest Nourishment, but it is the most equal in its parts, and stands nearest the Unity, for which cause it is so much desired, and justly esteemed the Staff of Life; and we are taught to Pray for all outward Accommodations needful for our Bodies un∣der that significant denomination of Our daily Bread, it being, besides its own nutritive faculty, a proper In∣gredient to qualifie the Inequality of most other sorts of Food, and is the Foundation to all good Nourish∣ment: The like is to be understood of Water, that being the Radix of all moist Nourishment, which mixt or incorporated with any kind of Juices, ren∣ders them fit and profitable for Mankind.

Nay, (if we may fly our Contemplations to an higher pitch) there is a Sympathetical agreement, or some Analogy between this External Water and that Internal, of which our Saviour Christ told the Wo∣man of Samaria, that if she did drink, she should ne∣ver thirst: This Internal Super essential Water su∣staineth every Being, and is the Radix and Life of the outward Water, which contains some Shadows of the secret Influences of the Water Internal; for which reason the Prophets and good Men of old have fre∣quently compared the one with the other, and ex∣pressed the one by the other, and also have made use of Water in Religious Mysteries as a sign of Cleansing and Purifying the Soul from Sins, and for curing Di∣seases, &c. as the Scriptures do testifie,

Thus much I thought fit to say of Water in gene∣ral, to stir up men to praise and admire the Goodness and Wisdom of the All-Creator, for the manifold Uses, Vertues and Benefits wherewith he hath en∣dued this Element. But now let us consider the se∣veral sorts of Water.

Of Rain-Water and its Nature.

I name this Water first, because for several Reasons it is the best of all, if not defiled by Accidents, as by Tiles of Houses, or the Vessels 'tis kept in. For,

1st. It is a light pure thin Water.

2dly. It is drawn up into the Clouds by the power and vertue of the sweet Influences of the Sun Beams.

3dly. Being carried to and fro with the Clouds by Gods divine power, it hath thereby had the greater benefit of Motion.

4thly. 'Tis endued with wonderful Vertue from the Element of Air, and the sweet Influences of the Coelestial Bodies, whereby it is made more Spiritu∣ous than other Waters, and of a fat unctious Quali∣ty, of a light friendly mild Nature and Operation: Thus it mollifies the harsh Earth, making it light and tender, and causes all Plants to multiply and grow far better than any Artificial Watrings can do; Rain-Water being (among its other Vertues) like Affer∣ment or Leaven, that makes the hard compacted Earth more spirituous and penetrable, giving Life and Mo∣tion to all the Vegetable Kingdom.

5thly. Rain-Water is not only exhaled by the Beams of Heaven from the most clear and subtle Fountains, and impregnated with the Coelestial Influences, but also is, as it were, strained with the Airy Motions and Winds, which fill it with a Saline and Balsamick Vertue, when it descends (like the Tears of a repenting Sin∣ner) in gentle reviving Showers, that give Vertue and Power to all Vegetables, and restore the gasping par∣ched Earth and languishing Nature to the briskness of the Spring and joys of Autumn.

6thly. This is the lightest of all Waters, it cools and heats quickly; it oppresses not the Stomach, or any other part of the Body, but passeth suddenly in∣to

the Ureters, having neither in Colour, Smell nor Taste any manifest Quality; it bindeth not the Belly as some other Waters do, and is the best to be used in all Physical Operations, if it be well received, and af∣terwards kept from defilement.

7thly. It is to be preferred before all other Waters in House-wifery, for it Boyls all sorts of Meats better and sooner, and makes them easier of Concoction; as likewise it Brews and Washes to greater advantage than others.

Of River Water.

This is next in Goodness, whose Original is Foun∣tain or Spring-Water, and yet there is rarely any Spring-Water so good for common and general use at the Fountain-Head as in the River. For,

1st. Rivers or running Waters have great advantages by passing through various Soils and sorts of Earth, from whence it drains or sucks in a certain Unctious Vertue or Saline Fatness, which the surface of the Earth does plentifully contain, and from which Vegetation does chiefly proceed.

2dly. This sort of Water has the benefit of Motion, with the benevolent Influences of the Sun, and the Element of the Air, which purge it from its harsh earthy Qualities, and as it were open its Body, en∣duing it with a pure Spirituous, Airy and Balsamick Vertue, of a warming friendly Nature and Operati∣on: This is the chief reason why River-Water is of a softer milder Nature, and will perform all Prepara∣tions in House-wifery to more advantages than Spring-Water taken from the Fountain Head; for there most Waters retain a Saturnine earthy Quality, which the Influences of the Sun and Air, with the help of Motion do destroy.

3dly. The New-River that supplies London, is some

of the best Water in England (except Thumes Water) it being a cut or made River that runs on the Surface of the Earth for above twenty Miles, and is not fed or increased by hungry Springs, as many other Ri∣vers are that run through Vallies, which is their own Natural way, but Land-Floods sometimes fall into it, which augment its Vertue and Goodness, for they are the richest of Waters, draining and sucking into themselves the fat Saline Vertue of the Earth: For this reason most Vallies that lie between the Hills are so fruitful; for the Waters that run off the Hills do wash or carry away the Salintral Vertue into them, and there it centers; and thus Hills come not to be so fruitful as Valleys or Plains, by reason of such disad∣vantages: Whereas on the contray, do not Land-Floods, and the overflowing of Rivers, make Mea∣dows fruitful from the same causes? For when the Waters retire and sink away, they leave behind them the Saline or Spiritual Quality, that does Muck such Ground, as though it had been over-spread with substantial Dung. And indeed the very same is to be understood when a Man dungs his Land, it is not al∣together the gross substance or matter that enricheth the Land, but it is the before mentioned fat Saline Quality, which the moisture of the Earth receives, and the Rains wash out of the Dung; for if you lay a load of Dung in a heap, and let it lie a Week, two or three, and then remove it clean away from that place, and spread it thick in another place, yet that spot which the Dung lay on two or three Weeks will be more enriched than where the gross substance is spread; for the Earth, with the help of the Rains and Dews, sucked into it self the Salintral Vertue of the Dung. Therefore in most Fields, where such heaps of Dung do lie for a while before they are spread, both the Grass and Corn is not only greener, but also much stronger, and more in quantity than in other places of the Field.

4thly. River-Water, for the Reasons aforesaid, is better for Men and Beasts to drink of, than Springs or Pump-Water; it boyls all sorts of Herbs, Fish and Flesh better, and makes better and wholsomer Potta∣ges; it brews Beer and Ale to more Advantage, both in Quality and Quantity, and washes all sorts of Lin∣nen and Woollen with less Pains, Charge and Damage to the things. This Water seems to be pretty equal in its parts, having no manifest Taste, but a certain friendly mild sweetness predominates; and there is as much difference between the Nature and Operation of River-Water and Pump or Well-Water, as there is between Beer and Ale; and the Excellency of the lat∣ter above the former, I shall demonstrate in its pro∣per place.

Of Spring or Fountain VVater.

There are various sorts of this Water, some Better, some Worse, according to the Nature of the Earth it passes through: If Springs or Fountains proceed from a Chalky Earth, or some sorts of hot Sands, or run near the surface of the Earth, they are thereby endu∣ed with a meek soft friendly nature and operation, without any manifest harshness; but those that run in the deep Bowels of the Earth, and through cold hung∣ry stony places, are more hard and Saturnine, neither so wholsome for Man or Beast to drink, nor to be used in Housewifery. But though it be thus at the Fountain-Head, yet if the same run long afterwards, through various soils in the open Air, &c. it may be∣come very good for all uses, as aforesaid.

And Note: Whereas some River-Water will look of a wheyish whitish Colour, caused either by its long running without being fed by plenty of Springs, or else by Land-floods, yet in either case is not the worse to be liked, but rather the better; for all such

Water is of great vertue, of a very mild fat open∣ing Quality, caused by the saline vertue; which People not understanding do often refuse either to drink or use in Housewifery, calling it dirty muddy Water; whereas the whiter any Waters look, the better they are for most uses, especially when Land∣floods shall be the occasion of it, as appears by the In∣stances of Valleys and Meadows thereby enricht, which I mentioned but now.

Of Pump or Well-Water.

These likewise are capable of several degrees, bet∣ter or worse, according to the nature of the Earth from whence they arise; but they are generally of a cold hungry hard Nature, nothing so good as the former; and such Springs as lie deepest in the Bow∣els of the Earth, are of a lean Saturnine Quality, in comparison of that Water which runs near the sur∣face, being deprived of that saline nature which ir∣ritates Vegetation; for most Earths, after you come two or three yards deep, are of a hard cold hungry Quality, and if a quantity of such Earth be exposed to the open Elements, and laid two or three foot thick, there will hardly any sort of Vegetable grow on it, until the Sun and Coelestial Influences have en∣dued it with a Salnitral Vertue; and as the Earth is, so is the Water, viz. of the same nature Cold and Hungry.

2. Such Waters want the Coelestial Influences and Air, nor have the benefit of Motion, or but in a very small degree; hence they are more unwholsom than the others before treated of, and generally bind the Body, and are subject to obstruct Nature, neither will they perform the like good Offices in House∣wifery.

Of Ponds or Standing VVaters.

Such standing-Waters as are in a kind of springy Grounds are the best, but still much inferior to running-Waters, because they have not the benefit of Motion, nor the like advantage of passing through various Soils. Such Pools or Waters as are chiefly maintained by Rain or Land floods are better or worse, according as the season is wet or dry; for in dry seasons they not only become thick and slimy, but awaken a gross fulsome Saturnine Quality in the muddy Earth, that suffocates the pure thin spirituous parts; so that such Waters become of a strong gross Earthy taste and smell, which is altogether contrary to the Nature of Water, and such Waters are not wholsome for Men nor Beasts. Some Husband-men do suppose these Waters to be very good for Cattle to drink, having no other reason but that they will rather drink them than others; which is no reason at all; for this came through Custom and Use, which makes any sort of Water familiar to nature; and those Cattle that are used to drink Pond-Water, will refuse better Water for that, for two Reasons; 1st. Be∣cause their Stomachs and Pallates are adulterated, and made familiar to it, so that they cannot distinguish the evil taste from the good; 2dly. Because such Pond-Waters are of an hotter warmer Nature than o••hers, and Cattle used to them will for that very cause refuse others, just as men that accustom themselves to warm Beer cannot drink cold without some trouble to the Mouth and Teeth, though cold Beer and Ale is warm∣er in operation, and will more cheer the Stomach, and make the Spirits more brisk than the hot, because no fermented Liquors, whether they be Beer, Ale, Syder or Wine, will admit of the heat of fires, with∣out violence to the pure spirituous parts; they are so

volatile, that they will presently evaporate; therefore warm Beer or Ale will sooner become flat than that which has not been warmed; for when the spirituous parts are evaporated or suffocated, the sweet brisk Balsamick Vertue dyes.

But this hot sulpherous Quality in Pond-Water, which through custom most Cattle like, is of an evil nature and operation, because the spirituous vapours of the Air cannot so easily penetrate through its gross thickness, whence it dulls the edge of the Appetite and Stomach, breeds gross thick Blood, often is the occasion of many Diseases, and very injurious to the Milk of Cows. Besides, do not Pools and standing Waters generate various sorts of Vermin and Insects, which is caused through the Contraction of gross thick fulsom Matter for want of Motion, all which running Waters are not subject to.

But although Water be Natures common drink for Man as well as Beasts, yet since now a-days Men ge∣nerally betake themselves to other Liquors, we shall briefly treat of them likewise.

Of Ale, and its Nature and Operation, as also of Beer.

Ale hath the first place of all Drinks made with Malt, and is of greatest Antiquity: That Ale is best that is made after this manner:

1st. That the Liquor or Water that you put to your Malt be made boiling-hot, but not boyl, and then put it into your Mash-Tub or Vessel, and let it stand a little while before you put your Malt to it, which will somewhat moderate the fierce heat of the Water, thereby rendring it more capable to receive the Vertues and sweet Quality of the Malt, which vi∣olent hot Water will not do so well; for it doth not only hurt the pure Spirituous Parts of the Malt, but

will six or harden the Malt, so that the Sweetness and good Vertues will not so easily give it self forth into the Water; also, if you put the Malt into the Wa∣ter very hot, then it will Tinge, or cause the Wort to become of a red Martial Colour; but on the contrary, the cooler the Water is when you put in the Malt, the Paler or more Venerial will the Colour of your Wort be, which is the best Colour of the two; for all Ale that does look Clear and White is to be preferred be∣fore that which hath a high Martial Red Colour: And in some parts of England there is such Ale made, which is much liked; but this commendable White Colour depends also upon the well making of the Malt, viz. in the Fewel and degrees of the Fire they dry or fix it with; for if the Heat be too strong or fierce, or if the egress or regress of the Air be hin∣dred, or any other Accident happen of the like na∣ture, then such Malt will make Ale and Beer to look of a Reddish Martial Colour, which is not to be com∣mended, though some ignorantly cry it up: For the predominant Quality in all sorts of Corn stands in the White, and all the pure Water and sweet Body of it proceeds from the predominant Quality of Venus; therefore the more gentle, mild and natural the Pre∣paration is from the beginning to the end, the more wholsom and Balsamick will the Ale be: If the Malt be dryed with too hot or fierce a Fire, whence the Colour happens to the Ale, it shews Violence done to the essential Spirits, which also happens in Brewing when the Malt is put to the Water too hot, or by overmuch boyling of the Wort, which is not com∣mendable in Ale; for good Ale may be made with little or no boyling; and indeed there is not much reason for the much boyling of any sort of Drink made of Malt, except you design to keep it a great while: For the boyling of Ale doth cause a too great Evaporation of the Volatile Spirit and Balsamick Vertues,

which will not endure the harsh Fire; for this cause strong Wort will wast and evaporate as much in quantity in one Hour, as Small shall in three, and more. Besides, boyling these Liquors destroys their mild gentle cleansing Qualities, and fixes them, ma∣king them hotter and fiercer in Operation; for the more you evaporate or destroy the sweet Body of any thing, the stronger and fiercer the Original Qualities become, and appear more external; but so long as the pure Volatile Spirit and sweet Balsamick Body predo∣minates, the strong fiery Original Spirit of Saturn and Mars lies as it were hid; and seeing all the friend∣ly and wholsom Vertues of Ale reside in the sweet Body, you ought not to destroy That by over-much boyling.

Nay, I will add, that the best and most wholsom Ale may be made, and not boyled at all, as some in this Nation do, which does but wast it in Quantity, and make it worse in Quality, so that it becomes hot∣ter in Operation, and a friend to the generation of the Stone. Every one knows, or may know by ex∣perience, that Beer heats the Body more than Ale; the reason is, the Balsamick Vertues in Beer are in part destroyed by boyling, so that it becomes more like a Spirit, and therefore it will keep longer; and because of its lasting, most People imagin it the best, which is a great mistake; for they might as well say, that the best Sack drawn off by Distillation into a Spirit, is better to drink than the Sack was; whereas I think the contrary is known to every body of common sense: The nearer you bring any thing to its Origi∣nal, by destroying the balsamick Vertues and middle Qualities or vegetative Vertue, the longer that thing will keep sound; this is manifest in all Spirits drawn from any Wines or other balsamick Liquors; for this reason, Beer that is boyled most will longest keep from turning sour or flat; but still, this is no Argu∣ment that it is therefore the best and wholsomest; for

the predominant Quality in all strong Beer, especially if it be kept to be ••tale, is of a fierce harsh Martial and Saturnine Heat, of a hard greedy Nature, which infects the blood with fretting eating Humours, very prejudicial to Health; also, it generates the Stone, not so much from the Hops (which many accuse as the chief cause) but for that the pure sweet body is in so great a measure destroyed in the boyling it to such an height that it might keep; not but that the Hops do help to heat the body, and cause the Stone and other Diseases, but not purely and meerly as they are Hops; but this comes to pass from the Preparation. For Hops in their own Nature have no such operation to cause the Stone, but altogether the contrary; for Hops are of an opening cleansing Nature, and they powerfully purge by Urine, and make excellent Me∣dicines against the Stone & Dropsical Diseases; but all their natural medicinal Vertues are destroyed in their being boyled in the Beer, and then there remains in them chiefly the Martial harsh fiery Property, which helps to preserve the Beer from growing flat or eager, but it augments its heat, and makes it of a harsher operation: And as the boyling of Ale destroys the sweet cleansing purging Quality, and causes it to eva∣porate; just so it does by Hops, and so much the more, because in them the volatile Spirit stands, as it were external; for the Sun and Elements have ex∣haled the gross Phlegmy substance, and thereby sets the spirituous at liberty, only being close stuffed into bags, preserves them from evaporating whilst there they continue; but as soon as they come into the fierce boyling Liquor or Wort, these essential Vertues and good Qualities are destroyed and flee away; but still there remains the original strong bitter Quality, which cannot be destroyed by boyling, except they be annhilated, for it is the Root of its Life. Now this bitter Quality in Hops is of a harsh astringent Nature,

and very hot, as the original Spirit in all things is. For this cause all Beer that is boyled much, and hath store of Hops in't, will keep a long time; but then it heats the body and causes the Stone, if it find mat∣ter to work upon, and several other Infirmities; so that 'tis no ways to be accounted so good as Ale.

For Ale is a very excellent sort of Drink, if well ordered; and as the predominant Quality in Beer is Martial and Saturnine, Hot and Fierce, so on the con∣trary, that in Ale is Solar and Venerial, viz. Sweet and Balsamick, indued with a mild soft friendly Na∣ture and gentle operation; it sweetens the blood, opens the body and purges by Urine. Hops are very wholsome to be put into Ale in a small Quantity, but they ought not to be boyled; but thus you may do it, fill your Copper or Vessel you use for that purpose with your Wort, make it boyling hot, then take what Quantity of Hops you please, and infuse them about half an hour, and then strain them out, not letting it boyl at all, and then for certain you have all the Vertues of the Hops that are proper for the body; for the Wort will extract and receive the pure spirituous Parts and balsamick Vertues of the Hops in as little or less time than the hot Liquor did the sweet Quality of the Malt in the Mash-Tub: There is the very same cause and reason for the one as for the other.

Likewise, the Ale ought to be throughly wrought or fermented, that thereby it may be cleansed from its Yeasty substance, which most Ale in London is clog∣ged with, which makes it grow sour in a few days; and besides, before 'tis sour it fouls the body, and sends dull dark Fumes into the Head, palls and flat∣tens the edge of Appetite, and disorders the Sto∣mach. But none of these Inconveniences happen when Ale is well brewed, and has wrought as it should do, wherein special care is to be taken, that it be not set

to working whilst the Wort is too hot, for that causes too violent a motion, which weakens the original Heat, suffocates and wounds the pure Spirit, which some call fretting; and this does in some degree de∣stroy the balsamick or sweet Body; and whenever it happens, or that your Drink works too much or too furiously, be it Ale or Beer, it will not keep, but turn sour or eager sooner than the other that is put to work in such a degree of heat as it will but just move or fer∣ment gently and mildly; for if your Wort be put a working before the fiery heat or sulphurous Vapours be extinguish'd, which are of a contrary Nature to the genuine natural Heat of the Wort, as containing the fierce Spirits of the Fire, then presently the balsam∣ick body is wounded, and turns sour sooner or later according to the degree of the motion; for this fierce motion or working wastes the pure spirituous Balsam, and awakens the original Qualities of Saturn and Mars, viz. an astringent Eagerness, or sour hard Quality, that would not have been manifested, if this irregular Motion had not excited it.

On the other side, the Wort ought not to be cold, for then the spirituous Quality becomes (as it were) flat; for the Heat that proceeds from Fire, and remains in such Liquor, is a great Quickener and Awakner of all the Properties, and of good use in this respect, pro∣vided it be not too fierce. And further note, That all stale hard Beer, whether strong or small, is more or less injurious to most mens Health, especially those whose Natures are subject to breed the Stone and Gra∣vel.

Of Small-Beer.

There are generally great Errors committed in brewing Small-Beer, viz. most House-Wives and some Brewers let their first Liquor stand too long in the Mash-Tub with the Malt, that is to say, an hour and

a half or two hours, which stirs up and awakens a fulsom sour and keen Quality, which would be pre∣vented, if it stood but one hour: And this is not only injurious to the Ale, or best drink, but hurts and spoils the Small-Beer that comes afterwards; for if once the original gross keen Qualities be awakened, there is no Charm to lay them again, no Remedy or Art can help, but all such Small Beer will prove not only un∣grateful to the Palate and Stomach, but breeds bad Blood, causing sharp salt Humors, which help to in∣crease that general Disease called The Scurvy. And except Beer and Ale be every way well prepared, Wa∣ter is a far better Drink, and more wholsom; for all Small Beer made after the vertue of the Malt is washed out, is of a weak fainty sour Quality, and very inju∣rious; for the first and second Liquors having drain∣ed and carried away all the sweet friendly vertues, what remains is a meer loathing to Nature, only ma∣ny are used to such Drinks, so that they cannot well distinguish the evil Natures and Tastes thereof.

To mend the defect of this gross fulsom small Wort, many will boyl it a long time with those Dregs of Hops that have been once or twice boyled before in the Ale or strong Beer, whereby there is not the least wholsom vertue left in them, but only the strong gross astringent bitter Quality; so that in such Small Beer (as if People studied to do their Bodies a mischief) there is a concurrence of evil Juices, which if you set Custom aside, are an Abomination to Nature.

It is therefore to be noted, That those that will boyl Hops in Beer or Ale, ought not to boyl them more than once, that is, in one Furnace of Liquor or Wort, but infusing of Hops in boyling-hot Wort (but not actually boyling) half an hour, or an hour at most, is far the better way, except you brew Beer for a long Voy∣age at Sea. But as for those that have no such necessity, but may brew when they please, there is no reason

(if Health, and the true natural vertues of Drinks be consulted) that Been should be kept purposely till 'tis stale, and then drunk; for since the Custom of brewing Beer in England, which is not much more than two hundred years, and keeping it till it be stale, Experience shews us, that many Diseases have there∣by been occasioned, which hardly had any being be∣fore. For no Drinks or Liquors that are prepared by fire can be made to keep a long time without hurt to the balsamick and sweet Body. Therefore all stale hard Beer, be it strong or small, is neither so good to preserve Nature, nor yet so pleasant, (except custom to a depraved Pallat render it so) as mild Beer, especially as mild Ale, well brewed and wrought, that it become and is free from that yeasty Quality (so loathsom, that even Nature spues it out, which the Ale in London, and many other places in England is subject to) I say, when mild Ale is thus well qualified, there is no Drink made of Malt so wholsom, plea∣sant and proper to preserve Health as that.

It is a great Custom and general Fashion now-a-days, to bottle Ale; but the same was never invented by any true Naturalist that understood the in-side of things. For tho' Ale be never so well wrought or fermented in the Barrel, yet the Botling of it puts it on a new motion and fermentation, which wounds the pure Spi∣rits and Balsamick Body; therefore such Ale out of Bottles will drink more cold and brisk, but not so sweet and mild as the same Ale out of a Cask, that is of a proper Age: Besides, the Bottle tinges or gives it a cold hard Quality, which is the nature of Glass and Stone, and being the Quantity is so small, the cold Sa∣turnine Nature of the Bottle has the greater Power to tincture the Liquor with its Quality. Furthermore, all such Bottle Drinks are infected with a yeasty furi∣ous foaming matter, which no Barrel-Ale is guilty of. This is chiefly caused by the second motion or fer∣mentation;

and this yeasty substance being then ex∣cited, and finding no vent as it hath in Barrels, (which are always open at bungs when the Drink works) but here being confined, and without any evacuation, it grows mad and furious, so that presently it awakens the internal keen harsh Properties of Nature, which keep it (as it were) in a continual motion and fermen∣tation; and those cold keen original Qualities do in some degree devour the sweet balsamick Body, and cause it to become more cold, sharp and hungry, than the same Ale in Barrels, and also indue it with a more flatuous Windy Nature; for which Reasons Bottle-Ale or Beer is not so good nor wholsom as that drawn out of the Barrel or Hogshead; and the chief thing that can be said for Bottle-Ale or Beer, is, that it will keep longer than that in Barrels, which is caused by its being kept, as it were, in continual motion or fer∣mentation.

Of Tobacco.

Tobacco is an Herb of Mars and Saturn; from the first it derives its hot tart Quality, and owes its strong fulsom poysonous Nature to the latter. It makes a most excellent Oyntment, and is much safer being applied outwardly, than inwardly taken. 'Tis one of Nature's Extreams, and there is no way known or Preparation found out that can destroy its poyson∣ous Qualities, or reconcile and make it friendly to mans Nature, but only the continual use and custom of taking it; for this cause, at the first taking, it disagrees with all sorts of Complexions, with some more, and others less, according to the degree of An∣tipathy it bears to each mans peculiar Nature, having a nearer affinity to some than others.

It being extream hot in Operation, 'tis therefore good taken in Pipes, against all cold windy and phleg∣matick Humours, but the constant and common whif∣fling

it, does not only destroy and render invalid all its Physical Vertues, but heats and drys up Nature, and powerfully consumes the Radical Moisture, causing most that use it to spit up the moist matter, which ought not to be drawn out of the Stomach by such forcible Attractions; it being a general mistake for People to think that the more thin phlegmy matter they spit up, the better 'tis for them, when in truth 'tis altogether the contrary; for if the healthiest and soundest of men take Tobacco, it will cause as great Evacuations and spittings in them, as in the most un∣healthy; for this cause the much taking of it dulls the Stomach, and takes away the edge of the Appe∣tite; whatever matter is superfluous in the Stomach, Nature will expel by vertue and power of the inward Heat, if Temperance be observed; but the constant taking of Tobacco is nothing else but the constuat taking of Physick, though through Custom and Use the same (as likewise the highest Poysons) may be made familiar to Nature. For Man (as we have al∣ready told you) is a little World, and in him are con∣tained all the Properties and Qualities of the great World, as well of Poysons as of Vertues. The nature of Man hath Affinity more or less with all things, else Custom could never cause such poysonous things to become agreeable; yet ought not any to imagin the common use of such extreams to be the more proper or profitable unto their Health, because by violence to Nature at first, and continual practice afterwards, they can better endure them, and they seem more a∣greeable than they did at first.

I doubt not but some may find benefit by taking Tobacco in Pipes, but then there must not be a con∣stant taking of it; for then the Physical Vertue will not continue; for by habit and use such things be∣come like common Food in the Stomach. Most Peo∣ple that smoke Tobacco, in the beginning forced Nature,

and made her bow to their Inclinations, not for any Distemper, but of a vain wanton Humour, because of late 'tis grown the fashion, and many Thousands have strained and hurt their Health, and brought many Inconveniences upon themselves, meerly to follow this bruitish Mode. Some others there are, who first learnt to take it for some manifest Distemper, which have so far been excusable (tho yet not one of an hun∣dred of this sort have found it a Remedy;) for tho Tobacco hath been of so universal an use, yet 'tis no Universal Medicine. Indeed it hath and is indued with its particular Physical Vertues, as all other Herbs are, and when 'tis properly apply'd, and meets with such Diseases, then it proves effectual, otherwise not: there is as much reason that any other Physical Herb should be made universal as this, but few men hearken to Reason; for most (like Brutes) are carried away by Custom, and look on the Multitude, and make their uncircumcised ways their Rules, childishly saying, Sure if there were not many excellent Vertues and Benefits to be found in the use of such things, as the common taking of Tobacco, (viz. five, six, ten or twenty Pipes a day, and as much strong Drink in one day as might well sustain five or six men a week) such abundance of Wise and Learned Men would never practise the same; for (say they) we see our Physitians and Apothecaries, and the best of our Gentry, such as have been bred in the Univer∣sities and Inns of Court. [But it had been much better they had been of that most excellent. Imployment Ia∣cob's Sons wereof, tho now despised.] Nay, some of our Reverend Divines themseves will smoke as intempe∣rately as any of the Vulgar. But all this is still but a fools Argument, to do a thing because he sees others to do it tho Reason and Experience tells him 'tis prejudicial.

It is not above sixty or seventy years ago since that only Gentlemen, and but a few of those took Tobacco, and then so moderately, that one Pipe would serve

four or five, for they handed it from one to another (and it seems were then so honest as not to fear infect∣ing one another with any French Contagion) but now every Plow-man has his Pipe to himself. In former days Canary was chiefly sold by the Apothecaries, and perhaps then when Adulteration was not so much in fashion, might be the best Cordial in their Shop. The name and use of Brandy was not known till of late; but now the excess of all these things is become almost general amongst all sorts of People, even amongst those that count themselves most sober and Religious, and who should set Examples of Temperance to others it not being esteemed any sin to smoke two, three or four Pipes of Tobacco at a sitting, and Carrouze strong Drink, Brandy, Wine, and the like, in perfect Health, and when need or nature doth not require such things; and yet think all's well, if they can but follow their outward Occasions, and keep themselves from being Drunk, they never regard it, tho one of them do de∣stroy of Gods good Creatures as much in one day, both in Value, Quantity and Quality as would suffice five or six. Still, I say, all this is not reconed any sin a∣mongst many thousands of those counted sober Peo∣ple; the common custom and frequent use of these Intemperances hides the Evil of them, which few con∣sider, or if they do, yet they are ashamed to follow the pure dictates of Wisdom, for fear of displeasing or being hooted at by the frantick Rabble, who gaze, laugh and rail at all that will not run with them to the same Excess of Riot. There is scarce any thing in the World that has so much depraved and deprived man of his understanding, and led him aside from the simple innocent ways of God and Nature, since his original fall, as Custom and the Example of the Crowd. As in the government and ordering of Families, if the good man of the House say to his Wife, It will be best to order the Affairs of our House so and so—Yes (pre∣sently

she answers) it is true; but then what will People say of us? How strangely will they talk? And what a base Report we shall give occasion to be raised of us? If we do only those things that are proper and necessary to preserve the Health of our Bodies and Minds, How many stingy sneak∣ing Names will they call us, &c? And by this learned Lecture the silly man is over-perswaded to continue on his old rode of Excess and Superfluity, to the Displea∣sure of God, Injury of Nature, Prejudice of his Fami∣lies Health, bad Example to his Children, and impa∣ring of his Estate; and all this meerly to a∣void the Chat and censorious Tattle of a few Gossips, the wagging of whose tongues is no more to be valued by any Wise Man, than the Chattering of Mag-pies, or the buz of Flies in Autumn.

Nothing is more manifest than that there is not one of many Thousands that is guided by his own Mind, Wisdom or Reason, but the common Custom carries the day; few ever stand to dispute whether it be good or bad, Is it a Custom, the Fashion, all the Mode? If it be, there is no scruple to be made. The unlawful use of Tobacco, Brandy, Wine, &c. and the Intemperance therein is cloaked over by the wicked Custom of the Multitude. Would not any indifferent body wote it a sin and a high shame for a Man or a Woman to sit sotting and smoaking ten or twenty Pipes of Tobacco in a day, making the whole House stink an hundred fold worse than the Saturnine Smoke of Chimnies, and spitting & spawling as though he had taken a fluxing Potion, and continually spitting it up again, as if his Chaps had found the perpetual Motion; Would not, I say, all this seem most Abominable, and be counted a very great Evil and Intemperance, if it were not a Custom? The very same is to be understood in many other things. Which evil Customs and Habits all so∣ber well-minded People ought to refrain and cast from them, and look upon them no otherwise than as In∣ventions

and Snares laid by evil Angels to inthrall and insnare mankind, that he may keep them in Dark∣ness, and that by such their following those evil Cust∣oms, they may be always rendred uncapable of un∣derstanding God or his own Nature.

How much precious time do Men spend in smoak∣ing Tobacco, dosing and stupifying their Senses? And how many through such neglect of time, and the Ex∣pences, which this smoaking generally draws with it, have half starved their poor Families, and involved themselves in many Mischiefs and Inconveniences? But to proceed to particulars.

Tobacco does generally disagree most with the Cho∣lerick and Sanguine Complexion'd People, being an utter Enemy to their Nature; the taking of it in Pipes doth over-heat their Bodies, the Fumes and Smoke thereof do too violently penetrate and awa∣ken the Center, which always sets Nature into an un∣equal motion; for the sulpherous Fumes penetrate too furiously, which does powerfully stir up and a∣waken the Element of Water, the attractive and poy∣sonous hot Qualities of Saturn and Mars being so strong in Tobacco, that rarely any can take it without much Spitting, which is Injurious to most sorts of People, except some cold Melancholy or gross Phleg∣matick Complexions, who through cold windy Di∣stempers and watry gross Humours want Evacuations; to such it oft-times proves profitable, if not taken too frequently, but as it were in a Physical way. But for others that are in perfect Health, and especi∣ally for the Sanguine or Cholerick Complexions it very rarely (if ever) proves beneficial; for it dries up and exhales that most pleasant moist Liquor, and forci∣bly draws it from all parts of the Body, and casts it forth by its poysonous Fumes; and so the Body being deprived of what should keep it in Temperature, and cool all the inward parts and Vessels, and sharpen the Appetite, becomes all over hot and dry, the Appetite

dull, the Stomach out of tone, and great drought or desire to drink follows; and hence it is that the Pot and the Pipe are inseparable Companions, and still the strongest Drinks are desired by all Smoakers, for Small will not make Nature restitntion for her losses; for every Extream begets its Likeness, and after too great Evacuations there must be Supplies.

I dare from Reason and the Testimony of Expe∣rience affirm, that 'tis absurd and against Nature, for either young People, or any others that are in perfect Health, to practise the common smoaking of Tobacco, it being an Herb endued with extream Qua∣lities; and all such things ought to be cautiously ta∣ken into the Body. I would have every one consider the possibility of Nature in all such unequal things, especially those whose predominant Quality stands in the high Poysons, and to observe the Nature and O∣peration of each thing, and then they will certainly find the truth of what is mentioned before.

Let us take an Example in strong Drinks and Wine: The predominant Quality there is a certain Spiritual Heat, and as soon as a Man hath drunk them, he pre∣sently feels his Internal Heat or Spirits to be raised or awakened above and beyond its proper degree, if any quantity be drunk, during the time of its opera∣tion, but afterwards it leaves Nature with fewer Spi∣rits than it found in her; for all Meats and Drinks, and whatsoever else goes into the Body, that is une∣qual in its parts, does too violently awaken or kindle the Central Heats, and raise them from their several Centers, and brings Nature into an unequal Operati∣on, consumes the Radical Moisture, and as it were burns up the sweet Oyl, and evaporates the pure Spirits; for this cause, after the operation of such unequal things, most People are possest with an heavy Dulness and Indisposition, Fumes and Vapours besieging the Crown, the Senses stupified or disorder'd, the Sto∣mach and Appetite furr'd and dull'd. By which ef∣fects

all Men may be sensible that Nature does perfectly hate all Extreams and Inequality: But on the contrary, if Meats or Drinks be of a simple or middle Nature, and there be in them no manifest Quality predomi∣nant, then they gently insinuate their Vertues into all parts of the Body, administring both dry and moist Nourishment, and with silence and concord support the Body in Health.

The Vertue of Tobacco taken in Pipes, is extracted from the Smoke thereof; now Smoke is unusual to Nature, and a fulsom Steem or Vapour full of dark Sulpherous Saturnal Excrements, which the Fire and Light casts forth as an abomination, being void of all real Vertue; it contains a gross Humidity, and a fierce keen Quality, very pernicious to the pure Spirits: For Smoke proceeds from the poysonous Juices and Liquor, which the Fire and Air separates and casts forth, it being a thing that all People endeavour to a∣void; and how inimical it is to Nature, is further manifested by that black sutty Substance which it leaves behind it, and by its destroying Vegetation; for it contains two poysonous Qualities, a strong Bitter one from Mars, and a fulsom Astringent one from Saturn; its black Colour shews that its predominant Quality is from the venomous Center of Saturn, and hence when Tobacco is burned, it sends forth a strong fulsom scent or smell; offensive to most that are not used to it; nay, do not the very Breaths of those that take Tobac∣co perfectly stink? And does not the smoking of it so defile the common Air, that a Man may know where one hath been that takes Tobacco, they leave such a fe∣tid Vapour behind them? Do not all or most of our English Herbs when burned, send forth a far better Scent or Fume than Tobacco does? And I am sure many of them would not only be less offensive, but produce better effects, as to the Cure of Diseases.

When any Herb, Wood or other thing is set on fire, you may presently perceive by the scent what

Quality was therein predominant, for the Fire pow∣erfully awakens all the hidden Qualities, which could not be perceived whilst the thing remained intire. If the chief quality of the Herb or thing burnt, stand in the friendly Nature, then it sends forth, and is mani∣fested by two Qualities, viz. a most pleasant sweet Smell or Vapour, chearing and delightful to the Senses, and also it sends forth a burthensom Fume or Vapour, which incorporates it self with the Air, and flies away in a Smoke or Steem, which is from the poysonous Root, the Original of every Life: But on the contrary, if you burn any Herb or other thing, the predominant Quality whereof stands in the Martial or Saturnine Poysons, then all such things send forth also two Qua∣lities, viz. a very unpleasant Scent or Fume, offensive and burthensom to Nature, dulling the pure Spirits, and as it were suffocating the pleasant thin Vapours of the Air; and also it sends forth a gross humid poyson∣ous matter, that incorporates it self with the thickest part of the Air, and evaporates in a Saturnine Smoke; for if there lie hid any Verrue or Vice in any thing, Fire will unlock all the Gates and discover it; and if there be any Aromatick or Balsamick Vertue in the Herbs of Vegetables so burnt, it will appear by sending forth odoriferous and pleasant Smells: As on the contrary, ill Smells are an evident Testimony of Saturnine and Martial Poysons being predominant, which is the very Nature of Tobacco, and therefore not to be so wanton∣ly used as commonly it is.

Lastly, I would not have People imagin that there is the more Vertue in Tobacco, because the Fumes and Smoke of it will open the Body, and loosen the Belly, for it is the nature of all Smoke to open, being of a fierce keen penetrating quality that arises from the Original Poysons in Nature, whence it has also a sharp fierce humid quality that is exceeding offensive to the Eyes, like the Fumes that Onions send forth when cut. And we must likewise note, that when Tobacco was first

brought into England, it was ten-fold more offensive to the Takers thereof than it is now, because their Fore-Fathers were not acquainted with the use of it, so that they could not entail any desire of it on their Posterity: For the Children that are begot by Persons, that have accustomed themselves to the common use of these unnatural things, contract a kind of unsensi∣ble Affinity with such things, as proceeding from the like matter and Essences, so that thereby there are Foundations laid for Inclinations towards the use of them: The same is to be understood in other things, as those whose Parents live much on Flesh or Fish, do lay such Foundations for an Inclination thereunto in the very Radix of their Children, that it would prove a very difficult thing for them to refrain there-from.

So that every succeeding Age doth more easily and familiarly, and with the less difficulty receive these evil Customs and Habits, till in time they become al∣most Natural, and thence humane Nature in general becomes weaker and decayed, and Diseases come into the World with Children as part of their Essence, and Scurveys and other Diseases grow almost Universal, and all this for want of Temperance and Discretion in their Progenitors: A sad Inheritance to leave our Off∣spring, when we bequeath them our Follies, and intail upon them Miseries that are but the just Punishments and natural Consequences of them!

Of Clothing, Bedding, &c.

As Moderation, and a frugal Restraint, free from Su∣perfluity or Delicacy in Clothes, Bedding, &c. does much conduce to the Health of the Body, as well as of the Mind (which is observed but by a few) so all over-warm Cloathing, soft Feather-Beds and close Houses render Na∣ture so nicely tender, that upon every small Accident, the Body is subject to various Injuries. First, such usage makes all the external parts so obnoxious, that every little Cold penetrates and seizes the Body, which being

by these means obstructed, there follows Coughs, Whees∣ings, Shortness of Breath, and innumerable other Incon∣veniencies.

2dly, It opens the Pores, by which there is an evapo∣ration of the heat and spirits, causing a hot faintness to attend the whole Body; it hurts also the digestive Fa∣culty of the Stomach, dulls the edg and sharpness of the Appetite, causes Sweating and a general weariness in the whole Body, and disables it to perform all its La∣bours and Exercises. The cause of so great Inconveni∣encies proceeds from warm Clothes, &c. which hinder the most friendly Element of the Air from penetrating the body, whereby the Spirits become weak and fainty: For as nothing hurts the Body more than hot sulphe∣rous Airs, so there can be nothing that does more cheer and refresh the Spirits than cold pleasant Airs, which is known by every mans Experience.

3dly, Warm and close Houses, &c. are attended with these evil Effects; the Air, which is the Life of the Spi∣rit, is hindred from having its free egress and regress, by the close drawing of the Window-Shutters, Hangings and Curtains, which suffocates the pure volatile spirit of the Air, benums and stupifies the Senses, and causes an Indisposition from external heat to possess the whole Body; besides, it is pernicious to the vital Spirits, dulls the Appetite, weakens the Stomach, and depraves the senses of Tasting, and the digestive Faculty.

4thly, Soft and Warm Beds, with Curtains drawn be∣fore the Windows and about the Beds, produce these fol∣lowing bad Consequences, both to the body and mind; the Air being, as it were, pen'd up, becomes hot and sulpherous, because the pure thin vapours and spirits thereof are suffocated, and so consequently must needs be very injurous to them that lie thus in their Beds: Moreover, the Air cannot penetrate the Body; and so being destitute of Motion, the Stomach and natural Heat is deprived of its free operation; and this is the Reason that Suppers are not so well digested, but of∣times

become Noxious, causing an unnatural kind of Sleep, creating an Aptitude in the external parts to glow with a burning and unnatural kind of Heat: this ill custom is too frequently used by those who are sick, but especially those that lie in Child-bed, to whom often the consequence is more dangerous: The Chambers of most sick People are kept so very close, that it will dis∣order a Healthy Person to continue there three or four hours; and if so, what detriment then do you think must of necessity attend the sick, by reason of such hot sulpherous Airs? And indeed, considering how low and weak their Spirits are, nothing can be more hurtful to them than this is, under these Circumstances. For these pure thin vapours and spirits being destroyed by those sulpherous ones, the poysonous and deadly Vapours are stirred up, which have a powerful influence upon the Body, by way of simile, and wound the pure Spirits in the Body, causing an unnatural Heat in all the external parts, with a fainty kind of weakness. This becomes as offensive as the Heat and Air which proceeds from Char∣coal, and is of the same nature and operation; for in the making of Charcoal, the pure Spirits in the Wood, which is its true Life, or that sweet Water or Oyl, whence the Light hath its bright shining Quality, is suf∣focated, and in a manner destroyed; for the Spirits are the Life of the Oyl, and the Oyl is the house and plea∣sant habitation of the Spirits; and in all Preparations where the one is destroyed, the other dieth, as in this of making of Wood into Charcoal, where both the plea∣sant Qualities are destroyed, the free Influences of the Air being hindered, the Spirits and Oyl, which are of a friendly nature and operation, become thereby suffo∣cated. The fire that Wood sends forth has a bright shin∣ing Light, its heat is friendly and refreshing; but Char∣coal, tho it has the same Foundation, and is Wood in the original, yet these two friendly Qualities being destroy∣ed and suffocated in the making thereof, it comes to be of another nature and operation, as if it had not been

Wood. For these Reasons Charcoal will not flame nor give a bright light, but its flames are of a sulpherous Colour; for having lost its Moderator or friendly Life, the original Poysons take place, and its Fire becomes much stronger than that of Wood, and the heat and fumes thereof burdensom to the pure Spirits of those that are near such Fires; the dark wrathful Vapours do awak∣en their simile in the Body. If this were rightly under∣stood by a delicate sort of People in the World, I am perswaded they would not fear every small blast of wind, neither would they deprive themselves of the most plea∣sant and benign Influences of the Air, which keeps the essential Spirits living in every Creature, and is indeed the excellent support of the whole nature of all Beings, giving to them Life and Vigour. And therefore you dainty Dames that are so nice, that you will not endure this pleasant Element to blow upon you, unless it be in a hot and sulpherous day, in which it has not half that power and vertue that it has in cooler Weather; you, I say, who are so Curious, do but consider a little seri∣ously what is said, and your own experience may con∣vince you, that there is nothing better than pure and clear Airs to cheer and comfort Nature, and to make the Spirits brisk and lively: Are there any more heal∣thy than those whose Imployments and Exercises are in the open Air? Are there any who can endure. Labour with less Prejudice? Are there any who are generally more Robust? Any that have better and sharper Appe∣tites than they? Likewise, those that use the Country-Air much, enjoy, in a great measure, the abovemention∣ed advantages; It will be very convenient then to use a Medium in reference to Clothes, Houses and Beds; and of the two, Coolness is much safer (from ones Birth to the Grave) than Heat, both inwardly and outwardly. Pleasant and gentle Airs shut the Pores, that the Radi∣cal Moisture and Spirits cannot evaporate; they strengthen Nature, give an edg to the Appetite; the thinner and meaner a man's Clothes are, the stronger

and brisker he is, and his natural Heat and digestive fa∣culty is also the stronger; besides, thin Clothing (except in cold Weather) makes People fitter for Labour, and less burdensome, preserves the natural Heat, and keeps it more Central. Therefore it is that all Creatures that are born and bred in cold Climates are stronger and better able to endure Hardship and toilsom Labour than those that live in hot Climates, and are greater Eaters and Drinkers of Strong Food and Drinks; for this cause most People in cold Countries are inclined to the In∣temperances of Gluttony and Drunkenness more than in hot, so great is the power and operation of open cold Air; it does wonderfully strengthen Nature, and no∣thing can be a greater injury to Health, than for Peo∣ple to accustom themselves to Tenderness; the more they do wear, the more they may, so that at last they may have need to carry their Beds on their backs; for by degrees it weakens the Body, and causes so great a tenderness, that they find it very troublesom to have the fresh cool Air to blow upon them; the effects are not better which rich compounded Meats and Drinks produce in those that are accustomed to them, they weaken the Stomach, and by their heat contract the Vessels of the Stomach, insomuch that with a kind of nauseating they both eat and drink, or rather they know not well what to eat or drink. This is further manifest in those that use to drink Brandy and other Spirits; for they do so consume the natural heat, that after eating they feel their Food lie heavy in their Sto∣machs, and sometimes are apt to cast the Food up again; thus it is in all sorts of Intemperances, and by the con∣tinuance or abandoning of the use of such unwholsome Liquors, you may change and alter Nature as you please, either for the better or worse.

But if you will be so habituated and wedded to your unhealthful Customs, that you value not whether Na∣ture be weak and impotent, tender and unhealthy, then you may mix your Food with all the Varieties that

the East and West-Indies produce, you may make your Drink as strong and Cordial as you list, you make all your Preparations Ala-mode de France, you may Boyl and Roast all your Food to pieces, till there can be no more Nourishment; then you may wrap your selves up in Furs, and wear a brace of Night-Caps, and bury your selves every night over Head and Ears in a Down-Bed, barricado'd with a double Range of Curtains, keep your House close, and be sure that you skreen your selves up by a lusty Cole Fire, and fortifie your Windows with those Shutters that you may see no light, nor feel any Air; and when it is nine or ten a Clock in the Morn∣ing, look that you have a good rousing Fire in your Chambers, and Breakfast ready, and two or three hours after let a plentiful Dinner of varieties be made ready, with strong and enflaming Liquors: This is the Trade that many Thousands of this Nation use, as if they studied to bring Diseases upon themselves, and to dig their Graves with their own Teeth; for in the midst of all their Affluences, wherein they esteem themselves hap∣py, they are yet most miserable. But on the contrary, they who would have and preserve their Strength, and a firm Health both of Body and Mind (which of all Terrestrial Pleasures is the greatest) will observe these Rules:

First, Let your Meats and Drinks be simple, not com∣pounded of Variety, and of things disagreeing in their Natures; do not exceed the bounds of that necessary Nourishment which Nature requires, lest the Natural Heat of the Stomach be thereby destroyed; be sure that Nature be master, not the Food; use moderate Exercise and Labour; for nothing does more strength∣en the Body and make the Spirits more brisk and live∣ly than pains taking.

As to wearing of Clothes, use such as are neither too Warm nor too Thin, of the two, the latter is the best; for it both hardens and strengthens Nature, and has many other good effects before mentioned. It is also

convenient that the Head and Breast be kept cool, for that strengthens the Stomach, and all the Vessels there∣of; it helps Concoction, and does greatly prevent the generation of Phlegms and other Crudities, which are apt to obstruct the Passages, from whence proceed Coughs, Wheesings, Shortness of Breath, and other Distem∣pers, which Diseases do commonly invade those who accustom themselves to Delicacy and Niceness: So on the contrary, they who often go into the clear and fe∣rene Air, whose Imployments or Diversions are for the most part in the Fields, have not only sharper Appe∣tites, but also are not so subject to the Distempers and Infirmities of the Breast, as the former are, tho' their Clothes are but poor, mean, often wet, and their breasts bare; yet it is undeniable but that they are more heal∣thy than the other, notwithstanding the Intemperances they are guilty of in Meats, Drinks and Exercises; for their business chiefly consisting of Exercise, and lying much in motion, and having the free Influences of the Air, a little Intemperance does not much hurt their Spirits: But such Disorders are not so easily thrown off by such as are accustomed to fine Food and rich Cor∣dial Drinks, and their Spirits and heats are not to be compared to the other; and yet tho' their Clothing be thin, their Houses and Beds cold, their Coverings light, tho' they had not quilted Caps for their Heads, nor Curtains for their Windows and Beds, nor it may be scarce any other Windows or Shutters than the Trees that grow before their Houses; insomuch that the Fires, Beds and Houses of such would kill a great many ten∣der Gentlemen and Citizens; yet we see they are far more healthy and strong, and nothing so liable to Di∣seases as those others which are so nice and curious of themselves: And tho' their Food be course and simple, yet it does support Nature more than all the Super∣fluities of the other; for this course manner of living does propagate Health and strengthens Nature, because all such things are equal in their parts; therefore I

would advise all Citizens, whose Affairs are most with∣in their Houses, to use themselves to wear thin Clothes, and to keep small Fires, and to let their Houses be as open as may be to the Air; for where this Element has not its free Influences, the Air in such places is thick, the pure Spirits and thin Vapours thereof become, as it were, dull and suffocated, that it cannot penetrate the Body by the way of the Pores; whereas the Radi∣cal Spirits are in a manner supported, refreshed and kept alive by a continual sucking in, or penetration of that Element, and if there were a total intermission but for a small time, the Spirits could not subsist, but Death must needs follow; so where the same is in part obstructed, the Spirits, by reason of hot sulpherous Airs, grow fainty, and do in a manner die away, and nothing will recover them but open clear Airs: For the Support, Life, Strength and Vigour of the Body is the Spirit, and the support and life of the Spirit is the Air; therefore both Body and Spirits in Man and all other Creatures are not only supported in Health and Strength, by gross corporeal Meats and Drinks, but also by a pure thin, spiritual substantial Life, which the Elements of the Body and Spirits in man do continually suck in like Spunges, from all the four Elements, especially from the Air, which if it be too close pen'd up, and has not its free Influence, it becomes sulphurous, and awakens the dark poysonous fire in the body, which is the ori∣ginal of every Life, and this it does by simile, as I have already at large explained.—Such is the pleasant and friendly Nature of the Air, that it does 〈◊〉〈◊〉 a sym∣pathetical operation give life and vigour to the Radi∣cal Moisture and Natural Heat; for this Element hurts nothing, but preserves all, except those delicate tender Creatures who by a too great Indulgence of their un∣reasonable Appetites, and foolish compliance with ill Customs, willingly deprive themselves of its singular benefits; therefore those that regard their Healths, ought not to make strong Bulwarks and Fences from the

free visits of so good a friend, but rather court its Fa∣miliarity by motion in the open Fields, airy Houses, &c. I know it is a Custom in many places of the Coun∣try to plant Trees before their Houses, but I am of o∣pinion that they are not convenient nor profitable, in respect of Health; for it hinders the fresh breezing Gales of Wind to enter into and sweeten their Houses; also Trees, Woody places and Vallies, do by simile attract the Clouds and moist Vapours, which are injurious to some Constitutions of men. It is likewise convenient that all sorts of People do not accustom themselves to sit by Fires, especially those made of Cole, or any other of the like Nature, because they do as it were by a natural si∣mile dry up a Radical Moisture, exhale and suffocate the Spirits, and with too great violence open the Pores of the whole Body, and as it were, chill the whole-Body, making it thereby incapable to endure the Air, without trouble and danger of taking cold; it also dulls the edge of the Appetite, and sends dark thick Fumes into the Head, weakens the Eyes, and causes a general indispo∣sition through the whole body. Besides, that heat and warmth which is procured by Fires, heavy Clothes, &c. is very troublesom, in comparison of that pleasant na∣tural Heat that is awakened by Motion and Action in airy and open places; and there is as much difference both in the Appetite, and the whole state of the Body and Spirits, between the one and the other, as there is be∣tween Light and Darkness, the one being lightsom, airy pleasant, strong and lively, with a sharp and perfect Ap∣petite, the other being unpleasant, cold on one side, and hot on the other, dull and heavy, of little Appetite, and that not good; and so the body being feeble and tender, the man knows not what to eat, nor what to drink, nor what to wear, he finds every Room too cold for him, he is indisposed; therefore he must have this and the other dainty Bit, and this and the other Cordial Drink, but all to little purpose, so long as they drive their old Trade of Superfluities in the above mentioned things:

A Cup of cold Water or small Drink, and a piece of brown Bread to a well-prepared Stomach, is above all Dainties. Therefore it is a very uncomfortable thing for a man to be ignorant of himself; for such never use things that are friendly to Nature, and the good Health both of Body and Mind; but on the contrary are diligent to procure such things as are inimical and hurtful to it. Wisdom, which is certainly great Riches, teaches a man to put an high Estimation upon mean and simple Things, and to use them all with a thankful Heart to the Glory of God.

Of particular Trades, and particularly of Seamen.

The last Consideration of the great Benefit of the o∣pen Air, leads us to observe, what Callings and Imploy∣ments may be esteemed the most wholsom or best ac∣commodated for the preservation of Health, touching which, we are in the first place to note, that all sorts of Trades that work in Wood, as Carpenters, Ioyners, and other Trades of the like Nature, are all of them whol∣som Imployments, as well because their Labour consists of sundry motions of the Body, as for that the various sorts of Woods they work in, send forth most pleasant and fragrant Smells, which must needs be very refresh∣ing to Nature; and if those men were Temperate and Careful of themselves not to lift pieces of Timber be∣yond their strength, &c. they might enjoy their Health and Strength even to a good old Age. Also, those Trades and Imployments that belong to the Water, such as Sea-men and Barge-men, Skullers, &c. are healthful Imployments; for the pleasant and wholsom Vapours which the Water always sends forth, being mixed with the friendly and gentle Breezes of the sweet Air, does powerfully penetrate all the parts of the Body, and cleanses all the passages of the Breast, makes the Lungs sound, sharpens the Stomach, giving it a good Appe∣tite, and an easie Concoction; it makes men lively and hardy, and the Bones and Nerves strong; for they be∣ing

still in the fresh Air, it is no wonder that they find such good Effects of it.

I know no Imployment men could spend their time about with more Vigour, Health and Pleasure than This, if the Rules of Sobriety were strictly observed: But they are a fort of People whom no bounds of So∣briety can limit, such as use no Medium or Equality in their Meats, Drinks and Exercises; for the greater part they are excessive drinkers of strong Drinks, such as Brandy, and other adulterated Spirits, which not only weaken the Natural Heat, but awaken the Original Fires, and fierce Poysons in Nature, which does cause fiery Passions and Head-strong Humors in the Mind; and indeed they living on salt Flesh and Fish, can hard∣ly be free from doing Violence to Nature, because the Spirituous Parts and Balsamick Body is almost destroyed in that kind of Food, and the Quality which is predo∣minant, is of a hot, sharp and fierce Nature; and this Nourishment being commonly taken, does heat and dry up the Radical Moisture, and cools the refreshing Va∣pours which proceed from the Elements of Air and Water, from whence also proceeds unnatural Droughts, and the Generation of the Disease called the Scurvy, and innumerable other Distempers: But these friendly Elements, the Water and the Air, give them often great Relief; for otherwise they could not as they do eat and drink to such an Excess.

Many men of this imploy ruin their Health by in∣dulging too much their Appetites; for they eating and drinking beyond measure, and without exception, when they come into hot Climates, viz. the East and West-Indies, where the Beams of the Sun are so powerful, that their Pores are opened, and they sweat continually, and their pure Spirits and Radical Moisture so much exhaled and evaporated, that they presently feel an inward Weakness and a Decay in the Natural Heat and in the Stomach, accompanied with cloudy Fumes in the Head; causing an Indisposition and Weariness through the

whole Body, and rendring Nature incapable to bear such a burthen of Intemperances as they lay upon her without manifest Prejudice. Their eating, I say, of salt Flesh and Fish, and their drinking of hot and inflam∣ing Liquors, and observing of no fit Season, nor due proportion of time for taking of Rest, which in hot Countries should be from twelve of the Clock to three in the Afternoon: These and other Extravagances bring upon them Fluxes, griping Pains of the Bowels, and Acute Fevers; their drinking of that Liquor called Punch is also very Inimical to Health; For the Lime-Iuice, which is one of the Ingredients they commonly use in it, is in its Nature, fierce, sharp and Astringent, apt to create griping Pains in the Belly: These and many other Diseases are the direful Effects of their In∣temperance in eating, drinking, &c. But still 'tis cer∣tain none would be more Healthy than Sea-faring men, if they keep within the bounds of Moderation, and would be but content with the more simple and mean sorts of Food and Drink, as Bread, Cheese, Butter, Gruels, various Grains and Fruits, which are both mild and friendly, and would with little use and custom sufficiently supply Nature with a Nourishment both dry and moist, and that much better than the various sorts of Food which is generally allotted for Sea-men; salt Flesh and Fish may do well between whiles, if it be sparingly and seldom eaten; but I would advise such People not to eat too freely of the various Fruits such Countries afford, and to eat sparingly also of Flesh, Fish, &c. For all sudden Alterations and Extreams prove very noxious and dangerous to Nature, especi∣ally to such who have in their long Voyages accustom∣ed themselves to the forementioned things.

CHAP. VII.

Of Wheat and other Grains, Beans, Pease, Herbs, Colworts and Colly-Flowers; and that the Fruits, Herbs and Grains of our own Country are better, and more agreeable to our Bodies, than any brought from abroad: To which is added, some Remarks on Fish.

OF all sorts of Bread, that made of Wheat is the finest and best; some Astrologers think that this sort of Grain is under the Dominion of the Planets Iu∣piter and Venus. As there are several kinds of Wheat, the best is that which is hard, thick and heavy, clear, smooth, and of the colour of Gold, and which grows in fat and Limy Ground, and afterwards has heat in the Mow three or four Months, by which that raw kind of Qua∣lity that is in all Grains, may be fully digested; the like usuage in Hay, &c. will not be inconvenient. This Grain is not only the strongest, but of all sorts of Bread the Qualities and Properties of its Nature stand in the best Equality, only the sweet and Balsamick Quality does a little predominate, which gives it that pleasant Re∣lish and kindly Operation, far beyond all other sorts of Bread; there is scarcely to be found any Grain, Herb or Fruit in the whole Creation so highly gradu∣ated in Nature as Wheat, or where the Forms and Quali∣ties of Nature stand in more exact and perfect Equality; therefore it does justly challenge the first place and pre∣heminence of all sorts of Bread or Food; it is the Foundation of all good Nourishment, called by the wise Man, The Staff of Life; and our Saviour Christ com∣pares the Heavenly and Spiritual Food of the Soul to Bread, which does not a little Illustrate the excellency thereof. Wheat ought not to be ground at Mill above a day or two before it be made into Bread; for when the Body is broken, the pure Volatile Spirituous Parts and oily Balsamick Body, will more or less evaporate, accord∣ing to the time it has lain ground, unless the Flour be

packed up hard and close in Casks, as Sea-men and Merchants do when they carry it to Sea, by which means the Spirituous and Oily Quality will be some-what longer preserved; but still when it comes to be used, they'l find it to be much drier, and the Bread made of that Flour is not to be compared in goodness to that made of Wheat newly ground, it is neither so sweet nor so moist as the other: This Grain is so sound and firm in its Nature, that if it be not ground, it will endure to be kept for several Years, but if once broken, the Vola∣tile Spirit, which is the preserver of all things, will eva∣porate, and then the sweet friendly oily Quality is quickly destroyed, and it loses its natural Smell, Colour and Taste, and generates Worms; but when the other lively and pleasant Qualities are preserved, no Vermin will breed in it.

I confess it is very hard to hit the proper Season of Reaping this and other Grains, the Medium between the time of standing too long, and cutting too soon, is to be regarded; but of these Evils or Extremities, the lesser, which is the later, is to be chosen; for if it be cut down three or four days before it comes to its full Ripeness, it will gain what was wanting by lying in the Sheaf, and heating in the Mow, by which means you shall not only preserve it in its natural Colour, but it will also be heavier and fuller, yielding more and better Flour: If you let it stand too long until it be over-ripe, then it will scarce recover its self; for when this or any other Grain comes to its full strength and ripeness and it be not then cut down, the pure Volatile Spirit and oily Body begins to evaporate, as the gross phlegmy mat∣ter in any Body is exhaled and digested by the Influ∣ences of the Sun, so also the Spirituous Parts and Oily Body will be exhaled and evaporated by vertue of the same Influences, after the drying up of the former gross matter, by which the Balsamick Body is as it were capti∣vated; for the Sun works first in the phlegmy and gross Body, which when it is exhaled, the pure Essential Spi∣rits

and Balsamick Vertues being set at liberty, the Sun also will immediately work on them too, and dry them up to that degree, as 'twill be beyond the Power and Efficacy both of Nature and Art to retrive, an example we have often of this in Hay, &c. Your Wheat by too long standing grows (as I have already said) not only lighter, and loses its natural Colour, and will not afford so good nor so much Bread, but it also is harder of Concoction, and creates Obstructions in the Stomach; the wise Man says there is a proper Season for all things under the Sun, which without doubt is to be principally regarded in Reaping and Gathering of the Fruits of the Earth.

If you set any value on Health, and have a mind to preserve Nature, you must not separate the Finest from the Coursest Flour, because that which is Fine is natu∣rally of an obstructive and stopping Quality: But on the contrary, the other which is Course is of a Cleansing and Opening Nature; therefore that Bread is best which is made of both together; for in the inward Bran and Skin of the Wheat is contained an oily Quality, which is of a sweet friendly Nature, by reason whereof, the Bread which is made of fine and course together, will not only be sweeter, and keep longer Moist, but is al∣so more wholsom, easier of Concoction, and does gent∣ly loosen the Belly, and if plentifully eaten, it will cleanse and free the Passages from gross phlegmy Matter, it will strengthen also more than the other Bread, made of the finest Flour, it will be harder, and appear staler at three days old, than the other will be at six or seven. It must be confessed that the Nutrimentive Quality is continued in the fine Flour, yet in the branny part is contained the opening and digestive Quality, and there is as great a necessity of the one, as the other, for the sup∣port of Health; that which is accounted the worst, is as good and benefical to Nature as the best; for when the finest Flour is separated from the coursest and branny parts, neither the one nor the other, have the true

Operations of the Flour of Wheat. This may be il∣lustrated by the Example of Milk, which of it self is mild and nutritive; but when it is turned into a Curd or thick Substance, there remains a thin and wheyey part, both which has not the true Nature, Quality and Ope∣ration of Milk, the Curd being of a hard, tough and ob∣structing Nature, and the Whey of a cleansing cold Nature, affording but a little Nourishment.

By what has been said, we may gather that the eat∣ing of fine Bread is inimical to Health, and contrary both to Nature and Reason, and was at first invented to gratifie Wanton and Luxurious Persons, who are igno∣rant both of themselves, and the true Vertue and Effi∣cacy of natural things.

But there is a great deal of Care and Skill to be ob∣served in making of Bread; that Bread which is Lea∣vened, provided it be not too much, is the best; for the sower Quality that is in it does much help Digestion, and sharpens the Appetite, and is altogether as plea∣sant to those that are used to it as Bread made with Yest; it is both Wholsomer, and of greater Antiquity, and more agreeable to the Stomach; likewise, that Bread is best that is light, and full of small Eyes, as they call it, being well kneaded and throughly baked; for the good working of Bread does not only make it pleasant to the Pallat, but also renders it easier of Concoction, smooth and free from crumbling; some make it with warm, others with cold Water, it matters not which is used, for good Bread may be made with either; but it is to be noted, that after you have wetted and kneaded your Dough, you should let it lie an hour or two, then work it up into Loaves; this way of doing it will make it more light and pleasant; but let not your Loves be too big nor too little, for your Bread both bakes and eats best when the Loaves are of a middle Size. In some Countries they make their Bread with Leaven, and the mixture of the Lees of Wine, and this makes excellent Bread, but care must be taken that your Oven be not too hot, nor your

Fire too quick, but it should be heated gradually; and if your Oven chance to be too hot, let it stand a while until the fierceness of the Heat be gone, or else your Bread will not only be scorched and burned on the out∣side, but will be also unbaked in the in-side; if it is not baked enough, then it is offensive to the Stomach, heavy and unpleasant to the Pallat; if over-baked, then it is dry, and does not afford good Nourishment; moreover, it is to be baked with a good brisk Heat, and not to stand long in the Oven, for thereby it will lose that brave Colour, wherein it resembles that which it is made of, viz. Wheat.

Bread is one of the best sorts of Food, free from Corruption and other evil qualities, yet it is made bet∣ter and worse according to the Judgment of those that make it, and according to the kneading and baking thereof; that which is not well-wrought will neither bake so well, nor so soon as the other: Wheaten Bread bakes sooner without, than with Rye or Barley.

Barley is of a Saturnine Grain, and of a courser and colder quality than Wheat, and affords less Nourish∣ment; if the branny parts be not separated from the Flour thereof, then it makes excellent Bread, and is as well Physick as Nourishment for those that are afflicted with Obstructions of the breast, especially such as have proceeded from superfluous and frequent eating of Fat Meats, and excessive drinking of strong Liquors: the Bread being of a drying and apperitive operation, helps Concoction, and cleanses Nature, and is to be preferred before fine Wheaten Bread. Our Citizens and others that live at ease, and feed too plentifully on rich and fat Meats, have their Stomachs made so slip∣pery by the oily kind of quality of the things they eat, that the Retentive faculty of the Stomach cannot long retain the Nourishment, but letting it slip out of the Stomach, as it were, half Concocted, causeth griping Pains in the Bowels, and flatuous gouty Humours in the Joynts: Barley Bread and other mean Food, with

drinking moderately, and using Field Labour and Ex∣ercises, are excellent Antidotes against these and ma∣ny other Diseases.

Rie also is an excellent Grain, of a cooling open∣ing Quality, it makes some of the best Bread, if it be mixed with Wheat; for it is not so apt to obstruct Na∣ture as Bread made of Wheat alone: 'Tis true, this Bread at first will not be very toothsome and pleasant to those that are accustomed to eat and drink of the best and richest things, neither will it appear to be so wholsom; for it is apt to gripe a little; but this pro∣ceeds from the Nature of the Grain, which is to open and cleanse. And I dare affirm, that they who use it will attribute many good Vertues to it, such as these: It cools the Body, it opens and frees the Passages from Obstructions, and prepares and sharpens the Appetite; but it is to be supposed that the branny parts be used with the flour, otherwise it is not so wholsom, yet the coursest of the Bran is to be separated from the other: I have more than once told you, that the purest and finest of the Flour of most Grains is of a glutinating, clamming and obstructing Nature. But on the contra∣ry, this Grain contains within it a certain slippery and moist Quality, which helps Concoction and sharpens the Appetite; therefore they are not to be separated; for as the one has a Nutrimentive Quality and Ope∣ration, so the other has a Digestive and opening Qua∣lity, the Qualities of Nature standing, as it were, in equal weight and measure, there can be no superva∣cuous and unnecessary Property in this or any other sort of Bread; for when once the sweet Harmony and Concord of the parts are broken, the Nature of the thing is changed, and contrary operations must needs follow in one and the same body. That the branny and husky part is good in any Grain, it will further appear by this one familiar Example: If you give to Horses (that commonly eat Oates) Wheat, Barley, &c. wherein is more flour and less brau than in the other,

it will heat the Blood and cause Diseases; for as the latter is stopping and obstructive, and over-heats the body, so the other is cooling and cleansing; but the better way of feeding this kind of Animals, is to give them the Corn in the Straw, which upon trial will be found to be excellent strengthening and nourishing Food, and that from the Straw and Chaffy part mixed with their Oates, which opens, unstops and cleanses the Passages from all kind of Obstructions: This is further confirmed, if we look into the Country, where the Peasant, that has no better than course Bread, and other hard and mean fare, is healthier, stronger, and more agile and sprightful than the City-Cormorant, whose bruitish Appetite cannot be satisfied with any o∣ther thing than the costliest and richest Varieties that Nature can afford: These latter sort of People ac∣customing themselves to the highest and finest Prepa∣rations of Food and Cordial Drinks, are certainly the most unhealthful Men in the World; because this sort of Food being in its own nature too Spirituous, does prey upon the natural Heat, causing either a suffocation or evaporation of the Spirits, and contracting the Vessels of the Stomach, whereby the whole body seems to languish: Every sort of Food has its various operati∣ons upon the body and spirit of a Man, and that by way of simile. Therefore all Meats and Drinks ought to be equally compounded of a body and spirit, as most things are in themselves before the Artist makes the separation; the Food as the Man should be com∣pounded both of body and spirit. And to conclude, I know of no separation that should be made of the one from the other, but what is done inwardly by the act of the Stomach and natural Heat.

Of Pease and Beans.

Beans and Pease are Mars's Grains, being drier and courser than the former: Pease of the two are the fi∣nest and easiest of Concoction, they are both of a

Windy Quality, yet being eaten when they are dryed, are not only wholsomer than the Green, but also af∣ford a better and finer Nourishment, not so apt to ge∣nerate Crudities in the Body when they are boyled in plenty of Water; the Winter-season is the most pro∣per time for eating of them; for then the natural Heat being more central, the Stomach is much the stronger; they are a good Food for young healthy People: But Green-Pease and Beans are indued with a gross Phleg∣matick Nature, and being frequently eaten generate many gross raw Humours in the Body; but in the de∣clining part of the year, when the Sun and Elements have consumed and dryed away the gross humid parts, they thereby become firmer and wholsomer Food, and will continue good and sound for several years; but if they be cut down before the Sun has acted its part in extracting the gross Juices, they will presently cor∣rupt. Therefore the frequent eating of such green Pease is of evil Consequence, and detrimental to the Health; they afford not only unfirm Nourishment, but also cause Obstructions, Fevers and Pains in the Bowels, with Fluxes and a great many other Maladies. That this kind of Nourishment is not good, will fur∣ther appear by giving you an Example from Cattle, which when they are fed with green Food, as Grass or the like, their flesh and fat is soft, greasy, and full of phlegmy gross Matter, neither will it take Salt, nor keep half the time as that which is fed with Hay, Corn, and the like; nay, they are fainter and weaker, and more apt to tire in their Labour, and to take Surfeits, than those that feed with Hay, &c. I do not say but green Pease may be eaten now and then; for they are in their Nature opening and slippery, which is caused by the great Quantity of Phlegmy Matter that is in them: Yet these Rules should be observed in the dressing of them; boyl them in good store of River-Water, let your Fire be quick, and your Pot open all the time of their boyling, and they are to be put in when the Water

begins to seeth, and not before. By this way of Pre∣paration they are made wholsomer than otherwise they would be.

There is a sort of Bean called by the French, English Bean, but we commonly call them Kidney or French Beans, they run upon sticks like Hops; these are most∣ly eaten when Green; they are of an opening and cleansing Nature, purge by Urine, and help Concoct∣ion; the usual way of dressing them is to boyl them in the Shells, and to eat them together. They far exceed and are much better than other Pulses that are eaten green, being in their nature and operation more mild and gentle.

Of Herbs, Raw and Boyled.

The best raw Sallets are made of Spinage, Parsley, Sorrel, Sage, Pepper-grass, with a small quantity of the Tops of Penny-Royal and Mint; for all these have a chearing and warming Quality, but Lettice and Onions should be sparingly put in, because they are endowed with a gross thick Juice, and are of a poysonous Na∣ture, sending Fumes into the Head, whence proceeds a dull kind of Drowsiness, and propensity to sleep, which is offensive to the Eyes and Brain. There are o∣ther Herbs made use of in Raw Sallets, but the fore-men∣tioned are the best and most material Ingredients. The proper season for eating them is from the beginning of February to the middle of Iune; the earlier in the Spring so much the better, and the more frequently they are eaten at this season, so much the wholsomer; for they are opening and cleansing powerfully, the Blood is purified, the natural Heat is tempered and encreased, the Spirits are made brisk and lively, the Appetite is quick∣ned, and Concoction facilitated. Raw Herbs are a sub∣lime kind of Food, and are to be preferred before that which is boyled; for the pure Volatile Spirit in the Herbs, whence the Animals fragrancy proceeds, cannot en∣dure the violence of the fire; but in boyling, a great

part of it is evaporated; for this cause boyled Herbs lie heavier and colder in the Stomach than Raw, which is scarcely credited by any; for they that love boyled Herbs, do generally eat much Flesh with them, and so cannot discern the operation they have: The strength and comforting Quality of every thing consists princi∣pally in the spirituous parts, which are lost in the boyl∣ing, and so they become just of another Nature; that lively Tincture and spirituous part, which it had whilst raw can never be retriv'd by all the Ingredients Nature or Ar〈…〉〈…〉 can afford: Do not all Creatures eat their Herbs raw, and are they not sustained by them to admiration? They are powerful Preservers of Life and Health, far beyond all the contriv'd Preparations of other Food. In most Countries of this World, the Inhabitants thereof do eat (England excepted) their Herbs Raw, both in hot and cold Climates: This kind of Food is preferrable to the great Quantities of Flesh, Butter, Cheese, &c. which are too often eaten among us, these latter not only affording too great store of Nourishment, but being naturally hot, they over∣heat the Blood, and are heavy to be digested, by rea∣son of the oyly fat matter all such things do plentifully contain, they dull the Appetite, and obstruct, and as it were fur the Passages.

Besides the Vertues we have ascribed to Raw Herbs, God Almighty has created them for the use of Man, and they were the first Food which was allotted him, after the Fall, where he saith, Every Green Herb shall be unto you for Food: And in the first Age of the World, though their Food was scarcely any thing else but Green Herbs and pure Water, yet when was there any Genera∣tion since that time, who has lived in so perfect Health, and to so great and flourishing an Age? The great and illuminated Prophet Moses did endeavour to wean (as it were) the Children of Israel from eating of Flesh in their forty years Journey in the Wilderness, and gave them Laws to distinguish between the Clean and Un∣clean

Creatures, but you could never read of any Laws forbidding the use of green Herbs. Now the best Ingre∣dients, to mix and eat with Raw Sallets, are Oyl, Salt, Vinegar, Verjuice, Oranges, &c. These make them warm in the Stomach, and pleasant to the Taste; but you are not to use these Ingredients when you eat at the same with them Flesh, Butter and Cheese; for so many Mix∣tures are not agreeable to Nature: Some love Sugar in their Sallets, which is better left out, if you eat Flesh, &c. with them; for Sugar does not well agree with fat Meats, nor with Oyl, except in way of Medicine.

As to Boyling of Herbs or Sallets, I shall give you an account of the best way of their Preparation, and how they shall be most conduceable to Health, which will appear by the Observation of these following things.

First, Your Herbs and Pulses must be fresh gathered; for if they be kept two or three days before they are used, or if they lie too close together, the pure Spirits which are very tender in them, will be destroyed and exceedingly diminished, the evaporation of the Spirits make them dull and heavy, affording little or no Nou∣rishment, and that none of the best.

Secondly, The Vessel or Pot in which such things are boyled ought to be large, that it may contain a good quantity of Water, for Water is an Element so friend∣ly and clean, that it helps to preserve the Spirituous Parts, and Balsamick Body, and to digest the gross phleg∣matick Substance; it is the Sweetner, Preserver and Purifier of all things.

Thirdly, You should have a quick Fire, and are not to put in your Herbs into the Pot until the Water boyl, and then increase your Fire, not suffering it to stand too long before your Pot boyl again; when that is done, let there be no Intermissions in the boyling; for there is nothing that does more deaden and flat the Spirits, especially in green Herbs, than slack Fires and such Intermissions.

Fourthly, So soon as your Pot or Vessel boyls, then

you should presently uncover it, that these Sulphurous Fumes and Vapours may evaporate, which are awakned, and forced into the Food by the Fire, and also that the fresh and friendly Influences of the Air may have its free egress and regress, for the Air is the essential Life of the Spirit: No Food can be well prepared, if the Vessel be covered.

Fifthly, Your Herbs and Pulse should not be over-boyl∣ed, for then the spirituous parts and balsamick body will instantly evaporate, and your Food will become flat and heavy, losing its pure natural Colour, Smell and Taste, and is nothing so pleasant and wholsom; it were better that it be under than over done, because of the tenderness of the green Herbs.

If these fore-mentioned Rules in boyling be not ob∣served, then such Food will lose its proper Vertue and lively Tincture, and will afford but a very dull, thick and gross Nourishment, and begets bad Blood, and ma∣ny other ill Effects; but if they be thus prepared, you may the more boldly venture on eating of Flesh with them, for they will purge and cleanse the Stomach, and help the digestive faculty to concoct that Food, which appears more difficult to be digested.

Of Colworts, Cabbage and Colly flowers.

Colworts are the best of the three, being of a more lively, opening and cleansing Nature and Operation than the other two, because they grow open, so that the Air, with the Sun, has its free Influences upon them, and this is also the Reason that they look of a greener and fresher Colour than many other Vegetables; they are also more wholsom: If you boyl green fresh. Col∣worts, and keep them till next day, and do the like with a Cabbage, keeping it likewise till the next day, your Cabbage shall smell more gross and fulsomer than your Colworts: Also the Juice of green Colworts is of a thiner Substance, and more penetrating than that of Cabbages; Cabbages are so close compacted, that the Air cannot

penetrate them, neither can the Sun have so free and powerful Influences upon them as on Colworts, so that they become of a grosser thicker Substance, fuller of Phlegm, and gross Juices, and more subject to Putri∣faction; for the Air is the true Life of the Spirit in all Vegetables: By this and the Saline Quality in the Earth, they are preserved in their greeness and freshness; but that which is earthed up and hid from the Air, cannot be so wholsom, and is more fading; where the Saline Power is strong, the Vegetables are also lively and strong: For Example, lay a heap of Dung in the Field, and let it lie a Week in the Rain, and then move it, and leave no Dung on that place, and you shall presently see that the Grass in that place where it did lie, will be strong, and of a deep green fresh Colour, far beyond the Grass in the place where the Dung was spread, and the Rea∣son is very apparent, for the Rain did wash a salt oily kind of Liquor into the Earth: The same Reason will hold in other things, as in your low Grounds, that lie between Hills and River-sides, which are more fruitful than other Fields, because the Rain does wash a certain Fat and Saline Quality from the Hills, which drains down to the lower Grounds and Vallies; also the Ri∣vers sometimes over-flowing their Banks, and reaching the adjacent Grounds, do leave (when the Water re∣tires back) a certain fat saline Quality behind, which makes it more fruitful than otherwise it would be.

Colliflowers are somewhat of the Nature of Cabbage, only they are a little sweeter, they afford but very gross Nourishment to the Body; they generate abundance of windy and flatulent Humors, and send a great many Fumes up to the Head; our Soil commonly is not Rich enough for them; they are more forced by Art and Dung, than they grow naturally; they being a Phleg∣matick kind of Food, or rather more subject to Putri∣faction than Cabbage, yet both the one and the other should be eaten very sparingly: But as for fresh green Colworts, they may be eaten liberally, especially by those that eat fat Flesh plentifully.

Of ROOTS.

Turnips are a Root of a very innocent and mild Na∣ture; it has several good Properties, it removes Ob∣structions which lie in the Passages, makes the Belly so∣luble, and mightily helps Concoction by its moist and slippery kind of Quality; one may eat plentifully of this with a great deal of safety; but of Flesh sparingly, as most Nations do (England excepted;) In France, Spain and Portugal, and other Countries, a pound of Flesh, with Herbs and Roots, will make a Dinner for four or five People: But an English man will eat at one Meal a Pound or two of fat Flesh, and scarcely a bit of Bread with it; there are but too many in this Nation that follow this dangerous and noxious custom.

Turnips being a very good and wholsom Root, I re∣commend them to every Bodies use, especially to those that eat Flesh plentifully: I confess when they are eaten by themselves, they afford but weak Nourishment, and are a Phlegmatick kind of Food; you must have a care what Ground you sow them in, for all sorts of Ground will not bear good Turnips; Doctors say, that they are a Physical Root, and an Antidote and Remedy against Consumptions, and several other Diseases; but I know no such Vertue in them, yet they are good for weak Stomachs, being easie of Concoction; for always weak heats should have a proportionate quantity of Food. And I cannot think, as some imagin, that they are so pro∣per for languishing Diseases, because they are of a wa∣try cold Nature in themselves, and do breed but unfirm Nourishment; besides, they seldom come to Maturi∣ty until the declining part of the Year, viz. September and October, &c. at which time the central heat of the Earth being weak, all its Productions are also weak, and endowed with gross phlegmy and cold Juices; for the Sun being in its Declension, brings all things under the like Circumstance: Therefore all things, viz. Herbs and Roots which are brought forth in this Season, are

of a sainty and weak Nature, neither are they so good for Food or Physick; besides Roots are not so good in cold Countries, as Fruits and Herbs are, being generally more cold and earthy, because they want the friendly Influences of the Sun and Air: Therefore Roots have not that pleasant fragrant Smell and Taste, which Herbs Fruits, &c. have. But Turnips, Potatoes, &c. that grow almost in the top and surface of the Earth, are better than other Roots, and more familiar to our Natures than such as grow deeper in the Ground, because they participate more of the Influences both of the Air and Sun than the other; when they are boyled in good Wa∣ter, and eaten with Butter, Salt and Bread, they are good food both for the Sick and the Healthy.

The Carrot is a Root next in Goodness and Vertue to this, the best sort of them are those which are of the deepest Red Colour; when they are eat in their proper season, they are a pleasant wholsom Root, which is from the Month of July to the Month of December, or thereabout; after that time they are not so wholsom, especially those that are taken out of the Ground and kept all the Winter and Spring. This Root being eaten presently after it is pulled up out of the Ground, and when it is well ordered, is not much inferiour to Tur∣nips, they being of an opening and cleansing Nature, ea∣sie of Concoction, and may with safety be eaten plen∣tifully, either without or with Flesh. The Colour of Carrots do declare that there is an excellent Vertue in them.

Next to this is a Parsnip, which is a good hearty Root, yet not so good a Friend to Nature as the other two; for they are harder of Concoction, and being eaten, are much apter to create Obstructions in the Stomach, and breed a grosser kind of Nouris••ment, and consequently a thicker and grosser Blood: It is not good to keep this Root above a day or two before 'tis used, for then they'll prove dull upon the Pallat, strong in their taste and smell, heavy and hard of Digestion,

and this proceeds from the evaporation of the spiritu∣ous parts, as well before as in their preparation; for the Spirit is the Life of the oily body, and the oily body is the House of the Spirit, and the one cannot subsist without the other; the eating of them immediately after they are plucked up out of the Ground, must then be the fittest time.

That the Fruits, Herbs and Grains which our own Cli∣mate produceth, are more Natural and Proper to main∣tain Strength and preserve Health than those that come from other Countries, especially from hot.

Every Country and Climate does by God's Divine Appointment and good Providence, bring forth such Herbs, Fruits and Grains, as are proper and most agree∣able to the Constitutions of the People born in that place, both for Food and Physick, as the Lord in the be∣ginning did tell Adam, That every green Herb and Seed should be for Food. Do we not see that those that are born and bred in Spain or Italy, and they that dwell in Tur∣key do differ much from us, both in their Complexions, Manners, and also in their Customs, every Country dif∣fering from another in their distinct Inclinations and Fashions, according to the Nature of that place, and the Elevation of the Pole they are under? And as each Country has distinct Languages, which cannot be under∣stood by People born in other Climates; so have they likewise different Constitutions, Inclinations and Com∣plexions, their Herbs, Fruits and Grains differing in their Quality and Operation: These great differences both of Languages, and of all other things that is be∣tween each Country, is not caused by the Sea, which divides each Country from another, but from the dif∣ferences of places; for every Hundred Miles through the whole Universe the People differ, and their Speech; so that if a man Travel five Hundred Miles, he shall not be capable to understand one Word of an Hundred;

Do we not see this in our own Country, where those that live in the North, cannot understand those of the West, which is caused from the differing Elevations of the Pole and Influences of the Sun, with concurring Constel∣lations, which also causes all other things to differ both in their Nature and Operations; for this Reason one place is more famous than another, in respect of divers things; and if our own Country doth vary and differ so much in the compass of three or four hundred Miles, what do those remote parts that are distant from us many thousand Miles, as the East and West-Indies? The People of those places in all particulars do much differ from us in their Complexions, Constitutions, Religi∣ons, Inclinations, Governments, Shapes and Languages; their Animals, such as their Beasts, Birds, Fishes, &c. are all of them of a different Nature, Shape and Form from ours; so also are their Herbs, Fruits and Grains, both those that are proper for Food, and also for Physick: Do not the Northern cold Climates give all the beasts of the Field hardy Constitutions and Natures, and warm Cloathing? From whence come your brave thick Furs? Do not the Creatures in cold Countries produce them? And do not the Sheep in cold Climates afford abundance of strong Wool? Whereas the Sheep in hot Countries produce but a little Wool, and that which is very fine; and many of their Creatures have hardly any Wool or Hair on them. The wonderful and wise Crea∣tor hath endued every Country and Climate with such a permanent Nature, even in the beginning, as brings forth Herbs, Fruits and Grains, which are proper and most agreeable to the Natures and Constitutions of the People born in that place. And as the cold Countries produce abundance of Cloth and Furs; so on the con∣trary, hot Climates afford Silks and find Calicoes, and the like, which are not proper nor useful for us, neither are ours for them: How contrary to Reason and Na∣ture it is for men in cold Countries to cloath themselves with Silk and fine Calico? And so on the contrary, for

those in hot Countries to cloath themselves with our strong thick Woolen Cloth and Furs? But mens Health is not so much endangered by outward Garments, as by too great an Indulgence of Nature in the use of Meats and Drinks, the one being External, and the other Internal.

It is known by Experience, that the mixing of the East and West-Indian and Spanish Fruits, with our Food and Drinks, have encreased Diseases, and made the People more sickly than in former Ages, with many new Distempers, which had not any existence among us; for most or all those things that are brought from those Countries are not proper for Food, and are also endued with contrary Natures to the Fruits and Grains our own Country produceth, as all sorts of Spices, Nut∣megs, Cloves, Mace, Cinnamon, Pepper and Ginger, they are all extream hot and dry, and are not proper to be used, but in a Physical way; and indeed we do not need them in that way neither; for we have Herbs and Roots that grow in our own Climate more proper for that use, though the Physicians have been as willing to deceive the People, as the Merchants, by telling them the many excellent Vertues contained in them: Yet it cannot be denied but that those Spices are Excellent in their Nature and Operation, though not proper for our Constitutions, nor to be mixed among our Food and Drinks; for that Food in which such things are mixed, does by degrees destroy the Natural Heat of the Stomach, drying up the Radical Moisture, and those cool Vapours which would otherwise refresh the whole Body, keeping of it pleasant, making the Spirits brisk and full of Life; this pleasant Quality is destroyed by Eating and Drinking such things in which Spices, Sugars and Spanish Fruits are mixed; it makes the Blood also of a hot, sharp, keen quality, and causes thick hot Fumes to ascend into the Head, making the Head, Hands and Feet, and all the external parts to glow with an unna∣tural Heat; it deadens and dulls the Action of the

Stomach, and takes away the sharpness of the Appe∣tite; this may be known to every one, if they would observe the operation of such things; for they are un∣equal in their parts, the heat bearing a predominacy in them, they do by Similes cause all sorts of Foods and Drinks, with which the are mixed, to become like them∣selves, viz. Unequal, if great care be not taken: And the worst of all is, after our Stomachs are accustomed to such things, we cannot be well satisfied without them, for they are in some degree like Wine, whereof if a man drink frequently, he cannot without a great deal of Trouble, and some Hazard as to his Health, re∣frain from it; the like is true in drinking of Brandy and taking of Tobacco, which Customs are far more dangerous than the former: For every sort of Food and Drink in which Nature is in its Properties Un∣equal, does powerfully stir up and beget its likeness in the Stomach, & causeth Nature to be unequal in her O∣perations; for no sorts of Meats or Drinks do more destroy the Health and Welfare of Nature, than those that contain too much Nourishment, and whose pre∣dominant quality is too hot, which generally is the effects of all such Foods and Drinks, in which the above∣mentioned Ingredients are mixed.

When I consider the strange and unnatural mixture, and the variety of Meats and Drinks that are too com∣monly used, I cannot admire the Unhealthiness of our Age: And certainly if this Nation do continue and en∣crease their eating and drinking the improper Fruits, Spices, Wines, and other things that are the Products and Growths of other Countries, as has been done for these forty or fifty years last past, we shall be corrupted in our Radixes, as too many are already; all those things being now commonly used which have greatly encouraged other Nations to make such quantities of them, as that they are become so Cheap, that it is scarce∣ly worth the Merchants while to bring them over; for where there was one pound of Sugar spent forty or

fity years ago, now there is a Thousand; and where there was then one quart of Wine drunk, there is now Ten Thousand.

The use of Tobacco and Brandy a hundred years since was hardly known; nay, the use of our Ale and Beer has hardly been above two hundred years, which now we account most Natural; there is somewhat may be said against Beer, but because it is made of our own Grain, I shall not say any thing here of its Nature or Operation, having treated of it in another place. Great hath been the Increase of those Foreign Ingredients of late years, insomuch that they are esteemed good to be mixed among common Food and Drinks, as also to be taken Physically; for you may hear many say, that To∣bacco is good to prevent Fumes and Vapours from flying into the Head, and so make it their constant practice to take it. Now if this had any such operation as they say, the constant use of it would destroy its Vertues; the same may be alledged of Brandy, Wine, Spices, &c. It is to be noted and pitied that Aged People do not only eat and drink such things as are hurtful, but they mix Spices, Sugars and Fruits among all their Childrens Food, and between whiles give them Wine and strong Drink, which must be very Injurious to their Health; for all Children are tender, both as to their Spirits and Bodies; and because they are growing, their Na∣ture requires great store of moisture, which can be no otherways maintained but by a simple and mean Food and Drink: If you mix their Food with Sugars, Wine, Spices, and Spanish Fruits, they will certainly over-heat the Body, stop the Pores, dry up the Radical Moisture, hinder the pure moist Vapours of the Air that they cannot penetrate the Body: These destroy the Sto∣mach, blunt the edg of the Appetite, contracting the Vessels of their Stomachs, making them lean or Consump∣tive, and in others breed abundance of gross Phlegmatick Humors, all according to the Nature of each Child's Constitution: It causeth likewise all their external

parts to burn and glow with unnatural Heat, gene∣rating many Windy and Watery Diseases and Evil Juices in their Joynts: All these Maladies are much augmented by other indulgent ways Women use to∣wards their Children, as keeping them over-warm, es∣pecially at night, and feeding of them too often and too plentifully, insomuch that their Stomachs are always fouled and furred with gross and Phlegmy Matter, their Food being too much in Quantity and too rich in Quality, which makes the Children uneasie, apt to cry, and froward, and puts their Nurses to abundance of trouble, which would be in a great measure prevented, if Temperance was observed, and Women would be con∣tent to give their Children that kind of Food that were proper for their Ages and Constitutions, and which does grow under and by the Vertue of our own Constellati∣ons; for every Country or Climate does furnish the Na∣tives thereof with all things, both for Food and Physick proper to preserve Nature, having more agreement and unity with our Constitutions. Is there any sort of thing brought from the West or East-Indies, from Spain or any other Country, that is to be compared to our Bread, Cheese or Butter? Have we not a great multi∣tude of excellent Herbs and Roots, which make good wholsom Food? And have we not also excellent Water, which is not only the best of Drinks it self, but by the help of our own Grains and Fruits, makes various sorts of Drinks as strong as Wine? And do we not make ex∣cellent Drink of Apples, more proper for our Bodies, and more suitable to our Nature than any of the Spanish Wines? What is it that English People want, either for the Belly or the Back, if Wantonness or superfluity was set aside? Are not all the sorts of Food that are of our own Growth more suitable and friendly to our Natures, than those that come from other Countries? Are not those that live in the most remote parts of England, and far from Cities and Sea-Ports, where Mony is scarce, and such things dear, that the common People cannot

buy them, most healthful and freest from Diseases? But now those Out-landish Ingredients begin to be so much admired, that the good Dame, viz. the Farmers Wife will sell her Eggs, Butter, Cheese and Wheat to buy Sugar, Spice and Tobacco, which stand them in no stead, only to increase Intemperance and Distempers. The ve∣ry Plough-men and Shepherds defile their most pleasant Air with the fulsom Fumes of Tobacco. Likewise, the common use of these things have made way for vari∣ous Trades and Employments, so that a great part of the People are imployed to bring them over, and to di∣stribute them here; so that there is small hopes of lea∣ving off these Superfluities; they are become as it were Essential to the Nature of the Users; but the chief Happiness of English People is, that their own Coun∣try does abound with all things that are needful for the support and preservation of Nature, and that eve∣ry one is left to his free choice. Therefore a Wise Man may in the midst of those various Superfluities live soberly and temperately to his own comfort, and the praise of his Creator.

2. It is to be observed, that most of the Fruits and Spices that come from those hot Countries are not only disagreeable to our Natures, but even the Natives of those places do very moderately and sparingly use them, esteeming them not fit to mix with their com∣mon Food; the same is likewise true of their Modera∣tion in the use of Wines; for they do not drink it as we do in that abundance, but sparingly, and mixed with Water; besides, the frequent use of the fore-men∣tioned Ingredients do make English men too Effeminate, and do in no wise agree with their Constitutions; for cold Countries do make hardy, strong and Martial People, as also Food of that Nature does by its simile maintain and preserve the Health of the Body and Mind, far beyond what is brought from those hot Cli∣mates. But if the Natives of those Countries should eat and drink those Spices and Wines in that Quantity as

we do, it would as it were destroy the very Radix of Health, which is one main cause why our English are so unhealthy when they travel and live in such hot Coun∣tries; for they continuing the same Intemperances which they accustom'd themselves unto in their own Countries (which those places will not admit of) their Bodies and Natures do much alter and change, when they alter the Climate; and not only our Bodies, but also our Dispositions and Inclinations are thereby much changed. Therefore all People ought strictly to ob∣serve such degrees of Temperance in such places as are most suitable and profitable to preserve Health; for not only all sorts of their Fruits and Food, but their Drinks also do much differ from ours, the predominant Quality whereof standing chiefly in the Nature of Sol and Venus; and if such Fruits and Wines be not taken sparingly, they will quickly awaken their Centers and Natures in the Body, and cause the pure subtle Spirits to evaporate, as most do find after drinking plenti∣fully of Wine or strong Drink, and eating Food in which those Rich Fruits are compounded, how indisposed will Nature be, how heavy and dull the senses, and as it were stupified? And this is caused not only by over∣charging of Nature with the Quantity, but with the Quality also of the Food, which doth so violently open the Solar and Venerial Properties of the Body by a sym∣pathetical operation, and does evaporate the pure Spi∣rits, and consumes the sweet Oyl, whence the pleasant Life burns; after such Intemperance in eating and drinking, you find great alterations in the state of your Body. Some think, That the stronger the Liquor, and the Richer their Food is, the more Vertue and Strength is in it; but the contrary is too apparent; for nothing is more hurtful to Nature than that which contains much Nourishment; for this cause many People are out of order, their natural strength decaying by de∣grees, and occasioning many Diseases to reign, which had no being in former Ages, when the use of such

things were not known. In remote parts, where such Fruits and Wines cannot be procured, they are happily freed from many grievous Distempers, with which we are afflicted. But all that I can say will not con∣vince such as are Wise in their own Conceits, nor prevent them from boyling two Quarts of Ale to one, with good store of Oatmealand Spice, and then sweetning it well with Sugar, give two or three Quarts a day hot to Child-bed-Women.

Of Fish.

Fish generally are cold and moist, of them some are easie, others hard of Digestion: The frequent and plentiful eating of this begets Phlegm, and a kind of cold moist matter in the Body; likewise we are to ac∣count some of them unclean and unwholsom, others clean and wholsom, the first sort are such that are bred in muddy stinking Waters, as Ponds, &c. where the Water has no motion, or in Rivers which receive the Excrements of Cities or Towns, such Fish produce bad Nourishment, corrupt the Blood, and cause Obstruct∣ions, Scabs, Leprous Diseases, &c. If People were sensible of the hurt they do, they would no more eat them, than they would Frogs, Snails, yea, Snakes, for they all have one and the same Original, and are gene∣rated from a like matter: These Creatures, or rather Vermin (for so I may call them) are produced from Putrifaction, gross and unclean matter, and would be abominable to Humane Nature, if they were known to be such; besides the Diseases they cause, they also de∣file the Spirits by awakning their Similies, they prove frequently to be of Ill Consequence both to the Body and Mind. These Fish that have no Scales are unclean, and the Nourishment they afford are of a moist and slimy Nature. But on the contrary, those that have both Scales and Fins, are wholsomer, and are of a dry∣er Substance, and easier of Concoction; those that are bred in clear gravelly running Waters and Rivers, are

sweet, pleasant and wholsom, if taken in their pro∣per Seasons.

Both the Seller and Buyer of Fishes are guilty of great mistakes about them; the Fisher-man does com∣monly let them dye of themselves, or by throwing one upon another, causes one rather to suffocate another; this way does a great deal of harm to the Fish, as well as to other Creatures, viz. Cows, Sheep, &c. But the better way is to give them a wound so soon as you take them out of their proper Element, rather than to suf∣focate them; for by this, the pure Essential Spirits and Balsamick Body suffers Violence. There is a custom a∣mong some to keep Fish alive until they have a mind to eat them; this is chiefly practised among the Dutch: Though it be a very good Custom, yet a great many commit Errors in this particular, for they are oft∣times kept in a small quantity of thick standing Wa∣ter, until they languish and grow weak, fainty and poor: But if you have a mind to keep them, let them be put where there is plenty of good Water: Do not put any great quantity together, neither keep them too long before you use them.

CHAP. VIII.

Of the Mischief of Variety of Meats and Drinks, and the Inconveniences of Improper Mixtures; and on the other side, what Foods are fit to be Compounded.

THE mixture of several things of disagreeing Na∣tures, is common in this wanton Age to most sorts of People, except such as are constrained through pure Necessity to live on simple Meats and Drinks; but in this adding of divers sorts of Food together, so as to render them Wholsom, or not very Prejudicial to the Health, there is required a greater Understand∣ing than ordinary House-wives are endued with, or in∣deed

the best Cooks; for their business is to gratifie the Extravagant Fancies and Liquorish Pallates of those they belong to, rather than to study to prepare what is agreeable to Nature.

For when you mix two, three, or four things toge∣ther, if the predominant Quality in each be of contra∣ry Natures, then such Food will produce a disagreeing Nourishment in the Stomach, whence must arise an in∣ward Strife and Contention for mastery, so that oft∣times the pure Vertues and Spirits suffer violence, and become suffocated. This is manifest in all sorts of Herbs, Woods, Earths and Drugs, which Dyers and Painters use, two of which being mixt, produce a third of a kind and nature contrary to both; and if you add a third Ingredient of a Nature contrary to those two, it will become a fourth Species: The same thing hap∣pens in Eatables. As you alter the Taste of any simple Food by adding one or more Ingredients: So you va∣ry its Nature, so that it becomes not only of another Taste, but a quite different Operation; for this cause there ought to be great Caution and Discretion used in Mix∣ing of Food, or else you bring all into Confusion: We ought to understand the Nature of each Ingredient, and what Iuices and Nourishment, two or more things conjoyned, will produce; for each particular makes some Variation, either for the better or the worse; for all Tasts in Food have the very same Original as Colours, and Cooks ought to be as skilful as Painters in their Mixtures, which if well observed, most People would be free from desiring such Compounded Dishes, most Men through ignorance of the Nature and Operation of things, imagining that the more both mean and rich Ingredients are mixed together, the greater and better the Nourishment: The contrary whereof is true, for such things do generally produce a Nourishment of a contrary Nature to most of the Ingredients, as is evi∣dent in Painting; for Example, take Indigo, Ultrama∣rine, or any Blew, and mix it with White, and it makes

a Skie to what degree you please; but then put a third, viz. mix a Pink Colour, and makes a Green, which is a fourth Colour of a contrary Nature to both the first, second and third; also mix Verdigrease and Pink, and it makes a Green; take Lake and Ultramarine, and it gives a deep Purple; mix Lake and White together and you have a Pink Colour; and if you would have the deepest Black, take the whitest Ivory you can get, and burn it, and the Ashes will perform your desire; so likewise Copporas, Gauls and Logwood dye a Black, though none of them are so.

Furthermore, it is to be noted, that there are but Seven perfect Colours in the World, which have their Original from the seven Constellations, viz. Black, Red, Yellow, Blew, Lake, Green and White, each of which does contain the true Nature of all the seven; but that Qua∣lity that predominates denominates the Colour, and all the other lie as it were hid or captivated; but when another or contrary Colour is mixt or incorporated therewith, then both those Colours lose their right in Nature, and thro' an inward strife and contention, there is a Third awakned, which before the mixture lay hid and captivated, and this third is of a contrary Nature to both the first; and so you may by continual Addi∣tions of other Colours, alter it into a fourth, a fifth, a sixth, and so on; for from an apt Commixture of these seven Colours, an ingenious Artist in Painting can i∣mitate and represent the Colours of all things in the whole Universe: The like is to be understood of Tastes and the nature of Food, mixing of two things of con∣trary Qualities, produces a third Iuice different from each of them; and if you add a third Ingredient, that is in nature contrary to both the first, it will awaken a∣nother Nature, which lay hid or captivated; and so there arises a fourth thing, and this it performs by Simile, making that propriety in Nature strong which was weak, and causing that to become manifest, that before did disappear. As in the before mentioned Instance of

mixing Blew and White that produces a Sky-colour, which is one degree of Variation; but then mix Pink-colour with these two, and it makes a Green, which is quite contrary to both the first and second: Now before the Pink was so added, this same Green was essentially in both the Colours, but not manifest till the Pink capti∣vated both the first and second, and made them disap∣pear, and so brought to manifestation that Colour which before lay dormant. So great is the Power of Nature of altering, changing, and as it were new-making, where things of contrary Qualities are intermixt, and this is as strongly and really (though perhaps not alto∣gether so visibly) in Foods as in Colours.

Hence the Wise men in all Ages have chiefly com∣mended Simple Meats and Drinks, for they knew some-what of the secret Powers and Operations of Nature, and were sensible that there were but very few that had understanding rightly to compound Diversities of Provisions; this must be reckoned one of the principal Reasons why People lived so long of Old in perfect Health, because they used simple and innocent Meats and Drinks. But in our days there are but few that in their whole Lives do know the particular Operation of any one sort of Food, for they will not content themselves without various things mixed together, many of which being of disagreeing Natures, are attended with very evil Consequences: And especially (with grief, shame and pity I speak it) there are scarce any People in the World more guilty of Gluttony and improper mix∣tures of Food than the English Nation, who likewise are more guilty herein of late Years than ever heretofore; for they have not only a great number of various sorts of Food in their own Country (which are most agree∣able to the Constitutions of the Inhabitants) but▪ vast quantities of Fruits and Spices, Liquors, &c. that are brought from other Countries, and the remote Regions of the World, which serve only to gratifie wanton and liquorish Pallats, and promote Gluttony and Excess.

And here I shall nominate some sorts of Food, which com∣monly are eaten, as Examples, to demonstrate with how improper Ingredients the same are Compounded, inso∣much that Nature doth abominate them.

1. Observe the composition of Cakes, which are fre∣quently eaten, and given especially to Children as Food; In them there are commonly Flour, Butter, Eggs, Milk, Fruit, Spice, Sugar, Sack, Rose-Water and Sweet-Meats, as Citrons, or the like: Now here are Ten Ingredients, which are of so many several Natures and Operations, but being intermixt all in one Mass, the simple and na∣tural Vertues of all and each of them are destroyed, and changed into another Nature; so that the predominant Quality of each of them suffers Violence, and loseth its natural Power, and there it becomes a Confusion, and the simple Taste of each thing is so intermingled and adulterated, that the Pallat cannot distinguish one from another, and the whole proves ungrateful to the Stomach, as appears in that, Should any Person be confined to such Cakes only, and make them his constant Food but for two or three Weeks, Nature would grow sick and out of order, and the Stomach and Pallat would nauseate and abominate them; and any two of the said Ingredients make far better and wholsomer Food: For how long may a man live with Bread and Milk before Nature becomes weary? Divers have scarce used any other Diet for ma∣ny Years together: So likewise Bread and Butter, Bread and Eggs, Bread and Fruit, Bread and Sack, or other Wine, is very good Food, and a man may use any of them a long time without nauseating Nature. So that you see here, that Ten rich Ingredients mixed together do not make so good, wholsom or natural Food, as One or Two of them; for if two things be mixed toge∣ther that bear a friendly Aspect to each other, such things make but a degree of Variation, and that for the better; for when the Ingredients are proper, and not too many, the inward or hidden Qualities in each thing are

awakened and strengthned, so that such Food becomes more agreeable, and gives better satisfaction to Nature than any one sort of Food can do: As for Example; Bread and Milk have a simile with each other, therefore a man may live a long time with it before Nature be cloy'd; the like may be said of Bread and Butter, Bread and Cheese, &c.

2. In some other compounded Foods the case is far worse; for in Cake all the Ingredients have attained their full Ripeness, Strength and Vertue: But in other cases raw unripe Fruits are compounded and made into Food, as green Goosberries and Sugar in Tarts, &c. where the Ber∣ries and the Sugar being both Extreams, such Food can∣not therefore afford a proper Nourishment; and if a man should be confined solely thereunto for a Month, his Nature would neither be sustained nor satisfied, be∣cause such immature Fruits are too Crude and Phlegmy, and the use of them was first brought in by foolish Nice∣pallated People and Gluttons. For no sort of Fruits nor Grains ought to be eaten till they have attained to some degree of Maturity, nor will they before afford any firm Nourishment, though they be never so artificially mix∣ed with Spices, Sugars, &c.

3. It is no ways proper to mix Fruits that grow in hot Climates, as Raisins, Currants and Sugar, with Flesh and Fish, as is done frequently in Pies, Sawces, and o∣ther sorts of Food; for the same disagreeing in their Radixes, generally prove of ill Consequence to Health, and nothing is so good, so pleasant, and so wholsom to be boyled and eaten with Flesh, as our own Country Herbs and Roots: And it is also to be noted, That all Foreign Fruits are more agreeable when mixt with our Fruits, than with our Flesh, though we have little or no need of them with either.

4. It is an ill Custom among many to compound Food by mixing unprepared things with such as are already prepared; as for Example in those they call Bread-Pud∣dings: Now Bread, when 'tis well baked, and other

Circumstances performed to it, as they ought to be, is then prepared to its highest degree of use and excel∣lency, being the most friendly Food that ever was in∣vented, and whatsoever preparation or alteration it passes thro' afterwards, causeth a sick faintness to at∣tend it; for in its first preparation or digestion its crude phlegmy, gross parts were destroyed; and the gross Body open'd, by which the pure spirituous parts and balsamick Vertues become more volatile; so if Bread be put to a second preparation, or goes thro' another digestion, the essential Vertues thereof are as it were totally destroyed, and all such Food has a fainty or sickish Taste and Smell, and if a man should but for a small space be confined thereunto, his Stomach and Na∣ture would quickly grow weary and abominate it; (only those that do frequently use such Unnatural Pre∣parations, do in some degree hide the fainty Quality by various mixtures) The very same is to be understood in all kind of Food. For would any man willingly eat of Meat that is once boyled or roasted, and let be cold, and afterwards boyled or roasted again? Or mix such Flesh with raw, and so prepare them together?

5. This is further manifest by all Broths, and Pottages that stand to be cold, and are heat again; when first made they are full of Life and Spirits, of a pleasant Smell and brisk Taste, grateful to the Stomach, and easie of Concoction; but when they have been at the Fire the second time, the spirituous Qualities that in the first preparation were set at liberty, and rendred Volatile, are evaporated, and they become of a strong dull Taste and Smell. For all sorts of Food over-prepared, or twice prepared, are hurtful: For this cause Water-Pap that is made of Bread is not an wholsom Food, and no way proper for sick People or Children; and so much the worse, when it is made fulsom and strong by the various Ingredients they add to it; The same may be said of fermented Liquors, as Beer, Wine, &c. if they be committed to the fire, they become of a dull fiat hea∣vy

Nature, void of Spirit and Life; or if such be put into Food, and that same Food afterwards prepared by fire, then also they lose all their pure Vertues, and there does only remain the strong original Quality, which is a Death rather than Life. This should be well noted by all House-wives, and by Nurses especially among sick People, and not make them as much Posset-drink or Broth as will serve them twenty four Hours, and when occasion is, heat it again and again, thereby destroying all its pure spirituous Parts and Vertues, till it becomes as sick and fainty as those that are to eat and drink it; for such things are burthensom to a well-Stomach, and what then must they be to such as are sick and out of order, whose Spirits are few, and those-weak and lan∣guishing?

6. There is another Trick of Nurses, which even the learned do often advise, viz. when People are sick, to boyl their Drink with a Crust of Bread in't. Now both these have been prepared before, even to the highest degree; so that by this boyling them together again, as well the Drink as the Bread lose their Vertues, and the Drink becomes as flat and dull as Pond-Water in a hot Summer day; and then the Wise Nurse adds a lusty Quantity of Sugar to hide its gross dull fulsom Taste, which renders it still duller and heavier on the weak Stomach of the sick. Now all such Drinks are nauseous to Nature even in times of Health, so that if a well man should drink constantly of such Perboyled dulcified stuff, it would disturb Nature, and send dulling Fumes into the Head, destroy his Appetite, and cause an unplea∣sant heat in his Stomach, with a clammy Droughtiness, nor would it give Nature any satisfaction; And if its effects be such on the sound, what mischief must it need do those that are already Diseased? If a sottish Ignorance did not possess many of them that pass in the World for Learn∣ed men, great Rabbies and profound Doctors, they would certainly never act so contrary to Reason and Nature as they do: Nor do I know any Reason why good Ale

or Beer should be esteemed Raw, as 'tis by most, even Physicians themselves; has it not passed thro' several Digestions, as boyling by Fire and Fermentation, which are the highest Preparations it will admit of, so that nei∣ther Nature nor Art can advance it? For if such Li∣quors be committed to the fire a second time, the spi∣rituous parts do either evaporate, or are suffocated; they are so pure and volatile, and stand so external, that they will not endure any violent Motion or harsh Fire to touch them, without manifest Injury; therefore all common Beer and Ale well brewed, and of a proper Age, being brisk and full of Life, is abundantly to be preferred before Drink again boyled, either by it self or with a crust of Bread.

This may somewhat be illustrated even in Common-Water, which is crude in comparison of Beer and Ale, and has never passed thro' any Digestion to unlock its spirituous parts; yet if you take such Water from the Spring, and boyl it, 'twill open the crude Body, and cause the pure spirituous parts to become so volatile that they will evaporate, so that 'twill be good for lit∣tle or nothing, if it be not used presently. If you would know whether this be true or no, do but walk into the House of Dame Experience, Take Common-Water, boyl it, put it into a good sweet Vessel or Barrel; then fill a like Barrel with Water from the same Spring unboyled, and keep them for further use, as Sea-faring men do for their Voyages; then observe what follows, The Wa∣ter that was boyled will stink, and never be sweet again; but the other, tho' it stink, or rather ferment (as some Water will do twice or thrice) yet it will become good and sweet again for all Uses. Again, if you boyl Water in cold Weather or Frost, it will afterwards freeze sooner and be colder than such as has not been boyled. Now there must be some Reason for this, which is no other, than that the boyled Water has lost its inward spirituous or warming Nature, so that 'tis become more Saturnine, cold and earthy, whence the Air has the greater Influ∣ence

upon it, and causeth a quicker Congelation: So likewise it is to be observed, that if you boyl Water an hour, or any considerable time before you put in your Flesh, Herbs, or what else you would dress in it, such Food will not be so sweet nor wholsom as what is put into the Vessel as soon as the Water boyls; or if you boyl Water an hour, and then let it stand till 'tis cold, and afterwards boyl any Food in it, it will give it a strong fulsom Smell and Taste, make it hard of Concoction, affording but a bad Nourishment. All which shews, the Fire has power to open the body of the Water, causing the spirituous parts to become volatile, and makes them capable of being evaporated on a second boyling, much more than of Beer, Ale, &c.

7. There are many other Improper Mixtures that are common in time of Sickness as well as Health, as mix∣ing several sorts of Syrups with their Drink, and mak∣ing up Cordials with Syrups, which Nature doth loath; for no Syrups are so grateful to the Stomach as White Sugar, they being naturally of a dull, heavy, flat Quality; they are a broken body, the pure spirituous parts are suffocated, and so have not that briskness on the Pal∣lat and Stomach as Sugar. For tho' Syrups be made of White Sugar, yet they are nothing so good, being mixed with any Drink or Food, nor so grateful, as the same Sugar; for every time Sugar is melted down, the spirituous parts are flattened, and it cannot attain its proper natural Goodness, except it be cured again, and such an order observed as follows in Refining, for then there is a separation made, and it obtains a purer and finer Body, which is not done in Syrups; and there∣fore if in Health you drink them in Beer or Wine, the Stomach doth not so well like them, nor will they be so pleasant, especially if often drunk, much more nause∣ous must they needs be to the sick: And especially most burthensom to weak Natures are such Syrups, when mixt with improper Ingredients and Liquors, as with cold distilled Waters of various Herbs of disagreeing Na∣tures,

and then to add (as most do) that which they call Epidemick Water, which makes a Cordial sicker than the Patient that takes it. I would have any moderate Person consider and judge, whether a man in good Health can without great violence to his Stomach, and disorder, sup off such Cordials, and other compounded Slip-slops as the Sick are forced continually to swallow down? And if so, what a deplorable condition are the Sick in, when most of the things both for Food and Physick, that are ordered and prescribed by Physicians and Apothecaries, are generally nauseats to Nature? So that when we would describe a filthy abominable Taste, we say it tastes like Physick, or like a Medicine. 'Tis enough in all Conscience to make a well Person Heart∣sick, to be confined but two or three Weeks to the Circumstances a sick Body is subjected unto by these Men of Method, and their Tutor'd Creatures the Nurses: For,

First, he must have all his Drink boyled forsooth, with a Crust of Bread in it: This too he must drink as hot as may be endured; and Mistress Nurse for pure Laziness will make at Once as much fulsom slip-slop as will serve a whole Day and Night; and so the poor languishing Creature must take it heated again and a∣gain: Then Gaffer Doctor enjoyns him every two hours a quantity of his sick Cordial: and to compleat the Tra∣gedy of his Martyrdom, there must be a rouzing Fire in the Room, tho' it be at Midsummer, the Curtains must be drawn close, and a Cloth before the Windows, so that there can scarce come the least Breeze of Wind or pure Air into the Room; whence the imprisoned Air therein becomes sulpherous and so noxious, that such Chambers send forth such strong fulsom Scents and Fumes as will disorder the most healthy, if they conti∣nue there but a while. These are some of the abomina∣ble (I had almost said Murderous) courses the poor sick are confined unto, which is much to be pitied, and de∣serves to be remedied.—And therefore tho' this Dis∣course

may seem a Digression, I am confident the Judi∣cious will pardon it.

8. Another very improper Mixture, is, when People eat several sorts of Flesh and Fish at one and the same Meal; for these two Creatures are of different Radixes, therefore being eaten together make an unwholsom Nourishment in the Body of a contrary Nature to them both, especially when the various sorts of Sawces and Ingredients of that kind are intermingled. There are some foolish Epicures that stow so many various Kinds and Natures in their Paunches, as if they would eat up all the fraight of Noah's Ark at a Mouthful, and cannot Dine without as many different Ingredients as an Apo∣thecary puts into the Composition of Mithridate, which is said to consist of about Two Hundred. But so far were the Wise Antients from this extravagant Gluttony and Uncleanness, that such of them as did admit the eating of clean Flesh and Fish, would not use the same Vessels is preparing the one, as they did with the other, but had distinct Kettles and Platters for each, to keep them apart.

9. There is another sort of Food much eaten by the English, and more than by any other Nation, viz. Pies, which are many times compounded of Ten or Twenty several Ingredients, many of them of contrary Natures and Radixes, as first, there is the finest Wheat-flour, the course or branny part (which contains the most opening, cleansing, digestive faculty) being unhappily taken away, and so curiously separated, that the fine Flour thereby becomes of a stopping glutinating (or glewing) Na∣ture: 2dly, There is good store of Butter mixt with it. And 3dly, Flesh, and several sorts of Spices and Spanish Fruits, and many other things, which are all baked to∣gether, and there they boyl in the deadly sulphurous Airs of the Ovens, without the Influences of pure Air, and without sufficient Liquor to help the Digestion, or cleanse and purifie the grossness of such things, but they lie suffocated in their own Juices, the Good and Evil all jumbled together, whence the whole becomes

Naught; the Nourishment such Food yields is neither proper nor wholsom; for the Inequality of the Ingre∣dients have destroyed all the simple Vertues of each, so that there is Confusion and Discord awakened, which in the Body irritate their Likenesses, and thence Diseases and Disorders follow.

Therefore the more Wise and well-minded Persons in all Ages, whose desire was to know and fear the Lord, and assist his Hand-maid, Nature, have always chose the most simple innocent Meats and Drinks, know∣ing that such had near Affinity to Harmony, and had not power to beget or excite any quality or property in Nature, but what was like themselves, Peaceable and Harmless; for the nearer the Equality and Concord any sort of Food or Drink is, the greater Power it has to preserve the Body and Mind in the like sweet Tem∣per and Unity, which cuts off all Diseases in the Bud, and prevents their very Seeds. For this cause Water throughout the World in Primitive Times, and in most Countries to this very day, has been, and is esteemed the best Drink, for that it gives to such as drink it a full satisfaction; whereas all other sorts of Drinks, especially those that exceed in any particular quality, do leave some desire behind, after a man has drank them, to drink more, (though perhaps already he hath exceeded in Quantity); the very same is in su∣perfluous Food, only men cannot eat so long, nor so much as they can Drink, because Food is heavy and hard of Concoction, and requires time to digest; whereas drink is thin and Spirituous, and therefore it quickly makes se∣paration, and finds many ways to pass away, which Food cannot do: Therefore over-charged Meals of sumptuous Food, do often prove more dangerous to the Health of the Body than a debauch of Drinking, tho both are worse than bruitish, and very hazardous.

But on the contrary, those that accustom themselves to simple Meats and Drinks, do not only highly satisfie and gratifie Nature, and preserve themselves in perfect

Health, which is the reward the Lord has ordained for the Temperate, but they cut off all Superfluities (the Se∣minaries of Diseases) in the very Bud; whereas the Gluttonous and Intemperate are liable to a thousand Snares and Inconveniencies, which makes their Bodies unhealthful and unserviceable, and beclouds their Minds and Intellectuals, so that they can neither know themselves, nor their Creator in any other thing as they ought.

But still there are some sorts of Food that may be properly Compounded, as bearing a Simile with each other: As,

• 1. Bread, Butter, and Herbs either Boyled or Raw, as also several sorts of Roots.
• 2. Bread and several sorts of Fruits.
• 3. Bread and Milk, or Milk and Flour boyled together, with some Water and Oat-meal, and Milk and Water boyled.
• 4. Bread and Butter, Bread and Cheese.
• 5. Milk and ripe Fruits, as Milk and Apples, &c.
• 6. Butter and several kinds of Pulses boyled.
• 7. Bread, with all sorts of Flesh fit to be eaten.
• 8. Herbs and Flesh.
• 9. Roots and Flesh.
• 10. Bread and Eggs; but Butter is but an improper Ingredient with Eggs.
• 11. Bread and Fish.
• 12. Oyl and Fish; for Butter is not so good: Also Fish is wholsomer boyled in Water, than prepared any other way.

I could nominate many more Mixtures, but these are the most natural and agreeable to each other, and most of them have mutual and friendly Aspects from their Radixes; so that what variation these Ingredients do make, 'tis for the better, they advancing each others Vertues.

If People could be perswaded to be moderate in Quantity, and prefer such simple Viands and proper

Mixtures in their food and drink, and observe to prepare their Meat according to the Rules before specified, most of those cruel Diseases now reigning and raging would be prevented. There is abundance more in the observation of these things, than the generality of People understand or imagin. All that I desire of the Reader, is, that he would be so friendly to himself to make Tryal; for no man can be truly sensible of the Evil of any thing, except he separate himself from his Errors, and tries the contrary. Butchers, Tallow-Chand∣lors, Poulterers, and many other offensive Trades per∣ceive not those filthy Stinks and Fumes which Slaughter∣houses, Melting-houses, &c. send forth, except they separate themselves for a while into a more pure and cleaner Air, and then they become capable of distin∣guishing one from the other. For the like Reason, those that have accustomed themselves to unnatural and improper mixtures of Food or bad Preparations, their Pallates and Stomachs are become One with such things, and they can as little distinguish the pure na∣tural Taste and Scents of Food from the contrary, as the Trades-men afore-said can the noisom fumes of their own Shops and Work-houses. There are many Thousands of brave finical Dames in this Nation that are so curious in their Houses, and in whitening their Linnen, that they themselves can hardly tell what will please them; and yet after all, they lie on Beds that do really stink worse than Common Houses of Office, tho being used to them, they do not smell it, neither can they, so great is the power of the Evil Nature and Custom. And in these stinking Dunghills these delicate Madams spend two Thirds of their time, and surely then 'tis no marvel if they are afflicted with so many Diseases and Weaknesses; for if they did commit no other Disorders or Intemperances, this alone were suf∣ficient to destroy their Health, as I have at large demon∣strated in my Discourse of the Generation of that per∣nicious Vermin called Buggs.

CHAP. IX.

The Reasons in Nature why Cities and great Towns are subject to the Pestilence and other Diseases, more than Country-Villages: The Excellency of Solitude, and Advantages of a retir'd Country-Life.

THe Reasons are, 1. That the Air, which is the Es∣sential Life of all material Beings, is defiled by the Congregating of such Troops of People together, whose very Breath is enough to make the Air thick, hot and sulpherous.

2. The Closeness of the Streets and Houses, whereby the pleasant Influences and Salutiferous Breezes of Wind are obstructed, which does condense the Air, and render it thick and humid.

3. The abundance of Smoke that the multitude of Chimnies send forth, which is of a keen sharp sulphe∣rous Quality, that incorporating it self with the Air, encreases its dullness, and fills it more full of gross Hu∣midity, whence proceeds Stoppages, and many Obstructi∣ons and Diseases of the Breast, and the Blood becomes tainted with a sharp salt Humour that causes the Scur∣vey and a wearisom Indisposition throughout the whole Body.

4. The great Number of Houses of Easement that breath and send forth their putrid Smells and Scents into the Air, together with the various Uncleannesses that otherwise proceed from both Healthy and Diseas∣ed People, together with the Washings and Cleansings of Houses, and the fulsom Liquors Flesh and Fish have been boyled in, mixed with other loathsom and filthy Ex∣crements, all which are continually exposed in the open Air, and do wonderfully defile it, not forgetting the Smoke, Dust and Ashes of Sea-Coal, (where the same is used) which is of a pernicious Nature.

5. The vast Number of various sorts of Beasts and

other Creatures, that are by Droves daily slaughtered, and no care taken, but their Blood is exposed to the open Air, and runs through the Kennels as if it were clean Water, and no more notice taken of it, whereas the same does not only send forth deadly Smells and pernicious Vapours, but fills the Air with Revengeful Spirits, which are inhal'd into the Bodies of Men, and there stir up Smilies. Add to this the great Numbers of stinking Trades, which are in such places, as Tallow-Chandlers, Tanners, Dressers of Leather, Soap-Boylers, &c.

All these gross Scents, Fumes and evil Vapours that Cities are subject to, especially great Cities and popu∣lous, such as Lodon, Paris, &c. their Nature being Sa∣turnine and Martial, proceeding from the gross fierce wrathful matter, as deriv'd from things wherein the pure Spirituous parts and Balsamick Vertues are de∣stroyed and totally suffocated, so that there does re∣main nothing but the gross phlegmatick Body, and poysonous Spirits, whose Fumes incorporate themselves with their Similies in the Air, and all the Elements and Stars, where by a secret and sympathetical power they awaken (by degrees) the wrathful and poysonous Pro∣perties; for every particular Quality in Nature has a Key in its self to open the Gates of its own Principle, whence proceed Pestilential Airs, according to the de∣gree of the awakened Poysons and Wrath, there being a certain sympathy between the Terrestrial Bodies and the Coelestial; for all things both in Heaven and in Earth, have but one only ground, and flow from the two grand Principles, viz. Good and Evil.

For this cause, when the original Poysons in Nature and wrathful Spirits, are by the occasions before men∣tioned, or any others, stirred up that they overcome the pure Vertues, they powerfully penetrate all Ele∣ments and Bodies, and wheresoever they find matter capable or disposed to receive them, incorporate them∣selves, and with highest diligence endeavour to destroy the good Vertues, and thence arise evil Airs and vari∣ous

Diseases, which suddenly seize the Bodies of Men. And this Nature doth not only in the Evil, but also in the Good, but not in a sensible way; but in a Natural, by Likenesses, where things agree in Number, Weight and Measure, there they powerfully incorporate and rejoyce, and cast out their Contraries. A pregnant Example of this we have in Sounds; if two Instruments of one sort be turned to an equal pitch, strike one of the Strings, and the same String on the other Instru∣ment will shake or tremble; this I have done my self, and also seen it done by others, so that there is no boubt to be made of the matter of fact. The very same sympathetical Power have all other things, though in some it be more Occult. What man in the World would believe the attractive Inclination which the Loadstone has upon Iron, if it did not appear to his sight? All or most men of Reason believe that the Con∣stellations, Signs and Elements have a particular, and also a general Influence on all Inferior Earthly Bodies, which is apparent to all our Senses, varying Times and Seasons, Night and Day, making the Earth fruitful, and the contrary; and do not our Bodies alter as the Ele∣ments do? And as the Influences of the Sun vary, so do all things under Heaven. How verdent and spright∣ly does our Mother Earth appear in fresh and rich Em∣droideries, and all the Trees in new Perriwigs, and Flowers springing, and wanton Birds, with inimitable Harmony seem to welcom the approach of that great Eye of the World, when he begins to renew his Visits to us in the Spring, and all Creatures look blyth, and jolly, and the Blood capers in Youthful Veins, and nothing appears in Natures universal Face but Smiles and Gal∣lantry: On the contrary, when he with draws his vi∣vifying Beams, and retreats to the Chambers of the South, how dull and dejected does every thing become, and Fields and Trees stript of their Ornament and Beau∣ty, languish like forsaken Lovers, and appear forlorn as hopeless Prisoners, and Melancholy as old Age?

Nay, if under the Protection of Truth we might Alarum lazy Tradition with a bold Paradox, without dreading Excommunication from the Vertuoso, for ad∣vancing Heresies in Philosophy, I would add, that In∣feriors counter-act on Superiors, as well as Superiors on them; that all things in this lower World have the like Influences on the Coelestial Bodies and Elements, as the Coelestials have on Sublunaries and Terrestrials, and that this mutual Influx they have one upon the other by a certain natural Attraction and sympathetical In∣clination. Thus the wonderful and wise Creator has endued every thing with an Attractive and Influential Vertue; and hence it often comes to pass that the Sons of Men by their Unclean Conversations do awaken and stir up the Wrath of the Coelestial Bodies, and by a secret, and yet powerful Attraction, draws down the malignant Configurations, which sometimes cause E∣pidemical Diseases, at other times Wars, Famine, &c. all according to the Nature of the Evils, or Property of Nature that was awakened. As for Example: If the People of any Town or City give way to Uncleannes∣ses in Meats, Drinks, &c. and addicted to the Impuri∣ties of Venus, as most such places are, then by mutual Inclination the like Property in the Coelestial Bodies and Elements are excited, and by degrees contaminate the whole Atmosphere (or parts of the Air next the Earth) with Pestilential Poysons, causing Botches, Boils, Venerial Diseases, Fevers and Plagues, all according to the de∣gree of the awakened Wrath, and the length or short∣ness of the time of its operation; for all Plagues and Pestilential Airs, caused by Uncleanness, do by degrees corrupt the pure Spirits or venerial Properties in the Body; for whensoever this sweet Quality is violated, the Distempers thence arising will for the most part manifest themselves in Botches, Boils, Scabs or Leprosi∣es, and Spots in the Flesh, often accompanied with ge∣neral Weakness, and a decay of the Radical Moisture.

But if the Properties of Saturn and Mars be so vio∣lently

stirred up or awakned, and the fierce Storms of Nature do predominate in the Hearts and Souls of Men, then follow Tumults, Wars, Burning of Towns and Cities, and such like Calamities and Devastations. For Mens evil Words and Works and Unmerciful Cruelties cer∣tainly awaken the Wrath of God in the Stars and Ele∣ments, and hasten on Judgments. No Man or Nation can escape the great Law of Retaliation, which the Creator ordained in the beginning; for Moses's Law was the greatest and most excellent of all Laws, be∣cause it was built and had its Root in Nature; there∣fore whensoever the Iews observed it, they were sure of being blessed; for Those that were obedient thereunto did preserve the Camp of the Lord from being defiled: The Camp of the Lord is Man, and if Man keep himself from being defiled he will not awaken the Wrath of God in the Stars and Elements, but as he keeps him∣self clean, and from doing Violence, and obeys the Voice of Wisdom, and follows the friendly Counsels of the divine Principle of God's eternal Love and Light, then 'tis most certain, that by a secret power he will awaken the benevolent Properties of the Coe∣lestial Bodies and Elements, and attract their propi∣tious Influences. For the Lord promised to such as were obedient, the Dew of Heaven; but when they be∣came Rebellious, Unclean and Intemperate, then the Lord permitted the Evil Configurations and Influen∣ces of the Coelestial Bodies to take place, and many sore Evils and Calamities they endured: This the Scrip∣tures of Truth do testifie, and indeed it cannot be o∣therwise; for it is the Eternal Law of God in Nature, That whatsoever Property or Principle Men do awaken and enter into with their free-will, whether it be good or evil, the same grows strong, and he is comprehended by it, and swallowed up in it, and made a subject unto that Kingdom; and this both in the particular and in general, as Ex∣perience teaches; for whensoever any particular Man gives way to any particular Evil that is a sin against

God and his Law in Nature, and shall continue in the same, without Repentance, 'tis certain he will pull down the Judgments upon himself; but as Mens Sins and Transgressions are not alike, so neither their Re∣wards or Punishments.

This is further manifested by Mens Words and Works; doth not every word carry the Power of its Principle whence it had its birth? For that Property that was predominate in the Word, Sound or Tone, the same, or the like Quality it does stir up and awaken in those to whom the Words or Discourses are directed, whether it be good or evil; if the Words are formed by the Saturnine Property, then they awaken Envy, Conten∣tion, and a Morose Dogged Humour: If they proceed from Mars, then the fierce wrathful Fires are excited, and so of the rest. For if it were not so, an Angry Word would not have any power to move them to An∣ger to whom it is directed; nor would Loving Speeches beget Love, nor a Meek Answer (according to Solomons Observation) Turn away Wrath: But as one Man has power to stir up and awaken Love or Anger in another, by his Words and Works, the same is to be under∣stood in all other things; for there is a proportionate similitude between Men and the Coelestial Bodies and Elements, Man being not only an Image and Likeness of God and Nature, but the Horizon of both Worlds, in which the Superiour and Inferiour Natures are con∣joyned, and the Son of the Stars and Elements; so that there is a power in Men to awaken and attract their good or evil Nature, as well as there is in the Coelestials to alter or change Mens Bodies and Minds. This many of the Philosophical Ancients have consented to, and most Astrologers are of the same Opinion: The Calculators of Nativities find by their daily Expe∣rience that Vitiousness and Intemperance in the Na∣tives Life not only cause a very malignant Configura∣tion of the Coelestial Bodies to take place and have its Effects, but also he that lives Intemperately is al∣ways

in danger, and subject to the male Aspects of the Superiors: Whereas on the contrary it is most true, that a Wise Man (that is temperate, just and circum∣spect) may rule his own Stars. But when Persons give themselves to Inordinate Living near or about such times as the Heavens threaten them with evil Aspects, Transits or Directions, then such disastrous Influences powerfully take place.

For this very reason Men are often insnared and drawn away to many Inconveniences before they are sensible of it; for the wrathful, unclean Nature having been by degrees awakened and strengthened by its simile, either in Meats, Drinks, Imployments or Com∣munications (for every Property must have such Food as hath affinity therewith, or else it cannot increase, nor be brought into Manifestation, but without it, it languishes and becomes impotent in its Operation) the Person so offending is thereby subjected to all the ma∣lignant Configurations of the Coelestial and Terrestrial Bodies: Yet if such an one shall turn to the Lord by Prayer, and abstain from the Evil Courses of this Life, he presently destroys and weakens that threatning Malignity; and this sober and temperate Life will by simpathy strengthen the Spirit of Wisdom and Un∣destanding.

If this were well understood, there would be more Care and Diligence used, both in particular and gene∣ral, as to outward and inward Cleanness than there is: For in great Cities and Towns especially, there are many Superfluities and Uncleannesses committed a∣gainst God and Nature, and therefore such places a∣bove others do suffer many Inconveniences. The un∣clean Vapours and evil Spirits that do arise from Blood and other Excrements, do not only awaken the Wrath in the Elements and Stars, and draw down their evil Influences, but incorporate with the common Air and defile it, which being so corrupted, nothing is more Injurious and Pernicious to the health of the Body,

and also to the Mind; for outward Uncleannesses do naturally and powerfully attract the evil Power, both Externally and Internally, because all such pernicious Scents and Smells do arise and proceed from the poy∣sonous Root, and so bear a near affinity to the evil Angels and Spirits, and do naturally attract them. So when the Elements are disturbed by malignant Configu∣rations and Aspects, as in great Tempests of Thunder and Lightning, and the like, the evil Spirits and An∣gels are very busie, and appear almost externally; for by those malignant Configurations the Wrath in the out∣ward Nature is violently excited, and the same being predominant in the evil Angels, they at such times become more apt and powerful to do mischief.

External Uncleanness does not only pollute the Body and Senses, but also the Soul and Spirits; for which cause some of the wise Ancients would not wear any Woolen Garments, because they are made of the Excrements of Beasts: And indeed all Hair and Wool does contain a gross fulsom impure Nature, but it lies so hidden that it cannot be perceived, unless it be set on Fire, and then it manifests it self by its filthy of∣fensive scent.

For the same Reason some of the Philosophers lived retired; nay, many of the Holy Men and Prophets of Old (as the Scriptures testifie) when the Spirit of the Lord was in a more than ordinary degree upon them, and pleased to give them Visions, and make known his Will unto them, did with-draw themselves from Towns and Cities, and from the Multitudes of People into the open clear Air in Fields, Woods, Mountains, or by the most pleasant Rivers and Fountain of Wa∣ter: And our blessed Saviour, Christ himself did often practise such Retreats, when he made his earnest Sup∣plication and Prayers to the Father. Few do under∣stand or imagin the manifold Benefits unfrequented places and clean pure Airs afford both to Body and Mind, the Senses and Intellectuals of well disposed

Men, being free from those Uncleannesses Cities and Towns are subject to, both External and Internal, for in those loansom places the common Air is pure, thin and clear, free from those fulsom Vapours, Scents and gross Smells which Cities are subject to, and free from those varieties of Cursing, Swearing, and Multitudes of vain and impious Discourses which all places are liable unto, where Rabbles reside, and which wonderfully a∣wakens the Internal Wrath, and gives many Advanta∣ges to the evil Angels and Spirits to work their vile Purposes: But on the contrary, in open serene Airs, as in Fields, Mountains, and by River-sides and Woods, there is no such Tumults, no stabbing of Hea∣ven with dreadful Oathes, horrid Curses and frightful Execrations; no banishing of Temperance with drun∣ken Healths and roaring Huzza's; no fulsom fumes of Tobacco, nor viler Steams of detestable Brothel-houses, to infect the chaste Air; no Plays or vain Games, no Mistressing nor Revelling to spend precious time; no clattering of Coaches, Drums, Fools, Fidlers, &c. that make such a continual Din, that a Man can hardly call his Ears his own. But on the contrary, all is sedate and serene, still as the voice of good Spirits, and quiet as the Birth of Flowers; no noise to be heard but the ra∣vishing Harmony of the Wood-Musitians, and the inno∣cent Lowings of Cows, and Neighings of Horses, and Bleating of the pretty Lambs, or the like natural Tones, wherein there is nothing of disturbance or danger, be∣cause nothing of Evil, but every thing praising the Creator according to the Capacity and Nature of each. Here it was, in these and the like places that the good Angels of the Lord appeared unto the Sons of Wisdom, and taught them the true Knowledge of God and the Nature of things, and shewed them what should come to pass in future times. And whoever will obtain the true apprehension of God, of Nature, and of himself, must be separated, and chuse sometimes to sequester himself from the Tumults, Confusions and Distractions

of the publick World, and Crowds of the chaffering and busling Rabble.

Besides all this, Cities for the Reasons aforesaid, are more liable to contagious Diseases: And because the Na∣ture of Infection, and how it is spread, and how to be avoided, is very little, or scarce at all understood, we shall in the next place address our selves to dis∣course thereof.

CHAP. X.

Of Infection, or catching Diseases, and how they are transferred from one to another, and that all Diseases are Catching.

THE learned Moses, whom the Lord inspired with divine and humane Wisdom, commanded, that none should sit on the Saddles, lie on the Bed, nor wear the Cloathes of the distempered, which if any did, they should be pronounced Unclean, and must pass through Purification. Now if there were no possi∣bility of Catching the Disease and Uncleanness that the Sick was infected with, wherefore should this great Philosopher and Illuminate of his Age, who saw with divine Eyes into the Secrets of Nature, command his People to observe so many Circumstances, which were not only difficult, but chargable to them? Certainly if it had not been some real benefit to them, it would have been the greatest Folly to command them so punctually, and punish them for not observing and o∣beying those Rules. But far be it from us (whatever the foolish World may dream) to harbour such thoughts of the Law of God and his holy Prophet, That Law had its Foundation from the Center of Na∣ture, and to demonstrate the same, we must treat of the Punishment of Uncleanness, and on the other side, of the Excellency of Cleanness and Purity, the hand∣ling of which will give satisfaction touching the

things proposed, to be discussed in this Chapter.

1. All created things, in the Animal, Vegetable and Mineral Kingdoms, do proceed from One only ground; and though the multitude and variety of them be be∣yond any human Number or Comprehension, yet each and every one of them doth in one degree or other contain the true Nature and Property of the whole, but more especially the humane Nature, for every Proper∣ty has a Central Being in Man, both the Good and the Evil. But the Properties and Qualities are not in each Man alike, but varied; in some, one quality of Nature is strong, in others another; whence proceeds the difference of Mens Inclinations, Dispositions, Love and Hate; and that Property which is strongest in the Radix, oversways and governs the whole Life: Yet even that which is weakest in the human Nature, is capable by the accession and assistance of its Similies to be made and grow very strong; and on the contrary, strong Inclinations and Properties are made weak, all acoording to Time, Place, Imployments and Com∣munications, or a Mans joyning himself with this or the other thing.

For this cause the Philosophical Ancients made di∣stinction of things, some being Clean, others Unclean, betwixt which they commanded a separation should be made; but few in this blind Age do understand or regard the same, though there be scarce any sort of Learning more necessary: For those secret conveyan∣ces of Vertue and Vice, Cleanness or Uncleanness, or the transferring of Distempers from one to another, is done after an hidden imperceptible manner by way of Spirits, Glances and Rays: The natural Spirits in Men being so subtle and penetrating, as they powerfully search into all things, so that a Man cannot touch any thing, though it be ever so Impassible or hard, as Iron, Stone, or the like, but these nimble Scouts do not only penetrate it, but are more or less retained thereon; if this were not so, the Dog would not find the Stone

his Master throws among many others, nor follow him (unseen) by his Foot-steps; nor could the deep-mouth'd Hounds trace the light-heel'd Hare in all her doubles and windings, and tho' she run so swift as if she scarce toucht the surface of the Grass, yet she leaves real Effluviums and Impressions enough to betray her to those persuing Enemies. Nothing can hold or withstand the Spirits, they are so thin, quick and piercing; no Iron, Stone or Wood can resist them, but they penetrate and search the depth of all things, and also will incorporate with those hard Substances; and if so, how much must they be imbib'd by Beds, where People lie warm and sweat, and where the Air cannot come with its refresh∣ing Influences to cleanse and purifie those grosser Ex∣crements, the Vehicles (or Lodgings) of malignant Spirits, that are continually breath'd forth by all In∣firm Persons, which are so much the more retain'd therein, because all Feathers are of an hot sulpherous unclean Nature, and therefore more disposed to enter∣tain and wellcome such unclean fulsom Vapours, which are presently awakned when others come to lie in such Beds, and readily enter and penetrate all parts of their Bodies, even to the very Center; and especially if it happen (as often it does) that such Persons succeed to lie in such Beds, as have but weak Heats and few Spirits, and under the Dominion of theirs who lodg'd there be∣fore; then those pernicious Vapours and Spirits more violently seize them, and incorporate with their Simi∣les, and quickly awaken the sleeping Poysons, and infect the whole Mass of Blood, and thence flow Diseases, the most dangerous of all others, because they weaken and cramp Nature by degrees, stealing on gently, and mildly destroying the Health before People are sensi∣ble; for when once any begin to feel them, then com∣monly they are grown incurable; neither do the Phy∣sitians know what to administer, because they do not know whence such Distempers proceeded.

But on the contrary, those People that have strong

Spirits and natural Heats, and who have Dominion o∣ver the Spirits of such diseased Persons, as they shall lie with or after, or whose predominant Qualities in their Radix are of a contrary Naure, are nothing so subject to catch or receive Injuries this way, because they resist and repel such ill Vapours and Spirits, that they cannot enter or wound them. For as Diseases are received by Simile, and being weak under the domi∣nion of the distempered Persons, so on the other side may those ill Rays be withstood by Antipathy, so as they cannot enter the Center of Life, by which means the Radical Moisture and Balsamick Vertues are preser∣ved: Hence many do commit great Uncleannesses, and lie in all manner of Beds, and with People that are in∣fected with loathsom Diseases, and yet are not sensi∣bly toucht; but as we use to say, The Pitcher never goes so oft to the Well, but it comes home crackt at last. So even these VIGOROUS Constitutions must expect by degrees to be debiliated, and at last become liable to the like Impressions as well as others.

I am not ignorant that many People will be very in∣credulous in these matters; 'tis true, they believe that the Plague, Small-Pox, the Itch, and other Mangy and Leprous Distempers are catching, because the Effects im∣mediately follow, and they see them externally in the Flesh; therefore most Persons do both fear and shun communicating and lying with such; but as to all in∣ward Diseases of various Kinds and Natures, few or none either fear or regard them, not imagining that there is any danger of Contracting those Distempers by conversing or lying with or after those that are so internally diseased. But I must be free to tell them, that all inward Diseases, as Consumptions, Ptysicks, &c. are of a far more dangerous consequence as to Health, than Itchy or Leprous Distempers, the one being out∣ward, the other inward; the one hid and hard to be discovered till it is too late, but the other manifest and more easily cured. And Nature has the same pow∣er

to receive inward Distempers as outward; but where∣as the latter are in the external parts of the Body, as the Flesh, or at deepest in the Blood (as all Itchy and Leprous Distempers are) such as catch them, have them in the same parts. But on the contrary, when the Diseases are inward, and hid in the Body, it frequent∣ly happens that such as are infected therewith, find not the ill effects in the very same parts, but elsewhere, yet arising from the same cause. Nor do Diseases thus transferred, use to make People sick in the beginning, but steal on by degrees, so that there are very rarely any Remedies applyed till it be too late.

And as strong Constitutions many times keep off the Assaults of contagious Diseases; so neither are all weak-spirited People liable to receive Injuries and Di∣seases this way; for there are many who have natural∣ly weak impotent Spirits, and consequently feeble Bodies, who yet are as free from catching Diseases as a∣ny others, because they are clean and sound, so that the Rays and pernicious Vapours, and bad Airs have no power to seize on them, wanting a Friend or Con∣federate Traytor within to let them in, nor can they incorporate themselves by reason of the antipathy of Nature: For as every thing or Spirit is received by its Simile, so on the contrary it is withstood and resisted by its opposite; for this cause one is in danger of re∣ceiving Injuries this way, and another not, and conta∣gious Airs are not fatal to all, but in the greatest Sick∣nesses or Epidemical Pestilences many all the while con∣tinue sound and well, and these, as well weakly People as those that are strong and healthy; nay, many weakly People continue sound whilst those that are much more strong and healthy are seized and die: For the Air being unclean, and corrupted by the humid poysonous Vapours and Species, penetrates all parts of the Body; and where-ever it finds matter of its own kind, or capable to receive its Influences, then it powerfully stirs and awakens the inward or central Poy∣sons

of Nature, which before lay hid or captivated in the Embraces of the sweet Oyl, and thence presently fol∣low violent burning Fevers, which in few days cut off the thred of Life; For every Life in its Root stands in the highest Persons, so that there is matter in every man, if it be kindled, able to destroy the Life in a moment: And therefore we often see by experience, a man sound and well one day, and the next near the Grave, or the whole Mass of Blood corrupted, as in the Small-Pox, or the like: For when the inward central Poysons are a∣wakned, they are so strong, that they can, and do often convert the whole Body and Flux of Humors into their own Property, viz. into a Poysonous and Leprous Matter.

'Tis vulgarly believed, that Distempers do oft-times seize the Body thro' Fear, which is true in a Sense; but first it is to be noted, That the Spirit was wounded by some Gleam or Ray, and the poysons awakned before∣hand; for all fear and dread doth arise from the Spi∣rits, which are often wounded before a man can be sen∣sible; hence arises that which we call a Pannick Fear, that is, a Dread, Consternation or Astonishment, which we can give no Reason for; also the Spirits are often hurt by a Voice, or hearing a Word spoken from the Mouth of another. The very Air conveys the Speeches of diseased People, more especially if there be fit and prepared matter for Diseases, for then 'tis done in a moments time insensibly; for as soon as those dreadful Vapours incorporate with, and awaken the Poysons in the Body, presently the Phantasie and imaginative Fa∣culty of Nature is filled with fear and dread, more or less, according to the degrees of those Poysons and strength or weakness of the Natural Spirits and Radi∣cal Moisture.

It is further to be considered, that sometimes the state of the Body is such, and the Spirit so weak, that every small Intemperance, Uncleanness, ill Air, &c. will ea∣sily seize the Spirits and wound the Health; the true

Causes of which are known but to few, as when Coele∣stial and Terrestrial Influences do concur, then every little Accident indangers Nature; For there are many secret Reasons why Diseases are more apt to seize the Body and Spirits at one time than at another; and on the contrary, a man may commit extream Outrages and Intemperance at some times of his Life, and yet continue his Health; tho' every Intemperance sows some Seeds of Diseases, if Abstinence and Cleanness duly observed afterwards do not root them out; for these, if followed, will cleanse and purifie Nature, and digest all such Superfluities as disorders have contracted.

For these Reasons a man ought never to be over-con∣fident, or think himself secure from Sickness, which of∣ten surprizes us when least we expect it, which hap∣pens for want of the presence of, and being governed by the good Genius; for though Distempers for the most part proceed from irregular Lives, and other Accidents of the like Nature, yet it must be acknow∣ledged, that many cruel Diseases are occasioned by Rays, Gleams, Surprizes, Fears, Ioy, Sorrow, &c. which seize the pure Spirits, and cause a suffocation of them, so that in a Moments time the Radical Moisture and Bal∣samick Vertues turn eager, a loathing and weariness en∣sues; and Nature having lost her way, the Stomach grows sick and indisposed, and its Action ceaseth, be∣cause the same chiefly depends on the strength and good∣ness of the Volatile Spirits and Radical Moisture; then also the Pallat forfeits its property of distinguishing, whence most sick People complain they cannot taste the natu∣ral Sweetness of Meats and Drinks: If this were not so, People would not be able to live ten, twenty, or thirty days in Fevers, and other Sicknesses, with such small quantities of Sustenance. But what they take in such Sicknesses affords but little Nourishment, and that which it does is very impure; for Nature is then in strife, and contends with her Enemy, using her utmost effects to vanquish him. At this time a skillful Physitian is ve∣ry

useful, and of as great an advantage to Nature as Auxiliary Recruits coming in to the Relief of an Army engaged in a doubtful Battle.

It is most manifest that what Food is agreeable to one, is not to another, and so of all other things; and therefore 'tis sottish Ignorance to argue, that because one man does not receive harm by lying in, or with such a Bed or Person, therefore another shall not: For this is no Rule, as we have sufficiently demonstrated and shewed the Reasons thereof. Nor must you forget that all soft warm Feather-Beds do not only help to transfer Diseases from one to another, but also they are Un∣wholsom and Unhealthy in themselves, as is before∣mentioned. And indeed next to Temperance in Food, nothing is more Healthy than sweet hard Beds, and to lie single, or not more than Two at most in a Bed, especi∣ally young People; for lying alone cools the Body, and keeps it in an equal Temperature, and procures quiet∣er Rest, and makes People more lively and brisk, pre∣venting many Diseases and burthensom Inconvenien∣cies.—But here I must be silent, lest the Ladies be of∣fended. However if good Council may procure my Par∣don, I doubt not but to recover their good Opinion as soon as they shall have read over the following Chapter.

CHAP. XI.

Of WOMEN, their Natures, Complexions and Intemperatures; as also of their Children; Together with an account of the Generation of all Windy Diseases.

THe Nature and Complexion of Women doth differ and vary, even as Mens, some being more San∣guin, others more Cholerick, &c. But generally they are more Sanguin than Men, of weaker Heats and fewer Spirits, therefore cannot endure any Inequality or In∣temperances without great danger to their Health, whe∣ther

it be in Meats, Drinks, Exercises or Passions of the Mind. Their predominant Quality doth stand in and proceed from the Element of Water; therefore are of a finer, softer, yielding Temper than Men, and their Love doth exceed that of the other Sex; and indeed all kind of Passions do both sooner and deeper wound their Spi∣rits. Therefore all sudden surprizes of Love or Hate, Ioy or Sorrow, are apter to destroy the Health of Wo∣men, and suffocate their Spirits, stopping the Circula∣tion of the Blood, and causing the Body to swell, and then abundance of Wind is generated, which stops all the Passages, so that People in this condition can hard∣ly breathe.

Now the Original of all such Diseases, which are call∣ed Vapours or Wind, come thro' the weakness of the na∣tural Heat, and because the Spirits of most Women are so Volatile, that every sudden Accident or Inequality doth either evaporate or suffocate them, during which time the whole Operation and Circulation both of the Blood and Spirits is hindered; and so the Life seems to be in danger, which causeth a Commotion of the inward parts, as if they did arise out of their natural places, which is nothing else but certain Stoppages and Swellings of the Vessels that the Breath or Air cannot pass, and then the Body is in a kind of Agony, and trembles dur∣ing the Fit, which is never long, for if it were, the Life could not continue: But thro' this agonous condition and strugling strife of the Properties of Nature, the Element of Fire is awakned, which is of a quick power∣ful active Quality, and doth penetrate all parts of the Body, and breaks open all the Passages, which sets Na∣ture into a great Heat throughout all the Body, like a Fever, and then this taciturn Contraction and suffoca∣tion of the Spirits does begin to cease; but great dry Ardors do remain a considerable time after, and by their violence do awaken the Element of Water, which causes a breathing Sweat to succeed, that is very beneficial to Nature, and gives ease, and so the worst seems to be over for the present.

Now all those Diseases that cause Nature to shake and tremble, as Agues, Vapours, and the like, are caused thro' the suffocation of the Spirits, which does first a∣waken the Original Quality, viz. the astringent taciturn twitching Property, that does forcibly draw and contract all the inward parts, and particularly the Vessels of the Stomach, and in a moment stops all the Passages, which Nature cannot endure and live, and therefore uses her utmost efforts to get rid of those Chains, by which con∣tention the bitter Quality is awakned; for that Quality above all others cannot brook Confinement, but breaks open all the barricado'd Passages with its fiery and ra∣pid Motion, and awakens the hot Property, which pre∣sently sets Nature into such a Flame, as should it con∣tinue, would soon consume her; but these Heats do so violently hunger after and draw the Airy Quality, as its true Life, that it rouzes the Watry Element, and there∣by quenches that Combustion, whereby Nature receives Relief and Refreshment. But the Original Cause of all at the first, is the wounding the Volatile Spirit, which in Women is quickly done, but Men are very rarely trou∣bled with this Distemper of Vapours, and the like, be∣cause their Nature stands in and proceeds from the Root of the Fire, and the Properties of Saturn and Mars are more predominant in them, and therefore their na∣tural or central Heats are greater and stronger than Womens, and consequently are of better Judgments and Abilities, both for the doing and the governing of all things: For Man was made first, and hath in himself the strong might and tincture of the Fire, which is furi∣ous and forth driving, very desirous to manifest it self. But the Tincture of the Female is from the Water, viz. from Venus. Therefore the Males of all sorts of Crea∣tures are far hotter, and of stronger and greater Spirits, and more desirous of Copulation, or more unchast than the Females, not subject to those Uncleannesses, but fit for Generation at all Times and Seasons, which Women are not: And hence it is, and always was accounted a great∣er

Sin and Shame for a Woman to be unchaste, than for a Man, though it is not excusable in either: And for the same Reason, Women were never allowed those Privi∣ledges of Polygamy as Men among the Ancients. For the unchastity of Women destroys the Generation of Man∣kind in the Root, and brings Confusion and Desolation to Families; so that Wantonness in Women is a Sin a∣gainst God and against Nature: For the Creator in the beginning hath implanted Modesty, and given the Bridg of Chastity unto Women, and indeed unto the Fe∣males of all Creatures, by enduing them with a cold meek Temper, derived from the Element of Water, which doth allay and cool them, and therefore they are naturally more moderate, and not so hot and desirous of Copulation as Men; and when once they have Con∣ceived, are satisfied till such time as they have brought forth, setting aside the Consequences proceeding from a debauched Imagination, or the wanton Provocations that happen between Men and Women, which force and strain Nature; but as for pure natural Inclinations they cease, and are as free from them as Sheep, or the Females of any other Creatures. These are the wonderful Works of the great Creator; for if it were not so, all Generation would be destroyed and corrupted, even in the very Root, as sometimes it comes to pass a∣mong Lascivious and Petulent Men and Women, through various sorts of Uncleannesses, which are against God's Law and the Right of Nature. Do not all the Beasts of the Field observe their Times and Seasons? And after Conception, do they not strictly withstand their Males, and not suffer them to touch them till after they have brought forth, and also brought up their young Ones, and made them capable to shift for themselves? All which time they remain without Inclination, because the end of Nature is answered; and this is according to the first Law of God, which all Creatures have kept (especially the Females) unviolated, EXCEPT WOMEN.

But though I said, that Womans natural Inclinations to the Sports of Venus do cease after Conception; yet it is not so to be understood, but that Nature in Women does remain in a possibility of being awakened, as by the ardent desires of the Mind, which if kindled, can ea∣sily stir up, the sleeping Powers of Nature, and by many other wanton ways, which are used to provoke Nature beyond the proper degree, or what is Natural, which is not only a Sin, but tends to Corrupting of man∣kind in the Root.

Which Wantonnesses and Unnatural Courses of Life, are much furthered by sundry sorts of Meats and Drinks, exciting Nature to her damage, and corrupt the Seed, as the great number of gross adulterated Foods, and strange Mixture of Flesh, Fish, Herbs, Fruits, &c. and the too frequent drinking of Wine and strong Drinks, which heats the Seed, and provokes Nature, and make her lose her way, which is very pernicious and dange∣rous to all sorts of People, but more especially to WOMEN; and therefore the Ancients did direct those of that Sex, to observe an higher degree of Temperance and Order than they prescribed to Men, as knowing that the whole Wellfare and Preservation of Mankind did chiefly depend on their good or ill Constitution: The Food therefore appointed to them was Simple and Natural, as various sorts of Herbs, Fruits, Grains, and pure Water for Drink, which are endued with simple and equal Natures, and have Affinity with the Feminine Nature, having no manifest Quality that does too vio∣lently predominate, therefore have no unequal Opera∣tion, but do administer both dry and moist Nourish∣ment, far beyond all high prepared Foods and strong Drinks. For all sorts of Meats and Drinks do beget their Likenesses, and for that Reason mean simple things have in all Ages been Commendable, especially for WOMEN.

What we have said of Diet, the same is to be under∣stood of Exercises, and therefore the Philosophical An∣cients

did not count it proper or suiting their Nature, to put Women ordinarily upon any share or care of the Government or hard Labours, because of their weak Spi∣rits and Heats; for on all occasions of Difficulty, La∣bour and Trouble, they are subject to be either too Cho∣lerick or too Sanguine, which their Nature cannot bear; for all Inequality, be it what it will, proves Injurious to them and Children: Besides, it is very unseemly to see Women dirty, and imployed in hard slavish Drugdery, and such of them as are forced thereunto through the bad Husbandry of their Parents or Husbands, do they not by following such robustick Labours become bold, rude and uncivil, and seem to have to put off the Woman∣ish Nature both in Words and Works? Now this Rudeness is bad in the Males, but an Hundred times worse in the Females: For if their sweet courteous friendly Tempers and Natures be destroyed and wounded, the Generation of Mankind is thereby cor∣rupted in the Root. Therefore Men ought not to put Women to such robust Imployments and hard Labours as many do, except pure Necessity compels them to it.

It is a common Opinion, That WOMEN are more Salacious and Unchast than Men; but the same is a great mistake, and built only on this Ground, because many Women are found easily to comply with Mens Insinua∣tions and Temptations, which does not proceed from any natural desires of Lust or Unchastity, but from their friendly Tempers and sweet Sanguine Dispositions, many of them being naturally so Sanguine, that the very shew of Love and Friendship will presently awaken the Love-Principle in them, even before they themselves are sensi∣ble of it; so that if a Man do but carry himself fair, courteous and kindly to them, he may command them be∣yond what is convenient, which many wicked Fellows knowing, make it their Business to betray them, which proves the Ruin of many. Now Men finding them thus to comply, they being ignorant of their Natures, and also of themselves, judge that of Women which they

find true in themselves. And to this Scandal some vile Women have also given a further occasion by prostitut∣ing themselves to all Unchastity; but those Abomina∣tions do not proceed from their simple natural Inclina∣tions and Dispositions, but through their depraved Free-wills and lewd Customs, whereby they have forced Nature out of her simple way, and then such become worse and far more detestably Impudent than the most debauched of Men. But still Women as Women, and ac∣cording to their simple natural Dispositions, ought by all Men to be highly esteemed and honoured; and if they themselves were but in the least sensible of, or under∣stood the noble Excellency of their own Complexions, Natures and Compositions, they would scorn any such base Actions, and loath themselves for their depraved state and condition, especially some of them, who have precipitated themselves into all kinds of Intemperances and superfluous Courses and evil Customs, whereby they have abused their Natures, destroyed their Healths, and intailed Diseases and many Miseries to Posterity, which is much to be pitied.

But to descend to more particular Directions touching Women.

1. Their Food ought to be well prepared, neither too much nor too little, but according to the Rules in our Chapter of preparations; for Food well prepared is not only of easier Concoction, but breeds better Blood and finer Spirits, than which nothing brings more ad∣vantage to Females, by reason of their weak Hearts; also such good Blood breeds most excellent Milk.

2. They ought to eat and drink so moderately, that the natural Heat of the Stomach may overcome and di∣gest it without any difficuly, so that there may no su∣perfluous Dregs remain, as are always wont to do, where Nature is over-charged, which fills the Vessels full of sharp crude matter of a griping Nature; for a small quatity of Meat and Drink, when well concocted, affords not only a better Nourishment, but also great∣er

Strength, than abundance gorged down more than Nature can manage. It being a gross Error for Peo∣ple to imain, that a great quantity must be thrust into the Belly, or else they cannot subsist, never consulting the strength of the natural Heat: Nothing destroys the Health, and breeds evil Juices in the Body more than this Intemperance, which most People are subject to more or less; and from hence are generated Windy Diseases and Griping Pains in the Stomach, and Fumes in the Head, which miserably afflict many of these Glut∣tonous People.

3. They ought as much as in them lies to forbear all sorts of rich fat Foods, that do consist of various Na∣tures, and disagreeing among themselves; all such Foods are heavy of Concoction, fur the Passages, dull the edg of the Appetite, and breed bad Blood: But on the contrary, all simple innocent Foods, which for the most part are easie and light on the Stomach, are most agreeable to the Foeminine Constitution, and also for their Children, as Bread, Butter, a little Cheese, Milk, Herbs variously ordered; Flesh, but in its proper Sea∣sons, and simply and well prepared.

4. But much Flesh, and the frequent eating thereof, does prove injurious to Women, especially those of gross Phlegmatick Complexions, whose Heats are so weak, that they are not able to make a perfect Concoction or Separation; for such Food is apt to fur the Passages, and breed abundance of evil Juices, which fills the whole with gross Phlegmatick Humours, that makes it dull heavy and indisposed.

5. Women ought not to drink Wine or strong Drink, which are bad for Men, but an hundred fold worse for Women, especially Brandy, and all distilled Liquors and Spirits; for all such Drinks do not only destroy the natural Heat, causing the Stomach to become cold, and attended with a sick qualmishness, but also send Fumes into the Head, weaken the whole Body, and giveocca∣sion for the Generation of Windy Diseases and Va∣pours;

and indeed all strong Drinks, if not very spa∣ringly taken, destroy the Health of the Female Sex, be∣ing contrary to their Tempers; for their Heats being weak (in comparison of Mens) and their Spirits few; therefore every inequality is harmful to them and their Children. Besides, they are subject to various Diseases, which cannot happen to Men; and of all these, strong Liquor is an especial promoter; and therefore the Phi∣losophical Ancients alotted only Water for Womens drink. And if our Women were but sensible of the ill Conse∣quences of their frequent Sipping of strong Drinks, they would be as far from doing it as those in other Coun∣tries, there being hardly any Women in the known World that are such great Drinkers and lovers of strong Liquors as the English; neither are any so tur∣bulent fiery and Masculine Spirited, as accordingly they are troubled with various Diseases, to which the Women in other Countries are strangers.

Furthermore, strong Drinks (if not sparingly taken) heat the Blood, causing sharp salt Humours to possess it, which also makes their Milk hot and windy, very prejudicial to Children; for whatever Inconveniences the Mother suffers, the Child partakes thereof, both in the time of Pregnancy (or breeding) and whilst it sucks. Therefore Moderation and Temperance, both in quantity and quality, is highly necessary for them, because the whole preservation of mankind does in an especial manner depend on their prudent living.

6. If Women have regard to their own Health, and the Preservation of their Children, they ought not to eat any Food hotter than their Blood; but after their Food is prepared, let it stand open, that the fiery sul∣pherous Vapours may freely pass and fly away; for those Steems are very prejudicial to all Peoples Heath, but more especially to the Females: And this ought to be observed in Flesh above all other Food, and also in Puddings, and the like things that are of a gross strong Quality, and so have the greater power to retain those

fiery Steams, which are of an hot griping windy Nature, and causing a Mank or Scurvy in the Blood, and makes the Milk windy and sharp, which violently gripes the poor young tender Babe that sucks it. 'Tis true, Use not only Familiarizes the most unnatural things, but renders them as it were Natural, and in some respects almost Necessary (witness Tobacco-smoaking, to such as are besotted to it) so that often times the leaving off those ill Habits do prove very hard and difficult; nay, sometimes the abrupt leaving them is as dangerous as the Evils that flow from the constant use of them, so easily is Nature depraved and turn'd out of her simple way: Thus, such as have long used themselves to hot Foods, if at any time they miss them, and are forc'd to make shift with cold, then their Stomach seems empty and unsatisfied, only because 'tis depraved, and for want of a little Custom of eating cold. Hence many believe that there is good Nourishment and Vertue in hot Food, viz. better than in the same Food cold, or as warm as the Blood; nay, many are so fond of this fiery sulpherous Steam or pernicious Vapour, that the good Dame will be angry with her Maid, if by any neg∣lect she let this precious Steam fly away, calling all the Fa∣mily to come quickly, lest the Meat be cold, and (as she calls it) g••••d for nothing: Whereas in truth it will be then much the more wholsom; for those pernicious sulpherous Fumes ought to be separated from the Meat, before it be received into the Body. And a little use of eating cold Food would remove all such ill Habits, and make cold Meats and Drinks more friendly and sa∣tisfactory to Nature, and help to prevent the Genera∣tion of all windy Diseases.

Furthermore, as cold Food does sharpen the Appe∣tite, so neither will the same quantity thereof swell the Body, or indispose Nature so much as the like quan∣tity of hot Victuals will, and the Body will feel it self more airy and lightsomer. 'Tis true, hot Food will heat the Body, especially all the external parts, but

then it is an unnatural heat, which is more burthensom than pleasant; for the fiery sulpherous Steems that re∣main in Food after 'tis prepared, are of the very same Nature and Operation, as the heat of Charcoal; and so Experience will teach you, that 'tis very unwholsom to hold ones Head over the Steems that proceed either from boyld or baked Foods, or over Furnaces, or Pots, or which proceed from Ovens; for they take away the Complexion, and make People look Pale and Weakly; now if their Operations externally have such a visible ill effect, how much more Prejudicial will they be when internally received, and with the Food swallowed into the Body? Possibly in some strong Constitutions, those Inconveniences may not be felt till Age comes on, but few then are free from them, tho insensibly from what causes they proceed.

Also, it is to be noted, that this fiery heat Food does retain after 'tis prepared, is contrary unto the natural Heat, both of the Food and the Stomach too, and will no longer remain than whilst 'tis forced by the constant heat of the Fire, and then of its own accord will sepa∣rate and fly away as soon as 'tis removed from the Fire in an humid Vapour, which Fumes if they be stopt by covering such Foods, so that they cannot separate and fly away, then they will re-enter, and ••••use the Meat to eat strong and fulsom. In a word, 'tis nothing but Custom that makes hot Foods easie and agreeable; but all the Custom in the World can never make them so natural and friendly as Cold, after a little use.

7. They ought to accustom themselves to moderate Exercises in open Airs, which is profitable for all Peo∣ple, but especially for those of the fair Sex, for it har∣dens and strengthens Nature, begets a good Appetite, prevents Obstructions, breeds good Blood and pure Spirits, which renders the whole Body lightsom and pleasant; nothing next Temperance in Meats and Drinks being more profitable than moderate Motion, and Airy Houses and Rooms, and not to pen up them∣selves

(as many do) in close hot Rooms with great Fires, which prevents the most pleasant and friendly Ele∣ment, the Air, that it cannot have its free Influencies; and so what Air does remain in such places, like stand∣ing Water in a Pond in the heat of Summer, corrupts and becomes thick and humid, which dulls the edg of the Appetite, weakens the natural Heat and the Functi∣ons of the Stomach; besides, much sitting by Fires and in hot Rooms, draws forth and destroys the pure thin moist Vapours and Volatile Spirits, opens the Pores, and makes all the Body tender; so that such People do not only become uneasie and indisposed, but subject to the Inconveniencies of catching Colds, if they do but step into the open Air.

Likewise, moderate Cloathing is very commendable as to Health; for much or thick Cloaths are apt to heat and tire Nature, and either hinder Exercises, or make them burthensom, put the external parts into an unpleasant Heat, and hinder the cool refreshing Va∣pours from penetrating into and relieving the Body: Therefore those that use themselves to a mean in Cloa∣thing have better Appetites, and longer Breath'd, stronger, and not so apt to recieve Injuries by every small acci∣dent, as those that inure themselves to very warm Cloathes, hot Houses, an idle soft Life, and the like Effe∣minacies.

8. Women ought not to lie too long in Bed, as most of them that are of any Quality or Ability do; their Beds being for the most part of Feathers, which are soft, hot and sulpherous, with Curtains drawn close before the Windows and about the Bed, whereby the imprisoned Air, hindred from its free Circulation, stagnates or corrupts; and this too is very Prejudicial to their young Children, whose Heats are weak and Spirits ten∣der, often causing Fevers and Convulsions, especially when other Intemperances concur.

Besides, this soaking so long in your Bed, weakens all the Members, especially the Back, which is a principal

part, and the Body being kept hot, and lying long without Motion, hinders the Actions of the Stomach, impairing so much its due Heat, that Nature wants Fire for Kitchinwork, I mean, is not able to make a profitable concoction or separation of the Food, so that great part of it turns to gross phlegmatick Juices, for which very cause many Women are stupid, weak, feeble and pre∣sently tired, and out of Breath, if they do but use any kind of Exercises, and hereby their Travel in Child∣bearing is ten-fold more burthensom than otherwise it would be, witness many ordinary Country People, who have nothing the trouble at such times as our fine lazy sluggabed-Dames.

Besides, (as I have already observed elsewhere) Fea∣ther-Beds are ponderous close Substances, in their own Nature unclean, and lying several Years in Corners, or the closest parts of Rooms seldom exposed to the open Air, they contract abundance of gross humidity, and the various diseased People which lie and sometimes dye on them, leave behind contagious Effluviums and venomous Particles, lurking perhaps for an Age, and not drawn forth till a Person happens to lie on them, whose Similes awaken them; For Beds are continued from Generation to Generation, and not throughly cleansed once in twenty or thirty Years, and so become very prejudicial to all sorts of People, but especially to Women, who spend two thirds of their time in them; and also to their Children, whose Natures are weak and tender, and consequently apt to receive every evil Scent and Vapour, which such Beds do plentifully send forth, which in many Constitutions by way of the Fores, penetrate all parts, and wound the Spirits, and by de∣grees weaken and destroy the Health: If Women were sensible of the Mischiefs attending their indulging themselves thus in their stinking Nests every day almost till Noon, they would surely be ashamed of, and detest their own Sloth and Folly therein.

9. Women in time of their Month or Lying-in, are

for the most part through hard Travail, and many na∣tural Weaknesses and other Diseases brought very low, and their Spirits weak and but few: Now in this low condition their Nurses do as it were force such great quantities of sweet strong Suppings on them, even a∣gainst Nature, or more than Nature can bear; for the Nurse and Mistress do both foolishly imagin, that there is no other way for Nature to be restored, but by great quantities of strong virtuous Food, never re∣membring the Rule—That Nature ought always to be stronger than the Food; and not the Food stronger than Nature: Also, they make them drink and eat such Foods as hot as possible they can, crying, Mistress if you do not eat it whilst 'tis hot, 'twill be worth nothing. When in truth she gives it her so hot that 'tis worse than nothing: Also, many of them will boyl Ale or Beer, with Oat-meal and Spice till it becomes thick, and then add store of Sugar, which ought not to be, be∣cause no fermented Liquor will endure a second prepa∣ration, without a total destruction to the pure Spirits and balsamick Vertues, as I have demonstrated at large in another place. Therefore the Oat-meal and Wa∣ter ought to be boyled first and briskly, not too long, and then add a like quantity of Beer, Ale or Wine, as you please, and set it on the Fire, and let it be made boyling-hot, but not boyl, and then take it off the Fire, and scum the gross phlegmy part off which swims on the top, and let it stand till it be about as warm as your Blood, and then you may drink it with safety; but always remember, that the quantity be not too great, nor the quality too strong for Nature; your best time to put in your Spice is with your Ale, Beer or Wine, but let it be bruised, and make but a little at a time, so that you may have it fresh and fresh; for heating such Foods, and most others, a second or third time does destroy the brisk lively spirituous parts, and renders them dull, heavy, hard of Concoction, and not so pleasant to the Pallat.

10. Most Women that have where-withal do inrich their Food and Drinks with so many forreign Ingredi∣ents, as do not only make them too rich, and conse∣quently generate too much Nourishment, but also in∣tice the Pallat to receive more than is needful, where∣by the natural Heat and Stomach is over-charged, and the Vessels stretcht beyond their proper and natural Proportions; so the Body swells and becomes uneasie, and Wind in abundance generated. Nor do such after eating and drinking find themselves Refreshed, which is the Intention of Food, but on the contrary, are more disordered through fullness, than they were before with hunger: Therefore it concerns all, especially such as have but weak Spirits and Heats, not to exceed either in quantity or quality, but administer propor∣tionable Food, that the natural Heat and Stomach be not put to any difficulty to digest and concoct it; so the pure Spirits shall thereby be preserved free from Oppressions: For all Health and Joy consist in the good∣ness of the natural Spirits, it being a grand Mistake in most, who think to recover lost strength by over-rich Food, strong Cordial Drinks, and great quantities; for they but add a second charge and inconveniency to Nature; for the Spirits that were weak before, by these Intemperances are made weaker. Likewise, all Wo∣men in this time of their Lying-in, should be advised not to drink too freely of any sorts of Liquor, espe∣cially such as are apt to breed much Milk, for fear of sore Breasts and Fevers; let them beware of strong Drinks, because they heat the Blood and Body beyond Mediocrity, evaporate the Volatile Spirits, and awaken the Central Fires, which ought not by any means to be stirred up.

11. Cleanness in Women is a most sublime Vertue, and to be had in the highest Esteem and Veneration, be∣cause of the manifold benefits which do thence pro∣ceed, it preserves mankind in the very Root, which the great Prophet Moses well understood, whence a∣rose

his Laws of Cleanness and Separation. Many of the Ancients did not count it lawful to know a Woman after known Conception: 1st. Because then the End of Nature is answered, and also God's Law: 2dly. Be∣cause then the Inclinations to Copulation in all Females ceaseth, except in some depraved Natures, and through wanton sinful Provocations, as is before mentioned. Now this being none of the least Intemperances and Uncleannesses, ought to be considered by all People, the rather for that it strikes at the Root, and cor∣rupts mankind in the very Radix; But on the contra∣ry, there is nothing more preserves the Fruit sound and healthful, than Cleanness and Separation.

Also, if Men did separate themselves from Women all those proper times and seasons which Nature for∣bids them, and did sometimes lie alone, and keep themselves Chaste, it would render them more heal∣thy, strong and full of lively Spirits, and more Mas∣culine, it being an Effeminating thing for Men and Women to lie always together, making no distinction of Uncleannesses, or of Sickness, there being scarce any particular Intemperance or Uncleanness that de∣stroys more Men, Women and Children than this; be∣sides, it enfeebles the Courage, and makes Men low Spirited, and also lessens their Affections, except in some few dulling Natures; in a word, it debilitates all the parts, and brings an infinit number of Diseases: How many thousands of poor Children are yearly de∣stroyed by the Effects of the before-mentioned Intem∣perances, some by Leprous Scabby Diseases, Boils and running Sores, and the Disease vulgarly called, The KING's Evil (but to speak Truth, it is the Mother and Father's Evil) others with weak Ioynts and Ricketty Distempers, and many other Calamities, as Consumpti∣ons, Stoppages, Convulsions and windy Diseases.

But here I am apprehensive, that I shall offend the Women by telling them the truth, and which any of them might know to be truth, if they would but look

into themselves, and examine things. It being a gross Error for any to imagin that Man in the beginning was made, as to his outward Man, more corrupt, or sub∣ject to Distempers than the Beasts of the Field, all sorts of which are now an hundred-fold more Healthy than Mankind; yet both they and Man, as to the Ele∣ments of the Body, are compounded of one and the same matter: And as the Creator has endued Man with Wisdom, Reason and Understanding above and be∣yond all other Creatures visible, so on the other side, there is not a Creature under Heaven of a sounder and more healthy Constitution than Man in his Original; nay, 'tis certain Man is naturally the most compleat; for the holy Angels have always appeared in Humane shapes: Likewise, Man according to his bigness, is not only strong, but of a great Spirit, full of Vigour, and the soundness of his Primitive Constitution appears by his long Life in the first Ages: Therefore it is not through the Imbecillity of his natural Frame and Com∣position (as some would have it) that he is afflicted with such a number of Diseases, from and by means of his Intemperance and Uncleannesses, in which two E∣vils Men do surpass all other Creatures, and conse∣quently are more diseased than any of them.

But had Man lived in obedience to the divine and natural Law of God, he would as much have surpassed the Beasts in Health as now they do him, and Child∣ren would be as sound and free from Diseases as the young Ones of other Creatures are, had not their Pa∣rents corrupted themselves by their Intemperances in their Radix, and trained their Children up in the like Inconveniences; and this is the true cause of Mans Im∣becillities, whereby he is become inferiour unto the very Beasts as to Health: Not that he was made so in his Creation, for we do read that the Ancients were sickly and subject to this and the other Disease, nor of the immature Death or Sicknesses, either of their Women, or especially of their Children, whence we

may conclude that they were sound, and not liable to so many burthensom Diseases, as we and our Children are subject to; and this we may be the rather confir∣med in, because the Scriptures do testifie, That the days of Mankind were shortned because of their Intem∣perances, as Gen. 6. The Violences and Intemperances of Man had corrupted the whole Earth, and all things therein, which was the grand cause of infinite Distem∣pers, and the shortning of Life; an example of this we have in many of the Beasts, who are exposed to the unmercifulness of Men, and more especially in Horses, who in their Radixes are one of the most healthy sorts of Creatures, of strong hardy hot Constitutions and Natures; nevertheless, through the hard usage and strain their cruel Drivers force them unto, they become the most diseased of all others.

Moreover, these inhumane Outrages, Uncleannesses and Intemperances, do awaken Gods Wrath in the Con∣stellations and outward Elements, and powerfully, as by Simile, draw down malignant Influences, whence proceed particular and universal Calamities. Where∣as if mankind did live in the observation of Gods Law in Nature, and contented himself with what was needful and suitable to his Nature, the same would not only lay a sure Foundation for Health, both of Body and Mind, but Magnetically attract the benevolent In∣fluxes of the Coelestial Bodies, and make even this lower Life a kind of Paradise both for Innocency and pure unsullied Pleasures.

12. All Women and Nurses ought to be careful that they do not swathe or bind their young Infants too hard, which many are guilty of; for the delicate ten∣der Nerves and small Bones of Children cannot endure such usage without great Inconveniency, by awak∣ning the internal heat, which spreads through all the Body, and makes the external parts glow with an un∣natural heat, which makes the Child fret and cry, and that spends its strength, and puts its whole Body

into disorder: And after they have thus pinion'd up the poor Infant, and wrapt it in so many Coverings, they then cover it up again in a Cradle or Bed (but the best of the two is a Cradle) where for the most part they are kept over-hot, and the pleasant Air pre∣vented of having its free Influences upon them, where∣by their pure Spirits are suffocated and rendred im∣pure, the Circulation of their Blood obstructed, which occasions many Infirmities, as loss of Appetite, stop∣pages of the Breast, and Generation of that universal Disease the Wind, which is a mortal Enemy to Child∣ren: Also this hard binding does often deform the Body, and destroy the Proportions of the Limbs and Joynts, which are easily forced out of due place in those tender Years, which brings a great deal of un∣easiness and torture to them, and proves of very evil consequence as to Health, as many of our fine-Citizens Wives, and others may know by woful Experience.

Indeed these preposterous ways are so contrary and disagreeing to Nature, that thereby is destroyed the chief pleasure and delight of young Children; but to make them amends for such their hard Usage and De∣formities, if they happen with difficulty to out-live Childhood, their Parents being much concerned at the crookedness and disproportions of their Children, which themselves have chiefly occasioned, must needs send for the Iron or Steel-Bodice-maker, which rarely doth any good, but generally the contrary, putting Youth to unspeakable Misery to no purpose; and this conceited Remedy proves of as dangerous consequence to many as the first Original Evil: Therefore these Courses ought to be avoided, for they bring many Distempers on the Body, which Nature is never able to out-grow, especially in weak Constitutions, for they infeeble the whole Body, cause the Contusion of the Breast, lay Foundations for Consumptions, and cause many to have pale thin Complexions, weak Joynts, &c.

Of Food fit for Children, and the contrary: Also of Quantity and Quality.

The best Food for young Children, next their Mo∣thers Milk, is good Cows Milk raw, with some crumbs of Bread in it, always observing that it first stand till it be cold, after 'tis milkt, before you give it them: For 'tis a great Error in Physicians and others, to ad∣vise consumptive People to drink Milk hot from the Cow, for that Heat is of a Windy Quality that swells the Body, and sends Fumes into the Head, and is harder of concoction than the same Milk is, when 'tis cold. Touching which, I desire not that any Body should take my bare Word in opposition to the Learned, but it being so easie and familiar a thing, let them try, and then they shall know by Experience.

Therefore I say, in Summer your Children may eat it Cold, but in the Winter you may warm it as hot as your Blood, or if you have a desire to alter it, the best way is to boyl it, adding some Water to it with a little Flour, and sometimes Oat-meal; but re∣member that it do not boyl too long, nor too thick, for that makes it of a grosser Nature and harder of Digestion, and breeds thicker Blood, which is of ill consequence to Children.

I know Mistress Nurse will be offended that I talk of giving Children Raw Milk: But I must tell her, that properly the same ought not to be called Raw, be∣cause it hath passed through several Digestions and Fermentations, even to the highest degree, so that it is not inferior to Womens Milk, and much better than most of theirs, because of their Infirmities and impro∣per Foods and Drinks. And Womens Milk may as properly be counted Raw as the Cows, to whom I know no Creature comparable for Sweetness, Clean∣ness and Wholsomness; their breathing is an excellent Perfume, and their very Excrement is little less, and yet our good Dames would think it a sad business, if

they should give their Children unboyled Milk; where∣as the boyling thereof destroys the wheyey part of it, and fixes it, and makes it thicker and harder of Con∣coction; but on the contrary, Raw Milk, as they call it, that is, unboyled, is of a cleansing Quality, easie of Digestion, carries away downwards all windy mat∣ter out of the Stomach and Vessels, and causeth it to pass away freely, there being no sort of Food or Phy∣sick like it, so that 'tis an excellent Remedy to prevent all Convulsions and griping Pains of the Stomach, at∣tending windy Diseases in Children.

And when Children begin to be capable to eat harder Food, then Bread and Butter, and Bread and Cheese will be good Food for them; (provided that the Cheese be not too old, nor too stale and strong, for such Cheese is very injurious to Children, heating the Blood, and causing too great a Drought.) But most Foods that are in use in this wanton superfluous Age, are improper for Children, one of which is much in use among the richest sort, and indeed most People now-a-days feed their Children with it, viz. Water-Pap, that is, Bread and Water, supposing that sort of Food to be light of Concoction, which is a great mistake; for Bread, the chief Ingredient therein, has already passed through the highest Preparation it is capable of; for the first pre∣paration in all sorts of Food does digest and destroy the crude Body of Phlegm, and sets the spirituous parts at liberty, which by a second Preparation must be de∣stroyed; and then such Foods and Drinks become dull and heavy, and lie hard upon the Stomach, yielding but a bad Nourishment, breeding thick gross Blood, whence proceed Stoppages, and many Infirmities of the Breast; and are so contrary to Nature, that those that do prepare any sort of Food a second time, are forced to add some predominating strong Ingredients that are rich, as Sugar, Spice, and Spanish Fruits to hide the Qualities of the first and grand Ingredients; for who could indure to eat Bread and Water boyled

together alone, or Bread and Ale, or Bread and Wine? And yet all these in themselves, and without any alte∣ration, are very pleasant and wholsom.

Furthermore, all fat Flesh is very hurtful to Child∣ren, for it furs and oyls the Stomach and Passages, and in some Children, whose retentive and digestive Facul∣ties are weak, and the Expulsive strong, it quickly slips out of the Stomach into the Bowels, and loosens the Belly too violently, causing griping Pains, espe∣cially when Flesh is not good, and at some certain sea∣sons of the Year.

Likewise, all kinds of strong Drinks are Abomination unto the Natures of Children, it drys and heats them, infects the Blood with sharp mangy Humours and Dis∣eases, evaporates the pure volatile Spirits, &c. But of all sorts of Drinks, the most fit and proper for Chil∣dren is Water; the next is small Beer that is well brewed.

All kind of melted Butter and fryed Food, be they what they will, are hurtful to the Health of all Peo∣ple, if not very sparingly taken, but more especially to Children; for Butter has passed through several Digesti∣ons and Fermentations that have opened the gross body, and made the spirituous parts flying or volatile, and therefore if Butter stand open a little while in the Air, it destroys the goodness and pure brisk taste of it; but if it be committed to the Fire, then the pure Vertue is immediately suffocated or evaporated, and then it turns into a gross strong Oyl, which is very offensive to Na∣ture; but many to prevent its running into Oyl, will add Water to it, and keep it in motion, and so by the help of the Water, the motion and the Air, the Spi∣rituous parts are kept living, which indeed is the best way of melting of Butter: Nevertheless, even this is grosser on the Stomach, and oyls, furs and obstructs the Passages more than Butter eaten on Bread, which is the best and most natural way of using it.

The truth hereof is further manifested by this; take Butter, Flour and Water, and make it into Paste, as they

do for Pies, and then bake it, and let any of those which love such things best, be confined to live on it for two or three Weeks, and confine another to Bread and But∣ter, and see which will be tired first; 'tis certain he that eats the baked Bread and Butter shall presently loath it, but he that lives on the common Bread and But∣ter may continue to live thereon, and be well sustained, without being weary of it for many Years, and yet all is but Bread and Butter, only the preparation makes the difference. For you may observe, that all kinds of Food made of fine Flour and Butter, and baked, is of a close heavy substance, hard of Digestion, that fouls and makes the Blood thick and gross, and being first invented for Wantonness and State, are continued to gratifie the same Properties, and therefore ought to be banished

Of the Quantity of Childrens Food.

There are but few Mothers or Nurses but do err in Quantity as much, and more often than in the Quality of the Victuals which they take themselves or give their Children. Now over-charging of Nature is more dan∣gerous than Food that is of a contrary Quality, or made so by improper Mixtures and Preparation, tho both are very bad. 'Tis hardly to be imagined how little in Quantity and mean in Quality will gratifie and main∣tain Children in perfect Health and Liveliness, and therefore we should consider how difficult a point it is, even for People of mature Age, to be Temperate in eating and drinking, more especially when Meats and Drinks are made by Spices, Sugars, foreign Fruits, and other mixtures, enticing to the Pallate, the pleasure of which you must note, does always continue many de∣grees beyond the necessity of the Stomach, which is one of the chief causes of Gluttony. Now if it be so hard and difficult a thing for Men and Women to be Tem∣perate, and abstain from Excess who have Experienced the Dangers, Indispositions, Relapses and the like evil Consequences thereof, how then can we expect that

Children should understand when they have enough, that is, sufficient to sustain Nature, and no more? 'Tis certain all healthy Children will eat and drink to the end of the pleasure of their Pallates, and till their Sto∣machs loath it, more especially where such Food or Drinks are made enticing, as of late Years most are: And therefore it may be truly said, that all or most Children, are as it were taught and trained up to Glut∣tony from their Infancy, which has many evil Conse∣quences.

1st, The over-charging Children with Meats and Drinks, does suffocate their pure volatile Spirits, which in them are very tender.

2dly, It stupifies all the Senses, causing dull heavy Indispositions to attend the whole Body, awakening the central Fire, which spreads it self, and causeth an un∣kindly heat through all the external parts, and in some weakly Constitutions brings an inward Fever that con∣sumes the very Flesh off the Bones.

3dly, It furs and stops the Passages, breeds thick gross Blood and evil Juices, which fall down upon the Joynts and makes them feeble, and dilating the Vessels of the Stomach do so impair the natural heat and di∣gestive faculty, that most of that excessive Food is turn∣ed into phlegmatick gross watry or windy Humours, which ascend into the Head, and causeth it to grow great, and as it were swell, being heavy and sottish, which Distemper is usually called, The Rickets, which generally proceeds from Intemperance, and the indis∣creet managment of Mothers and Nurses; for Super∣fluity does not only contract malignant Diseases, but makes all sorts of Children (as well the strong and healthy, as such as are weak) so uneasie, that thereby they are apt on all occasions to fret and cry; it like∣wise makes them nasty, and of an unpleasant, dull sot∣tish Humour, requiring double the Tendence which otherwise they would need. And when by over-gorg∣ing they have made them thus froward, then to quiet

them, they presently clap more Victuals or Drink into their Mouths, and thus force them even against their Desires, as well as beyond the Necessities of Nature, more than their Stomach can bear, which continues and encreases their Disorders; nay, they feed them till they sputter out of their Mouths, and also cast it up, which latter, many silly Women: count a good sign of Health; whereas in truth, this Puking (as they call it) is a sure token indeed that such Children have strong Stomachs, but withal that their Stomachs are over∣charged and disordered with too much Food; for no healthy Stomach either Young or Old, will cast its Food up when in Health, if such Foods be eaten mode∣rately, and be not too much in quantity, or of a con∣trary quality.

Also, sometimes when the Stomach is too moist, and full of watry Humours, such Children and others ought to fast a while, and then eat some drying Food. But on the contrary, those Children that have weak Heats and Stomachs, tho' over charged, will seldom cast it up again, but if they do, it makes them very sick and disordered.

All which Evils are not by any means to be prevent∣ed, but by Sobriety and good Order; for all Mothers ought to give Children Meats and Drinks according to Reason, and not according to the Childrens desire; much less ought they to force them when their Sto∣machs loath it, which wounds Nature in the very bud, destroying the airy lively Spirits, which Children, as all other young Creatures, are most endued withal. Ob∣serve likewise, not to give your Children Food too of∣ten, that is, not before the former is digested, which many Women do, and so destroy the poor Childrens Health, and lay Foundations for Diseases.

Add to these Mischiefs of Intemperance in Children, that it dulls the Wit, clouds the Fancy and darkens the Ap∣prehension, and so renders them more uncapable of all kind of Learning; For Temperance and Cleanness do not

only make the Body sound, healthy, light and pleasant, but strengthens the Intellect, makes the Spirits brisk and lively, helps the Memory, and gives a penetrating un∣derstanding, and fits one for all Imployments both of the Body and Mind, and lays a hopeful Foundation for Health, Strength and long life.

To conclude, Cleanness and good Tendence in Children is very profitable, and their Beds ought to be clean, sweet, hard, and in airy Rooms, for their Spirits are so tender, that any gross thick Air suffocates them: And as their Cover∣ings ought not to be too thick or heavy, so also should their Day-Garments be moderate, easie and cool, nor should they be forced to Sleep, as the Custom of some is, but to go to sleep as Nature inclines them: Also, they must not sit or lie too long without Motion; for 'tis that gives Spi∣rit and Life to all young Creatures.

It is to be noted also, that Womens Distempers, as to Windiness, and many other Weaknesses, are much encrea∣sed by their straight Garments and Lacings, which do press and wound the strength of that part, it being one main Reason of their shortness of Breath, contracting the Passa∣ges and Vessels of the Stomach, which causeth also Sick∣ness, with pricking pains in the sides, and often sends Fumes into the Head, nothing being more Injurious to them than those Bodice and Stays, which are as stiff and hard as Boards, which makes the Stomach, Waste and Back so feeble, that many when they leave them off, they feel themselves so weak that they are forced to continue them, neither can they hardly turn themselves in their Beds, but seem as if they were unjoynted, which caus∣eth many other Inconveniences, as growing deformed, and makes Labour and Exercises burthensom.

If these Rules be followed and observed by any, they will find great benefit thereby, and be eas'd of much Trouble, and prevent a great Number of Diseases, and lay Foun∣dations for an healthy sound Generation.

CHAP. XII.

The Cause of SURFEITS, and how to prevent them and keep the Body in Health. As also of large Drinking after Meals; and of eating of Suppers.

WHen any one finds himself much wearied or very hot through some violent action, or fainty through Labour, or long fasting, or any other Accidents of the like Nature, which may have wasted the Radical Moisture, and spent the pure Spirits, whereby the whole Body becomes heavy, dull and indisposed. Then to reco∣ver Nature and the Spirits, and yet at the same time prevent the Diseases called Surfeits, these following Rules are absolutely necessary for every one to observe:

1. Before eating or drinking you ought to rest, by sit∣ting still and silent, or taking a small nap of sleep, or if conveniency will permit, go to Bed and keep your self warm for an hour, or two, or three, according to the greatness of the occasion, which will recover the Spirits and strengthen the natural Heat, and sharpen the Appe∣tite, refreshing the whole Body, and chearing all the Senses, so that you shall not only eat and drink with ten∣fold more pleasure and delight, but with much more safety, as to Health. For no Meats or Drinks (though of the highest Preparation) have such Power to recover and restore the Spirits, and make the sweet Oyl in the Body burn clear, as Rest hath; for which cause a man can fast longer from Food, and with less prejudice to his Health, than from Rest or Sleep. Nevertheless in some of these times of Weariness there is necessity of present eating or drinking, but then it ought to be done spa∣ringly, and such Food as is easie of Digestion, as thin brisk Gruels, Pottages, and the like, and that in a small Quantity; for when the Spirits are spent by any of the forementioned Accidents, the natural Heat of the Sto∣mach is so weakned, that it cannot bear any great Quan∣tity of Meats or Drinks, nor such Foods as are too strong in Quality, without manifest danger to the Health. All

Inequality in this state is very perilous; for when the Radical Moisture is wasted, the natural Spirits are dull and impure, which cannot be restored but only by Rest; for the quickness and sharpness of the Stomach and di∣gestive Faculty does chiefly consist in the Goodness and Quantity of the Radical Moisture and pure Spirits: And for this cause those that are tired with Labour, a less Quantity of strong Drink or Food will overcome them: Also, those that are endued with strong Spirits, and whose Radical Moistures are pure and free from Ob∣structions, have good and sharp Appetites, and can eat and drink greater Quantities without prejudice to their Health; but on the contrary, such as have but weak Heats and few Spirits, have but little Stomachs, and faint desires to eat, their Stomachs being full before their Bel∣lies; and the same is to be understood when the Spirits and Natural Heat are impared and made impotent by Accidents. Therefore Rest after any kind of Weariness (be it what it will) is a most safe means to preserve Health, and prevent the generation of Diseases.

2. It is to be noted, that Surfeits and Obstructions are not (as many suppose) contracted at the first or second Inconveniency (except the Accident or Disorder be very great) but by degrees, every Excess sows some seeds for Diseases, which would be prevented, if care were taken, and Nature not overcharged, especially at the foremen∣tioned times, viz. when the Spirits are weakned or spent, for then the sweet Oyl and Radical Moisture immedi∣ately turns sourish, and then follows an unnatural Heat and Disorder through the whole Body, with a dizziness in the Head; for the Volatile Spirit is the true Life and Being of every thing.

Many lively Instances might be given to demonstrate this, as we see in all the Vegetations of the Earth, if the spirituous parts be any way destroyed or suffocated, that Herb, Seed or Grain decays and becomes of no use or vertue; which is likewise manifest in all Spirituous Li∣quors, as Beer, Ale, Syder, Wine, &c. if by long keeping or

other accidents the spirituous parts be wasted or evapo∣rated, immediately the sweet Quality (as it were) dieth, and then the bitter sour astringent Properties predominate, and appear in their own Forms, which whilst the spiritu∣ous and sweet Qualities were strong, and not violated, did lie hid, being therein incorporated. So that were it possible for Man by any Art to retain the Volatile Spirit in any Liquors or other things, then such things would continue firm and good in all their parts forever.

The same is to be conceived in the Humane Nature, and therefore all People ought to consider the danger the Spirit is in on all Disorders and Superfluities; for pre∣sently the Appetite is dulled and the Pallate cannot taste or distinguish the pure Relish of any sort of Food. For where the Spirits are weak all the Properties of Nature become unequal in their operation, and rise up with a kind of violence or hunger after the sweet Oyl, with eagerness to devour it, which is the true Life, Pleasure and Moderator of all the other Properties and Qualities; and therefore when once the same is wounded, the whole System of Nature is disordered, and all her Oeconomy disturbed. And this is really the very Root of all Di∣stemperatures both of the Body and Mind; which if e∣very one did understand, and take care that Nature were not overcharged, might easily be prevented. But though Nature doth frequently complain, sigh, groan and languish under many such Inconveniences and bur∣dens, yet few there be that ever think or consider the cause from whence such Indispositions proceed, but for the most part, through Ignorance, take wrong mea∣sures; for if any find themselves weak, fainty, weary, and the like, they presently think to supply this defect of Nature by giving her good store of rich Food and Cor∣dial Drinks, which for the most part do but add a second burthen to her, and proves of a more hazardous conse∣quence to the Health, than the first Disorder, since these Indispositions generally come not for want of Nourish∣ment, but rather the contrary, and for want of due Rest

after too violent Actions or over-long continuance at them, and for lack of giving Nature proportionable Meats and Drinks, whereby the Spirits and Radical Moi∣sture are wasted, as aforesaid; tho' it must be confessed, That Health and Strength cannot be maintained, but by a con∣stant supply of Meats and Drinks, yet the main thing is in the due and proper Timing thereof. Therefore weak-na∣tur'd People at all times, and others, whenever by La∣bour, Travel or Fasting they are brought into a weak and fainty state, should then be more than ordinarily careful that their Meats and Drinks be not too strong, nor too much in quantity, nor of a contrary quality, but propor∣tionable to the present strength of their Natural Heat.

3. Great drinking of Wine and strong Drinks, after full Meals of Flesh and Fish, (most of them being of disagree∣ing Natures one to the other) do often wound the health; and that constitution is rarely known that they do not prove of evil and dangerous consequence unto; which many of the richest sort of People in this Nation might know by woful experience, especially in London, who do yearly spend many hundreds, (I think I may say thou∣sands) of Pounds on their ungodly Paunches. Many of whom may save themselves that charge and trouble they are usually at in learning of Monsieur Nimble heels, the Dancing-Master, how to go upright, for their Bellies are swelled up to their Chins, which forces them to behold the Skie, but not for Contemplation-sake you may be sure, but out of pure necessity, and without any more Impressions of Reverence towards the Almighty All-wise Creator, than their Fellow Bruits; for their Brains are sunk into their Bellies; Injection and Ejection is the business of their Life, and all their precious hours are spent between the Platter and the Glass, and the Close-stool and Piss-pot. Are not these fine Fellows to call themselves Christians and Right Worshipfuls?

The natural Heat being overcharg'd by too great a Quantity of rich Food, that contains overmuch Nourish∣ment, stops the Passages, arrests the Spirits, and makes the

Stomach violently attract unto it self from all parts of the Body, the pleasant moist Vapours, to help and assist her to overcome and digest that load of Victuals which they have ingorged, that often puts Nature very hard to it in her internal Laboratory, causing a kind of suffo∣cation of the pure Spirits, drying and consuming the Ra∣dical Moisture and thin refreshing Vapours. Therefore after such Epicurean Meals, there is always an Indispositi∣on through the whole Body, with dulling Fumes in the Head, and drouziness, that generally continues, four, five or six hours, more or less, according to the strength of each mans Constitution, and the quantity of Food. Du∣ring which time the Passages of the Spirits are obstruct∣ed, the Pores stopt, so that the thin pleasant Vapours of the Air from without cannot penetrate, and thence the Blood is heated, and its Circulation hindred; and all this by gross phlegmatick Juices arising from Superflui∣ties, which impede the Passages and free Course of Na∣ture. But after some hours, when Nature hath strugled with these Besiegers, and flung off their Chains, and over∣come her Enemy, and forced her way, and made a sepa∣ration, then the Road of the Spirits is again laid open, and the Pores are unlockt to let in the refreshing Breezes, and the Man grows brisk and lively, and fit for business.—And so indeed he might have been all this while, if to pamper a liquorish Pallate, and gratifie an extravagant Humour and Custom, he had not wilfully Ingurgitated so much Food, as thus oppressed Nature for the present; and tho' he think now all's over; and is rea∣dy the very next day to attack her again with a like De∣bauch, yet he shall shortly find, the Dregs remain, there is a Morbifick matter left, and continually encreased, which at length being ripened into Act by some proper Aspect of the Heavens, or similary Accident on Earth, breaks forth into a most grievous Surfeit or violent Fe∣ver, and the Man is all on sire, and sighs, and languishes, and dies. And who shall pity him? since if he would in time have hearkened to the Voice of Reason or Experience,

either of them would have told him, That the sole In∣tention of Nature in eating and drinking is purely to support and refresh her, and not burden her; and there∣fore he ought to have chosen simple Food, and the quan∣tity not too great for the natural Heat, and then he should have found, after such eating and drinking, a cer∣tain pleasant and refreshing and chearing Joy spread through the whole Body, from the Center to the Circum∣ference, being more brisk, lively, active and useful than before.

But still, many there are, that be not content to Over∣cram Nature with too great a quantity of Food, but they will needs drown her too, with a deluge of Drink, pou∣ring in such vast Quantities of Wine and strong Liquors in∣to their foolish Hogsheads, as if they designed to make their Souls immediately swim out of their Bodies. This second Charge, especially when it comes immediately upon, or soon after the first, wounds Dame Nature to the very Heart, and sets her on fire, consuming the sweet Oyl and Radical Moisture by whole-sale, suffocates the purer Spirits, and puts the Blood (their limpid and natural Habitation) all into a combustion; and the first and greatest Suffer∣er in this Hurliburly is the pure Volatile Spirit, Balsamick Body and pure Oyl, which is of a friendly Nature, so meek and gentle, that it cannot, without manifest danger to the Health, endure any such harsh Fires or churlish Moti∣ons. And whenever Violence is offered to this benign quality, Nature falls into a languishing, which makes the Functions of the Stomach to cease, and the Salt's spirit looseth its savour, if the Disorder happen near the Cen∣ter of Life: But if only the pure Spirits and sweet Oyl of any Member be hurt, then it often falls out that the Evil and Defect remains only in that Member, and the Stomach and Center continue well; and in such cases the Life is seldom in danger.

But many Physitians, mistaken in Nature, do conclude, That the cause of such Defects proceed from some ill-habit or vitiated Tone of the Stomach, and more Central parts; and

therefore they will give strong Potions of harsh Medi∣cines, both Purging and Vomiting, which for the most part hurt Nature, weaken the Center, help to weaken and destroy the Balsamick Vertues, and the Limb or Member afflicted grows worse; for when in any Mem∣ber the wrathful Saturnal and Mercurial Poysons and sul∣pherous Heats of Mars are stirred up and awakened, they will in a little time envenom the whole, and make it burn like fire with Pains, whence Swellings and Putri∣factions proceed. Did People rightly understand this, they would be afraid to commit such Excess, loading Nature beyond what she can bear, by adding Intemper∣ance to Intemperance, as first to over-gorge themselves with too much, as well as too rich Food, and then to drink such great quantities of Strong Drink after it; these two Superfluities Nature cannot bear at one time with∣out great Injury to Health.

And therefore since some Men are such Swine as to delight to overcharge Nature with too much Drink, their safest way is to drink when their Stomachs are ra∣ther empty than full; for hard drinking doth not very often surfeit, when the Stomach is free from Fulness (except men drink to a very excessive pitch, and of va∣rious sorts of Drink, or such as is bad in its kind) especi∣ally when men are at mature Age, or rather old than young; for indeed all strong Drinks are absolutely against the Health of Young People, by reason their Blood is more hot, which being encreased, sets Nature on Fire, and precipitates them into Fury, Lust and Madness.

But it may be observed, that more People do surfeit themselves and destroy their Health by Gluttony and Su∣perfluous Eating, than by Overdrinking (though perhaps the Sin of Drunkenness makes more noise in the World) for Gluttony is hid in the Bud, and little or no notice ta∣ken of it, but is indeed committed by all sorts of People, both Male and Female, Young and Old, but more especial∣ly Young People and Children. And the Reasons hereof are, because Food is of a heavy gross Nature, and hard

of Concoction, and requires time for Digestion, so that Nature cannot so easily rid her self of it; but Drink doth pass through several Digestions and Fermentations, by which the spirituous parts are already become vola∣tile, that the Stomach and Natural Heat have no such difficulty to separate it, for that is done almost as soon as it comes into the Stomach, the spirituous parts incor∣porating themselves with their similies, viz. with the na∣tural Heat, as every man is sensible of, presently after the drinking of strong Drinks, which set the whole Body into an heat, if such quantity be drunk as causeth an eva∣poration of the natural Spirits, and the phlegmatick part thereof falleth down into the Ureters; so that tho' it must be confessed, That superfluity in drinking is ve∣ry injurious to Nature, yet being of a thin spirituous quality, it finds many quick ways of evacuation and transpirations; therefore not so dangerous as over∣much eating; but both are bad against Health, and great sins against God and Nature. Besides, those that are in∣clin'd to Drink, are manifest to all men, and so their Irregularities often restrain'd through shame, and re∣spect to their Credit; whereas the other gormandize publickly, and without the least Reflection, so general and customary is that Vice become.

4. The Eating of Suppers is profitable but to few, ex∣cept Young People, whose Imployments are hard, and in the Fields or open Air, or such as do not make Dinners, and whose Food and Drinks are mean; for such People may eat Suppers without prejudice, as also such as accust∣om themselves to eat in the morning and fast till night; also they that be of House-Imployments. But for all sorts of People that live sedentary Lives, and are of easie Im∣ployments, more especially those that are of mature Age, as Gentlemen and Citizens, &c. who use themselves to lie long in Bed in the Morning, and to great Dinners and rich Cordial Drinks, whose Tables are so adorned and set forth, not only with such great store of rich Food, but also with other Circumstances of great Charge, so

that a sober man would not imagin that so great Cost, Pains and time should be spent thereon, except such Din∣ners would continue and sustain Nature several years; but alas! the same is all swallowed and devoured in one hour, and all the pleasure of it gone, and for real use an honest piece of Bread and Cheese▪ should do a man three times more good than all this variety of Dainties, whose best service is to make work for the Doctors and Apothe∣caries, and they to provide Imployment for the Sextons; or if they escape the Wooden Tenement and Flannel, all they have to shew in Memory of these chargeable Treats, is an empty Purse, a disordered Mind, a loathsomely sullied Soul, and an indisposed distempered Body, as full of Diseas∣es as an Hospital.

To this sort of People it is most injurious to make Suppers; neither indeed are they good for any who live easie, and eat Dinners, because the space between Din∣ner and Supper is not sufficient to make a perfect Con∣coction, especially with those that eat much. Flesh and Fish, or Food that is fat; for after such Food men ought to fast at the least eight or ten hours, because the oily substance furs the Passages and dulls the natural Heat and Action of the Stomach, and consequently requires a lon∣ger time for Concoction than Herbs, Seeds, Fruits or Grains. Besides, Flesh is of a grosser substance, and more phlegmatick, therefore apt to generate Obstructions, thicker Blood, and more impure Spirits, and therefore those that feed thereon ought to fast a considerable time after it (by which means the natural Heat of the Sto∣mach may the better digest the superfluous gross matter) before fresh Food be taken into the Stomach again.

Therefore the best times for eating, are about eight or nine in the Morning, and five in the Afternoon; for nothing gives greater advantages to the Stomach to cleanse it self from all gross superfluous matter, than time and forbearance of eating or drinking for a fit space, which makes the edg of the Appetite sharp, and Pallate the perfect.

Moreover, Suppers (except to young People, and such as have prepar'd their Stomachs by large Fastings & Labours) fill the Body full of Wind, and cause it to glow with an unnatural heat and unsound sleep. And yet some there are, who (through a disorderly Life, their Natures being depraved) are so troubled with windy Diseases, that they are forced to eat Suppers to prevent the burden∣som pains of the Wind, and yet all will not do. But the most considerable thing why Suppers prove burdensom & unhealthy to Nature, is, because in the Night the Body is without Motion, and seems to cease from Action, and the Rooms are made close, and the whole Body kept much hotter than in the day, all which doth prevent the pure thin vapours of the Air from penetrating the Bo∣dy; but in the day the body being kept cooler than in the night, it is fuller of motion causing a more perfect Concoction.

Therefore the most natural and approved way to Health, is to make but two Meals in 24 hours, one (as I said) in the Morning, the other about 4 or 5 in the Af∣ternoon. And it is to be observed, that the strongest Food and greatest quantity ought to be eaten in the Morning, and the smaller quantity, and such as is easiest of Con∣coction in the Afternoon, viz. Milk-Pottage, Milk and Flour, Milk as it comes from the Cow, after 'tis cold, eaten with Bread, Water-Gruels, &c. Now the Reason of this is, because in the Morning, the Spirits, thro' Rest, are restored fresh and brisk, and the Sun is not come to the Meridian, but by that time it arrives there, the Food is pretty well digested; for you must note, that when the Sun comes to the Meridian, it doth more or less exhale or cause some Evaporations of the natural Spirits, espe∣cially in hot Seasons; and therefore Nature is then more indisposed, dull and heavy than at other times. Also, the fore-part of the day hath spent the Spirits by Labour, Exercise, &c. For this cause most People do find them∣selves dull and heavy after Dinner.

There is nothing that does more help Concoction

than the cool refreshing Influences of the Air; for it strengthens the natural Heat, and makes it more central; for which cause People in cold Weather have greater and stronger Appetites, and more Spirits than in hot; and therefore are able to endure more Action; so like∣wise such as are bred in cold Countries, are harder, stronger, and for the most part longer liv'd than those that inhabit in over-hot Regions; for Heat dries up the thin spirituous Vapours and Radical Moisture in the Bo∣dy, and causes the internal Heat and Moisture (which should serve for the help of Concoction) to spread it self into all the external parts of the Body; for all out∣ward Heat does by simile draw forth the internal heat, and causes the pure Spirits to evaporate. For this very Reason mens desires are much after Drink in hot Seasons, and on the contrary for Food in cold; thus likewise the heat of Beds, where most People wrap themselves up very warm, takes away the Appetite; for let a man go to Bed some-what hungry, yet after he has slept, his Sto∣mach shall seem dull, and his desire of eating gone, till his motion for a while in the Air does recal it; and the same quantity of Food eaten for a Supper, which proves burdensom to him that goes to Bed, shall be most pleas∣ant and lightsom to one that sits up all night, so great is the power of Air and Motion. Therefore all hot soft Feather Beds, with thick Coverings, which most People use themselves to, with Curtains drawn, &c. so that their Chambers are in the next degree to Bagneo's or Hot-Houses, are very inconvenient; for they weaken the Back and Joynts, destroy the Appetite, and render the whole Body so delicate and tender, that every little Inconveni∣ency is felt, and such People can scarce endure the fresh Air to blow upon them, without some prejudice to their Health, which doth increase stoppages and all Windy Diseases; but on the contrary, open fresh Airs, Rooms that have large Windows and fair Prospects, and the Bed open, hard and clean, so that the refreshing Influences of the Air may pass freely, will strengthen the whole Body,

beget and increase Appetite, and make the spirits power∣ful, whereby Nature does avoid many Inconveniences and Diseases.

CHAP. XIII.

Of Windy Diseases, the Reason thereof in Nature, and why English People, especially Women are so much troubled therewith; Also an Account of the Inconveniency of eating and drinking between Meals.

THE Generation of Windy Diseases in the Body arise from many Causes, but chiefly from Three, viz.

1. From eating and drinking of too great quantities of va∣rious sorts of gross fat Food and strong Drinks, of disagreeing Natures; which stretch the Vessels of the Stomach be∣yond what is natural, and generate evil Juices of a sow∣er keen quality, and sharp griping Nature; for it is not purely Wind, or an airy quality, that doth so gripe and pain the Body, and send up such Fumes and Vapours into the Head; for if it were so, Nature would find some way to discharge it, which perhaps might make a noise, but not be so painful. But this windy substance is mixed with a sharp sower thin poysonous matter that runs out of one place into another, and causeth griping pains; and all this chiefly proceeds from Repletion, and too much Nourishment, and uncocted matter. For when Meats and Drinks are taken, that are either ill prepared or too much in quantity, or of a contrary quality to the Constitution, then the natural Heat of the Stomach and digestive Faculty cannot concoct such Foods nor make a∣ny perfect separation, nor cast out those evil Juices and Venoms, which all sorts of such Food doth contain, but especially Flesh and fat strong Meats, which are apt to lodge in Vessels, and cause Pains and Swellings; for what part or Member soever of the Body is by any Ac∣cident made weak, these evil Humours will flow unto and seize that part in an especial manner; thus, If the Brain be weak it causeth a violent Head-Ach to continue for several days together, with a dizziness; but if the more central parts, as the Breast and Passages be impotent, then

you shall find all the Faculties of the Stomach debilitated, and its rententive Property so impaired, that it cannot retain the Food, whence proceeds loathings and vomi∣tings; but on the contrary, if the Centre be well fortifi∣ed with a powerful natural Heat, then the Stomach easily flings them off, and they disperse themselves into the Members and more external parts, which causeth swel∣lings and grievous pains in the Hips Legs and Arms, or where-else it happens, often shifting from one part to another, which some call the Windy Gout, a Disease, tho' very pain∣ful, yet not so dangerous as when it lies and centers it self near the Heart and vital Parts; for when they lodge about the Stomach, such People are not well either full or fasting; for after eating this Humour doth so sower the Food, that it makes the Stomach sick, and subject to sow∣er belchings, and the whole body to swell, and sickish Qualms to arise: And this enticeth many to take a dram of Brandy, or other strong spirituous Drink to help Con∣coction, which seems to give some ease for the present, but in a little time the same Inconveniency will return, and then again, away they run to their Doctor Brandy-Bot∣tle, and thus come to accustom themselves to such strong fiery Liquors, whereby they yet more and more weaken the Stomach, and cause the before-mentioned Windy Di∣seases to encrease, so that in a little time they shall not be able to eat any Food without a Dram after it; nay, it will come to that at last, that they will not be able to di∣gest their Food either with it or without it, the Liquor will make such a Prey of Nature, causing the Head never to be free from dulling Fumes and Vapours.

Now these Diseases are very rarely cured by any of the Medicines that are appropriated to them, because most People do more or less continue the same Disorders which were the first cause thereof. For no Medicines have such Power either to prevent or remedy these Disorders in the Body, as Temperance, Cleanness and good Order; for they have an inward Power and certain Efficacy for that purpose; and if Temperance be continued, it will augment the Radical Moisture and pure Spirits, and by de∣grees

strengthens the natural Heat of the Stomach, which only hath the Power to draw all such windy gross sharp matter from all parts of the body, and so cast it out, if thro' length of time it be not become too central; for the natural Heat hath a magnetick Vertue, that forcibly attracts all such matter as burdens Natures, even from the most inward Cavities and furthest Ciroumference unto it self, and there digests and throws it off, both upwards & downwards, if a proper degree of Temperance be obser∣ved both in quantity & quality, & fresh supplies of Food & Drink come not too often. For so powerful is this at∣tractive Faculty of the Stomach, that it will draw the very Flesh off the Bones, as is most manifest both by men & beasts, if the Stomach be not supplied with convenient quanti∣ties of Meats and Drinks; for this Heat which serves for concoction & separation is never idle, but always conti∣nues its motion & action, so long as the Spirits are lively, & that there doth remain any Oyl in the Lamp. For this cause moderate Fasting hath been commended by all wise men, & a clean well prepared Diet hath great Power, not only to prevent Diseases, both of the Body & Mind, but also to root them out, especially when the cause of such Diseases (as generally it happens) have arisen from over-charging of Nature with too great quantities of Flesh & Fish, & the more because People make no distin∣ction between Clean & Unclean, nor of the Seasons of the Year, of the Surfeits or Diseases the Cattle are subject un∣to, whose Flesh they eat, nor regard the improper Mixtures of such Food, &c.

2. The second cause of Windy Diseases, I assign to be the frequent eating and drinking of Hot Foods, I do not mean such as are hot in their own nature & operation, but such as having been prepared by Fire, are eaten before those fiery sulpherous Steems are evaporated; for they are of a very pernicions venomous quality, and altogether of a contrary Nature to the genuine Heat of Nature & parti∣cularly of the Stomach also; for this fiery heat will no longer incorporate it self with such Foods, Broths, &c. than it is forced by the constant heat of the fire; for as

soon as they are taken from thence this sulpherous Steem or humid Vapour will hastily separate of its own accord, which does manifest that this Heat is an Alien, & that Na∣ture casts it out as an Enemy; for indeed it contains three venomous qualities, that are absolutely pernicious to Health, viz.

1st. The first is an harsh Fire, of a Saturnine Martial Na∣ture, of a keen sharp fretting operation, which dulls the pure Spirits, & infects the Blood with a Maingy itching Humour.

2dly. It contains a gross deadly poysonous Water, or humid quality, that does incorporate it self with the grossest parts of the Air, & fly away in a steem or vapour; & if Food be eaten before those fiery evil vapours be separa∣ted & evaporated, it swells the body & hurts the natural Heat of the Stomach, & insensibly, but certainly generates both Windy & Watery Diseases, filling the inward Vessels of the Body with evil & venomous Juices, sending Fumes into the Head, & disordering the whole body; & this more especially in Women & Children, who, as we have shewed you before, are by Nature much more liable to Windy Diseases than men.

3dly. If this furious Steem be by any Vessel that covers the Meat, after 'tis taken out of the Pot, or off from the Spit, so that it cannot fly away, but is stopt & turned back, or confined to stay with such Food, after 'tis pre∣pared, then will it re enter into it, and make it flat and heavy, & alter the Taste of it, so that it will be strong & gross on the Pallat, & heavy on the Stomach.

It is also to be noted, that the common eating of Hot Foods does possess the Blood with a salt sharp fretting Humour, like a Mainge; & if Children were not accusto∣med to such things from their Mothers Breast, it would more sensibly break out upon them in that kind: For this very Reason, in Dogs and many other Creatures, if such hot▪ Broths or Food be given them, it will cause the Mainge in their Blood; & the very same it occcasions in the human Nature, but not externally so manifest, because rendered more familiar by use.

3. The Third Cause, not only of Windy Diseases, but of many others, is, Peoples eating and drinking too often: Nothing more burdens Nature, or generates more crude sharp Humors; for when fresh Food is thrust into the Stomach before the former is digested, it mixeth with the half-concocted Food, which does surprize Nature, and disturb her Work, and fouls the Stomach, causeth sower Belchings, makes the Vessels to swell, and in some Constitutions is attended with griping Pains and Indispositions through the whole Body, &c. for the natural heat is so oppressed with these continual supplies of Food, before it calls, or is ready for them, that it cannot make any perfect Se∣paration, which is a main cause of Windy Diseases, filling the Vessels with unconcocted Juices, which powerfully obstruct the due Functions of Nature, and hinders the Circulation of the Blood and Spirits; which is the reason, that when such People do travel or labour, and oft-times only upon the Change of Weather, they are indisposed and presently tired, and out of Breath, and troubled with an inward heat and drought, continually calling for Supplies of Drink, which does but promote Disorder, and swell the Bo∣dy, and make the Exercise more burthensom.

For indeed drinking between Meals, is very injurious to all sorts of People, except to those that labour hard, and sweat much; for such may drink, but very moderately; or else they may quickly out-do Nature; but for others, that live easie Lives, and do not sweat, to be sipping, or rather pouring down strong Drink and Wine between Meals, does prove of very evil Consequence; for it destroys the edge of the Appetite, and makes the Stomach disordered, always seeming as if it wanted something; and in some Constitutions, an hot heavy dulness; for all strong Drinks, received in a greater quantity than the Stomach can conveniently master, leave a sowr,

heavy, stinking Matter behind them in the Body, which furrs the Passages with a slimy Substance, and which causeth loss of Appetite, shortness of Breath, Rheums, with sharp tickling Matter that first ascends into the Head, and offends it, and then falls back again into the Breast, and upon the Lungs, whence Coughs and Consumptions proceed. Also, in some Peo∣ple it begets a kind of unnatural hunger or craving in the Stomach, or a sharp gnawing Pain, which cau∣seth many to eat, but they are never the better satis∣fied nor eased, but rather increase the Pain thereby. I am confident, abundance of People can witness this to be true, from their own Experience, and yet will not consider or regard the true Reason or Causes of it: For it is a gross Mistake, when any shall feel their Stomachs gnaw or gripe in this manner, to run presently to the Cupbord, and think thereby to cure that defect; which for the most part does but in∣crease it, and no longer gives ease than the Food or Drink is in the Mouth; for this evil habit of the Sto∣mach does not proceed from want of Food or Nou∣rishment, but through sharp, crude, superfluous Mat∣ter, which dulls and disables the Natural Heat, that it cannot perform its due Office of Digestion; for, where Food is thus too frequently cramm'd in, the di∣gestive Faculty has not power to make separation; which does, as it were, suffocate the pure Spirits, and then presently the sweet Oyl, or Juices of such Food, turns either of a keen, sowr, or bitter Quali∣ty, according to the disorder or nature of each man's Stomach and Constitution; which depraved Juices disperse themselves into several parts of the Body, enfeebling the Joynts and Members, wounding the Spirits, and making room for outward Colds, and the like Accidents to take place; for Colds do rarely seize any part of the Body, (provided the Accident be not too extream,) except first there be some in∣ward

defect or weakness; as may appear by those that are troubled with stoppages of the Breast, whom every petty Accident, nay, even the alteration of the Air shall sensibly afflict.

But as Nature abhors all Extreams; so, on the other side, over-long Fasting does help to generate windy Diseases, especially in infirm People, whose natural Heats are weak, and Spirits few; for they will soon grow fainty, and Fumes and Vapors will be apt to fly up into their Heads, and when they come to eat, a small matter makes them sick; for too long fasting does spend and evaporate the Spirits, and waste the Radical Moisture, and hurt the digestive Faculty; so that after eating and drinking, the Senses seem to be stupified, and the whole Body sleepy and indisposed; and besides, after such long Fasting, Peo∣ple are apt to strain Nature, by taking more Meat and Drink than she can bear. Therefore a Mean is safest in all things; for if any refrain from Food too long, the Action of the Stomach is so vigorous, and its attractive Faculty so powerful, that it preys on the natural Spirits and radical Moisture, so that you shall then find a very imperfect Appetite; whence comes that common Saying—I have out-fasted my self; or, My Stomach is gone. For the strength and perfection of the Palate and Stomach consists in the strength and vigor of the Spirits and radical Moisture; therefore both superfluous eating and drinking, and also immoderate fasting, do generate Diseases, and cause Indispositions both in the Body and Mind: There∣fore it is not so commendable, nor so healthy to make but one Meal in twenty four hours, as to make two moderate Meals in that space; for otherwise there is apt to be too great an Emptiness, and too eager an Hunger, which makes People give themselves such a freedom of eating, as thereby the Vessels a••e stret∣ched by the great quantities of Food, which makes such

have great Bellies, and prove fat and gross: But though they will eat but once a day, yet many of them that are able to come by it, do give themselves the liberty of drinking lusty Evening-draughts, which do so stupifie the Senses, and heat the Blood, and furr the Passages; so that it is no wonder that they are not prepared for a Breakfast.

In a word, there is nothing so safe, nothing so plea∣fant as Temperance, and to observe proper times and feasons for eating and drinking, and keeping within the bounds of what is necessary, both in quantity and quality: And this we must aver, That as the world goes, few there are that hurt their Health with Fast∣ing, in comparison of those Multitudes that destroy themselves by Superfluities: nor is it so dangerous a consequence, if any competent care be taken.

It is also to be observed, That all kinds of Food ill prepared, is hurtful, and apt to forward those Windy Distempers; for any Food that is too much or too little drest, or under or over-prepared, is prejudicial to the Health; but over-prepared is the more hurtful of the two (unless where it is very much too little done;) for over-preparation, be it of what you will, does in a great measure destroy the brisk, lively Spirits, which renders such Food of a heavy, dull, gross Nature and Operation; so that it cannot administer such pro∣per Nourishment, nor can the natural heat of the Sto∣mach draw such pure Spirits from it, as otherwise it would yield (for it cannot give what it has not.) 'Tis therefore a great Error, as to Health, to over∣prepare Food, as the custom of some is, viz. to boil Flesh so long till 'tis ready to fall to pieces; which many do, because the Broth should draw forth all the strength and vertue; also, they boil it in but small quantity of Water, with the Pot or Vessel covered, by which means the Broth loseth its proper and natural Complexion, and becomes of a dull reddish Colour,

mixt with black, which is very pernicious both to those that are in health, and such as are already sick∣ly; but especially, for weak consumptive people, whom Physicians generally order to eat of such Pottages; for their natural Heats being weak, and Spirits low, these unnatural Preparations, & gross Foods do further the growth of their Distempers; for all such Pottages have lost their pure spirituous parts, and volatile ver∣tues in the preparation, and are loathsom to Nature, especially to weak people, because, by the small quantity of Water, long boiling, and the grosness of such Flesh, the lively Vertues and Tiuctures are de∣stroyed; and therefore such Goods lose their natural Colour, and fragrant Sent, and become strong and fulsome; for no preparation ought to be continued any longer than the crude body be opened, and the gross matter digested; for if it be continued longer, then the pure spirituous parts will evaporate. The Intention of kinds of Preparation, is, to digest the phlegmatick gross Parts, that thereby the spiritual Vertues may he set at liberty; but then, if the Pre∣paration be continued, your Fire will serve you as the Celestial Fire, viz. the Sun and Elements, do the Hus∣band-man, when he makes his Hay, or the Malster his Malt; for first, the Sun exhales the gross Body, and phlegmatick Parts of the Grass or Herbs, and sets the Spirit at liberty, which perfumes the whole Field with most delectable Odors; but if this Hay be continued too long in the Sun and open Air, its spi∣rituous Quality will also be exhaled; and then it will become like Salt that hath lost its savour, good for little but the Dunghil. The very same is to be under∣stood in all Preparations of Food; for it hath rarely been known that any such gross, over prepared Broths ever did any good to such consumptive People, but rather the contrary; for all Flesh ought to be boiled in plenty of good Water, (and River-Water is best,)

and quickly done, even to a point, and the Broth ought to be thin, with a brisk, pleasant smell and taste, and the Flesh of a whitish colour; such Broths, if well prepared, and the Flesh be good, will perfume the whole Room where they are. The very same is to be understood in all other boiled Foods; as, Herbs, Roots, or Grains, be they of what sort they will, be∣ing thus naturally ordered, they will in their kind be brisk and acceptable to the Stomach, easie of Conco∣ction, and breed good Blood, and pure Spirits; but the common Food, and ways of Preparation, which most prescribe for sick or weakly People, are so ful∣some, and strong, that the frequent eating of them is enough to make well-people sick; it being no unu∣sual thing for Physicians, and others, to order such Food for weak or sickly People, as they themselves, or any others that are in perfect Health, cannot en∣dure to eat or drink; so that the Change is much for the worse: which is much to be pitied, That Igno∣rance and Blindness should so possess Peoples Hearts. This I speak and write from that Understanding which the Lord of all things hath given me, in discharge of my Duty to my Brethren and Fellow-Creatures.

Of Fatness.

Fatness is very comely in Men and Women, when it doth not exceed the Medium, nor proceed from Idleness and Intemperance in Meats, Drinks, or Ex∣ercises. Some Men are from their natural Constitu∣tions more apt to be Fat than others; especially those in whom the sweet Quality is strong; such as are the Sanguine-Flegmatick, Sanguine-Cholerick, Sanguine-Melancholy, and who are of pleasant, merry Disposi∣tions, much inclined to Delights, but not so much to Action, as those that have the astringent, or bitter Qualities predominant; nor are their Spirits so vigo∣rous,

or natural Heats so sharp; and therefore their Meats and Drinks make more Humors, because the Action of the Stomach is not so strong; neither is its attractive Faculty so powerful, so that a smaller quantity of Food does sustain them, than does others. But as these sort of People are apt to increase in Flesh and Fatness, so also do their Inclinations increase to Drink which seems more grateful to them than others, because their Heats are not so strong to concoct Food as other men's are; hut Drink being of an easie con∣coction, and of a pleasant, chearing Quality, which such People delight in, having a Simile with their Na∣tures, they take more delight in drinking, than in ea∣ting; especially after they are arrived to a mature Age; and also they are very inclinable to Laughter and Merriment, by reason of the abundance of sweet Oyl in their Constitution.

But fat People do much differ; some are more live∣ly, strong, active, and long-liv'd than others; for where the Phlegmatick Property of Nature is strong, and joyned in the Government with the Sanguine, or Sweet Quality, they are apt to grow very fat and corpulent, being slow of motion, and of dull, heavy disposition, inclined to an easie, soft Life, and to drink much; their Fires, and natural Heats being but weak, there is not a perfect Concoction made of the Food and Drinks, but every thing tends to gene∣rate abundance of gross Phlegmatick Iuices, which swell all the Body, and Members thereof.

If the bitter Quality be powerful, and share in Do∣minion with the Sanguine, it makes Persons merry and brisk; but not so cumbersomly Fat and Phlegmy as the former; because here the Natural Heats are stronger, consequently they have greater Sto∣machs, better Appetites, and are given more to Action, esteemed good jolly Companions; many of them will speak well, and boldly; they are of strong

Constitutions, but great Drinkers, which oft-times wounds their Health.

When the Astringent Quality is Co-partner with the Sweet, it gives People full-bodied, and fleshy, but not fat; of healthy Constitutions, but not so pleasant∣humour'd, or merry as the former: Many of this sort, are both great Drinkers and Eaters too, being inclined to Intemperances.

But if Temperance, Cleanness, and proper Exercises were observed, with due Food and Drinks, there would be but very few People over-fat, let them be of what Constitution or Complexion they will; it being an easie Matter in the beginning, to prevent it; but after Persons are grown very fat, it is more dif∣ficult to contract Nature, and the Vessels; yet it may well be done, but not without some Trouble. The best way to prevent Fatness in the beginning, and also to abate it, are, 1. Instead of Morning-Draughts of strong Drink, to drink or eat a Pint or more of thin, brisk Water-Grewel, light-boiled, or such as some call half-boyl'd, with only a little Butter, Bread, and Salt, but not too much Butter; and then to walk, or use some proper Exercise for several hours. 2. Be sure let your Dinner be moderate; not to gratifie the pleasure of the Palate. 3. Such People ought not to drink between Meals. 4. Then at Night, return again to your Water-Grewel. 5. Instead of your strong Drink and Wine, let your Drink at Meals be no stronger than Nine Shillings Beer. 6. They ought to exercise themselves in the open cold Air, which will wonderfully sharpen the Appetite, and strengthen the Stomach, and extend the Passages thereof, which in most fat People, are too narrow; for through the abundance of gross Phlegm, they are apt to be furr'd and stopp'd: Therefore fat People cannot eat such Quantities as lean will do: They are also more short-breath'd, and sooner sweat, and are tired; for

where there is such superfluity of Flesh, the Spirit becomes weak, and more impure; beside, so much Flesh is of it self heavy, and burthensome.

For all which Inconveniencies, overmuch Fatness is to be avoided as much as in one lies; which is best, and indeed can only be done by these Rules of Tem∣perance, just now recited. Suppose a Man were to seek for Fat Men and Women, would he go into Coun∣try Villages, and poor small Towns, among Plough-men and Shepherds? Scoggin sought more wisely, when he look'd for an Hare on the top o'th house. No, no, such a Man's Errand would lie in great Cities, and Mar∣ket-Towns, where there is store of strong Liquors and Idleness, This all fat People ought to consider, and not to excuse themselves, as many of them do, by saying, 'Tis all one, we may eat, drink, and do what we will, we shall be fat; and such like silly Tattle; having no more understanding of themselves, or the Nature of things, than Swine have, who are bathing themselves in the Mire, and eating themselves fat in the Sty.

CHAP. XIV.

Of Flesh, and its operation on the Body and Mind; That the common eating thereof, does awaken the wrathful Nature in Man∣kind, &c.

THough we have before in several places of this Treatise, occasionally mentioned Flesh, and that vulgar eating thereof is prejudicial, yet we esteem it a matter of such Importance, as deserves to be parti∣cularly and distinctly treated of in a Chapter by it self. For there is greater Evil and Misery attends Mankind, by killing, hurrying, and oppressing his

Fellow-Creatures, and eating their Flesh, and that without distinction, than is generally apprehended or imagined. Man's strong Inclinations after Flesh, and his making so light and small a matter of killing and oppressing the inferior Creatures, does manifest what Principle has got the Dominion in him; for had Man continued in the pure Law of God, and lived in the power of the humane Nature, and followed the Voice and Dictates of the Divine Principle, which he was created to live in, he would have been far from oppressing, killing, or eating the Flesh and Blood of the Beasts, which was not allowed him in the beginning; for Man was created to be obedient, and to live in the power of the Divine Principle; and therefore was put into a Garden amongst innocent Herbs, Fruits, and Grains, which were intended and ordained for his Food; and was forbidden that Fruit in which was manifest Good and Evil, which should not have been awakened and made manifest in Men; for all Hur∣rying, Hunting, Oppressing, and Killing, be it in what kind you will, arises from one only Ground, viz. from the wrathful Powers of Nature. Now Herbs, &c. have an innocent Original, and no Power to awa∣ken, or kindle any other Properties but what are like themselves; but the Beasts are equally endued with Wrath, Revenge, Hate, Envy, Love, and indeed with all the wrathful and sensual Passions: For which cause their Flesh, (especially when unclean,) and Blood was so strictly forbidden by the holy Ancients; for the humane Nature ought not to have incorpora∣ted it self with the bestial; otherwise God would have indulged man the freedom of eating of Flesh in his first estate, since he loves it so well; but on the con∣trary, the Diet prescribed him, was this,—Every green Herb shall be unto thee for Meat: There was no mention made, or thoughts of Flesh.

2. It should be considered, That Flesh and Fish can∣not be eaten without violence, and doing that which a man would not be done unto, and making destruction of God's Creatures, which are generally more profita∣ble living than dead, (as Cows and Sheep, which are the Creatures most eaten.) Now killing, not only of those of our own kind, but also of any other Crea∣tures, came in with the Transgression; for Man was not made to be a Tyrant unto the rest of God's Crea∣tures, nor to live in the wrathful, bestial Nature; but in love and meekness to have dominion over all things for their good, and to maintain Unity and Concord; which can never be done, unless he live in the Spirit of Love and Meekness; whence ariseth that noble Vertue, Compassion; which opposeth all Violence, as much as the Night doth the Day. This all the wise Ancients understood; but more especially the most learned and illuminate Prophet Moses, who did use all possible Means, both Natural and Divine, to bring the Children of Israel off from eating of Flesh; as appears first in their forty years Travel in the Wilderness, during which, they were not commonly admitted to eat Flesh; as appears by their Murmurings after the Flesh-pots of Egypt; which, when the Lord heard, he said unto Moses, Give them Flesh. Moses answers, Shall we kill our * 1.1 Flocks and Herds, or where shall we have Flesh to feed this Multitude? Which shews, they did not use to kill and eat the Beasts in their March towards the Holy Land; for if they did, why then do they complain for want of it? 'Tis true, the Lord gave them Flesh; but it was in his Wrath, and to their Destruction: For they had awakened the Centre of Wrath, which provoked the Lord; (for Flesh cannot be otherwise procured;) but this they ought not to have done: for the Lord had brought them out of Egypt by his mighty Power; that is, out

of the Vanity, Violence, and Oppression; for so Egypt rightly signifies; and the Wilderness does intimate the Path and Way of Regeneration, that leads all that perse∣vere in Self-denial, to the holy eternal Land of Peace, that flows with Milk and Honey: Therefore none ought to look back or murmur, that are once got through the Red-Sea, lest they fall, as the Children of Israel did, and become like Lot's Wife, Monuments of Vengeance.

3. All kind of Violence, whether towards our own kind, or upon inferior Creatures, and whether little or much, does wholly arise from the awakened Wrath of God in Nature; and from the very same Root does proceed all Back-biting, Envy, Strife, Ran∣cor, and Contention, and whatever else a Man can think of, that is of that Nature; there being but one only Foundation that does generate Discord and Inequality amongst all Creatures; and whenever any man does hurt, oppress, kill, or speak evil of any other Creature, it proceeds from this original Spring of Wrath. On the other side, from the Divine Principle of God's eternal Light and Love, doth arise and flow, as from an inexhaustible Fountain, all Friendly Qualities, Love, Good-Will, Meek, innocent Compassion, courteous Dispositions and Inclinations, and whatever can be cal∣led, or deserves the Name of Good. No man did ever strike, oppress, use violence to, or kill either Man or Beast from the excitement and power of this friendly Principle; for all Contention, Strife, and Cruelty, is as contrary to the Nature and Operation of this Principle, as Light is to Darkness; but from this Divine Fountain in Man, does proceed that great Law of doing unto all Creatures, as a man would be done unto; which cannot therefore admit, that any Violences or Injuries should be done unto God's Crea∣tures, either superior or inferior.

This our great and blessed Law-giver, Iesus Christ, did demonstrate, whilst he was in the humane Proper∣ty; for all his Practices, Examples, Discourses, and Preachings unto Mankind, were tending to lead them into Peace, Meekness, and Unity; and therefore he said unto Peter, Put up thy Sword, for my Kingdom is not of this World; that is, My Kingdom does not consist in Wrath, Enmity, Oppression, Cutting off of Ears, and Killing; but in Peace, Love, and Con∣cord: So likewise have all the holy and enlightned Men in all Ages, both by speaking and writing, de∣clared against Violence, and endeavoured all that in them lay, to draw all men to Unity; which was the first state of Man, and which he lost by suffering his Will and Desire to enter into Violence and Inequa∣lity, viz. into dark Wrath; which presently causeth uneven operations in his Soul, which our Saviour Christ came to seek and to save, that is, to draw the Soul of Man back again out of Egypt, through the Red Sea, and Wilderness, into the Land of Promise, a state of Innocency and Unity. For except Man do again depart from all Violence, and from under the Government of the Spirit of Oppression, and comes to know somewhat of the operation of the Divine Principle, he cannot be happy in this World, nor in that which is to come. This some of the Indian and Ethnick Philosophers seem to have been sensible of, when they used all pains and diligence to bring those Sa∣vages from Cruelties and Inhumanities, viz. from all Violence, and killing the inferior Beasts of the Field, and prohibiting them from eating their Flesh and Blood; for Man being more highly graduated than any of the Beasts, as being indued with divine and humane Wisdom, and the Nature of all things, viz. with the Treasures both of Time and Eternity, ought not by any means enter with his Desires and Will into the savage Nature of wild Beasts; neither should

the depraved Property of Beasts be awakened in Man; for whatsoever he joyns himself unto, or com∣municates with, whether it be Meats, Drinks, Employ∣ments, or Communications, that very thing, be it what it will, shall powerfully impose the true property of its Spirit on the Man, by way of Simile. Were not this so, the wise Ancients would not have made such distinctions between clean and unclean Creatures; nei∣ther would they so strictly have commanded, that the Blood should be destroyed by Fire, or buried in the Earth, neither would the Apostle Paul have said, That evil Communication corrupts good Manners; that is, evil Company, or the evil Spirit in ill Men, does awa∣ken and strengthen its Likeness in the good Man, and causes the divine Principle and Voice of Wisdom to withdraw, or become captivated.

And it seems our Fore-Fathers, even in this Nation, have in some degree considered the great force and power of the wrathful, savage Nature of the Beasts, and that Men by accustomed violence towards them, and their communication amongst slaughter'd Animals, were rendered rash, precipitate, fierce, and cruel, and as it were, destitute of Humanity; and therefore by our ancient Laws, and the immemorial Customs of this Realm, Butchers, and such People as are of Kil∣ling-Employments, are not to be Iury men, as being esteemed neither fit nor capable Judges of Life and Death: And in the common Proverb, if a man be fierce, cruel, and subjected to the Spirit of Violence, we say, Such a one is like a Butcher. Nor can we but observe from daily experience, that all sorts of Peo∣ple that are of rude, robustick Employments, and communicate much with fierce and strong Beasts, as Bear-wards, Hostlers, Drovers, and the like, are ge∣nerally headstrong, rash, fierce, surly People, and appear evidently to participate of the brutish Nature of those Animals with whom they converse. And

as the Sheep is one of the most innocent of Beasts, so Shepherds have in all Ages been celebrated for the most harmless and best-humour'd of Men; and there∣fore Governors, both Temporal and Spiritual, are re∣commended unto us under the Name of Pastors or Shepherds of the People.

4. That killing, and eating the Flesh and Blood of both clean and unclean Beasts, was not in use from the beginning, is clear from the Second Chapter of Genesis; therefore we should consider when, and by whom the same was introduced. And first, we must note, That the first Beasts that were killed, were not Cows and Sheep, and the like useful Crea∣tures, whose Lives are far more profitable than their Deaths; but wild savage Beasts, and Birds of Prey, the countenance of whose Lives was prejudicial unto Mankind, and the rest of the Creatures; nor were they hunted and slain to be eaten; but to free Men and other Creatures from danger. But after a little use and custom of Kiillng, the Spirit of Wrath and Fierceness, by the fierce Action in the Killer, and the revengeful Spirits proceeding from the Creature killed, both concurring, was so powerfully stirred, awakened, and strengthened, that Killing became as familiar as gathering of Fruit; and the unclean brutish Nature encreasing, they could not only kill without remorse, but began to count it a delight and pleasure, and then they could eat the Flesh, and lap up the Blood of their Fellow-Creatures, which they had slaughtered, as freely, and as greedily as Dogs and Lions, or any other wild Beasts could do it; for by continual use of Killing and Violence, the very same savage, wild Nature of those cruel Beasts of Prey were become predominant in Men; so that now, they could not only butcher, and eat the Flesh of Beasts with pleasure and delight; but they could also, with∣out remorse, torture, and slay those of their own

kind; and in some parts proceeded to eat them too, as the Canibals, who feed on Humane Flesh, and will most savourly gnaw a Shoulder of a Man, a Breast of a Wo∣man, or the Haunches of a Child, and think it altoge∣ther as sweet and wholsome as my Lord does his Veni∣son, or my Lady her Partridge.

5. It is to be noted, That if Mankind had continued in its primitive State of Innocency and Unity, there would have been no Hatred, Strife, Oppression, Fighting, or Killing one another, no Slaughtering of Beasts, Fish, or Birds, nor Eating their Flesh and Blood; for that was not permitted until Man had immersed his Will into the warful, savage, unclean Nature of the worst of Beasts: For there is no Creature in the World that has any desire to eat Flesh and Blood, and tear the Creatures to pieces with violence, except those in whom the fierce, wrathful, savage Nature does predominate. And therefore after Man had awake∣ned the Wrath, and entred into the cruel Spirit of Killing, the wise Prophets imposed special Commands not to eat the Flesh and Blood of such Creatures; as, Swine, Dogs, Bears, Wolves, &c. But can we believe that Man was at first made like those savage, unclean Beasts of Prey, or indeed worse? For so now he is, and does exceed in Uncleanness and Cruelty the worst of Beasts, as much as a Spar-Hawk exceeds a Tit∣mouse; for indeed Man is indued with all Properties and Qualities; but the Wrath, and evil, unclean Nature ought not to have been manifested; but the divine and humane Nature should have governed his Life; but instead thereof, the same are now, as it were, hid in Man, and the cruel, fierce Spirit does predominate; which makes him so near affinity with all wild Beasts, and Birds of Prey, and to desire such Food as they do; for that Nature that is chief in the government of any Creature's Life, be it either good or evil, clean or unclean, will stir up desires of Food

suitable and correspondent therewith. This is plain in several sorts of Beasts, as those in whom the simple, harmless, clean Nature claims Dominion, delight in a like clean and harmless Food, and their Natures are satisfied therewith; not but that there is an unclean Nature, and fierce Quality in the cleanest and best of Beasts, capable in some degree of being awakened; for 'tis not impossible by degrees and use, to teach and bring Sheep, Cows, Horses, and many other Crea∣tures, to eat Flesh, and drink Wine, and strong Drinks; and after a little custom, those unclean, fierce Quali∣ties will grow so powerful, that they will not only eat and drink such things; but also desire them; for all Creatures have one only foundation; and each Particular contains the true Nature of the whole, on∣ly the Qualities and Properties of Nature do differ; so in one, one Quality is strong, in another, the con∣trary; which makes that great Variation which we see and admire amongst the Creatures, as to their Dispositions, Shapes, Forms, Tones, Sounds, &c. And hence proceeds the possibility of altering, changing, strengthening, and awakening of Dispositions, Inclinati∣ons, and Qualities in each Creature. This was the grand cause in the beginning, why Man was prohibi∣ted the eating of Flesh, and Killing, and why Moses in the Wilderness did not permit the Children of Israel to kill and eat Flesh, during their forty years Travel; for the Wilderness represents this World, which all must pass through, and deny themselves the Vanities, oppression, and Violences thereof, or else they cannot enter the Holy Land, but must fall in the Wilderness; for those that have, through the divine Power of the Lord, escaped the hands of the Egypti∣ans, and are got clear of the Land of Bondage, and have left Pharaoh and his Host swallowed up in the Red Sea, ought not to long or lust after the Violences and Flesh Pots of the Land of Vanity, but to continue

in the Spirit of Meekness, Love, Humanity, Self-denial, and to do unto all Creatures as a man would be done un∣to himself; which is the true Path of the New Life, that leads into the right-hand-way, and goes to the heavenly City.

For those wise Philosophical Seers into the divine and humane Mysteries, were sensible of the manifold Evils that attended Mankind by his joyning himself with the unclean Beasts, and by killing, and eating their Flesh, which did so powerfully-awaken and strengthen the inhumane Properties in Man, that he by degrees became delighted in all kind of violent, cru∣el, bloody Actions, not only to the inferiour Creatures, but also to those of his own kind; whence Cru∣elties and Murthers have been so mightily encouraged, that scarce any have been counted of Noble Birth and Blood, but such as have been famous Man slayers, and destroyed many of their own Species. Some of the Eastern-Sages, from a true understanding of the Law of God in Nature, declared against these Inhumani∣ties, and sanguinary Customs; as Pythagoras and his Followers, to this day, in some Parts of the East-Indies; who, by their good Examples, and innocent Lives, do draw off many of the Savage People from the same, to a more pure and peaceable course of Life: For, First, They taught them the ill Consequences of Oppression, Violences, Killing, and Eating the Flesh of their Inferiours, and making themselves the Sepulchres of the dead Bodies of Beasts: And when they had done this, then it followed, that they would not strike, harm, oppress, or kill those of their own kind; for he that does scruple to use violence unto, or kill a Sheep or Cow, will, to be sure, be far from hurting or murthering a Man. And thus for many Ages have they led peaceable and harmless Lives, in Unity and Amity with the whole Creation; shewing all kind of Friendship and Equality, not only to those of their own

Species, but to all other Creatures, hurting or ensla∣ving none, but allowing them all those Privileges and Freedoms that the Creator had given to all the Inha∣bitants of the World, nor cutting off the Thred of their Lives before their appointed time: And it has been observed, that these Men, sinde their time of Love and Clemency to the Creatures, have not only been bless'd with the Goods of this World, and Dew of Heaven, far above their wild, savage Neighbours; but also were never known to contend, oppress, fight, kill, or commit Man slaughter; but have lived these many hundred Years in Peace and Concord with all the Creation; whereas before they were convinced that it was an Evil to destroy, and eat the Flesh and Blood of Beasts, they made no more of killing, and oppres∣sing Men, than a Wolf doth of devouing a Sheep, or one of our Butchers of knocking down a Cow.

The very same, and far greater Advantages would come to pass amongst Christians, if they would cease from Contention; Oppression, and (what tends and disposes them thereunto,) the killing of Beasts, and eating their Flesh and Blood; and in a short time hu∣mane murthers, and devilish seuds and cruelties among each other, would abate, and perhaps scarce have a being amongst them. For Separation has greater power than most imagine, whether it be from evil or good; for whatsoever any man separates himself from, that Property in him is presently weakned. As, suppose a man separate himself from any kind of Intemperance, Violence, or Uncleanness, and joyn himself to Vertue, then presently the wrathful, un∣clean Nature is weakned, and grows faint for want of its proper Food; but on the contrary, the hu∣mane and divine Principle grows strong.

Likewise, Separation does wonderfully dispel the dark Clouds of Ignorance, and makes the Under∣standing able to distinguish between the good and evil

Principles, first in himself, and then in all other things proportionably; but so long as men live under the power of all kind of Uncleanness, Violence, and Oppression, they cannot see any Evil therein, because the humane and divine Principles are so weak, feeble, and as it were dead, because their Counsels are continu∣ally disobey'd, and instead thereof, the Spirit of Er∣rour is followed. For this cause, those that do not separate themselves from Uncleanness, Oppression, and the like Evils, but are contented to follow the Multitude in the Left-hand way, and resolve to con∣tinue the Religion of their Forefathers, though there∣by they do but mean Custom, the greatest of Tyrants. 'Tis, I say, impossible for such People ever to under∣stand or know any thing truly, either of divine or humane Mysteries, nor can any man penetrate there∣into, except he first separate himself from all evil and unclean Ways of the Multitude, and their Cu∣stoms; for 'tis the departing from Evil, and the pra∣ctice of Good that crowns a Man with Wisdom, Ver∣tue, and Understanding, and renders him capable to put the right intrinsick Value upon things, and reckon them at their true price; for it is generally acknow∣ledged amongst men, the highest Folly to judge of those things which they have never known, nor been experienced in: Who would ask an honest Tarpawlin-Seaman's Advice in a Law-Case, expect a Plough man should relish the Delicacies of an excellent Lesson of Musick; or think a Cobler fit to value some curious Master-piece of Vandike, or Lilly's Painting? So im∣probable it is, that men should have judgment in any Science, Art, or common Trade, if they had not se∣parated themselves from other Matters, and applied themselves some time to such Crafts or Sciences. And yet so vain are most men, as to suppose themselves capable to judge of divine and humane Mysteries, tho' they are still hurried with the Violences, and wallow

in the Uncleannesses of the Multitude, and hardly have had once in their whole Lives a serious thought about these sublime Matters, or ever applied themselves to the Practice of them.

6. By what hath been said, it may sufficiently ap∣pear, That all things are mov'd by Simile, and every particular Property of Nature, both in the Evil and Good, does eagerly hunger after such Food as is pro∣per to maintain and nourish its own Body; from which ground it comes to pass, that the evil and wicked Bestiality of a Nation, or particular Man, does sensibly move the Wrath of God in the outward Ele∣ments by the same way of Simile, and strengthens it powerfully, and, as it were, naturally kindling and drawing down the corrupt Nature in the Stars and Elements; whence proceed both publick and private Calamities: On the other side, Iustice, Cle∣mency, Ceasing from Violence and Cruelty, and walking in the friendly Way of Righteousness, Temperance and Purity, does awaken and corroborate the benevolent Influences of the Celestial Bodies, and attract Bles∣sings and Prosperity: As witness the Iews, when they lived in the Laws of God and Nature, they were bles∣sed with the Dew of Heaven, and the Fatness of the Earth, and with Health, and all other Benefits; but when they broke his Commands, and ate polluted things, then was kindled the Wrath of God and Na∣ture, and many Calamities were showered down upon them. Hence also the holy Scriptures testifie, That the Prayers of the ungodly are an abomination: God doth not hear or answer them, because they proceed from the wrathful Fountain, and have no Sympathy with the Divine Principle. But on the contrary, the Pray∣ers and Desires of those that live in the fear of the Lord, and are guided by that divine Principle of his eternal Love and Light, are as sweet Incense in his No∣strils, and he will answer them from his Holy Hill;

for by way of Simile, they open the everlasting Doors of the Palace of Glory, and draw down, and are strength∣ned with the pleasant Fruits of Paradise.

Thus every thing moveth towards its own Center, and powerfully attracts Matter out of all things, to nourish and maintain its own Body; and this was the cause why the Ancients made distinctions between clean and unclean Creatures, Meats, and Communicati∣ons, knowing that all things that a man doth touch, have power to make him him either better or worse.

7. Our blessed Saviour Iesus Christ saith, That Man shall answer for every idle Word: Which Saying does contain a great Mystery: So likewise we read in the Revelations, That Blessed are they that die in the Lord, they cease from their Labours, and their Works follow them. Both these Places are to be understood alike: First, Every idle Word, and also every good Word and Work do respectively proceed from two grand Fountains or Principles in Man. Now all idle and evil Thoughts, Words, Inclinations, and Dispositi∣ons, as Envy, Hatred, Back-biting, Violence, Oppres∣sion, Fighting, and Killing one another, do all proceed from the wrathful, fierce Principle, and by it are com∣prehended and received, as similary thereunto: On the other side, all good Words and Works arise from the Light and Grace of God, viz. from the divine Prin∣ciple, which does therefore likewise receive and com∣prehend them. He that calleth his Brother a Fool, shall be in danger (saith the Scripture,) of Hell fire: The Reason is, Because every Word or Work that is fra∣med or created from the Wrath in Man, and received by its Likenesses, if not repented of, does endanger the Soul, and is apt to precipitate the Man into the Hellish Nature; for every Root will greedily embrace its own Fruits; and every Word has a Key in it self to open the Gate of its own Principle, and to awaken and strengthen its own Property; as is manifest from

every Moment's Experience: Doth not the angry Words and Looks of one Man awaken the fierce Wrath in others, to whom they are directed? The very same good Words and Works will do: A soft Answer (says the Wise-Man) pacifies Wrath. Every Word carries the Power of that Property or Princi∣ple that was predominant in it, or from whence it was generated; and therefore wheresoever its Sound or Voice enters and meets its Simile, they immediately incorporate and joyn Forces, strengthening and in∣creasing the same. If this were not so, the Apostle Paul would not have said, That Evil Communication corrupts good Manners; nor David have avouched, With the Froward thou shalt learn Frowardness. There∣fore 'tis absolutely necessary for People to know somewhat of themselves, else they cannot understand from what Property or Principle each Thought, Ima∣gination, and Word does proceed, and guard themselves accordingly. 'Tis the true knowledge of God in a Man's self, that teaches Wisdom, and gives under∣standing of Good and Evil.

8. But there are many Thousands that hardly ever in their whole Lives do so much as enquire after that true Knowledge, which dwells essentially in Man, or mind that internal Oracle, where in Difficulties they may and ought to enquire, as the worthy Prophet David said, I will hear what the Lord will say in me: Therefore as for those that have hearkned to the Voice of Wisdom in themselves, and obtained any true Knowledge of God, they contend not about out∣ward Forms and Modes of Religion; for they have a more sure word of Prophecy, shining as a Light in a dark place, to which you do well to give heed; being a guide that teacheth all Vertues, and condemneth all Vice: But on the other side, those that never turn their Eyes inward, nor regard the Voice of Wisdom, that cries in the Gate of their City, (as the Wise Man loves to

speak,) but look abroad, and hearken after other Voices, such cannot stand alone; they are meer Adjectives in Religion, Philosophy and Reason; and are forced con∣tinually to lean on the Shoulders of others, and re∣main Darkness in themselves, as though the Lord had not given them any Salt to savour their Ways; there being no end (and 'twere well there had been no be∣ginning) of Man's running after other Gods, and of worshipping of Idols; but where the true Know∣ledge of God is not first attained in a Man's self, there neither can any man be satisfied with what another Man knows, because it cannot be essential to him, but may be either true or false; because such Ear-Knowledge does not arise from the Light of a Man's Life, but is a thing accidental, foreign, and at a distance.

This folding up of a Man's own Gifts and Talents, (which the Lord hath given every Man to profit him∣self withal,) in Napkins of a supine and careless Negligence, and hiding them in the Earth, has been the chief cause of Men's running to and fro, and con∣tending about other Mens God's, esteeming and set∣ting up Signs, and mere Shadows, and neglecting the true Substance; what Aristotle held, what Galen taught, what Hippocrates, or St. Augustin, or Tho. Aquinas, or twenty such noted Men have said of such or such a matter, they can tell; but how the thing is in it self, they themselves are as blind as Bats; and the Reason is, they are like the Old Hagg that Seneca somewhere mentions, who never put her Eyes into her Head but when she went abroad. Thus some of our silly Travellers will tell you forty Stories of France, Spain, and Italy; but of the Rarities, the Commodities, the Manufactures, the Laws and Privileges of England, their Native Coun∣try, they are utterly ignorant. What a Madness is it for me, with toil and hazard to ramble to the Ends of the Earth, to dig in the Mines of Potosi, or pick up the glittering Dirt of Guinea, when God hath

furnish'd me at home with a Soil that yields me preci∣ous Oar, much more noble and useful?

Now that these Hear-say-Men, or Book-Philosophers, called, The Learned, are as ignorant as any (nay, commonly more than any others,) of the true know∣ledge of God in themselves, appears undeniably, by their walking contrary to the Ways of Vertue, by their compelling and forcing others to their Self-invented Belly-Forms, that are utterly destitute of the Life of Truth, who do commit the greatest Outrages against God, and against his People; but chiefly the Learned: It is they that set the Rabble on to torment the inno∣cent and simple-hearted, and all such as are of contrāry Forms to themselves: All which are the Effects of the awakened fierce Wrath, and does declare that the Devil and Hellish Powers do predominate in their hearts, and that Love, Mercy, Meckness, and doing as a Man would be done unto, have no being in them; and it will be so as long as Men prefer Vanity, Tradition, and their Belly, before the Man that told the Woman of Samaria all things that ever she did; which is Iesus Christ, the true Light, that enlightneth every Man that cometh into the World.

It was not therefore without deep Understanding, that the more prudent in all Ages did esteem the knowledge of themselves before all other Attain∣ments, and recommended it as a thing principally ne∣cessary to every Man; for all that do know the Power of God in themselves, and are guided by the Voice of Wisdom, and live in the friendly Love of God, have abandoned, and utterly exiled all Hatred, Pride, Malice, Back-biting, Fighting, Killing, Vio∣lence, and Oppression whatsoever, either of Man or Beast, and in them meek, innocent Dispositions and In∣clinations do reign, using and doing unto all Creatures as one would be used and done unto; for Violence, and all kind of Cruelty and Oppression is as contrary to

such Natures, as Darkness to Light. And we may affirm, That never any Men have harmed, oppressed, kil∣led, or used any kind of violence to any innocent Creature from the excitement or power of this Divine Principle. Therefore let every one consider this; they that find Hatred, Envy, the Spirit of Oppression and Violence to dwell in them, may certainly conclude themselves in the fierce wrath of God; for all such Dispositions and Inclinations do proceed from that dark Root of Bitterness, which is all contrary to the Spirit of Jesus Christ.

Great is the whole Mystery of Godliness; but espe∣cially Christ manifest in the Flesh, viz. That the eternal Love and Light of God should dwell essentially in man; for after Man suffered his Will and Desires to enter into Vanity and Bestiality, the Lord said, It is not good nor safe for Man to be alone; but promised him, the Seed of the Woman, the holy Principle of di∣vine Light and Love, which will bruise the head of the Serpent in all that adhere to, and follow its Counsel; that is, it will destroy the works of the Devil, and then all Violence and Oppression departs from that Man; and that Saying is fulfilled, The Lord is my Strength, my Safeguard, and Portion: And every Man thus qualified, is taught of God; Iehovah is his Tutor, and his Guide, the mighty Counsellor; so that he will no longer run after other Gods, nor contend for any thing but Truth and Righteousness, and to live a sober, harmless, innocent Life in the sight of God and Man, and doing unto all as he would be done unto. And such purified Souls amidst all the Hurries, (the Storms and Agitations of the World round about them,) do securely ride at Anchor in a blissful Calm, and are satisfied with their Portions, and know their Centre, and to them all Contention ceaseth, and there is Peace on Earth as in Heaven.

9. There is no necessity for Mankind to oppress, bur∣ry, and kill the Beasts, and eat their Flesh and Blood, as many ignorantly affi••m; crying out, What shall we do with them? They will over run us, and eat us up, if we do not kill and eat them. But I answer; That there is no sort of Cattel but is otherwise of use besides to be eaten; and Horses are not eaten, and yet what Nation complains of having too many of them? But some will say, Many of them are killed by Violence and Oppression; which is confessed: But if there were no Horses destroyed that way, but used moderately and gently; yet there would be no fear of having too ma∣ny of them: the like may be said of other innocent Creatures.

10. The eating of Flesh, and killing of Creatures for that purpose, was never begun, nor is now con∣tinued for want or necessity, or for the Maintenance of Health; but chiefly because the high, lofty Spirit of Wrath and Sensuality had gotten the Dominion in Man, over the meek Love, and innocent, harmless Nature, and being so rampant, could not be satisfied, except it had a proportionable Food; and of all others, Flesh has the greatest affinity, as is mentioned before. And if all Men would refrain eating of Flesh, there would be no cause for them to complain for want of Food; for the Almighty has in all particulars been gracious and bountiful unto all Creatures; but more especially unto Mankind, for whom he hath spread a plentiful Table; furnishing the whole Earth with a great multitude of variety of Herbs, Fruits, Grains, and Seeds, fit for Food, which do afford a Nourish∣ment of a most excellent Substance, and far beyond Flesh; as it doth appear by all that have applied themselves to such harmless, innocent Foods, espe∣cially in decayed Natures, and sick, as all with one voice consent, as well the Learned (as they call them) as the Simple: For when People are ill, and Nature

weakned with Distempers, they all advise them to Pottages, Grewels, and various sorts of Foods made of Herbs, Fruits, and Grains; but no Flesh must come near them during their Weakness. Now if these Vegetables and Fruits do afford such an excellent nou∣rishment, and have such a natural and secret Power to help and recover Nature, and restore lost Health and Srength, how much more then shall they maintain and preserve it when it is restored?

But Flesh was never desired because Men found any defect in the nourishment of Vegetables, and the like; but because it hath a Simile with that unclean Na∣ture, and fierce Wrath that now became predomi∣nant in Man And for that Reason, the wise Anci∣ents used so much diligence to persuade the common People| from the frequent eating of it; especially without distinction, as well because it cannot be pro∣cured without Violence, nor be eaten without being more or less infected with the Sensual and Beastial Na∣ture; for those fierce, revengeful Spirits that proceed from the Creature, when the painful Agonies of Death are upon it, though they make no noise, nor can ex∣ternally be seen, heard, or felt; yet they fail not to accompany the Flesh, and especially the Blood, and have their internal operation, and leave their impres∣sions on those that eat it, by a secret, hidden way of Si∣mile, the same whereby the Loadstone draws Iron; there being naturally a most attractive Faculty or Vertue in each thing, especially the Animal Life, to seek out, and incorporate with its Simile. This being God's way in Nature, to move all things by Sympathy and Antipathy; the one by its attractive power draws all things that have any Affinity with it self; and the other dissipates all things by a contrary opposite will. And thus Men are (not seldom) drawn into several Inconveniences before they are sensible of it; for Na∣ture leaveth the Ways of Sense and Understanding,

and goes on in her common Course; there is no con∣sideration whether it be good or bad; but every one of her Qualities and Properties does its own work, and keeps its own way; so that into whatsoever Quality Man does immerse his Will and Desires, that Form or Property is presently awakened, and does forcibly draw all things that have Affinity with its Nature; by which it becomes through use and practice, very strong and powerful: As, those that fear the Lord, and live soberly and temperately, draw Vertue and Goodness out of all things, which does wonderfully strengthen and support them; and on the contrary, those that give their Wills up unto Ungodliness, at∣tract Poyson out of all things, which does also in∣crease and strengthen the evil Nature in them. These are the two Tinctures that have power to open all Bodies, whether Vegetable, Mineral, or Animal, and to transmute and draw all things into their own Pro∣perty respectively.

Did Men understand or consider this Power of Na∣ture, they would not so much desire Flesh without distinction, nor make it their common Food; but ra∣ther, with the wise Ancients, would have Herbs, Seeds, and Grains in high reputation; not only for that they maintain Men in health, strength, and agility of Body and Mind, and attribute to long Life, far beyond all Flesh; but also, because such things have a true inno∣cent Original, being endued with neither Love, Hate, Fear, Joy, nor Sorrow, but void of all Passions, Sense, and Perturbations; and therefore not capable of enkindling any such thing in Man, or awaking ought but what is like themselves: Thus in their own kind they are harmless and innocent; but Flesh is altogether the contrary, and cannot be procured without oppressing the Way of God in Nature, and causing the Creatures to sigh, groan, and cry to be delivered into the glorious Liberty of the Sons of

God; and this keeps the fierce Wrath in motion, and causeth it to break forth upon them in many and great Calamities.

11. When the Scribes and Pharisees, Mat. 15. 17. accused the Disciples for eating of Bread with un∣washen hands, our Saviour Christ tells them, It is not that which goeth into the Mouth defileth a Man; but that which proceedoth out of the Heart. This the Disci∣ples did not understand; and therefore ask'd Jesus, What it did mean? Who answers, Out of the Heart proceed evil Thoughts, Murthers, Adulteries, and all kind of Intemperances. Now if the Fountain be bitter, the Streams cannot be sweet; if the Heart be defiled, then all the Thoughts, Words, and Works are also defiled; but if the Heart be clean, then the Cogita∣tions and Desires are so also; for every man becomes either clean or unclean, as he consents to, or suffers his Will to enter into the good or evil Principle in himself. Therefore no Meats, Drinks, Words, or Works have any power to defile a Man, so long as his Heart, that is, his Thoughts and Desires are clean; for then from thence can proceed no inclination or disposition to any outward thing, but what is like it self; for if the divine Power and Humanity ••o pre∣dominate in a Man's heart, it attracteth such Matter out of all things, as is capable to increase and nourish its own Body; for no Man ever did, or can observe the Rules of Cleanness, Sobriety, and Temperance, be∣fore there was an inward Work and Reformation in the Heart; for all Men are first defiled in Imaginati∣ons and Desires, before they bring it forth into Action. Gluttony, Drunkenness, and all kinds of Superfluity proceed from a contaminated Heart; which, if it were clean, then Thoughts, Words, Meats or Drinks, Quantity or Quality would not fully him; because his Desires would be bounded, and contented with what was needful; but when a man is corrupted within,

there is no end of wanton, vain, supersluous thoughts, and desires after those things that are needful, nor in∣deed convenient for him.

There is a twofold manner of Defilement; 1st. By Imagination and Desires. 2ly. The putting those Thoughts and Desires into Action; which is ten-fold a greater Evil than the first. All good Men that have desired to live in Self denial, know this to be true; fortho' evil Thoughts and Desires will frequently obtrude themselves; yet if a Man stands upon his Guard, they are easily cut off in the Bud, because they are not yet grown up to a Substance, and therefore do not bring the Soul into such a horror as attends her when a Man pursues his evil thoughts, and brings them into action.

In Man are the two grand Fountains, viz. Good and Evil; and the Scripture saith, The Right-hand way, and the Left. Now which-soever of these two Princi∣ples do carry the uppermost dominion in the Heart of Man, from thence are generated, and do proceed the predominant Thoughts, Desires, Words, and Works. This is clearly manifested in all other Creatures, as well as in Man; (though in a more especial manner, in the humane Nature:) For do we not see, that ac∣cording to the prevailing Property in each Beast, sui∣table are their Inclinations; if it be the Sanguine, Friendly Property of Nature, then such Beasts are tame, and easily tractable, of friendly Dispositions, and pleasant Forms and Shapes; and all such Beasts were by the old Seers, and Men of God, pronounced clean; and they desire not, nor incline to any other sort of Food but what is clean, innocent, and of a proportionable Nature to themselves? On the other side, those Beasts in whom the unclean, fierce, wrath∣ful, inhumane Nature has dominion, their very Shapes and Forms shew Fierceness, their Countenances are terrible and frightful to behold, and their Inclinati∣ons are both cruel and unclean; they are not satis∣fied

with innocent Food, as other Beasts are; because such harmless things have little or no Simile with the Ferocity of their Nature, which prompts them to tear and hurry their Fellow-Creatures, and eat their Flesh and Blood; as, Dogs, Cats, Swine, Bears, Lions, Ti∣gers, Foxes, and many others; divers of which our Saviour likened Men unto, because he saw that the same fierce, unclean, savage Nature of such Beasts did rule in them; and thence the said Men were more fierce, ravenous, and hungry after Blood, and all other Uncleanness, than the very Beasts of Prey themselves; so greatly mischievous is the depraved Nature of Mankind, when he suffers his Will and Desires to enter into, and live in the power of the Wrath of God in Nature. But to eat Bread, or any other Food with unwashen hands, (provided the Food be clean, and not too much in Quantity, nor of a contrary Quality,) is no manner of Uncleanness, but a vain Superstition in the Pharisees, who did love to make clean the Outside of the Cup, but did not mat∣ter the Inside; whereas the Work of Christ was to clean the Inward Man from every unclean Thought, Desire, and Inclination. And when this cleansing state can be witnessed by any Man, then no Meats, Drinks, nor other unclean thing can enter into him, so as to defile him; because his Desires thereunto are cut off in the Bud, and utterly mortified; for no Man ever did commit any Uncleanness or Intemperance, but first the contrivance thereof was in the Heart; nay, when Men first think to commit an Uncleanness or Vio∣lence, there does oft-times happen in the Heart great controversie or strugling between the divine Princi∣ple, and the Wrath; and which of these two does prevail and get the dominion, accordingly the Man acts, or forbears; and sometimes it comes to pass, that in this inward contest, the evil Imaginations are cut off in the Bud, that is, when the divine Principle

prevails, and will not susser them to proceed into Act, and attain unto a Substance; but when the wrathful Nature gets the Day, then every unclean Thought and Desire is accomplish'd, and becomes a substantial Evil.

Thus you see the grand Root and Cause of all kinds of Vertue and Vice, is inward, not outward; each Man's Fruits manifest from what Principle they derive their Birth: The external Cleanness and Vertue is on∣ly a manifestation of what Property does reign in the Soul: Therefore the first step to Vertue, Clean∣ness, Sobriety, and Temperance, is to turn the eye of the understanding inward, and there examine & try what kind of Spirit rules in the Heart. This Knowledge of a Man's self, and to distinguish between the good and evil Principle of Nature in himself, is of abso∣lute necessity to every person; for he that cannot di∣stinguish the two Seeds, viz. that of the Woman, and that of the Serpent within, can never be able to judge of Good or Evil, Clean, and the contrary without. A true inward Knowledge goes before Self denial: he that cannot distinguish the Properties of his own Na∣ture, cannot know what to deny himself of, or what to embrace: But happy is the Man that getteth Wisdom, and findeth Understanding.

12. We read in the Acts of the Apostles, chap. 10. That the Apostle Peter had a Vision; in which appeared before him all manner of Beasts, Fowls, and Creeping Things, both clean and unclean; and the Lord said unto him, Arise Peter, kill and eat: Who answered, Lord, I have not at any time eaten any thing that is common and unclean And the Lord said, What I have cleansed, call thou not unclean: Then Peter arose, and said, Of a Truth, the Lord is no respecter of Persons, neither to Jew, nor Gentiles; Bond, nor Free, but every one that feareth God, and worketh Righteousness, is respected and accepted of him. This Vision was intended, not so

much to shew the lawfulness of eating clean Flesh, or the contrary; but to convince Peter, and to take off the Scruple he had touching preaching the Gospel to the Uncireumcised, or Gentiles; for in the Vision was rep resented to him all kinds of Creatures, as well poy∣sonous creeping Vermin, as clean and unclean Beasts; which was a true Figure of the unregenerate state of Man∣kind and how the bestial, fierce Wrath of the clean and unclean Beasts does reign in him; and also, that the poysonous Qualities of all sorts of creeping Crea∣tures and Vermin, have a being and rule in Men. This is a great Figure, which did shew our depraved state, and that the Creator did not respect one more than another, but every one that would receive the Coun∣sel of the Divine Light, and through the good power and vertue thereof, purge and cleanse themselves from the unclean, bestial, and poysonous Nature, should be accepted of him, and that Peter should preach the Gospel freely both to Iew and Gentile: Therefore whosoever shall interpret this Text other∣wise, are mistaken, as is apparent; because, as I said but now, there were represented in the Sheet poy∣sonous creeping things, and Vermin, never known to be eaten by any Nation or Sect; but which did aptly denote the unclean state of Man, and that poysonous, unclean Property of all sorts of unclean Beasts and Vermin, that does rule in, and defile his Heart and Soul; whence proceed those brutish Inclinations and Dispositions to Oppression, and all kind of Evil; as al∣so, Intemperances, Superfluities, Gluttony, and the de∣sire after unclean Food; which evil Nature and ve∣nomous Contagion Iesus Christ, the Cleanser and Pur∣ger of Souls, came to destroy; which Peter's Vision did manifest, in that he was commanded to preach unto all Men the glad Tidings, viz. That Christ the Redeemer was come to seek and to save that which was lost, viz. the Soul of Man captivated under every infe∣riour,

bestial, and unclean Power, which Christ by his holy Grace, and divine Power does destroy, if its Counsel be obeyed; for no sooner does it come to have dominion in the Heart, but all those Beasts of Prey, viz. Pride, Revenge, Ambition, and Cruelty; and those creeping venomous Vermin, Lust, Treachery, &c. are overcome, and their Principle so weakned, that in a little time they will find no place in the Soul; for there is the same possibility and energy in the di∣vine Principle in Man, as there is the wrathful, cruel Principle; if the Will and Desires adhere unto, and follow the first, then that grows strong, and gets the dominion, and purgeth out of the Heart Violence and Oppession, and destroys all Sensuality: But if the Counsel of the fierce, wrathful, bitter Root prevail, then the Man's Mind becomes a Cage of unclean Birds, and is filled with Bestiality and poysonous Inclinations; whereby Men come to exceed all the Savages of the Desart in Cruelty and Uncleanness; and most of them that have Power, live upon the spoil of others Labours, and by killing and oppressing as well those of their own Kind, as all other Creatures. Hence, because Man that was originally formed the Image of God, and the Rival of Angels, had now so far degenerated and de∣praved himself, as to engross all the worst Qualities of even the worst of Beasts: The holy Sages are wont to liken some Men to Dogs, for their snarling and con∣tention; others to Wolves, for their ravenous Cruelty; others to Swine, for their sottish Sensuality; and our Saviour calls the Scribes and Pharisees a Generation of Vipers, for their venomous Qualities.

Farthermore, this Vision of Peter does declare, That this evil, bestial, cruel, unclean Nature, that had gotten the dominion in Man, should be destroyed through the divine Power; for the Lord said, Arise, Peter, kill, and eat; That is, Mortifie the bestial Pro∣perties, and let the unclean Thoughts, Words, and

Works be cut off in the Bud by the Sword of the Spi∣rit. It was the poysonous Vermin, and violent, un∣clean Nature within, which the Lord would have de∣stroyed and killed, not the Beasts without; for Man's most deadly Enemies are those of his own Houshold; in∣ward, not outward: and accordingly the chief work of every good Man is internal; and if the Heart and Soul be clean, then the Thoughts, Words, Works, Meats, Drinks, and all other things belonging to the whole Life, are also clean; for where the divine Principle has the Ascendent, all the Thoughts and Desires are generated from the same, and relish of their Origi∣nal, which does attract the pure Vertue out of all things, because it has an Unity and Agreement with its own Nature.

13. It is a grand Mistake of People in this Age, to say or suppose, That Flesh affords not only a stronger Nourishment, but also more and better than Herbs, Grains, &c. For the truth is, it does yield more Nourish∣ment, but not of so firm a Substance, nor so good as that which proceeds from the other Food; for Flesh has more Matter for Corruption, and nothing so soon turns to Putrifaction. Now 'tis certain, such sorts of Food as are subject to putrifie before they are eaten, are also liable to the same afterwards: Be∣sides, Flesh is of soft, moist, gross, phlegmy Quality, and generates a Nourishment of a like Nature: Also Flesh heats the Body, and causeth a Drought: Like∣wise, Flesh does breed great store of noxious Hu∣mours: And it must be considered, that all sorts of Beasts, and other living Creatures are subject to Dis∣eases, and many other Inconveniences and Unclean∣nesses, Surfeits, Over-driving, Abuses of cruel But∣chers, &c. Which renders their Flesh still more un∣wholsom: But on the contrary, all sorts of dry Foods, as, Bread, Cheese, Herbs, and many Prepa∣rations of Milk, Pulse, Grains, and Fruits; as their

Origiual is more clean, so being of a sound, fir•• na∣ture, they afford a more excellent nourishment, and more easie of concoction; so that if a Man should ex∣ceed in quantity, the health wil not thereby be brought into such danger, as by the superfluous eating of Flesh.

Add to this, That all kind of Vegetatives being well prepared, and the Mixtures properly made, are abundantly more pleasant and delightful to an unde∣praved Palate, and also to the Stomach, than Flesh, as they are also much more pleasant to look upon. What an ill and ungrateful sight is it to behold dead Carcasses and pieces of bloody raw Flesh? It would undoubtedly appear dreadful, and no Man but would abhor to think of putting it in his Mouth, had not Use and Custom from Generation to Generation, familiariz'd it to us; which is so prevalent, that we read, in some Countries the Mode is, to eat the Bodies of their dead Parents and Friends, thinking they can no way afford them a more noble Sepulchre than their own Bowels; and because 'tis usual, they do it with a little regret, or nauceousness, as others have when they fall aboard the Leg of a Rabbit, or the Wing of a Lark. Suppose a Person were bred up in place where it was not a Custom no kill, and eat Flesh, and should come into our Leaden-Hall-Market, or view our Slaughter-houses, and see the communication we have with dead Bodies, and how blithe and merry we are at their Funerals, and what honourable Se∣pulchres we bury the dead Carcasses of Beasts in; nay, their very Guts and Entrals; Would he not be filled with astonishment and horror? Would he not count us cruel Monsters, and say, That we were bru∣tified, and performed the part of Beasts of Prey, to live thus on the Spoils of our Fellow-Creatures?

Thus Custom has awakened the inhumane, fierce Nature, which makes killing, handling, and feeding upon Flesh and Blood, without distinction, so easie

and familiar unto Mankind: And the same is to be understood of Men, killing and oppressing those of their own kind: For do we not see that a Souldier, who is trained up in the Wars of bloody-minded Princes, shall kill an hundred Men without any trouble or re∣gret of Spirit, and such who have given him no more offence than a Sheep has given the Butcher that cuts her Throat. If Men have but Power and Custom on their side, they think all is well; whence one that was going to be a Soldier, being ask'd, What he was go∣ing to do? nimbly answer'd, I am going to break one of God's Commandments by the Authority of Custom and Law. To such People Violence, Oppression and Killing of Men and Beasts, is as easie and inoffensive as plow∣ing of the Land, or gathering ripe Fruits; so rarely does any consider whether it be right in the sight of God's Law in Nature; and so sadly is Man depraved, and Self deprived of the true Understanding of Wis∣dom; and yet if some of these same Men happen in a pri∣vate Quarrel or Contest to kill a Man (although it were partly in their own defence, or to have com∣mitted private Murthers,) their Minds and Con∣sciences have been so loaded and troubled with a sense of Guilt, that many times they have been forced to confess their Evil, though they knew their own Death would be the consequence of that Discovery; the chief cause of which is, because Law and Custom do forbid them to kill men that way, but if two Princes have ever so little difference, or if there be none; yet if one of them, for his own Glory, and to en∣large his Empire, have a mind to make War against his Neighbour, on pretences never so frivolous, false, or unjust, yet at the Beat of Drum, or Sound of Trum∣pet, he shall have a great number of Men offer them∣selves, and take delight to kill, oppress, burn and de∣stroy Men, Women, and Children, without any cause given, or ever considering in themselves whether it

be right in the sight of the Creator, or his Law in Nature, and without having any remorse or trouble of Conscience for the same; but rather boast, and think the better of themselves, the more Murthers they have committed.

The very same is to be understood in most other things; but more especially in Religion. Shall we not see a Turk afflict himself for having tasted a drop of Wine? and a Papist be mightily troubled for having eaten a Mouthful of Flesh on a Friday? And yet the same Men, at the word, one of his Mufti, and the other of his Pope, or the command, or instigation of some bloody, sottish, Belly-God, devilish Priest, be rea∣dy, nay, zealous to kill, burn, and destroy the Inno∣cent, and lay waste whole Countries; all which is contrary to all kinds of Friendliness and Humanity, and also to God's Law in Nature, and to the Law of God recorded in th Scriptures? Which shews that Men are gone from, and do trample under their feet the divine, friendly Love and Light of God, and all na∣tural Affection and Humanity, and have immersedtheir Wills, and their whole Hearts and Souls, and precipi∣tated them into the fiery, stern Wrath of God, having no humane clemency; but acted by the cruel, fierce nature of Dogs, Lions, Swine, &c And as those sa∣vage Beasts do delight to kill, hurry, oppress, tear, and eat the Blood of their Fellow Creatures; so most men place their chief delight and pleasure in hunting, killing, oppressing, and devouring, not only those of their own kind, (which is contrary to most of the worst of Beasts; for few of them will prey upon, or worry those of their own Species,) but all other Creatures: None of the Elements are free from his Snares and Cruelties; the Earth, the Air, the Sea, cannot preserve their innocent Inhabitants from his pursuits and outrages; but he rifles the whole Crea∣tion; and yet still all is too little to satisfie his insa∣tiate

Mind, and ungodly devouring Paunch; so great a Tyrant and Devil is he become to all the rest of his Fellow-Citizens of the World. 'Tis this proud and troublesome Thing, called Man, that fills the Earth with Blood, and the Air with mutherous Minerals and Sulphur; no wonder then if the very sight of a Man be more dreadful to most Creatures, than that of a Bear or Lion, and they will flie from him as fast.

Those Beasts that are called clean, are such as do refuse all kind of unclean Food; for the predominate Quality in them consists in the friendly Nature, or their Properties are nearer the Equality: Therefore such Creatures, as they are more clean; so also are they more gentle and friendly in Inclinations and Dis∣positions, it being contrary to their Natures to wor∣ry, oppress, or seek the Lives of their Fellow-Crea∣tures; but are contented with their innocent and na∣tural Food; they are the only useful and beneficial Creatures unto Man, his perpetual Friends, by ver∣tue of their Fruits his Life is sustained; but for the multitude of their Benefits, he rewards them with Oppression and Death; nor will content himself with the good things they produce for his Sustenance; as, Milk, Butter, Cheese, Eggs, &c. but must also kill them, and eat their Blood and dead Carcasses. Now, if Man had not suffered the Hellish, Devilish Nature to have been awakened in him, he then would not have desired, nor longed after the Oppressions and Flesh-pots of Egypt; but would have rested content with innocent, harmless Food of the Land of Canaan; but the wrathful Fire being so greatly moved, and predominating in the Hearts and Souls of Mankind, above and over the divine, friendly Love of God, no Food will give satisfaction unto, nor answer the hun∣ger and desires of that awakened wrathful Property, so well as Flesh and Blood, because it is the highest Life, and hath a nearer Affinity to that predominating

Quality that so bears sway in most Men's Hearts.

I look upon it as a great Mistake, for a Man to say, and believe, That all these good Creatures were made to be killed and eaten, and that Men's Lives should be sustain'd thereby. The Lord made all Creatures for his honour and glory, and for the reasonable service and use of Mankind; whom he ordered to have dominion over all Creatures; which Man has lost, by suffering his Desires to enter into the wrathful, fierce, bestial na∣ture, which the Humanity ought not to have touch'd; for Man is higher graduated, and ought not to have bowed himself to those inferiour Powers, nor suffe∣red their low, bestial Spirits to enter him; for God made Man in his own Image, the Horizon of both Worlds, the Epitome of the whole Creation; so that he is liable to be wrought upon by all inferiour things: If this were not so, there would not be any such danger of infecting the humane Nature by Com∣munications, oppressing, killing, and eating the Flesh of the Beasts; for where nothing is, there nothing can be awakened; as our Saviour Christ said, If your Children ask you for Bread, will you give them a Stone? There being no affinity between the Stomach and a Stone; but on the contrary, there is agreement be∣tween Bread and the Stomach.

Whatsoever Man gives way, or joyns himself un∣to, the same through a little custom and practice will have power to impose its own Property, and capti∣vate the Soul: Hence it comes to pass, that Butchers, Souldiers, and all Men that are of robustick, slavish Employments, are for the most part cruel, inhumane, subject to all the savage Bestiality that the wild Beasts, and Birds of Prey are, and oft-times far worse; for Beasts do only live in the wrath of the outward Nature; but Man does both partake and live in the operation of the outward, and also of the hellish Nature: Therefore 'tis no fit comparison to liken

some sorts of cruel Men to savage Beasts; for there∣by the poor dumb Creatures are abused: They do according to their kind; but Man was made for ano∣ther Life, viz. to live in the power and operation of the divine Principle of God's eternal Light and Love; but he has degenerated from his first state of Innocen∣cy, and many Men, by giving way to Cruelty and Violence, are become so bad, that they cannot be com∣pared to any Creature in Nature, but merely to De∣vils. O! how abominable and wicked a thing it is in the sight of the Lord, and his friendly Love in Ie∣sus Christ, for Men to take his holy Name in vain by their Swearing, Lying, Stealing, Cheating, Circum∣venting each other, Fighting, Killing, counting it no Evil to hurry, oppress, worry both Man and Beast, spen∣ding their precious time in Wantonness, and all kind of Superfluity of Naughtiness and Intemperance, making it a Sport and Pastime, Good-Fellowship, and Civil Neigh∣bourhood to be drunk, to eat to Gluttony, and to keep Tables filled with Superfluities, is counted Hospitality, and a Thing of State: On the contrary, to eat and drik only for ends and necessities of Nature, of ready, simple, harmless Meats and Drinks, is held poor, base, and beggarly, and derided by most that have where∣withal to do otherwise; making the Creator, as it were, the cause of their Wantonness; saying, Has not God given us those Creatures freely for our use? May we not do what we will with them? Are they not cur own? These are the common Excuses of these wretched Bel∣ly-Slaves, not considering that most or all those good Creatures which they spend on their Lusts, and to gratifie their wicked Inclinations, are gotten by their oppressing both Man and Beast, eating and drinking the Blood of the poor; and the whole Creation doth groan because of their Violence and Oppression. If a Man have Ten Thousand Pounds per Annum, it is still as great an Evil for him to spend any part of it

in Superfluity and Wantonness, or to gratifie his Passi∣ons or Lusts, and to live a soft, effeminate, idle Life, as it is for a mean Person that works for his Bread; for Superfluity, Gluttony, and Idleness are equal Evlls unto all Men; to the Noble and Rich, as well as the Poor and Ignoble; it being the effect of a base, low, de∣praved & wicked Opinion amongst Men, to say, I have wherewithal, I will therefore indulge my self, eat to Glut∣tony, and drink to Drunkenness, lie a-bed the best part of my Life, and rise to be Idle; I will have my Horses and my Coaches ready, steep my Brains in Wine, make my Guts a Magazine of Dainties, and stretch my lazy Limbs on Beds of Roses, and Couches of Ivory. And in this heat of Lusts and Wantonness, they get Chil∣dren, and bring them up in all kind of Superfluities, Luxury, and Idleness; so that every succeeding Gene∣ration is more corrupt than the former, sowing hel∣lish Dispositions, and entailing them on their Poste∣rity; such as the Tree is, such is the Fruit; an ill Bird, a worse Egg; for the Seed does contain the true Properties, Dispositions, and Inclinations; and Chil∣dren being begotten from such Matter and Essences, those cruel and hellish Affections grow up with them, and become essential: Besides, Children seeing the Oppressions and Excesses of their Parents, do endea∣vour to imitate and follow their Examples; so that the young idle Ones will cry, What should I work for? Have I not an Estate? Have not I enough to keep me without taking any Pains or Care for any thing? Many of this sort of Lubbers deserve to be served as Alex∣ander the Great served a King he conquered, who loved Money excessively, and therefore had a Chapel which he had filled with Gold and Silver, and there∣in placed his whole delight and Happiness; which Alexander understanding, put him in amongst his Mo∣ney, and shut him up with it, bidding him eat it; and so the miserable Man starved to death upon his Trea∣sure.

Suppose a Man had ten Thousand Acres of the best Land in England, he may starve as this Prince did, if this Land be not manured by Labour and In∣dustry: All the Land in England will not afford one Bit of Bread, unless pains be taken with it.

But here some will object, and say, We are of No∣ble Birth and Blood, our Progenitors and Fathers have been great Lords, Nimrods, mighty Hunters; they have ventured their Lives, and oppressed the Poor and Weak, deflowred Virgins, taken away Men's Wives by force, killed the Aged, and carried captive the Young, laid waste Cities, brought desolation upon flourishing Kingdoms, and killed, starved, ruined, and undone ma∣ny Thousands of People. From these, and the like He∣roick Acts of Hellish Cruelty, our Coats of Arms are derived; wherein to shew our Nature, and wherein our Glory consists, we bear the Pictures of the most savage, useless, and rapacious Beasts and Birds that can be thought on, as, Lions, Bears, Wolves, Tigers, Eagles, &c. These are our Badges of Honour, and hence our Noble Birth, and High Blood have pro∣ceeded; this being the true Foundation of most of that Gentility and Nobility which the World so much admires, and that serves their Posterity to boast of.

But tell me, I pray you, Noble Gallants! if ever you are at leisure to entertain one wise or serious thought; tell me, I say, Is there not one only God that made all things? Did not he make one Man out of the Clay or Dirt of the Earth, and breath into him a living Soul, and make him his Vice-Roy, and allot him do∣minion over all things, (not one man to worry, kill, and destroy the Well-being and Peace of another, and of all other Creatures?) Are not those Millions of Men and Women scattered over the Face of the whole Earth, descended from this one Man? As well the Caesars, and the Grand Signiors, the Things cloathed in Cloth of Gold and Tissue, as the vilest

Beggars, and the poor tattered Boy, that stands bare∣foot in Frost and Snow, shivering at the foot of some Welsh Mountain? Are we not then all own Couzens? Our Pedigree the same, and equally ancient?

Hath not the Lord also endued this one Man's Off∣spring with equal Parts, Senses, and Members, as to the Elements of their Bodies? A fair Grecian Woman being at a Banquet, and at the Sport called Questions and Commands, with many others of her Sex, whom she perceived to bave heightned their Complexions by Painting; when it came to her Turn, commanded them all to do as she did, and immediately called for Water, and soundly wash'd her Face; which they doing, lost all the artificial Roses of their Cheeks, and appeared in their natural deformity; which shewed that their Beauty was but adulterate, hers real: Just so shall we find this boasted Nobility to be nothing but Art, Fancy, Ostentation, and Vanity, if we put it to the Test. Let every man be stripp'd and left desti∣tute of those Excrements of Beasts, and inferiour Creatures, which he is such a Fool to be proud of, and appear in his own natural Hue, and see then who can distinguish the Noble from the Ignoble; my Lord frrm his Foot-man; the Rich from the Poor; In such a light, as well as in the dark, Ioan would be as good as my Lady, and perhaps better, because wholsomer. I have enquired of Chirurgions and Chymists, and they have told me, they cannot find any difference in the colour, nor any other excellency in the Blood of Peers above that of Peasants; where then lies this fa∣mous Generosity of the red, circling Iuice, so cunning∣ly close, that no body can find it?

Besides, I pray tell me, Hath the Noble any more Privileges by Nature's Charter than others? Has he any more Senses than his Neighbours? Has he as ma∣ny Palates as he has Palaces? No, no; God hath made no more difference between the Noble, as they

call them, and the Ignoble, than there is between the poor Man's Cow and the rich Man's; the latter may probably be somewhat the fatter; the meanest Far∣mer has altogether as large a Stomach, though not so large an House as his Landlord. Now for cer∣tain, if the Lord had made difference, and created one Noble and Great, and another the contrary, then he would also have endued them with some peculiar Benefits and Marks of distinction, by which one might be known from the other; but it is not so; there is no other Mark of distinction between them, but as is before mentioned; Oppression and Violence both to Men and Beasts, killing, slaughtering, destroying, and the like devilish Actions, by which many have got Riches, Renown, and Authority; this being the common Rule, he that hath done most bloody wic∣ked Acts, and got the most Money, is most Noble, and the best Gentleman.

But if those that are possessed of the Goods of this World, and that call themselves Noble, had any pe∣culiar Marks of Dignity given them by God or Na∣ture, inseparable from their Persons, there might seem something for them to boast of; and yet no real ground for it, even in that case: because still they would be God's Gifts: As, suppose they were bless'd with perpetual Health, and long Life; or if their Na∣tures would not be glutted and distempered with con∣tinual eating or drinking, or for want of exercise; or if they could lengthen out the pleasure of any of the Senses, without prejudice to Nature, and break∣ing of God's Law: But alas! none of all this can be; as little Meat and Drink will support an Emperor, as the meanest of Men; all sorts are as pleasurable and grateful to one as the other; or if there be any advantage, it lies on the poor Man's side. There is a pleasant Story of King Henry the 8th. in the first part of his Reign, riding a hunting, and being hun∣gry,

he strayed from his Attendants, and came all alone to a Monastery about Dinner-time; where the fat lazy Abbot welcom'd him very kindly; for hea∣ring the King was in that County, he concluded this to be one of his Guard: At Dinner they had great Varieties, and the King fed like a Farmer on a piece of Roast-Beef; but the Abbot, who daily crammed his Paunch with Delicacies, could scarce re∣lish a Bit of any thing before him; and pleasantly said to the King, Honest Friend! I would give 500 l. I could but pick so heartily as you do on a piece of Beef. The King returned him some small Complement, and af∣ter Dinner took his leave; about a Fortnight after, sends a Messenger for this old fulsome Abbot, and or∣dered him to be carried to rights to the Tower, and that he should be there kept close Prisoner, and al∣lowed but so much Bread and small Beer a day, and no other Food. The Abbot could not imagine what he had done, to occasion such an Imprisonment; and being thus dieted, he soon came to have a good Sto∣mach; and after about a Month, the King ordered the Keeper to carry him in a good piece of hot Roast-Beef, on which the Abbot fell with such violence, as if he would have eaten it all at a Mouthful: The King, who was planted in a Room where he could see how he laid about him, at last steps in, and de∣mands his 500 l. For, says he, you said you would give it; and I have performed the Cure, and got you a bet∣ter Stomach than all the Doctors in England would have done. And so upon Payment of 500 l. discharged him.

This Story is very pertinent to our Subject; the Rich with Varieties destroy both their Appetites, and Tastes; the poorer sort enjoy the natural plea∣sure of both. There are in all Men but five Senses, and four Elements; and the Creator hath made no di∣stinction, by giving more to the Noble than to the

Poor; but bestows them freely and equally on all; and every man has a like benefit of them, and the Nobles and Grandees cannot prolong the pleasure of their Senses by possessing much, viz. by great and rich quantities of Food and Drinks, sumptuous Furni∣ture, gaudy Garments, great Houses, many Servants, &c. All which, if great Prudence and Moderation be not observed,) will rather destroy the true De∣light and Pleasure of the Body and Mind, and ren∣der such as use them altogether uncapable to enjoy the common Blessings the Lord has given unto all men; but on the contrary, every sort of simple Food and mean Drink to the wise man, and well-prepared Stomach, is like the Honey and the Honey-comb, it makes all the Senses rejoyce in each other. This be∣ing the greatest advantage and privilege any mortal man can naturally enjoy in this Life, to give Nature both in quantity and quality, what is needful for the support of Strength and Health, which very small and mean Meats, Drinks, Cloathing, & Houses will perform and such as are easily procurable with little labour to the Body, or Vexation to the Mind; so that a Man need not hazard his Health, nor bring his Soul into Perplexity to obtain those necessary things that serve for the sustaining and prolongation of his Health and Life: But on the contrary, all those Supersluities which do chiefly serve to gratifie Wantonness and evil Imaginations, are for the most part not to be obtained without Trouble, Oppression, Violence, and the ha∣zarding the Health, both of Body and Mind; and when they are obtained, most People spend them on their Lust, in a base, superfluous manner, filling the Body with iucurable Diseases, and much more in∣fecting the Soul.

It must be confessed, there are some Men really and intrinsecally much more Honourable and Noble than others, viz. those that obey and keep the Command∣ments

of the Lord, and have not violated his Law in Nature, nor spent the good Creatures of God on their Lusts, and have denied themselves Superfluities, and not done violence to, nor oppressed Man or Beast, but have lived temperately, soberly, and innocently, putting all things to that use for which they were made; this sort of People are truly Noble, without being beholden to the Favour of Princes, the Breath of the Vulgar, or the Mercenary Paint of an Herald: But still, they must not boast of it, or ascribe it to themselves and their own Wisdom, on pain of Death; for, alas! what have they which they have not re∣ceived? Every good and perfect Gift (saith the Apo∣stle,) cometh from the Lord, and he alone, and he al∣ways ought to have the Praise, the Honour, and the Glory, Amen.

If Men had conducted their Lives in this manner, and not suffered their Desires and Wills to enter into the various Powers of God's Wrath in Nature, the whole World had been a Paradise of Peace and Love; but now most People have precipitated themselves into the Nature of Bears, Tigers, and Foxes, and some into Dogs, Cats, Swine, Bulls, &c. Hence they seek, and make it an honourable Employ to kill and destroy one another, and he that proves most successful in this bloody Villany, dubbs himself an Hero, and his Race call themselves the Brave and the Noble, and have but little regard for others, in respect of them∣selves, and like Senseless Sots, account it their privi∣lege and Right in Nature to Lord it over their Fel∣low-Creatures; than which, nothing can be either mere unjust or ridiculous. There is no mark of di∣stinction, no eminent Token whereby to demonstrate their Nobility; for the Lord has endued the poorest and meanest of men with all the Noble Faculties of Nature, both Divine, and Humane, as liberally as the mightiest Potentates: Has not the poor Man as

great Pleasure in, and Refreshment and Nourishment by eating and drinking, as the most Noble? Is not his Sight as clear, and as perfect to behold the ama∣zing Wonders of God's Creation? Do not the me∣lodious Harmonies and charming Airs of Musick de∣light the Pliantasie, and chear the Soul of a poor Man, as much as a KING? And (if we may descend to grosser Pleasures,) have not the meanest of Men as great content and satisfaction with his poor Russet-Coated Wife, as the greatest Prince with his Gayest Bride? Whence the Poets always feign LOVE, (the noblest of the Passions,) to be bred amongst the Villagers, and a Companion of Rusticks and Shepher∣desses: Nay, (to go higher,) has not the great All Wise Creator given the most friendly Element, the Air, in Gavil-kind, to all the Sons of Men, every one enjoying an equal Portion? And are not the grea∣test of Men subject to all the Injuries of the Elements, and Necessities and Accidents of Natural Life, viz. Heat, Cold, Hunger, Thirst, Diseases, and even Death it self, as much, and as frequently, and as certainly as the Poor? And yet still men are so foolish and so vain, as to vaunt of their Great Birth, and their No∣ble Blood: Can any thing be mote extravagantly ri∣diculous?

True it is, all that are Governors, Magistrates, and Officers of the People, ought to be honoured and re∣spected in their Places, according to their respective Dignities; and so much the more, if they govern according to the Law of God and Nature, doing eve∣ry man Justice and Right, and being a Terror unto evil doers, and a Praise unto them that do well. But this real Honour, contracted on Political Considerations of Office and Vertue, is nothing to that Fantastick Glory, derived meerly from Ancestors, and the brave Feats done by our Great-Grandsires Grand-Fathers, so much boasted of by those who please themselves in being

Great, rather by their Mother's Labours than their own.

14. It is to be noted, that most sorts of Flesh and Fish, as to their operations on the Body and Senses, are not so innocent, brisk, aery, and lively, as Herbs, Seeds, Grains, Fruits, and various sorts of excellent Food made of them; though many of our English Belly-Gods suppose Flesh to be most mighty in its ope∣ration; but they are grosly mistaken; and no wonder, since their Brains, Wits, and Understandings, are, through Intemperance, Superfluity, and Gluttony, sunk into their Bellies; for Flesh is of a gross substance, dull, and heavy in its operation, fills the Body with abundance of slimy, corrupt Juices, bad Blood, and in many Constitutions, too great a quantity, and causeth the Animal Spirits to be very impure; whence arise Boils, Scabs, King's-Evils, Leprosies, and some∣times clotted Blood, like pieces of Flesh, which lie in some of the Vessels of the Stomach, till being gathe∣red into hard Lumps, they sorely oppress Nature, and cause Distempers, which are the Death of Mul∣titudes.

Flesh and Blood is too near of kin to the Animal Life in Man, to be a proper Food for him; 'tis like the Marrying of Brothers and Sisters: Therefore the An∣cients were curious in forbidding especially the eating of the Flesh of any of those Beasts that would natu∣rally eat the Flesh of their Fellow-Creatures; and we need go no farther than every Man's experience, to know that all such Flesh, and also Fish, have a rank, strong, fulsome Taste, and affords a like Nou∣rishment: Nor has Flesh and Blood grown into great reputation from the excellency of its Taste or Nou∣rishment, but chiefly (as we have elsewhere obser∣ved,) from the near affinity it has with the awaken'd Wrath, and bestial Nature, which in most men pre∣dominates. Hence, when once Men have tasted

Flesh, with the Blood, the Bestial Qualities are present∣ly irritated, and so pleased, that nothing else will afford them such satisfaction, because of its great af∣finity with the Bestial and Animal Life; the hunger grows so strong in many, that they will eat Flesh or Fish that stinks, and is half putrified, if they can∣not have other, rather than feed upon Bread, Butter, Cheese, or the like, which is an bundred-fold beyond it, both as to Taste, Nourishment, and Vertue.

The same is to be understood of all sorts of unclean Birds and Beastss of Prey: As for example; If a Dog chance to suck the Blood, and eat the raw Flesh of any Creature, it does so violently open the gate of the fierce Quality, that the Hunger grows so great, that he becomes ten-fold more eager, revenous and fierce than before: This every one almost doth know, and if they consider it well, shall find the very same Ef∣fects in Bodies humane, as each man may feel in him∣self, if he be a diligent observer of his own Nature. If this had not been so, Moses, and many wise men in most Ages, had never made such strict Laws against eating of Flesh without distinction, and that such Flesh as was allowed to be eaten, should be throughly clean∣sed from the Blood, &c. Which rendered such Flesh far wholsomer, and to afford a better nourishment; but not so much as our way of Killing and Dressing, which in truth, in most Creatures, (as Cows, Oxen, &c.) is next door to strangling; whereby the na∣tural Spirits are suffocated, and causes the Blood and fierce, wrathful Spirits to centre and lodge them∣selves in all parts of the Body, and hinders them, that they pass not so freely away, where the wound is made. This the Apostles understood very well; We have no other Commandment to lay on you, but that you abstain from Blood, Fornications, things offered to Idols, and things strangled; there being more Evil in all sorts of Flesh and Fish that is so killed, than

most do imagine; for when there is no Wound made, the animal, bestial, wrathful, fierce, original, poy∣sonous Spirits become suffocated, and Death's stroke brings the whole Nature into such amazing, frightful Agonies, as few Men, or Killers of Beasts are sensible of, or endued with so much humanity to consider; (for if they did suffer Compassion to arise in them, their leud Trade of killing would not be so easie to them,) I say, the central Poysons being awakened by the stroke of Death, and finding no Passage, they seize the pure Spirits, whose Habitation is the Blood, and then presently the sweet Oyl or Balsamick Pro∣perty turns sower, strong, and fulsome, as is manifest every where, both in Animals and Vegetables, when∣soever the pure, spirituous parts are by any improper preparation, or other Accidents, wounded, suffocated, or evaporated; then in a moment's time the sweet, balsamick Property is depraved, and turns eager and unwholesome. Hence it is, that the Flesh of those Creatures that are strangled, does neither look so well, nor eat so sweet, nor is so healthy as other Flesh; for when any Creature perceives its Life in danger, there is such a strugling and horror within, as none can imagine, but such only as have been near dead by the like means, it being the very same in a Beast, as in Men. This being better understood by the An∣cients than now-a-days, it was therefore amongst them not lawful to kill any Creature that was to be eaten, without making a Wound; by which means, the Blood did pass freely away, and with it the fierce, and wrathful Spirits and Poysons, and so the Flesh was purged, and freed from many sorts of Un∣cleanness, and even this Blood so let forth, was to be buried in the ground, or burned, and so the bestial Spirits prevented from Evaporations, or incorpora∣ting themselves with the Air, and consequently from entring into, and infecting the humane Nature with

their wrathful Effluviums, and dreadful Species, that the Blood of all Creatures are full of, when killed in their health and perfect strength.

The greatest Excellency and common Virtue of men's eating much Flesh and Fish, is, that it makes them surly, robustick, sordid, and of cruel, inhu∣mane Dispositions and Inclinations; it being the most proper for Soldiers, Hunters, Moss-Troopers, and all such as would have the bestial, savage Nature streng∣thened and encreased, and have a mind to be Lions and Devils, not only to their own kind, but all other Crea∣tures; and so long as People give their Wills up un∣to the fierce, proud, wrathful, poysonous Nature, we may not expect any other Trade to be driven amongst us; whence we sind, that the meek, friendly Principle is trodden under foot: Compassion has little or no place in Man, farther than it is a Custom; and he seems wholly given up to Rapine, Oppression, and Wickedness.

Whereas on the contrary, Herbs, Fruits, Grains, and many other the like innocent sorts of Food are more pleasant to the Eye, of a better Scent and Smell, afford a more grateful Taste to the Palate, Nourish∣ment finer, and of better Substance to the Stomach; they are of an easier Concoction, breed better Blood, are much more readily procured; the Creation groans not, or sighs; there's no Pain, Violence, or Cruelty committed in the Use of them; they gene∣rate purer Spirits, and make the Body lightsome and pleasant, free the Mind from Dulness, Care, and Heaviness, quicken all the Senses, make a good Un∣derstanding, preserve Innocency, increase Compassion, Love, Humility, and Charity, give the Spirit of di∣stinction between Good and Evil, Clean and Unclean, and help us with many opportunities for the study of all true Wisdom, both of God, Nature, and our selves. In a word, the Virtues both Divine and Na∣tural,

that follow Abstinence and Cleanness, are not to be numbred; many of them I know by experience, through the mercy and good favour of the Lord: It makes a man hate all rude, vain, talkative Company, and the many Inconveniences that attend such a course of Life; it also makes the observers thereof capable at all Seasons to speak the Words of Wisdom, either divine or humane, being but like large Glass-Win∣dows to an House, it lets in the pleasant, light Air, by giving opportunities to all the noble Faculties of man's Soul to exercise their Functions; it tunes the Properties of Nature; whence proceeds most excel∣lent Harmony; and whoever shall try it, shall cer∣tainly find much more satisfaction and advantages than is here related, or indeed than can be expressed in Words.

15. It is farther to be noted, that all kind of In∣ventions and Arts that encourage Violence and Op∣pression, have proceeded from the fierce, harsh wrath of God, and the uneven properties of Saturn and Mars, as Gun-powder, Guns, Drums, and all Warlike Instruments of Musick. There is nothing that does more manifest this than Gun-powder; where the pure spirituous Parts, and balsamick Vertues in all the In∣gredients, are suffocated and destroyed, so that it becomes a meer composition of Wrath and Fierce∣ness; for every Property of Nature becomes fierce and terrible, or strong, fulsome, and poysonous, if the vir∣tue and light thereofbe destroyed, or separated from it; for every particular Creature or Substance, both Vegetable, Mineral, and Animal, does consist of Fire, and Light, Love, and Anger, Ioy, and Sorrow, Good, and Evil: These are the Radixes of each Subject throughout all the three Kingdoms of Nature; and if in any thing you violate the lovely, light part, then the angry Properties appear in their own Forms; an Instance whereof we have before mentioned in Char∣coal,

which is one Ingredient towards Gun-powder; and all the rest are alike, being of a terrible, ren∣ding, tearing, devilish, fierce nature; and in it is a true Figure of the Wrath of God in the outward na∣ture: So likewise the sound of Drums, and all Wea∣pons of War and Violence, proceed from the same Root of Wrath; and accordingly the use of all such things, do much encourage and strengthen the wrath∣ful Properties in Mankind, who, if they had not, or did not suffer their Wills and Desires to enter into the Wrath and fierce Properties of Nature in them∣selves, and were not acted and influenced by it, there would never have been any of those Hellish Inventi∣ons, as, Swords, Guns, Powder, Drums, Bows, Arrows, and other murthering Engines, nor any thoughts of Killing, Oppressing, and Destroying those of their own Kind, nor any other Creatures; but Man should have kept that Dominion over the Creatures wherewith the Creator invested him in the beginning, and no Creature should have had power to have influenced him, or imposed their Properties upon him: Hence then, touching all Fighting, Oppressing, and Killing, let it be little or much, and the pretence what it will, we affirm, from a true light and ground, That the same do arise, and proceed from the fierce wrath of God, and from that devilish, hellish nature in Man, which is as contrary to the friendly Love and Light of God in Jesus Christ, as the Night is to the Day; for if in man, or any other Creature, the evil Pro∣perty do predominate, and is most manifest, there the good Qualities and friendly Light is overcome; and so on the contrary: For every Property and Principle does manifest and bring forth its own fruit; as our Saviour Christ says, Every Tree is known by its Fruits; a good Tree cannot bring forth evil Fruit, nor an evil Tree good Fruit. According to what Property does rule in the Heart of any Man, such are his

Thoughts, Words, and Actions; where the divine Principle of God's eternal Love and Light doth pre∣dominate, such Persons bring forth those good and precious Fruits of Love, Mercy, Compassion, courteous Speeches, Works of Charity, and doing unto all men as they would be done unto; but those in whom the hellish Principle bears sway, their Fruits are worse than Briars and Thorns; such as Back-biting, Hatred, Op∣pression, Killing, not only inferiour Creatures, but even those of their own Kind, and working all sorts of Impiety with greediness. Therefore 'tis of unspea∣kable moment, to be able to distinguish in our selves the Two Principles, and their respective Fruits, and to be careful to deny, and root out the Evil, and cherish, and follow the Counsel of the holy Light, which if obeyed, is sufficient to destroy all the mis∣chievous Works of Self-hood, and the Devil; for as the more men habituate themselves to Cruelty, Oppression, Unmercifulness, Killing, and the like, the stronger the hellish Principle of Wrath does grow, and the worse, and more cruel they become: So in the practice of Vertue, every Property and Principle grows strong by Use and Exercise; and he that en∣ters into the narrow Path of Regeneration and Self∣denial, ought always to fear to oppress, or do unto any Creature that which he would not have done unto himself; for Oppression, Killing, wrathful Words and Works, do belong to the Egyptians, and not to those that travel towards the Land of Canaan. An Instance of which we have in St. Iude, who said, That when Michael, the Arch-Angel, disputed about the Body of Moses, with the Devil, he did not dare to bring any railing Accusation; not but that the good Angel might, as to Justice, have done it; but he did not dare do it; because he must first have entred with his Will into the wrathful, fierce Principle, or hellish nature, and awakened it in himself; therefore he only

said, The Lord rebuke thee. And for the same Reason, our Saviour Christ commands Men not to be angry, nor call their Brethren Racha, or Fools; that is, any Name of Wrath, Malice, or Contempt.

If this were rightly understood and regarded, Men would not dare to abandon themselves to such Heats, Passions, and Furies as every day we behold; they would not make it a Trade, a Sport, a Pastime, to kill, murther, and use all kind of Violence. We read in Genesis of Lot's Wife, that she looked back towards Sodom, for which she was turned into a Pil∣lar of Salt; she entred into the fierce Anger and Wrath of God and Nature, which she was forewar∣ned of; so that she was precipitated into, and com∣prehended in the grand Fountain of Wrath; that is, the original Forms of Nature, of which Salt is one; and therefore the Prophets, and all those whom the Lord enlightned with divine and humane Understan∣ding, and whose chief business was to reclaim men from the Snares and Evils of Oppression and Vio∣lence, and teach them the Ways of Mercy, Clemen∣cy, and Love, often threatned them with the same Judgment which befel Lot's Wife, it being the por∣tion of all that live and die in the Spirit of Oppres∣sion. Nay, was not that great Man Moses prevented from entring into the Holy Land, because he was wrath with the Children of Israel, when they mur∣mured, and complained for want of Water; saying, Ye Rebels! must we fetch Water out of this Rock for you? Whereupon, saith the Lord to him and his Brother Aaron, Because ye believed me not, to sanctifie me in the Eyes of the Children of Israel, therefore shall you not bring this Congregation into the Land which I have given them. Here Moses and Aaron had suffered their De∣sires and Wills to enter into the Wrathful Centre, and Self-hood; whence the Word Rebel was formed; for the very Sound thereof demonstrates from what Prin∣ciple

it does proceed. And hence probably it may be, that the evil Angel did so dispute about, or claim a property to the Body of Moses.

This therefore is a principal Point in Religion, for every one to understand and distinguish in himself from what Principle every Thought and Word does proceed; for otherwise Men may and do precipitate themselves into the wrath and fierce original of the hellish Nature; which, if once it get to reign in the Heart, it quickly blisters out its Venom at the Tongue in such leud Words as, Rebels, Rogue, Dog, Devil, and horrid Oaths, Curses, and Execrations; the very sound of which is enough to declare whence they pro∣ceed; whereas from the divine and truly humane Nature do arise and slow Words of Comfort and Consolation, those soft Answers that turn away Wrath, and all those delightful, sociable, obliging Charms of friendly Conversation, wherein consists one of the greatest Felicities of this mortal Life, and which, for ought I know, will be one main occasion to our Happiness in Heaven. And wheresoever such Words are entertained, they strengthen and increase their own Principle, both in those that speak them, and in those that hear them.

Of that great Man, King David, who is some∣times stiled, A Man after God's own Heart, the Scrip∣ture saith, That the Lord did not admit him to build the outward Temple, (which was a true Figure of the in∣ternal and spiritual Temple:) And what was the Rea∣son? Because he had been a Man of Violence and Blood, which had so awakened the Principle of Wrath and Fierceness, as did very much impede the divine work, And this it will do, not only in David, but all others in whom it is kindled. No Man can do the Work of Wrath, and not awaken and strengthen the Principle which leads to such Acts, as is farther manifested by all those that are of violent Trades, and

killing Employments; although such People do not kill the Beasts in Anger, or in a way of Revenge for any Injuries pretended formerly to be done; but do it meerly as it is their Occupation, whereby to get a Livelihood; yet nevertheless, insensibly, and un∣known to their Reason and Intention, they do by de∣grees irritate and corroborate the fierce Properties of Nature, and become rash, fierce, hot, and cruel.

No wonder then if most of the holy Men, and Pro∣phets, who by a divine Eye and Understanding, did pry into the hidden Mysteries of God and Nature, were strict Abstainers, and separated themselves from the Uncleannesses, Oppressions, and Violences that the superfluous, worldly Belly gods do subject themselves unto; whose chief care is to procure such Meats and Drinks as will gratifie their Palates and Appetites; for pleasing of which, they regard not whom they oppress, be they Men or Beasts, some of them spending as much in one day, as an hundred Men can get by their hard Labour, and all to please the wanton Lust, and momentary Pleasure of the Throat, they having but only the meer Forms and Shapes of Men, and being really void both of Hu∣manity and Christianity. From this ground doth pro∣ceed all violent Courses and Contentions, both pub∣lick and private; which Evils will never be remedied, except Men take up the Cross, and deny themselves, and follow the Counsel of the divine Principle, and hearken unto the Voice of Wisdom, which continu∣ally cries in the Gate of every Man's City, and hap∣py is he that hearkens unto her; for she is a suffici∣ent Guide to lead every one into the pure, simple Way of Truth, and teach us from what we ought to separate our selves, whereby we may acquire Health to the Soul and Body, and the Treasures both of Time and Eternity. But none are or can be sensible of those Advantages, but such alone as are got through

thé Red Sea, and the Howling Wilderness, and have entred into the Land of Canaan, for it seems too mean a thing, and the Ways that lead to those holy Virtues, are too plain for the great People of this World.

But our Lord and Saviour Christ saith, My King∣dom is not of this World; and therefore when Peter in the most just and pious Cause that can be imagined, (viz. to preserve his innocent Master from unjust vio∣lence,) drew his Sword, our Lord calmly bid him put it up, for the Sword cannot be drawn, but by and through the Power of God's Wrath, which does predominate in most Men's Hearts; and this Christ came to destroy: For he preached Peace, Love, and good Will unto all Men; and therefore his Doctrine is called, The Evangele, or Gospel; that is to say, Ioyful News, or Glad Tidings.

Some there are that do say, That if they should not kill, and eat the Flesh of the Creatures, they could not subsist or live; which, in a bad sense, is true: For should they cease from Violence and Killing, then that cruel, wrathful, fierce Life in them, could not subsist in such vigour and strength as it does; but must of necessity become weak, and, as it were, die; that is, it would no longer domineer in the Heart over the friendly Principle of God's Love: But as to the Health of the Body, which is that which I mean, Herbs and Fruits will sustain Nature in every respect far beyond the best of Flesh.

16. It is said in Gen. 4. That Adam knew his Wife Eve, and she conceived, and bore Cain, and said, I have gotten a Man from the Lord; [that is, from the strong Powers of the Wrath in Nature; from whence all Lordliness, Pride, and Oppression in Government ariseth.] And she conceived again, and bore his Brother Abel; and Abel was a Keeper of Sheep; [that is, a Kee∣per of, and Dweller in Innocency:] But Cain was a

Tiller of the harsh Earth; [which must be broken and torn up by Violence and hard Labour both of Man and Beast, which was the Curse that the Lord laid upon Adam.] And in process of time, it came to pass, that Cain brought of the Fruits of the Ground an Offering un∣to the Lord: And Abel he also brought of the Firstlings of his Flock; and the Lord had respect unto Abel, and unto his Offering; but unto Cain, and his Offering, he had no respect: And Cain was very wroth, and his Countenance fell; and the Lord said unto Cain, Why art thou wroth? If thou dost well, shalt thou not be accepted? and if not, Sin lieth at thy Door, and unto thee shall be his desire, and thou shalt rule over him; [that is, unto thee, Cain, shall be the Desire of my Kingdom of Love and Divine Light; but if thou wilt not hearken unto its Counsel, and be obedient to my Command∣ments, then thou shalt rule over him; that is, over the Divine Power, as it came to pass; for Cain talked with Abel; that is, the Wrath contended with the Love and Divine Power; and it came to pass, when they were in the Field, [that is, where the wild, harsh Nature does predominate,] that Cain rose up against Abel his Brother, and slew him Here the Wrath pre∣vailed over the divine, innocent Principle, and de∣stroyed it, as it does at this day; for those two Bro∣thers did rightly and truly signifie the two grand Principles, and the two Seeds, that of the Woman, and that of the Serpent. And the Lord said unto Cain, Where is thy Brother? And he said, I know not; Am I my Brother's Keeper? Here Cain, viz. the Property of Wrath, denied the Murther, and pretended he had done him no Evil, or knew nothing of him; But the Lord answered, and said, What hast thou done? The Voice of thy Brother's Blood crieth unto me from the ground; and therefore the Lord cursed Cain, and tells him, he shall be a Fugitive, and a Vagabond. Then Cain bowed himself, and said unto the Lord, My Pu∣nishment

is greater than I can bear: Behold, thou hast driven me out this day from the face of the Earth, and from thy face shall I be hid; and it shall come to pass, that every one that findeth me, shall stay me: This Confession and Submission did so pacifie the kindled Wrath, that the Lord said, Therefore who∣soever slayeth Cain, Vengeance shall be taken on him seven∣fold; and the Lord set a Mark on Cain, lest any finding him, should slay him. This Mark was the Light of the Lord, that enlightens every Man that cometh into the World, and which does more or less mollifie and with∣stand the fierce, wrathful Powers in Mankind; for if this were not, the Wrath of Cain would grow so pow∣erful, that the Children of Abel would not have any being in this World. Then Cain went out from the Pre∣sence of the Lord, and dwelt in the Land of Nod, on the East-side of Eden; that is, he went into the outward Principle of this World, and dwelt in the Land of Va∣nity, at a distance from the divine Principle; which is intimated by Eden, in which Cain did not live, but on one side of it, viz. in the operation of both the good and evil Nature, which most Men of this World do live in. And it is also said, That he built a City; that is, he became strong and powerful in the Property of this World; and therefore Cain was an Oppressor, and one that did domineer, and Lord it over his Bre∣thren, and slay the divine Principle of God's Love; and hence all Violences, Contentions, Killing, and Works of Darkness; for Cain does truly signifie the Fountain of God's Wrath, and the original Properties of the Father's Nature; and Abel does represent the eternal Principle of God's Love in the Son's Property: Cain intimates the Fire; and Abel the Light: if the meek Spirit of Abel were not overcome, and murthered by the fierce Wrath of Cain, there would be Peace on Earth as in Heaven; and as when Cain arose, and con∣tended with, and slew Abel, he made no resistance,

this was a true manifestation that the fierce Wrath had got the Victory; but Abel's Blood cried unto the Lord. The very same is to be understood in all kind of Oppression, both to Man and Beasts; they all by a sweet sympathetical operation call for Vengeance; for God is no respecter of Persons or Things; but whensoever any Creature is oppressed, the same doth from the awakened Wrath, curse the Oppressor, and send up Cries and terrible Complaints to Heaven; which moves the Principle of God's Wrath, whence so many Judgments fall upon the People; nor is it possible it should be otherwise, as long as the Spirit of Cain predominates in their Hearts, tearing and de∣stroying the Peace and Well-being of one another, and of all the inferiour Creatures, far worse than the wild Savages of the Desart; for when their Bellies are full, they do rest satisfied until they are hungry again; but Men are become such Belly-gods, and Slaves to their Lusts and Passions, that they are never satis∣fied, either full or fasting; but always contriving Mischief, and how they may betray not only those of their own kind, but also all other Creatures; inso∣much that all the Elements mourn, and are filled with the Cries, Groans, and mournful Complaints of their miserable Inhabitants.

True Religion doth consist in this, as our Lord Je∣sus Christ taught both by Precept and Example, that Mankind do no Violence, but live in the power and operation of the Spirit of the humble, meek Spirit of Abel; for every violent Action and Oppression, let it be little or much, or offered unto whatsoever Creatures, does as naturally and spiritually awaken in them and without them the fierce Wrath of God and Nature, as the Blood of innocent Abel did cry, & awaken the Lord; whence Cain's Judgment procee∣ded. And withal, we are to remember, that the Offe∣rings of such as live the in power and operation of the

Spirit of Cain, are not accepted of the Lord, because they are tainted with the Spirit of Violence and Op∣pression; for every Principle is moved by a sympa∣thetical operation; and therefore when Men live and act in the power of God's Love, and Light in Jesus Christ, the Offerings of such are most grateful, and powerfully attract the sweet Influences of God and Nature; but where the wrathful Principle reigns without the Love and Light of God, it is a meer De∣vil, and does attract Venom and Poyson out of every thing, to the encreasing and strengthening of it self.

The holy Ancients have in many other places of the Scriptures deciphered, and endeavoured to describe these two grand Fountains or Principles under the Al∣legory or Figure of two Brothers: But it is to be noted, that the younger always obtained the Blessing; as the case of Iacob & Esau, and Isaac and Ishmael, which doth contain many great Mysteries; for Ishmael is the Son of the Bond-woman, where the Forms and Proper∣ties of Nature are at strife and contention; the same is said of Esau, that he was a rough man, and a Hun∣ter; which Names in the Radix do signifie strong men in the Wrath and Principle of the wild Nature, into which most men are fallen; nor doth any Religion or Form of Godliness bring profit to the Soul, but that only that is void of violence; and therefore the Offerings of Cain, Ishmael, and Esau, and many others, were not accepted of by the Lord; for the fierce Wrath and violent Spirit did reign in them; and thence their Offerings proceeded, and so could not awaken or open any other Principle, but only what was like, and from the same Root and Centre. If this were well considered, so many persons would not content themselves in Religious Forms, and giving God long Prayers, whilst all this while their hearts are full of Envy, Back-biting, Contention, Oppression, Hurrying, and Killing Men and Beasts; most of them

counting it their Right to domineer over the meek, humble Spirit of Abel; but the Blood of Abel doth cry unto the Lord for Vengeance; for this is the great Law of God in Nature, that there can be no Evil, Violence, or unjust Action done, be it either to the superiour or inferiour Creatures, but there must be retaliation made; for the Groans of the op∣pressed have a natural Force, and powerful Inclination to open the Gate of God's Wrath, and draw down the Judgments of the Lord; because all things were made by one, therefore they have but one only Root and Foundation, & proceeding from that one Lord and Creator, they all live and move in him, and by his Power and Spirit, and are all sustained by his divine hand of Providence, which does not respect one, and neglect another; there being in him no variation, or shadow of Change or Passion, but equally distributes his Blessings to all his, according to the Nature of each one; having given every thing its well being in its self, and allotted thereto a certain number of days, and ordained proper Food for every Creature; there∣fore whensoever Men shall violate these Laws of God in Nature, and work contrary unto them, by op∣pressing the Creatures, then the Wrath of the Crea∣tor is kindled; for every Creature, when it is in dan∣ger of being hurt, or pursued for its Life, does as naturally and powerfully cry to the Creator for help, in their own natural Language, as Men do; and tend and fly to that Fountain of Being and Pro∣tection; for their Lives are as sweet, and their De∣sires to continue it, are as strong as Man's,

17. Here 'tis like I shall be complained of, and condemned by the wise Men of this World, who count it their right in Nature, as Cain did, to domi∣neer and Lord it over all Creatures; who will say, The Creator hath no respect or regard to the preservation or well-being of inferiour Animals, but only unto Men;

and that his Will is, that Men should destroy, and live upon them, and use them as they please; Were they not made for that purpose? and if we should not destroy them, they would destroy us, &c. Thus they object; but the Truth tells every one, That there are no Creatures that will hurt, or be injurious unto Mankind, but on∣ly Dogs, Bears, Foxes, and other of the like Na∣ture, who are Beasts of Prey, and fierce by kind, few or none of which are eaten: But this Allegation I shall more particularly consider in its proper place. Others, more materially will urge the Authority of the holy Scriptures, to prove that killing, and eating of Flesh, was according to the Will of God; which is true in a certain Sense; but from the beginning it was not so; but only after Man had disobeyed the Lord his Maker, and broken his pure Law, and im∣barked his corrupt Will and tainted Desires in the fierce Spirit of Oppression, and suffered the bestial, savage Nature to predominate in him over the divine Principle of God's Love and holy Light; as the Scripture doth testifie, Gen. 6. The Lord looked down from Heaven, and behold every imagination of Man's Heart was evil, altogether evil, and that continually: Also, the Lord said, The Earth is filled with violence, it repenteth me that I have made Man; and the Earth was corrupt before God, and filled with violence; for all Flesh had corrupted his way upon the Earth, &c, Here it appears, Man had with his Will and Desires en∣tred into the violent Spirit, which had corrupted the Earth, and all things therein; whence the desire of killing, and eating of Flesh and Blood of Beasts did proceed; and for this reason, the Lord was so pro∣voked to Anger, that he said, My Spirit shall not al∣ways strive with Man, for that he is Flesh; yet his days shall be an Hundred and Twenty. Here the Lord short∣ned the Days of Mankind, as David saith in another place, The Wicked shall not live out half his days. If

Man had not thus entred into the violent Spirit of wrath, the Lord had not destroyed Mankind; but being thus incensed, he commanded Noah to build an Ark, (which signifies a place of Safety, Peace, and Mercy,) and to take the clean Beasts by Sevens, (which is a holy Number in Nature, comprehending all My∣steries;) but the unclean by Pairs or Two's, which is a Number of Contention, as being the first that sepa∣rates from Unity. He was likewise required to take all sorts of Food, both for himself and for the Beasts; but there was no mention made of Flesh; and all the Creatures, both clean, and unclean, that he took with him into the Ark, he delivered out again, after the wrath of God was assuaged; there was no Oppressi∣on, Violence, nor Killing in all that time; for if there had, then would the wrath have been again awakened, and Noah, with the Creatures, would have been comprehended in the same Judgment with those without the Ark: For the Ark does truly signi∣fie the heavenly Principle of God's eternal Love, in which he has established his Covenant with Mankind; and all Men that safeguard their desires and wills in this holy Ark, denying themselves, and abandoning all kinds of Violence, but taking with them all kinds of Food that do bear a Simile with this friendly Prin∣ciple, shall be preserved from that deluge of Wicked∣ness and Misery, wherein the rest of the World is overwhelmed.

Now after this Deluge, the Lord did permit Man to eat Flesh; but not without distinction, not with the Blood; for Man would not be obedient, nor keep himself within the Bounds and Limits of the holy Ark of God, but turned their Wills into the wild, bestial Nature, and so longed after the Essences and Qualities of the Beasts; whence arises the desire of killing, and devouring of Flesh. This the Lord did well know, and also his Prophets, viz. That if

Man did not obey the Voice of Wisdom, and abstain front eating of the Fruit that grows in the midst of the Garden, viz. in his Heart, which is the wrathful, violent Spirit of Oppression, he should die; which Spirit should not have been manifested, nor have had any Government in Man. As for the Tree that grows in the midst of the Garden, 'tis called the Tree of Life, but not without a great Mystery; for the Cen∣tre of Life stands in the Wrath's Property, or fierce Fire, whence proceeds the Sensibility, and knowing Part in Man; and therefore he was forbidden to eat thereof, that is, he should not have awakened it by his Imaginations and Desires, but have continued in Resignation and Self-denial, and then the Evil would not have been manifested in him, nor have overcome him; but as it came to pass, well might the Prophets call it The Tree of Death: For when Man did eat of the Fruit thereof, be died unto the divine Life, and lived in the Power of the fiery Spirit of wrath, which has corrupted all Flesh, even the very Earth, and all things therein. 'Twas after this was come to pass, when Man had by his Longing and Lusts pre∣cipitated himself into the fierce Spirit, and wild Na∣ture, that the Lord permitted him to kill, and eat the Flesh of the Beasts; but it must be understood, that this License or Permission of killing, or eating of Flesh, proceeded from the wrath of God in Na∣ture; as the Scripture saith in another place; Such as the People are, such is their God: For the Lord ap∣pears to every one according to what Spirit and Pro∣perty they live in, whether it be in his Love or his Anger. If they live in the divine Principle of his eternal Love, then he appears to them in the same Principle, as a loving Father, and the God of all Conso∣lation: And on the contrary, when men introduce their Wills and Desires into the fierce wrath, then the Lord appears to them in the same Spirit, dreadful

and Terrible: As the Scripture saith in another place, Unto those that fear my Name, and obey my Command∣ments, I will be merciful and gracious; but to those that despise my Commandments, I will be an angry, jealous God, and a consuming Fire: Or, as the Apostle saith, To one a savour of Life unto Life, to the other of Death unto Death. Thus all shall glorifie God either in his Love or Anger, and remain Monuments of his Mercy, or Trophies of his Justice.

Thus it happened to the Men of old, whom the Lord permitted to kill their fellow-Creatures, and eat their Flesh; their Cruelties and Oppressions soon awakened the Wrath of the Lord, even as the Blood of innocent Abel did; therefore the Lord, said, He would go down and see if it were so: Which Expression of God's coming down, does intimate the kindling and awakening of his Wrath in the external Element, as it came to pass in the ensuing Deluge, when the Element of Water was enraged; from this very Pro∣perty of the awakened Wrath, did the permission proceed for killing and eating of Flesh; as also all the Commands for Fighting, and the like; for if the Lord's People in former Ages had continued their O∣bedience, and lived in his fear, there had never been any cause or foundation for Wars nor Oppression; for, as our Saviour saith, The Tempter cometh, but fin∣deth nothing in me; that is, he findeth no Wrath nor Violence awakened in him, and therefore he could have no ground to work on, nor matter to entertain him, or that would suit his Principle. The like is to be understood of all Men that do live in the Power of God's Love and Light; for whensoever the Lord suf∣fers any to sight, or engage in War with his People, the original cause thereof hath been Sin, in that they have forsaken the ways of Truth and Righteousness, and entred into Oppression, Pride, and Cruelty, which awaken the evil Principle, and cry for vengeance,

and strengthen the common Enemy of Mankind, and then the Lord suffers Wrath to take place. Now whereas Men say, It is lawful in the sight of God to fight, kill, and destroy one another, and oppress, and kill all other Creatures; 'tis true, if it be understood as it ought to be, viz. in the sight of the Principle of his Wrath, as he is a consuming Fire, and a jealous God; but not as he is a God of everlasting Love and Mercy in Jesus Christ; for in that respect all Fighting and other Violences are as contrary to him, as Light is to Larkness. Therefore in the Revelations, to the Souls that were under the Altar, crying to God to avenge their Cause, being slain for the Testimony of Jesus, it is answered, Rest for a season, which was as much as to say, Be still, do not awaken the Powers of Wrath; for no Man can call for Vengeance, but from the Power of that Principle; and therefore White Garments were given unto them; that is, they were more replenished with the blessed Power and Vertue of the Love of God in Jesus Christ.

Some may say, If we should not fight, and be ready to withstand our Enemies, and neighbouring Nations, we should quickly be brought into subjection. This is very true, if Men should leave off fighting, and yet live such wicked, ungodly Lives as they do; but if any Nation would repent of the Evil of their Ways, and enter with one mind into Unity, and live in the power and operation of the Love of God, &c. they then should have no occasion to fear or dread any outward Enemies, having so perfectly subdued those within, they should rest secure. This the Children of Israel did often witness; when they did fear the Lord, and re∣frain from Idols; that is, when they did not set their Hearts and Affections upon the Creatures, nor live in Wantonness, &c. Then their Enemies were bowed before them, and the very sight or appearance of Ten would make a Thousand fly; but when they did for∣sake

the Fear of the Lord, and turned the use of na∣tural things into wantonness, they awakened the Wrath; by which their Enemies got many Advan∣tages over them, and overcame them, and carried them away captive; The very same is now-a-days amongst us; this being a certain Truth, that will stand for ever against all gain-sayers, and evil Men, viz. That all Oppression, Violence, and Killing doth pro∣ceed from the seed of the Serpent, the Betrayer; which I wish all our Hero's, and Fighters, and great Mar∣tial Men would well consider, and turn the Eye of their Understandings inward, and search themselves, then they would certainly find, that it is the fierce, Cain-like Spirit▪ which reigns in them, and excites them to commit such Outrages. When the Soldiers asked the Lord Christ, What they should do to be sa∣ved; he said unto them, Be contented with your Pay, and do violence to no Man: Which is to say, They should be Soldiers no longer; for all Soldiers do live in the Spirit of Violence, and must kill and de∣stroy whenever their Commanders please. So like∣wise Christ says to Peter, (than whom certainly ne∣ver man drew Sword in a better Quarrel,) Put up thy Sword, those that use the Sword, shall perish by the Sword; my Kingdom is not of this World; that is, My Kingdom consists in Love, Mercy, Meekness, Friendliness, Peace, and good Will unto all Men.

18. It is farther to be considered, that the eating of Flesh was not permitted till after the overflowing of God's Wrath had got the dominion in Man's heart, and God▪ had tried and proved them, and saw that they were stiff-necked, and would not be obedient unto his Commands, nor enter into the holy, divine Principle of Love and Peace, but would live in the Power of the lordly, poysonous Nature, and conti∣nually lusted after Oppression, and the Ways of E∣gypt; and for this cause the Lord suffered them to be

carried away into the Land of Nod and Egypt, which is a Land of Vanity, Oppression, and Cruelty, and they suffered the fierce Wrath to domineer over them; but in process of time they cried unto the Lord, and he had regard unto them, and raised up Moses, and inspired him with divine and humane Wis∣dom, and made him their Guide; for Moses doth sig∣nifie The Strength and Power of God, in his meek, friend∣ly Light and Love; or, A Cleanser and Purger of the People from Iniquity. This great Prophet, by the migh∣ty power of the Lord, wrought many wonderful Mi∣racles amongst the Egyptians, which made the Wrath to bow, or give way, and by a strong hand caused his People to pass through the Red Sea; that is, through the fierce Wrath and fiery Judgment of the Lord, untouch'd, and unhurt, whilst the same Sea of Wrath did swallow up and comprehend the Egypti∣ans, the Men of Sin and Vanity, with their Horses and Chariots; that is, with all their strength and deeds. Then the Lord caused his People to travel forty years in the Wilderness, which signifies the wild Nature, which they were not to stay in; Likewise, these forty years are an holy, mystical Number, viz. the Number of Regeneration, during which time the Lord works many Marvels, and delivers the true Israelite from inward and outward Enemies.

Yet still they provoked the Lord their God to wrath, by lusting after the Flesh-pots of Egypt; that is, the Oppression, and the Cruelty; for the Lord did not permit them in all their March towards Ca∣naan, to kill their Flocks or Herds, nor to eat any Flesh in those forty years travel; for they were not to stay or continue in the wild, bestial Nature, but to pass through, and by degrees leave it behind them, and to deny themselves all those Oppressions, Vani∣ties, worldly Lusts and Passions, which the Men of Egypt are subject unto; that thereby they might be

cleansed, purified, and fitted to enter into the holy Land: For the chief Enemies the Children of Israel met with, were their inward Lusts, Passions and be∣stial Spirits, which did mightily strive in them, to get the Victory over the divine Principle of God's Love, and this was the main Cause of their many Lets, Stops, and Hinderances, and the Occasion that so many Thousands did fall in the way, and never entred into the holy Land; of which the Lord told them, That it was a Land that flowed with Milk and Honey, not with Oppression, Cruelty, Kil∣ling, and Blood, but with Milk and Honey, the Emblems of Innocency and Sweetness, and beautified with many excellent Virtues, for the maintenance of the Life and Health of Man; but because they looked back, and longed after the Egyptian Vanities, they did fall, and could not enter into the Land of Peace. As in like case, the Scripture saith of David, That he being a Man of Violence and Blood, as having been bred up in Wars and Fighting; therefore the Lord would not admit him to build the Temple: Which outward Temple was a true Figure of the inward, divine Temple; for David had awakened the wrathful Powers of Nature within and without himself; and consequently was not so fit for Temple-work, wherein there must not be heard any noise of Axes or Hammers, much less the clashing of Swords, and ratling of Spears; these are the Musick of Babel's-Builders.

But perhaps some will say, Though it cannot be proved that the Children of God did eat any Flesh in their Travel towards the Holy Land; yet long before that, the two An∣gels that were going towards Sodom, to destroy it, did eat Flesh,

I Answer: This is so far from being an Objection, that rightly understood, it confirms and illustrates all that I have been saying; for, first, 'tis plain, these Words are not to be understood literally; for An∣gels

are incorporeal; therefore Flesh must needs be too crude and gross a Food for such intellectual Es∣sences, void of Matter; and therefore some more hidden meaning and signification is to be understood; and indeed there lies couch'd a very great Mystery in this Passage. The Sodomites had by their crying Sins awakened the fierce, wrathful Principle in Nature, even in the outward Elements, which did kindle the Indignation of the Lord, and draw down the Judg∣ment. Now out of this strong power of the kin∣dled wrath these two Angels did proceed, which had in them the power of the same Principle, viz. the in∣ward and outward Wrath; and therefore it was no marvel that Abraham should kill and shed Blood at their approach, whose travelling towards Sodom, and staying here by the way, does denote the gradual kindling of the fierce Wrath; and their eating Flesh under a Tree, or Oak, does signifie the harsh, wild Nature; for they entred not into Abrahams Tent, (that is, into the divine Principle,) but hasted to∣wards Sodom, that was in the kindled Wrath of Na∣ture. Moreover, there were Three Angels appeared unto Abraham; but there went but Two towards So∣dom. Now I have told you, that the Number Two is a Number of Division, and intimates the strite be∣tween the Properties of Nature; but as touching the Third Angel, the Scripture is silent; for Three is an holy Number, and signifies the heavenly Seed, in which the Lord hath establish'd his Covenant of Grace and Mercy with Mankind. It was therefore this holy Number that brought the glad Tidings unto Abraham and his Wife, that she should bear a Son in her old age; which is as much as to say, That the divine Princi∣ple, viz. The Love and Light should abide, and mani∣fest it self in Abraham's Line; for the Word [Abra∣ham] does signifie, The original Properties and Strength of God in the Fire; and his Wife, the Love or Meek∣ness,

from which Principle should be generated a Son of true Light: For Isaac does intimate the divine Principle, or Son of God, who in the fulness of time was manifested in the humane Nature. This holy Number Three, or good Angel, continued with Abra∣ham; that is, the divine Principle, and holy Power staid, and made intercession for the Sodomites; for so we find Abraham immediately intreating and petitio∣ning the Lord to save the Cities of the Plain, for the sake of such Righteous as might be therein; but the Two fiery Angels hasted towards Sodom; for the origi∣nal Fire is fierce and quick in its motion; and when any People have by their Transgressions kindled the Wrath of God, then there does arise an Instrument out of the same Principle, which does destroy and pu∣nish that People, as is manifested in this outward World, which is but a Figure of the inward; for when a Prince and his People have by their Sins stir∣red up the Lord's indignation against them, then a neighbouring Prince or Nation is excited to be their Scourge and Punisher, though oftentimes the latter is as great an Evil-doer as the former; for every Principle and Property both in the divine and humane Nature, does always raise up Instruments from it self to perform its own work; for look what Pro∣perty or Principle is most predominant in either a par∣ticular Person or Nation, good or evil, just or unjust, such an Angel they have given them, or is attracted by Simile: If the fierce Wrath bear sway, then the evil Angel obtaineth the Government of that Person or People, which does inwardly stir up Enmity in the hearts of Men one against another; whence does arise all kinds of Oppression and Violence both of Man and Beasts. Besides, it is to be understood, that the Angels, both good and evil, are prompt, and always desirous to obey and attend all such as live in the power of their respective Principle, as the Scrip∣ture

takes notice, That the evil Angel was ready, and offered his service to be a Lying Spirit in the Mouth of Ahab's Prophets; for the evil deeds, and perverseness of Mankind to each other, and their oppressing the rest of God's Creatures, does as naturally awaken the fierce, dark Powers, and attract them, as the Load-stone doth Iron, whence doth proceed the Judgments, and so many Calamities.

For no Extreams can continue long without alte∣ration, as we see, if any particular Person give him∣self to Vanity, and commits Evil with desire and greediness, such an one cannot continue long with∣out bringing destruction to Body and Soul: For when any Property of Nature is so violently awakened, it powerfully draws to it self all things that are capa∣ble, or have a Simile with it, viz. the evil Angels, and also the Venom out of all things, and so grows a de∣vouring hungry Fire, that is, never satisfied till it hath consumed all the sweet Oyl and Radical Moisture, and then the Body droops, and languishes, and dies.

On the contrary, Virtue and the Fear of the Lord, do with a powerful hand not only withstand and resist the baneful Influences of bad Angels, and all other evil things; but does also attract the Virtue out of all things to the increasing and strengthening its own Principle, and innumerable good Angels are ready at all times to assist and defend the sober and upright in Heart; as the Scripture saith, He hath made his Angels ministring Spirits, to administer to those that serve the Lord, and are in necessity. In another place, the Lord saith, Is there any Evil in the City, (that is, in Man,) and am not I the Lord in the midst of it? As much as to say, I am in and through all, and govern all things in my Love, or in mine Anger; and Man being his Image, doth in his measure the same: but the Evil should not have been awakened, or manifested in Man; therefore he was in the beginning forbidden it; but

after he had eaten this Fruit, the Lord said, The Man is become as one of us, knowing Good and Evil. Then the Gates of Paradise were shut against him; and it is said, The Lord drove him out of the Garden into the Earth; that is, into the wild Nature, to labour and dress it; and the Lord set two Cherubims on the East∣side of the Garden, with flaming Swords, that did turn every way to keep the Tree of Life, lest Man should touch it, and live for ever. The East here does signifie in the Radix, the open Gate, or Eye that sees into the great Mysteries, and working Powers of the Creator. The Tree of Life does intimate the creating Power of God, and the original Forms in Nature, viz. the three grand Properties, Salt, Sulphur, and Mercury; from whence all the variety of Complexions, Forms, and Qualities do arise; the Cherubims, and Flaming Sword that defends this Tree of Life, do signifie the original Fire, and strong Forms of Nature, in which the Lord calls himself an angry, jealous God, and a con∣suming Fire. The Cherubims are the strong, fiery An∣gels, and great Powers of God in the working and government of all the Kingdoms of Nature; which mighty Operations, and my stick creating Powers Man was not fit to know, after he had awakened the Wrath, and came to know Good and Evil; for if Man should once have touched this Tree of Life, then would he have been capable to have wrought Wonders in the dark, strong, fiery, original Property, viz. the dark Magick, and changing of one Form into ano∣ther; and the creating Power of God would have been known unto Man, who then would have lived for ever in the hellish Qualities.

It may be noted, That the Lord said nothing in the beginning to Adam of the Tree of Life; but on∣ly of the Tree of the Knowledge of Good and Evil, the Fruit of this latter Tree only he should not have eaten; for Eating signifies to nourish and strengthen,

which Adam should not have suffered his Will and Desires to have longed after; for if the fiery, wrath∣ful Principal had not been awakened in Adam, then the Lord would not have drove him out of the Gar∣den, that is, out of the Government of the divine Principle, neither would there have been any danger of his touching of the Tree of Life, that is, of the original, creating, strong Powers of the Lord; for if he had continued in the Government and Operations of God's eternal Principle of Love and Light, then he would have been satisfied with the Fruit of Paradise, whose Originals sprung and proceeded from the Fi∣lial Property; and therefore the illuminate Prophet Moses saith, God placed Adam in a Garden; which does intimate a separated place of Pleasure, where all sorts of innocent Herbs, Fruits, Grains, and fragrant Flow∣ers do thrust and give forth their delicate Beauties, ravishing Odours, and excellent Virtues in silence; there being no grutching, envying, or contention amongst them, because of their different Scents, Co∣lours, or Properties; but all stand still, and suffer the divine hand to do with them as he pleaseth. Not but that in the most fragrant Flower, and best of Herbs and Fruits, there is the strong, poysonous Root, viz. Tree of Life; for the Radix of every Crea∣ture stands in Poyson: And therefore in what Crea∣ture soever these original, fiery Properties are pre∣dominant, all such Creatures are of a greedy, rave∣nous, fiery Nature: If it be an Herb, it is poyso∣nous, rank, and fulsome; as on the contrary, all Things and Creatures, in which the divine Principle does predominate, the poysonous, wrathful Tree of Life lies hid and unmanifested; as in a curious Flower, which is of various Colours, and sends forth a most fragrant Scent; here is no Poyson, Wrath, nor evil Quality manifest, but as a Man may say, a Paradisical and most pleasant Virtue, the original Qualities are

occult, because the good Properties predominate: But yet there would be no Vertue, if there were no Vice; for these original Forms are the cause of all Mo∣tion, whence the Life and Light doth take Birth; but if this original Fire do predominate in any thing, be it what it will, it presently becomes fierce and poy∣sonous: Therefore when Adam did eat of the Fruit of the Tree that grew in the midst of his Paradisical Garden, that is, in the very centre of his Life; which central Fire he was forbidden to awaken and feed on, he was forthwith turned out of the Garden of Plea∣sure; which if he had not done, then the blessed, fra grant, divine Fruit would have predominated, and the evil Nature would not have been manifested, and he had still continued in Paradise, from whence he was now necessarily expelled; for when the original Fire and strong Power was manifest in the Centre of Man's Life, he would have proceeded farther, viz into the very Centre of Nature, and become a Formerand Fi∣gurer in the fierce Wrath, and then there had been no hope of his Restauration; therefore the Lord drove him out of Paradise, and from the Tree of Life, into the humane Nature, whose operation is in Good and Evil; by which Means the God of Wisdom, Peace and Mercy, has through the Feminine Tincture, in the fulness of time, restored again whatsoever Adam lost, as to the Soul. For the eternal Son of Love saith, That he came to seek and to save that which was lost, and proclaimed Peace and Good-Will unto all Men; that is, he invited them to come unto him, and he would refresh, and ease them of their Burthen; for he saith, My yoke is easie, and my Burthen light, and you shall find rest to your Souls. And if this Voice of Wisdom were hearkned unto, Men would no longer live in the wild Nature, and bestial Qualities, nor oppress God's Creation, the Groanings thereof would no longer be heard, nor would those that are travel∣ling

to the Land of Promise, any more look back, and hanker after the Flesh-pots of Egypt, but would con∣tent themselves with the innocent food of Paradise; nor would they murmur like the Israelites in the Wil∣derness, Give us Flesh, or else we die; that is, if they did not feed upon the Fruit of the forbidden Tree, and bestial, savage Nature, and follow the Superflu∣ities of the Egyptians, the wrathful, fiery, bestial Life would die in them, which they were very unwil∣ling to part with; therefore the Lord heard them in his Wrath, (for they had awakened it,) and in the same Principle he gave them Flesh, which darkned the divine Principle in them, and gave advantages to the Wrath, that it got the victory over them; therefore many Thousands of them were thereby de∣stroyed in the Wilderness; that is, in the wild, besti∣al Nature, and entred not into the Holy Land; for Bears, Lions, and the like Beasts of Prey, are not admitted to enter there: Without are Dogs, saith the Apostle. All that enter the New Ierusalem, must leave behind them Pharaoh and all his Troops in the Red Sea, and travel through all the degrees of the wild, bestial Nature, and return unto every Form and Constellation, all such Inclinations, and evil Dis∣positions as Men have received from them, viz. Unto the first Form, or Constellation, called Saturn, you must leave Covetousness, Envy, Suspicion, and all dark, evil Thoughts and Jealousies. Unto the se∣cond Form, called Iupiter, you must leave all wor∣shipping of Idols, false Forms of Religion, envious, peevish Inclinations, and Persecutions, which are de∣vilish Dispositions that do possess many; from whence do proceed great Troubles and Discords. When you come to the third Form, called Mars, you must with him leave all Wrath, Passion, Cruelty, and Violence. With the fourth Form, called, The Sun, you must leave all Pride, High-mindedness, and Self-conceit,

all Inclinations tending to Ambition and Vain-glory. But at the fifth Form, called Venus, you must aban∣don all Desires after unlawful Beds, all wanton Dis∣courses, and Enticements to fleshly Lusts. When you arrive at the sixth Form, called Mercury, put away all idle Jesting, much Talking, Lying, Dis∣sembling, and carrying two Faces, so as to appear good with the Good, and bad with the Bad. And at the seventh Form, called, The Moon, you must leave all unconstant Humors, and fickle Fancies, as also, Gluttony, and sottish, swinish Living, as to Su∣perfluities either of eating or drinking.

All these bad Dispositions and Inclinations, the Children of God, and of the divine Principle, must deny themselves, and leave them behind in the Wil∣derness; for they do belong unto the wild, bestial Nature, and thither ought to return; and none that live under their Powers, can enter into the Holy Land.

19. It may be farther objected, If Flesh had not been in some degree profitable unto the Children of Israel, and if Killing were not lawful, why did the Lord command Beasts to be killed for Sacrifices? I answer; The kil∣ling of Beasts for Sacrifice, is a great Figure or My∣stery, which shews the depraved state of Man, and how he is fallen from his primitive Integrity and In∣nocency; for it signifies, that Man by his Evils and Transgressions, had so mightily awakened the Wrath, and fierce, fiery Power of God, that it would not be satiated; or appeased, except there were Violence used, and Blood spilt; for all Sacrifices were made to atone and satisfie the enkindled Wrath, which af∣ter the Gate of Violence was once opened, nothing but Blood could allay; for Man having awakened it by Sin, nothing in the Vegetable Kingdom, no Herbs, Fruits, Grains, or Seeds, would answer the ravenous Appetite thereof; and therefore it required Blood,

which is the highest Life in the humane Nature, and cannot be procured but by Violence, and has the nearest Affinity to the Wrath of any thing in the whole Creation; whence it is said, Blood requires Blood: And this may be illustrated in every particu∣lar Man, when he does suffer the fierce Wrath and Fire to burn in him, he becomes like a raging Bed∣lam; nothing can calm or satisfie him, except he doth some Mischief, kill and oppress; for in such a Fit Blood and Revenge is sweet unto him, and assoon as he has glutted himself with Blood, that wrathful Property is satisfied: And as it is thus in the little World, the same is to be understood by way of Ana∣logy, in the great. For this cause the Lord declared, That whoever did kill a Man, his Blood he would require at his Hands: The Reason and Equity of which Law comprehends all Creatures; and therefore it is said, That Beast that shall shed Blood, or kill any other Beast, should be slain. So that 'tis without doubt the origi∣nal cause of killing of Beasts, and offering them in Sacrifice, was to see whether it would have satisfied that fierce, poysonous Wrath, which Man had so ter∣ribly awakened by his Violence, and corrupting the whole, whence the Deluge proceeded.

But after the Flood, which had so swept away all Mankind, except eight Persons, to prevent the like dreadful Judgment for the future, Sacrifices, and the Blood of Beasts was used to assuage the Wrath, and to make atonement for the Sins of Men; because the Blood of Beasts has both the nearest affinity to the original Properties of Man's Life, and also to the awakened Wrath, as well within, as without him; for Men cannot kindle the Wrath within themselves, but they must do it without them also. But ••••ill, the Scripture saith, That the Blood of Bulls, and the like, would not satisfie the Justice, and awakened Wrath of God, nor make a perfect Atonement for the Sins

of Mankind; and therefore, besides their daily Sa∣crifices, the High Priest was once every Year to go into the second Tabernacle, but not without Blood, which he offered for himself, and for the People: Also it is said, that the way into the Holiest Taberna∣cle of all, was not made manifest whilst the first Ta∣bernacle was yet standing; whence it appears, that all the Sacrifices, and other Circumstances of Wor∣ship in the time of the Law, did proceed from the Wrath, especially Sacrifices and Killing, which can∣not flow from the divine Principle; for that holy Principle of Love and Light was not manifest whilst the first Tabernacle did stand; that is, so long as the first Principle of God's fierce Wrath did predominate: But all Sacrifices, Violences, and Killing do cease in all those whom the Lord doth appear to in the power of his Son Jesus Christ; but so long as Men are cap∣tivated in the first Tabernacle of Wrath, the Holiest of all is not manifest; that is, the holy and good Love of God in his Son, is not known or manifested in them; and therefore it is said, Sacrifices and Offerings for sin thou didst refuse; that is, the divine Principle had no pleasure in Violence, in the Blood of Beasts, and Groanings of the Creation; but then steps in the Holy Principle of Love, and saith, Lo, I come to do thy Will, O God! That is, to destroy the Works of the Devil, and establish everlasting Righteous∣ness; and he taketh away the first, (that is, the kin∣dled Wrath, Violence, and Oppression,) and esta∣blisheth the second; that is, his eternal Light and Love in Jesus Christ, in whom alone he is well plea∣sed, which brings glad Tidings unto all Mankind, and to the whole Creation, especially if Men become the S••••s of God; for then all the inferiour Creatures would be delivered into glorious Liberty.

It does appear by what the Apostle saith, That all Sacrifices; Killing, and Blood of Beasts, could not suf∣ficiently

appease God's Wrath, nor reconcile Man unto God, otherwise than as if one Man kill another; the Blood of him that is slain doth call for Vengeance on the Slayer; but all this while, the Principle of God's fierce Wrath is by their violence and oppressi∣on increased and strengthened; even so it was in all Sacrifices; Men, by their Violences had corrupted the Earth, and awakened God's Wrath, which called for Vengeance, even as the Blood of a particular Man doth on a Beast; for all kind of Violence, be it either little or much, doth call for vengeance and retaliation, if not confessed, repented of, and by the power of the divine Love of God forsaken; which holy Prin∣ciple of God's eternal Love and Light in his Son, was not manifest unto them, (as the Apostle saith,) be∣cause the first Tabernacle or Principle of God's Wrath had, through their Cruelties and Evils, gotten the Ascendent over them; so that the divine Principle could not have its operation in them, so long as they continued in their sins, committing those Violences and Oppressions; for the first Tabernacle, or Wrath in Man, must be done away, before the second can take place; that is, before the holy Light of the Son of God can reign and rule in our hearts; for nothing can allay, overcome, or make the stern, fierce Wrath of the Father to bow, or satiate its fiery hunger in Mankind, but only the eternal Fountain of his meek Love in Christ; from whom, (as the Scripture saith,) there does flow Rivers of living Waters; which alone can allay the fiery Wrath, and reconcile Men to the God of Peace, and bring to nought the lofty, proud, violent Desires, and vain Thoughts and Inclinations in Man, and by its operation gives them an Eye of discerning, to distinguish of God's Love and Anger, in himself, and makes the fierce, harsh Fire of Wrath to burn more gentle; so that instead of its raging Fierceness, it becomes a meek and cherishing Fire;

which is the pleasant motion in every Life, that tunes a Man up to an intellectual Harmony, causing all the Properties and Qualities to kiss and incorporate with each other; whence arises a most pleasant Crasis, or Euphony of Temper, Thoughts, and Operations. A Similitude whereof we have in a Musical Instrument, that is skilfully tuned, and plaid upon, where there are various Strings and Notes, whence proceed diffe∣rent Sounds; but all conspiring to make up most ravishing and delightful Harmony, the dull, melan∣choly, harsh, jarring Notes of Saturn and Mars, being made pleasant by the incorporating of the me∣lodious Sounds of Venus, Iupiter, the Sun, and Mer∣cury. Do not the Foundations of all Harmony, both in Men, and all other things, arise from the Basis, viz. from the first Principle or Tabernacle; for if there were no Fire, there would be no Light; so, if there were no Ba∣sis, there could be no Trebbles; or if there were, yet there could be no Harmony, if one were without the other. What Harmony do Men make to themselves or others, when the heavy, fierce Fires of Saturn and Mars do car∣ry the upper dominion in them? But if the Gravity of Iupiter, and Sweetness of Venus, do interpose, then all is made delightfully pleasant. But as it is impossible for any Man to make good Harmony, that has never learned Musick, nor knows how to tune his Instrument; because one String will be several Notes too high, and others as many too flat or low, from which can proceed no Melody, but a rumbling, jarring Noise of Discords. So impossible it is that any Man should attain to the holy Harmony of God in the Kingdom of his Love and Light, or to live in the power of Unity, except he be born again, and hath learned himself; for the true knowledge of God in a Man's self, is absolutely necessary; for if a Man do not understand the Treasures and holy Virtues, the Vices and Evils he always carries about him in his

own Vessel, how is he like to distinguish the Natures, Properties, and Operations of those things which he shall daily meet withal within him?

20. This degeneration of the humane Nature, is apparent from the Words of our Saviour Christ, who saw into the very Roots of their Hearts and Spirits, and yet made no scruple to call them Foxes, Sons of Belial, &c. For such inwardly they were; as appear'd by their Works: But it had not been so from the beginning; for if it had, Man would not have been cloathed with such a compleat Angelical form and shape as he is; for when the Creator moved himself by the production of all things, each was cloathed with an external Body, suitable to its Spirit, and according to the degrees and nature of each Spirit, such form it attained; for each spiritual Substance had power to attract out of all things such corporeal Matter for a Covering or Body, as had a Simile with its own Nature, as appears most manifestly by the Shapes, Forms, Inclinations, and Dispositions of each Creature. And as the internal Property and Disposi∣tion of each Creature did vary, so their outward Form and Shape did vary.

Thus, where the fierce Wrath did predominate, there sprung up wild Beasts, and Birds of Prey; but where the Qualities of Nature were more equally mixed, there were formed more benign and friendly Creatures; as Beasts and Birds humane, tame, and tractable, called by the wise Men, clean Beasts and Birds; and where the Spirit was more noble and great, so the Body and Form was accordingly. And as Man was in the Spirit, and primitive Properties and Qualities, greater, and more noble than any other of the Creatures visible; so the Lord gave him a proportionable Body above all the rest of the lower Creation; for we never read that any of the Holy An∣gels of the Lord appeared in any other than Humane

Form: But when God has at any time permitted evil Angels to assume Shapes and Forms, they have al∣ways been hideous, monstrous, and frightful; as, Dragons, Lions, Cats, Swine, and the like; which may demonstrate what Principle and Kingdom they belong unto, and which would have been Man's Con∣dition, had he not fallen into the humane Nature; which has not only been the chief Means to preserve Man's Angelical Form, but to raise him to a Super∣natural Dignity., by the Lord Christ's assuming an humane Body, and making all them Sons and Co∣heirs that believe in him, and are incorporated with him: For, though Man, through Sin and Transgres∣sion, hath lost his Heavenly, Angelical Understanding and Wisdom, (which yet shall be again restored to all those that obey the Counsel of the holy Seed, and divine Light,) yet he did not bereave himself of his first Shape, or Angelical Form, because he fell into the Humane Nature, where every Body has the Seed in it self to produce its like Species in all respects.

But as for the Spirits or Souls of most Men, they have through the desire of Vanity, Oppression, Violence, Killing both Men and Beasts, wanton Superfluity, Pride, Vain-glory, &c. precipitated themselves into the di∣vided Forms, and harsh, fierce Wrath of God, and into Bestiality, and the savage Nature; so that they have lost the humane Property, are grown hard∣hearted, cruel, and sordid, having no Compassion, Fellow-feeling, or Mercy; and all that do live and die in this savage, brutish state, shall in the Resurrecti∣on, when every Soul shall be re-invested with a new Body, attract such Matter out of all things, as their Spirits are capable of, and have a Simile with; and so appear in Forms hideous, frightful and loathsome, as their Natures require; for such Seed as Men do sow, such a Body may be expected: for so the illuminate Apostle speaks of the Resurrection, God giveth to every

Seed its own Body; and therefore if Men sow hellish Seeds in their Lives, no wonder if they be cloathed with suitable shapes in the next World.

But on the contrary, those that in their earthly Pilgrimage have retained Humanity, and introduced their Wills and Desires into the divine Principle of eternal Light and Love, and been guided by the coun∣sel thereof, shall in that day arise in a more perfect, beautiful, and glorious humane Shape and Form, of whom Christ Jesus was the first; for after his Resur∣rection he appeared in the same Shape, Form and Body as he had before his Death.

21. Consider how unpleasing it would be to most People, to behold the dead Carkasses of Beasts cut into pieces, and mangled, and all over bloody? And how nauseous and frightful a thing it would be to think of putting those begored Gobbits into our Mouths, and feeding our selves thereon, did not con∣tinual Use and Custom make it familiar? And how difficult a Task would it be for many People (who do for the most part live under the power and opera∣tion of the tender, compassionate Principle of God's Love,) to kill the Beasts for their own Food, until a little Action of that kind and custom hardens them therein? How quickly also will the dead Carkasses putrefie and stink, defiling the Elements, both Earth and Air? How offensive are the Places where Flesh is killed and sold? How rude, cruel, fierce, and vio∣lent are most of those who are employed therein? In a word, there is nothing that is pleasant, or friendly in the whole business, nor any one Circumstance that is grateful to the innocent Principle in Man; nay, the Taste of most sorts of Flesh is strong, fulsome, and smells of the original Cruelty to all those that have for any time separated themselves from the eating thereof, or having communication with it. And indeed none are, or can be sensible how it is, nor be com∣petent

Judges of what is said here, but only such as have made Trial. Is there any comparison to be made between an Herb-Market, and a Flesh-Market? In one there is a thousand pieces of the dead Carkasses of various Creatures lie stinking, the Chanels run∣ning with Blood, and all the Places full of Excre∣ments, Ordure, Garbage, Grease, and Filthiness, sending forth dismal, poysonous Scents, enough to corrupt the very Air: In the other, you have deli∣cate Fruits of most excellent Tastes, wholesome Me∣dicinal Herbs, savoury Grains, and most beautiful, fragrant Flowers, whose various Scents, Colours, &c. make at once a Banquet to all the Senses, and nourish the purer Spirits, and refresh the very Souls of such who pass through them, and perfume all the circum∣ambient Air with redolent Exhalations. This was the Place, and Food ordained for Mankind in the begin∣ning: The Lord planted a Garden for him, reple∣nish'd with all manner of ravishing Fruits and Herbs: There was no Flesh-Markets nor Shambles talk'd of in the primitive times; But every green Herb, Fruit, and Seed shall be for Food to Man, saith the Creator. Which if it had been still observed, Man had not contracted so many Diseases in his Body, and cruel Vices in his Soul, by making his Throat an open Sepulchre, wherein to entomb the dead Bodies of Beasts; nor should the Noble Image of the Deity have been thus shamefully defiled with Brutalities.

Creatures of Sea and Land we slay, And in our Maws do bury; And worse by half than Beasts of Prey, Are at their Fun'rals merry. How shall they but Bestial grow, That thus to feed on Beasts are willing? Or why should they a long Life know, Who daily practise KILLING?

22. There remains yet one Question, which I have been often ask'd, viz. If all People should live on Fruits, Herbs, and the like what should we do with the Beasts, and what would become of them? They would grow so nume∣rous, that they would be prejudicial to Mankind, &c. To all which I answer:

1. That these are rather Suppositions, than Argu∣ments, meer Fancies, weak, and unconcluding, because unexperienced. There is (and pity it is, that there is but) little likelihood of the generality of Peoples forsa∣king this ill and harmful (but too long continued) devouring of Flesh; and consequently there is no great force in this Objection; yet still it may not be amiss to warn the Lovers of Virtue and Piety, to ab∣stain, for the many Reasons aforesaid; but these are but a few, and the Multitude will still pursue, and ingulf themselves in their accustomed Cruelties and Superfluities.

2. Should any Nation or great number of People, through the divine sight, and true Wisdom, scruple Violence, Oppression, Killing, and Eating the Flesh of their Fellow-Creatures of an inferiour Rank, the same Wisdom would teach them what to do with, and how to order the Beasts.

3. There are abundance of several sorts of these Creatures in the World that Men do not kill and eat; and yet there are no more of them than are useful; or not so many, as to occasion any such prejudice to Man∣kind, as this Objection supposes, but find room enough in their proper Elements, and the almighty Provi∣dence liberally sustains them. To instance in one most common and useful Species, viz. Horses; they are not any where that I know of, usually killed to be eaten; and yet I never heard of any Country in the World that complained of being over-stock'd with them. It may perhaps be alledged, That the hard usage and tyranny which Men inflict upon them, do destroy great

Numbers of them. I confess this is too true; but yet if there were no such Exorbitances committed, there would not be too many, nor would their Troops be burthensome unto Mankind: For, are there not vari∣ous sorts of Birds, many of them not fit to be eaten, and others, that for the most part escape the Strata∣gems and Snares of the Fowler, and yet we do not find too many of them; nor indeed shall you but very seldom find any of them dead, though they cannot hide their dead, since their Feathers would betray them: The Raven, as unfit for Food, because of its rapacious preying on dead Carcases, and the pret∣ty Robin-red-breast, for its Innocency, are very sel∣dom killed, and yet they do not become offensive to Men.

4. How many sorts of Beasts and Birds, both wild and tame, are there in other Countries, that are rarely killed by Men, and yet there is a natural consumption of them; nay, there are divers kinds, whom to kill or injure, is to this day accounted ominous, or fore∣boding Mischief to those that meddle with them; for which cause most People forbear to offer violence to them, unless by accident; and yet there are no more extant in the World, than of others, whom Men make it their Business, and Interest, and Diversion to destroy.

5. If People had not occasion for so many Sheep for their Wool, or Cows for their Milk, &c. they might as easily lessen the Numbers of them, as in∣crease them; which every Husbandman might be sensible of, by keeping the Males from the Females, and not suffering them to generate too young; where∣by such Beasts would he larger, stronger, and more healthy; whereas now so many Cattel are industri∣ously bred up in many places, that when a Scarcity happens of Grass, Hay, or Corn, multitudes of them perish; for Cattel being now become a grand Com∣modity,

and (as it were) a Manufacture; Husband∣men for the most part living at rack'd Rents, are for∣ced to raise as many of them as possibly they can, and to keep them on improper and unhealthy Pastu∣rages, and to over-labour both themselves and their Beasts, merely to raise Rents for their idle, extrava∣gant Landlords, who only aim to satisfie their Pride and Superfluity.

6. 'Tis certain, that God and Nature, (who do nothing in vain,) never created, or made more Crea∣tures in any of the four Worlds or Elements, whe∣ther visible, or invisible, than the same would nourish and maintain; as in the Element of Water, if there were never any killed by Men, their Mother-Element, that brought them forth, would be sufficient to nurse them up, and maintain them. The like is to be said of the Fowls of the Air, and Beasts of the Earth; for do we not see, even in Desarts and Wildernesses, all Nature's Productions are liberally provided for, and fewer there of every Species, than in those we call Civilized Regions? So gross an Error 'tis to imagine, That if Men should not kill them, the Earth would be over∣run, and that there would be so many of them as would not be sustained, but that they would be injurious to Mankind: For in truth nothing would or could hurt or injure Man, if he lived in Innocency, and did not first out∣rage them; for as Innocency hurts nothing, so no∣thing can hurt it.

23. Now it is farther to be considered, That if any Nation or People should leave off, or scruple killing Men, and the inferiour Creatures, and eating their Flesh and Blood, from a true understanding of God's Law in Nature, and in obedience to the friendly and innocent Principle of God's Love and Light, then all Oppression, Violence, Controversies, and Killing would cease, and that excellent Saying of the Pro∣phet would take place, viz. That every Man would be

taught of the Lord: All outward Enquiries would have an end; then would not Men build outward Tem∣ples, in which they say, They will worship God; but in truth, they make the Seats of War, Dissention, and Controversie; but instead thereof, Men's Bodies would become living Temples, in which his holy Spirit would have the dominion; then the dolorous, frightful Noise of Guns, Drums, Swords, and the Tumults of Armed Men would not be heard in the Streets; no Plotting and Contriving the destruction of each other would be; neither would the Prince need to fear his own Warders; nor no wounding one another by Back-biting and slanderous Speeches; neither would the superiour World and Element be filled with the mournful Tones, and doleful Cries of the inferi∣our Inhabitants, nor with the wrathful, fierce Species of Man-slaughter, which doth render every Man unsafe, even from the Prince, to the Peasant; neither would there be any vain Plays, Games, nor wanton, superfluous Treats, to waste precious Time, and destroy God's good Creatures; then Man would not say, what should be done, and do it not; then the inward, savage, violent Beasts of Prey would be rooted out of Man's heart, and the violent, wrath∣ful Spirit must lose its dominion, and lay down its wrathful Arms, and Weapons of War, and become subject to the divine Principle of God's eternal Love; neither would Men then count themselves at home in this World; but Strangers, and Guests, that must wander hence; then also all outward fighting, and slaying one the other for Money and Honour, would have no being; for having overcome the inward E∣nemies of their Members, they would rest secure; there being no Peace so excellent and commendable as that which is made by good living, neither in the sight of God nor Man, viz. by the Sword of God's Spirit, not by the high, lofty, domineering, envious Spirit,

who, by force doth endeavour to subject all unto it self, such a Peace cannot long continue unviolated, because it proceeds from the poysonous, serpentine Root, and it hath its motion and operation where the Forms of Nature are divided, and at Enmity with each other; also, here each Property doth with highest diligence endeavour to get the dominion; which sometimes one doth, and then by and by ano∣ther; so that there is a continual strife and enmity for Superiority or Government; which is the foundation of all Controversies, Violence, Oppression, Fighting, and Killing, and why Men forget God, and despise the Dictates of the innocent Principle of his Love; which continued Violences and Oppressions do more and more kindle, and keep the fierce Wrath in mo∣tion, and by a sympathetical inclination draw on Man many sore Evils; for every Principle or Quality becomes either strong and powerful, or weak and impotent, according as Man shall joyn himself, or live in the power and operation of, whether it be in the evil or good; therefore it hath always come to pass, that those that have given themselves up, and immersed their Wills and Desires into the Principle of Wrath, have become strong and powerful therein, committing Intemperances, and outraging God's Law with greediness, but on the contrary, those that have separated themselves from Violence, Intemperance, and Uncleanness, and followed the Counsel of the Voice of Wisdom, they have become strong and powerful in the same Principle; whence hath flowed all kinds of Virtue. What could hurt Man, either externally or internally, or destroy his Peace and Well-being, if he lived in Innocency? The Creator hath not made any visible Prince greater, or ordained any to reign over him, but only the friendly Light and Love, which he hath dispossessed himself of, by stepping out of the Law of God in Nature, and so

hath lost his dominion, both external and internal, and thereby hath subjected himself under the dominion of the poysonous, fierce Wrath, where Enmity, Strife, and Violence take their Birth.

But this is the happiness still of Mankind, that the God of eternal Peace hath, in his Mercy, given a por∣tion of his friendly Light and Love, to every one to profit withal; and also Man's Will is free, if he do not suffer it to be depraved, and captivated under the dominion of the evil Nature; for this cause, the Scripture of Truth saith, That the Lord hath set Life and Death before Man; that is, in Man; as also, the Right-hand Way, and the Left, and bid him chuse: The Right-hand-Way is the Principle of his eternal Love and Light in Jesus Christ; and the Left, is his fierce Wrath; and he that chuseth the good part, doth not only become a Friend of God's, and himself, but also to the whole Creation, and becomes incorpora∣ted into that unspotted Body, and holy Fountain of Innocency, into which state all the inferiour Crea∣tures, as well as Man, do travel with pain, and groan to be delivered, as the worthy Apostle Paul saith; The whole Creation groans to be delivered into that glorious liberty of the Sons of God; this is the Land that flows with Milk and Honey: Here is Peace, and Plenty of all things; for Unity and Innocency makes the Kingdoms of this World Emblems of Paradise: For Temperance, Cleanness and Separation from Violence, freeth the Body from great Labours and Travels, and the Mind from carking Cares, Suspicions, and Perturbations, attracting the benevolent Influences of the Celestials, and all the Host of Heaven and Earth blesseth him that lives in Innocency, because he oppresseth nor hurteth nothing: It is Violence, Op∣pression, and Superfluity which have broke the Unity between God and Man, and also between all other Creatures, and rendered Man the most unhappy of

all others; his wrathful Mouth is so wide, and his Paunch so large, that the Spoil and Destruction of all the numerous Inhabitants of the Elements will not con∣tent him; he contends with all things, and therefore all contend with him; no place is free from his poiso∣nous Rays, and unreconciled Controversies, therefore all curse him, and he doth the same by them: Every Creature feareth Man, because he hurts and destroys their Peace; and in so doing, he doth the same by him∣self, for the Groaning of those Creatures that suffer Pain and Oppression will overtake him that doth it; but, on the contrary, those that have separated them∣selves from Violence, Oppression, and Superfluity, all things that are necessary for them, and for the support of Life, are near at hand, and may be easily procured, without hazarding the Health either of the Body or Mind, and without Oppression to any of God's Crea∣tures; as the great number of fragrant Herbs, Seeds, Grains, and Fruits, which are endued with brave in∣nocent Properties, and many excellent Virtues, be∣yond Expression; which being well prepared, and moderately eaten, do not only maintain Health and Strength, but they do beget their own Species, and in∣nocent Properties, both in the Body and Mind, as I have before demonstrated: And whosoever shall make trial, and initiate now this innocent way of Living, shall not only make Peace with the whole Creation, but shall overcome his inward Lusts, and violent Pas∣sions, which are Man's deadly Enemies; and then he may rest secure under his own Vine, viz. under the Government of the divine Principle of God's Eternal Love. Here all Contention ceaseth; no hideous Cries, nor mournful Groans are heard, neither of Man nor Beast; no Chanels running with the Blood of slaughter'd Beasts; no stinking Shambles, nor bloody Butchers; no roaring of Canons, nor firing of Towns; no loathsome, stinking Prisons, nor Iron Grates, to keep Men from

enjoying Wife, Children, and the pleasant Air, nor no crying for want of Food and Cloths; no Rioting, nor wanton Inventions to destroy as much in one day, as a Thousand can get by their hard Labour and Tra∣vel; no swearing, nor stabbing Heaven with dreadful Execrations; no galloping Horses up Hills, without any consideration or fellow-feeling of the Creatures pains and burthens; no deflouring of Virgins, and then expose both them and their own Seed to all the Mise∣ries imaginable; nor no Letting Lands and Farms so dear, that the Farmer must be forced to oppress him∣self, Servants, and Cattle almost to death, and all too little to pay his Rent; no Disobedience of the Infe∣riour, nor Oppression of the Superiour; but the first knows how to obey, and the last how to govern; nei∣ther is there any Want, because there is no Superfluity nor Gluttony: No Noise nor Cries of wounded Men, no need of Chirurgeons to cut Bullets out of their Flesh, nor no cutting off Hands, broken Legs and Arms; no roaring nor crying out with the torturing pains of the Gout, nor other painful Diseases, as Leporous and Con∣sumptive Distempers, except through Age, and the Re∣licks of some Strains they got whilst they lived in in∣temperate Egypt; neither are their Children afflicted with such a great number of Diseases, but are as free from Distempers as Lambs, Calves, or the young ones of any of the Beasts, who are preserved sound and healthful, because they have not outraged God's Law in Nature, the breaking of which is the Foundation of most or all cruel Diseases that afflict Mankind; there being nothing that makes the difference between Man and Beasts, as to Health, but only Superfluity and In∣temperance, both in Quality and Quantity. Man, in his first state, was made the soundest, healthiest, of the greatest Spirit, and the longest life'd; as witness the Antients in the first Ages of the World: But when Man enter'd with his Will into Violence, Oppression,

and Cruelty, then the Lord said, That Man had corru∣pted the Earth, and filled it with Violence; that is, the Elements and Properties of the Humane Nature was corrupted, and become unequal in their Operation; every particular Quality did endeavour to get the up∣per hand: Here the Harmony was broken, and Dis∣cord took place; here was the Strife: Then the Lord shortned Man's Life, but not before he became intem∣perate, and did Violence, not only unto himself, but to all other Creatures; therefore they do groan to be delivered into that first State, and glorious Liberty, Man was created in; which if he had continued in Obe∣dience, and lived under the Government of the inno∣cent Principle of God's Light and Love, all the infe∣riour Creatures would have enjoyed all the Privileges and Liberty which were ordained for them, according to their Capacity. For this Cause, whensoever any of the inferiour Creatures are oppressed, hurt, or killed, they do, by a natural Disposition and Inclination, cry unto the Fountain whence they proceeded, and groan for Deliverance; which will never be, until Men, with their Wills and Desires, enter into the innocent Prin∣ciple of God's Love, and holy Light, whence doth arise no Disposition of Hatred, Violence, or Oppres∣sion; it being as contrary to it, as Light is to Dark∣ness: All Cruelty and Blood-shedding do proceed from another Fountain, as different in Nature and Opera∣tion, as the common consuming Fire doth differ from the Light thereof; which is of a most friendly, pleasant Quality, and benevolent Operation; but the Fire is fierce, and altogether the contrary; yet nevertheless, the harsh Fire is the cause of the Light; and if there were no Fire, there would be no Light: The Fire is the Father, and the Light is the Son; and they are Emblems of the Father and Son, or of the internal Fire and Light: The Light of this internal Fire is a most plea∣sant, chearing Quality of Life; but the Fire, in its

own Nature, is a strong, harsh, sulphurous Property, a devouring, lofty, proud Spirit, who endeavours to consume all things, and the internal, dark Fire is its Root; and the Scripture saith, Who can dwell with ever∣lasting Burnings? God is a Consuming Fire to all that are not cloathed with the Son's Wedding-Garment of Light, Love, and Innocency; therefore the scrupling Violence and Oppression, both to Man and Beast, and denying our selves of other Vanities and Superfluities, is of great moment, and the only Path that leads Men to the holy Land, preserving both the Body and Soul in health. For this Cause, in the Beginning, the Lord put Man into a Garden, which doth truly signifie Inno∣cency; and gave him a great number of fragrant Herbs, Seeds, Fruits, and Grains, which are all endued with an innocent Nature and Operation; but when he had pre∣cipitated his Will and Desires into the Principle of Wrath, then presently the Earth was filled with Vio∣lence, and the Element of his Body and Soul was cor∣rupted; then Distemperatures took place in him, and his Life was shortned, but not before. Therefore the Eating of Herbs, Seeds, Grains, and Fruits is of far greater consequence than most imagine, and they may justly be esteemed the Food of good Angels, for their In∣nocency, excellent Virtues, Fragrancies, and Odours; and therefore they were the Food ordain'd for Man, whilst he remained in his Angelical State; and if he had continued in Innocency, he would never have desired any other Food; but when by Desire he awaken'd the fierce Wrath, and lived under the Power and Govern∣ment of its Nature, then he could not be satisfied with∣out doing Violence, and Killing; for innocent Herbs and Fruits had no Simile with that Nature that had got∣ten the upper Dominion in him, for every Property, as I have told you before, must have its own Food, or else it cannot subsist; then it was, and not before, that the Lord permitted Men to kill and eat the Flesh and

Blood of Beasts; which would never have been, had Man continued in Innocency: And therefore great are the Benefits, and manifold Privileges, that now do ac∣company all those that have attained to that state of Purity and Innocency which our first Parents were cloa∣thed with; their Minds being freed from Snares, and their Bodies from superfluous Labours, therefore can say;

We have no need of Lawyers; Honesty, Justice and Prudence makes their Trade nothing worth; and but a few Physicians, and none of them keep neither Coaches nor Chariots, they are not clothed with Gold, Silver, nor Plush Coats, our Temperance keeps them poor: The true Knowledge of God and Nature in our selves destroys the Trade of divining for Money: Our Superiours are not proud nor ambitious, neither do they spend the choicest and richest of the Earth in Courtly Gluttony, Drunkenness and Superfluity; nor the Inferiours be not bold, surly, inhumane and swinish; nor are any of us delighted with slanderous Speeches, nor lend our Ears to hear Lies; nor are we pleased with the evil Reports of others that do wound those who are not present, which do chiefly serve to advance Hatred and make Divisions; neither do we nourish such evil Passions, but take care, by the ob∣serving of our Duty (that is, by doing unto others as we we would be done unto) to destroy those evil Beasts of Prey in the bud: We pray for our Enemies, and praise them when they do well; nor are we grieved when Prosperity attends them, nor rejoyce at the Evil which happeneth unto them: We are not subiect to that de∣testable Spirit of Scoffing, Jearing and idle Jesting; neither do we spend whole days and nights in Drun∣kenness, nor waste precious Time in wanton vain Discourses; neither are we skilled in Horse-Races, nor exhaust our Treasures by Gaming, and Night-Revelling: Our Streets are not troubled with the Cries and Complaints of the Blind, Lame, and Distres∣sed;

nor are our Common Halls filled with the dis∣harmonious noise of drunken Healths, and roaring Huzza's; no fulsome Fumes of Tobacco, nor dete∣stable Steams of Brothel-houses, to infect the chaste Air; no Mistrissing, nor Revelling, turning Day into Night, and Night into Day; no Merriment or Spor∣ting at the Funeral of the Beasts; neither do our Wo∣men spend most of their Time in lying a-bed, Idle∣ness, nor in superfluous Inventions to gratifie their lu∣xurious Palates, nor with playing and sporting them∣selves with negre nosed Dogs, who make these rave∣nous, unclean Savages their Day and Night-Compa∣nions, for which some have been put to death by the Sentence of the Judge, by playing, kissing, and em∣bracing of them, sitting in their Laps, which many of them will hardly afford their Husbands the like kind∣ness; also sit at their Tables, feeding them with the choicest of Food and Dainties, whereas at the same time they will suffer those of their own kind to perish for Want; which Custom and Communication is in∣humane, depraved, and most detestable: Neither do we accustom our selves to Lye, nor go to drunken Clubs, to tell Stories of Dogs, Tobacco-boxes, Hun∣ting, Riding for Wagers, Scoffing and Jearing each other, speaking lightly of their absent Acquain∣tance. We do not forget that Scripture that saith, Let us lay aside all Maliciousness, Guile, Dissimulation, and Evil Speaking: Neither do we celebrate any unnatural Marriages. Our young Men do hold it unlawful to marry Women past Child-bearing, or those that are deformed, diseased, or unfit for Generation, for the sake of Money, Honour, or any other base depraved Ends: Our Ways and Passages are not filled with Thieves and Vagabonds; we fear not those of our own kind: Our Sons are not disobedient, drunken, nor riotous; neither are our Daughters unchaste, nor idle, though their Parents be rich (which are the Well∣springs

of Evil, and Mistress of Poverty;) neither do we surfeit our selves by Over-labour, nor put Na∣ture on the Rack by violent Exercises, whence pro∣ceed sundry Diseases: Neither have we any occasion to be obliged to those we like not, neither do we make a boasting Shew of our Friendship: We do overcome Ingratitude by our continual Kindness and Well-do∣ing: We fear no Enemies but those of our own House: We readily expose our Goods to those that are in want: Our Superiours hear all Complaints and Peti∣tions readily; neither do we detain the Rights and Privileges of any: We count nothing so profitable, noble, and honourable, as that which we give and as∣sist our Neighbours with: There comes no Harmony into our Ears, which is more welcome than the Prayers and good Wishes of our Neighbours and Friends: We count Riches and great Substance base and abject, if possessed privately, or spent superfluously on Men's Lusts and Passions; but on the contrary, being well employed, and put to the End for which they were given, doth innoble them, and make them magnificent, and a Blessing: The Knowledge of God, and his holy Law, in Nature, doth invite us to do good: There is no better way nor means to imitate God, than to live soberly in peace, doing good to one another, and by allowing that Liberty to our Neighbours, and to God's Creation, as we would willingly enjoy: We come in nothing nearer the Nature of God, than to cease from Oppression, and to do good: We desire to live in Peace, and to have our Liberty; and so do all other Creatures: We do not desire to be hurt, imprisoned, banished, stoned, or killed; wherefore then should we deal so unmercifully with any of God's Creatures, especially with those of our own kind? All Creatures shun and dread all such Evils: God made all things by his wonderful Power, and he doth by his holy Word preserve all; why then should we work contrary to

him, seeing we cannot make one Hair either white or black? Man is the only Prince and Governour in this World, and therefore he ought to take his Measures of Government from his Creator, whose Image he is, and not from the depraved Nature, which he, through Sin, is fallen into, where every Form and Property of Nature does, with highest diligence, endeavour to be Lord, and to domineer over each other; which the Man of Vanity counts right, but it is a gross Errour. Man was made to live in Unity, and to have Domi∣nion, and govern over all things: In the same Spirit of Unity, he that doth good, and lives in Peace, doth, by a magnetick Quality, draw Virtue out of all things: The fear of Want, Sickness, and even Death it self is made easie to us, by Mercy and Well-doing; wherefore then should we fear any thing, seeing we hurt nothing? He that lives according to God's Law, shall not die before the highest Number be accom∣plished; and then Death will be easie unto him, and his Change a Comfort.

We do count it an Indiscretion to condemn all that do not walk just in our Path, provided it be not an Evil against God, and his Law. Carking Cares perplex not our Minds, nor do Over-Labours tire our Bodies. We are honestly curious in the Enquiry of the Myste∣ries of Nature, for God doth will that Man should partake of his Secrets: Opinions nor Sensuality do not becloud our Understandings. We do not oblige our selves to follow Authors, a few Books do serve our turns: Our principal Book hath but three Leaves, by which we always pray unto the Lord, that he would teach us which is the true Knowledge of God in our selves, and the three grand Principles of the Universal Nature, wherein is contained all Myste∣ries, both divine and humane. We trouble not our Heads, nor spend much good Time in learning ma∣ny Languages. We account, the more Paint the

Glass-Windows have, the more it keeps out the Light. Neither do we account or esteem that to be Pleasure, wherein Voluptuousness is Captain; for such Pleasures do tickle the Senses only for a Moment, and then slip away, and leave behind them a disorder'd Body, and a perplexed Soul; the Memory of which calls for Re∣pentance, and do ingender in the Mind Sottishness and insolency, and a Forgetfulness of all Good; making the Body an House of Sorrow, and the Soul a Den of Thieves: Intemperance never goes alone, having ma∣ny other Evils, and perverse Companions attending her; but, at her first appearance, doth court her Lo∣vers with a curious, painted, smiling Countenance, which doth allure and draw after her a great Train of young Gallants, by her counterfeit Beauties; but we, through the good Favour of the Lord, know her Snares, and that she is that Woman the wise Man saith, Sits in the Corners of the Streets of Man's City, alluring and inviting the foolish Ones by her fading Delights and Pleasures; therefore we warn our Citizens to beware of her Charms. But Vertue, who is our Captain, though at first she do appear to us with a dismay'd Face, and in modest, plain Garments, and neither decked with feigned Speeches, nor with fading Beauties, but with other most sublime and durable Riches; as, Tempe∣rance, Cleanness, Separation, Self-denial, which is a lit∣tle austere and burthensome at first to old Adam, and to those that have spent most of their days in the In∣temperances and Oppressions of Egypt; nevertheless, a little Use, Custom, and Self-denial, makes them most friendly, both to the Body and Mind; for she freeth them both from Ignorance, vain Opinions, Self-con∣ceitedness, and all other Snares and Troubles, and crowns the Soul with eternal Felicity: If our Children are gluttonous, idle, or disobedient to Parents, our Law and Custom constrains them to make retaliation by Servitude in our publick Houses, and Places provi∣ded

for that purpose: We do not enslave our Bodies by Labours, nor put our more noble Parts on the Rack by carking Cares, to maintain our Wives and Children, because we observe order, and count that unlawful that is not needful; a little serves and supports the necessity of Nature, where Superfluity is laid aside: The more Children we have, the richer we do esteem our selves, we do not pray and wish that we may have no more Children, and at the same time continue the Means; neither do we hinder Conception for fear of Disgrace, Trouble, or that we shall have more Children than we can maintain; all those things we esteem to be Sins against God, and his Law in Nature: We are con∣tented, and highly gratified with the most pleasant Fruits of the Gardens, and desire, as much as we can, to imitate our first state of Innocency, counting every green Herb and Seed our principal Food, having a Simile with the friendly Principle in Man: We fear all Incli∣nations after Flesh and Blood, they smell of the Origi∣nal Sin, and of the awakened, fierce Wrath of God, which renders man fitter to live in a Flesh-Market and Butcher's Shambles, than in a Garden; there being no more affinity between Slaughter-houses, Shambles, But∣chers-Shops, and Sheep, than there is between a plea∣sant Garden, and the Fruits that grow therein, and Dogs, Lions, Bears, and the like wild Beasts of Prey: We do not complain, and say, If we should not eat Flesh and Blood, we should die, as some will, meaning the death of the Body; this none need to fear; but the main thing lies occult; they are not willing to kill and de∣stroy the Government of the violent, wrathful Spirit, and ravenous Nature, which most Men love to pra∣ctise; all such things that support and keep that Spirit in motion, which would quickly be weakned, if Man did not supply it with its proper Food and Aliment. If Violence nor Oppression did not come into the noble Tents of Men, then Man would be like a pleasant Field

in May, where there grow various sorts of fragrant Herbs, Fruits, Grains, and Seeds, of different Forms, Shapes, Colours, Beauties, Odours, and Natures; but they have but one Mother, whence they have and re∣ceieve Virtue, Life, and Power, standing all in quiet∣ness and silence, suffering all sorts of Winds to blow on them; they complain not, neither do they grutch or envy each other, because they are not all alike, or that one is more beautiful and fairer than another; no, they all thrust forth their Virtues in quietness, to God's Praise and Glory; even so it would be with Man, if he did fear the Lord as he ought, and lay aside Violence, and live in Innocency, then the Tempter would lose his labour.

2. If any amongst us be idle, gluttonous, or com∣mit any evil, and will not amend his Life, and become sober at the first, second, or third Reproof, then they are committed to Houses and Places appointed for se∣veral sorts of Work, and there they are put to such Labour, Arts, or Trades as they shall be capable of, being well furnished with Meat, Drink, Cloathing, sweet, wholesome Chambers and Beds, there to conti∣nue until they have made retaliation; their greatest Punishment is, they are confined to work double the time that is allotted for others, viz. twelve hours in a day; for we do not oppress our selves nor Servants with labour; it being not lawful among us to work above six hours in a day, which doth bountifully sup∣port us with plenty of all things; where Superfluity is not, there needs not much labour neither to Man nor Beast, the remaining time is set apart for Prayer, Me∣ditations, and Contemplations of the divine and natural Mysteries of God, as Arts and Sciences, and all lawful innocent Recreation: We do account none capable to know the hidden Mysteries of God and the Creation, but those that become even as Nature her self, viz. true, simple, constant, patient, and pious, no ways hurtful

to any thing, viz. a regenerated Man, none else are fit for the search and speculation of divine Mysteries, but those that are thus qualified; when by an innocent, pious Life we have made God our Friend, then the Heavens, the Earth, Elements, and all the Terrene and Celestial Influences are constrained to come to our help: We draw Peace, Love and Vertue out of all things; for eve∣ry Likeness doth forcibly draw proper Aliment out of all things, for the increase and support of its own Bo∣dy, both in good and evil; and for this same purpose we do often meet together, for our outward occasi∣ons do not hinder us, where we do speak and discourse freely, like so many Children, keeping nothing back or hidden, whether it be good or evil; but manife∣sting the inward secrets of our Hearts, and the Mysti∣cal Operations of the various Properties of our own Nature, and of the Force, Power, Vertue, and Vice of each Quality, and of their rising, and continual contest amongst themselves for Mastery; and also the manner and way the divine Principle of God in us, doth open the seven Seals, and call the Soul back out of Egypt, viz. out of Discord and Inequality, into Concord and Harmony: We do not admit of any Discourse that is not filled with Vertue and Experience, either of di∣vine or natural Wisdom, by which the low, mean Ca∣pacities are rais'd by Simile, Use, and Custom, to some degree of Wisdom; Silence being in much esteem a∣mongst us, counting it a very difficult thing to hear the Voice of Wisdom, if the Ears are not first made good by Silence; for he that cannot distinguish Sounds, cannot tune his Instrument, and consequently he can make no Harmony; the like is to be understood of the various Voices in Man; if he do not understand by the Sound of each Voice, and from what Centre it had its Birth, and what Property doth predominate in each Voice, then such an one cannot rightly and pro∣perly distinguish the Voice of Wisdom from others; for

this cause many do take the one for the other. We do not admire any Study so much as the knowledge of our selves, esteeming that to be only profitable both to the Body and Soul: We have but few Merchants a∣mongst us, and those that are, are ready to break; for their Wares have but little Credit with us: We do not need Wine, Sugar, Spices, Fruits, Drugs, nor indeed none of the Novelties brought from the West and East-Indies, accounting them not proper, nor a∣greeable to our Natures. We know that the Herbs, Fruits, Grains, Seeds, and Drugs, that grow under the elevation of our own Pole, are more Homogeneal. We are of the Kingly Prophet David's Mind, counting all those needless Dainties the price of Blood, for the most part procured by great hazard, trouble, and labour: And if David counted Water (which was procured by hazard of a Man's Life,) the price of Blood, it being a most necessary thing for the support of the Life, and he at that time in great need of it; how much more then must we esteem those needless things the price of Blood, that are procured by the loss of Life and Health? Our married Men and Women are not like the Moon, the farther she is distant from the Sun, the clearer and greater light she gives; but when she draws nearer, her light is lessened: Our Women do not spend most of their time in superfluous Dressing, and decking themselves like painted or gilded Looking-glasses, which present a false Face: We love, and marry them for Vertue, more than for Money, Honour, or Beauty, because none of these things make them so Praise-wor∣thy as Sobriety, Modesty, Obedience, and good Works: They are so friendly to us, as not to charge us, or put us to that unnecessary Labour and Trouble of rich Attire, or other Superfluities; their modest Looks and honest Be∣haviours, do not only engage us to love them, but leads all that cast their Eyes on them, to Continency and Chastity: We do not know the Expences of either A∣pothecaries,

Doctors, or Doctresses; they prevent that by good living; neither do they teach, or train their Children from their Breasts to Gluttony, but supply them with proper Meats and Drinks, both in Quantity and Quality, which makes them strong, lusty, brisk, and healthy, of clean, sweet Tempers, not apt to cry, or be disordered, but play like Lambs; neither are they so subject to immature Deaths, of good Genius's, apt to all sorts of Learning, (not subject to the Ioint-Aches, King's-Evil, Leprous Diseases,) which do pro∣ceed from our well-Tillage and Manuring of our Ground in the beginning; also we take care to keep it clean from Weeds, and to sow good Seed in the pro∣per times and seasons: We do make it our business to understand the Nature and Quality of each Soil; for some Men's Transgression the Earth is naturally sub∣ject to bring forth evil Fruit, or Vegetation not so profitable for use; and if there be not special care ta∣ken, and industry used, the good Fruit will be over∣run, and much weakned by the Thorns and Briars, and hinder the good Seed from taking Root, and so become corrupted in the Bud: We do also esteem that Country most miserable, that doth neglect the proper Tillage, and Education of Children, it being the grand Fountain of all Superfluity, Gluttony, Sediti∣ons, and Murthers, and a contempt of God's Law written in the Heart, Scriptures, and Book of Nature; for this cause the Learned Moses commanded, That the drunken, gluttonous, disobedient sons should be stoned to Death. Therefore we have Laws and Customs that do compel all Fathers to instruct their Children in all Modesty, Honesty, Cleanness, Sobriety, and Silence before their Elders; and we trust not the education of them to others; for if we will not take pains with them our selves, how can we believe that others will? We ac∣count it more profitable for them to be educated, and instructed in the Precepts of Wisdom, and Knowledge of

Nature, than for us to spend our Time, wear our Health out; and perplex our Minds to get Riches and Money, which for the most part are the very Seeds of Oppressi∣ons and Intemperances: We do not admit the importing of Wine, or any strong Drinks to be made, that is capa∣ble to make Men drunk; not that we do esteem those brave, noble Creatures unlawful, but because the young Men, and simple, low-spirited People have not government to use it as it ought, or to the best advan∣tage of Nature, but altogether the contrary: There∣fore the Wise amongst us do refrain it, and prohibit themselves for their sakes: We had rather the excel∣lent Fruit of the Vine should be lost, than our People destroyed in the use of it; therefore if any amongst us, do make, or invent any sort of Drink, that will make Men drunk, they are punished with perpetual Servi∣tude, and the Drinkers thereof with little less; Drun∣kenness being the leading-Card to all Evils: We have not forgot the many Burdens, Miseries, cruel Slaveries, and Oppressions we endured whilst we remained in in∣temperate Egypt, though the Foolish Ones have: And if we should give liberty again to Drunkenness, Glut∣tony, and the like Vanities, we may justly expect the same measure, and to have no more Mercy than Pha∣raoh and his Troops had; for wheresoever Superfluity, and Gluttony is, there you may be sure Oppression doth reign, which doth powerfully stir up the Wrath; therefore the first step towards the Land of Peace, is for Men to abstain from all Uncleanness and Violence; which the Prophets, and Holy Men of God proclaim'd in all Ages: We know that to be lawful that is need∣ful, and sutable to Nature's wants; being sensible that every Extreme begets its Simile, both in the Body, and also in the Mind; whether it be Meats, Drinks, Words, Exercises, or Communications: We cannot do Violence, or oppress any thing, but first we must be strong in the fierce Wrath, whence the Violence doth

proceed; neither can we do any thing, whether in the Evil or Good, but first we must be strong in that Prin∣ciple whence the Good or Evil doth proceed; there∣fore it may be truly said, Wrath and Fierceness hurts all things, and all things hurt that; but on the contrary, Innocency hurts nothing, and nothing hurts that; it being an irrepugnable Tower against all Evil and Violence. Living well is the best defence against Men's inward and outward Enemies: It is also a custom amongst us, if any of us, by the enticement of our liquorish Pa∣lates, or other Accidents, commit any Intemperance in Meats, Drinks, or otherwise, we in all Particulars, make it publick at our Meetings, and such do, of their own free choice, appoint unto themselves a certain time of Abstinence and Separation, according to the nature of the Offence, viz. Days, Weeks, Months, or Years; whereby our Bodies are cleansed, and purged from superfluous Matters, (which are the Seeds of Diseases,) by which we are preserved in health, and our Souls are freed from the Chains of that Offence, and our Minds and Spirits strengthened by the Spirits of our Friends; Penance and Separation keep the Evil fresh in our Minds, with a continual Spur to call on the Lord for Mercy: This many of the Prophets and holy Men practised. We do account it unlawful to innoble the Carcases of slaughtered Beasts, by intom∣bing them in our Bodies: The Flesh of Beasts is too near a-kin unto us; therefore the humane Nature ought not to join or incorporate it self with the Besti∣ality: The Wood-Musicians do freely communicate with us, because we do not hurt them: All things are friendly unto us, because we are like unto them; also the holy Scriptures do testifie the Truth of this, viz. The Lord hath made his Angels ministring Spirits, to minister to them that fear him, and live in his Love. Ab∣stinence, Cleanness, and Separation do fortifie us, and support our Spirits, which do by a secret and natural

Attraction, even as the Loadstone doth Iron, attract the Celestial Powers, by which the good Angels become prompt, and do readily serve us, and communicate to every one according to his Merits and Capacity.

But on the contrary, those that have introduced their Wills and Desires into the central Wrath, and live under the divided Forms, and evil Properties, do thereby subject themselves, not only to all the inferi∣our, bestial Properties, but are always liable to be tempted, and give great Advantages to the evil Genius, and to the malignant Configurations of the Celestials, which forcibly attract unto them the evil Angels, which draw many into great Errors; as, Gluttony, Drunken∣ness, Adulteries, Theft, and Murders; as also, unto all vain Sports, and violent Exercises; as, Bear-bai∣tings, Bull-baitings, Fencing, Fighting with Dogs and Cats, Swearing, Lying, and Fighting with one another; as also, Playing at Cards, Dice, Nine pins, and many other evil, robust, Egyptian Sports, which are the In∣ventions of the evil Genius, and Angels, and do all proceed from the fierce Wrath of God in Nature. It is farther to be noted, that all those that are Specta∣tors, and love to see those violent Exercises, and vain Pleasures, and take delight to be in the presence of them, are all led and governed by the same evil Genius, and with their Wills do confent to those Villanies. O ye Multitude! stand still, and consider what fire it is that is kindled in you, and what Fewel it is that doth keep it burning, and from what Centre it takes its Birth; and then you will find it to be the hellish Fire, which proceeds from God's fierce Wrath, which can no ways be quenched, but by your ceasing from Evil, and standing still, and the Lord will, by his Power, part the Red Sea, and conduct you safe through his Wrath, and drown the Man of Sin, but preserve his Camp by his holy Angel.

3. But in our Country we have none of the afore∣mentioned Sports, nor Egyptian Pastimes: We do not use Cruelty, or do Violence, neither to Man nor Beast, for fear we should become worse than Savages, as the People of Egypt, and those of the Land of Nod are; for no Man can do Violence, and not awaken the Wrath, and violent Spirit; for all Inclinations to Vio∣lence, do proceed from the same Spirit, and all that take delight and pleasure therein, are precipitated into it, and then this hellish Quality gets dominion, and crucifies the Son of God, (viz. the friendly Principle of Light and Love,) afresh, as the Scripture saith. For these Reasons our Philosophers will not admit any Violence to be done, either to Man or Beast; because all Oppressions and Violences, whether they be little or great, have but one Root or Fountain; the same is to be understood of Vertue; and as Use and Custom do encrease Vertue, and make it impregnable, so doth the practice of Evil make the fierce Wrath strong and powerful: Therefore we have no Bear-baitings, to ga∣ther the rude, violent Multitude together, and to tor∣ment the Creatures of God, who bear his Image, either in his Love or Anger; neither have we Bull-baitings, to make and force one Beast, contrary to their Incli∣nations, cruelly to tear another to pieces, whilst a company of People look on, that in their nature are tenfold worse than Beasts; neither have we any Cock∣fightings, nor no Festival Days, that serve chiefly to call the violent Rabble together; nor no Whitson-Ale, or Morris-dancing; all our Dancing and Fencing-Masters, since we came out of Egypt, have given off their Trade, and applied themselves to the Study of Wis∣dom; and many of them are become excellent Profi∣cients therein: All our Ale-houses and Taverns are put to honest uses, viz. to entertain Strangers; and the Instruments of Musick, which were used in them, du∣ring Pharaoh's Reign, we have caused to be burned,

as a Sacrifice, or Retaliation, because the Egyptians had profaned the Lord in the use of them. We have no fatted Swine, fatted Oxen, or Punchanelloes amongst us; neither have we any of Pharaoh's lean Kine. We wear no Swords by our Sides, but all our Weapons of War are inward; and we never use them for any other Oc∣casion, but to defend our Souls from Viciousness. We join not Harmony, Swearing, and vain Discourses toge∣ther, as the Egyptian Masters of Musick do. Our Men do not rob Women of their principal Ornament, nei∣ther living nor dead, nor adorn their Heads with theirs; which shews (in those that do) a base, depraved, effe∣minate Nature: Most of this sort of People belong to Pharaoh's Troops, that are, or may expect to be swal∣lowed up in the Sea of Wrath. Our Women do not gather themselves into Companies in the Streets, and there spend Time in evil Communication; neither do they stand idling at their Doors, in painted, counter∣feit Dresses, to allure the wanton Eyes of the Passers by. We have no Play-houses, neither dare we use Con∣sorts of Musick in any such places. We do not suffer our Children to go to any of the publick Shews, and Games of Sodom, for fear they should look back, and so become Monuments of God's Wrath, as Lot's Wife was. We do not allow or suffer our young Men to run nor ride for Wagers; neither do we suffer our Women to use robust Employments, for fear they should become rude and immodest, as the Egyptian Women are; for the whole preservation of Mankind doth chiefly depend on their well Conduct and Tempe∣rance. We turn our Backs on all idle Discourses which serve only to invite Men to Folly, and spend precious time. Our Friends Abstinence, Temperance, and Cleanness do continually shew us the vanity of such things, and spur us on, and hasten us towards the Land of Peace. We do not look back, for fear we should awaken the Centre, the original Poisons; and then our

sweet Water would be in danger of being dried up, as it came to pass in Lucifer and his Legions; there being but nine Figures, or degrees of Wisdom, attainable by mortal Men, the tenth Number, viz. o, is the highest; and those that have gradually passed through the Nines, must stand still in silence, and leave off all numbering, and suffer God's Holy Spirit to work the Will and the Deed in him, as he pleaseth.

We have no Butchers, Fowlers, nor any that be∣long to the Trade of Killing, Violence, or Oppression amongst us; most of them revolted, and join'd them∣selves to Pharaoh, before they came out of Egypt, and were destroyed with his Troops in the Sea of Blood, or Wrath; and those of them that passed through the Red Sea, were cut off in the Wilderness; for finding their Trade very bad and low, and the nearer they came to the Land of Peace, the worse it grew; so they began to tumult, and complain, and murmur against the Lord, that he dealt so hardly with them: Which awaken'd the Centre of Wrath, and destroyed them; so that none of this sort of People enter'd the holy Land that flows with Milk and Honey, and not with the Blood of the humane nor bestial Nature. Neither have we any Billings-gates; all that sort of People are our Hewers of Wood, and Drawers of Water: And but very few Inns of Court-Gentlemen, or Templers; all of them that escaped the Egyptian Plagues were destroyed with Corah, Dathan, and Abiram, in the wild Nature of this World, or Wilderness. Nei∣ther have we many Churches, and yet have a great number of Temples, in which we worship the Lord; but there be no Bells in them, that are compounded of imperfect Metals; therefore we have no need of those robustick Musicians, viz. Ringers, to call the People to worship; such Musick is too Saturnine and Martial for us: No, every one of us hath his own Bell, and none can ring, or make Musick of it, but himself; which

being skilfully handled, makes a more sweet, soft, and pleasing Harmony, than the Egyptian Bells, who are loud, harsh, and penetrating; and all the Ringers are rude, cruel, and inhumane: Our young People do not learn to ring any Bells but their own; which, when well learned, calls them to the Worship of God in the proper Times and Seasons, even as the good Spirit of God shall teach them, as the Scripture saith, The holy Men of God taught and spoke as the Holy Spirit moved in them. We do not admit any to be Magistrates or Go∣vernours over us, but only those that by Industry, Prayer, and Meditation have attained to a more excel∣lent Understanding of God, Nature, and Themselves, than their Neighbours; which doth render them fit to govern: We account none capable to govern others, that have not first learned, in all particulars, to govern themselves. It is contrary to our Philosophy to mix or compound our Food with things of disagreeing na∣tures: We use no double Preparations; the more simple our Food is, the more agreeable it is to our Na∣ture, and best sustains our Healths. It is not a Cu∣stom for our Women to give, or suffer their Children to drink any kind of Beer, or Syder, whilst their Food is chiefly Milk; there being nothing more contrary to Milk, than such sharp Liquors; Milk being of a sweet, gentle, mild, friendly Nature and Operation, having no manifest Quality that doth too violently predomi∣nate, there being a certain Harmony between the Pro∣perties of Nature in Milk; and therefore it hath al∣ways been found by Experience, to be the best Food for Children, and all young People; administring pro∣per Nourishment, in Equality, to all Parts: But on the contrary, all sorts of Beer, Syder, and other fermented Drinks, are of a sowr, keen, or sharp Quality; and for this cause, being mixed with Milk, it turns or se∣parates the wheyish part from the thick; the same is to be understood, if Children or others drink after ea∣ting

of Milk, if they do not forbear a convenient time, till the Stomach hath made separation, and alter'd the Property of it. Besides, the constant drinking of such Liquors do sowre the Stomach, and generate a keen or sharp Quality, which is apt to turn the Milk into an hard, tough substance, and thereby puts Nature to great difficulty to concoct or make Separation. Doth not our daily Experience shew us, that all Curd of Milk is hard of Concoction, and burthensome to the Stomach? For this Cause, many having used them∣selves to drink plentifully of strong Drinks, and to the eating of compounded Food, which have so sowr'd the Stomach, and alter'd it from its simplicity, that the eating of this friendly, harmless Food becomes offen∣sive to them, and disagreeing, especially to some par∣ticular People, whose Stomachs are, as it were, natu∣rally inclined to generate a sowre Matter: For this cause, if any shall drink immediately after eating of Milk, it will cause them to puke up the thin, wheyish parts, whilst the hard substance remains in the Sto∣mach, which doth foul, and hinder Concoction. For these Reasons, it is much better for all Children, and young People, whose Food is chiefly Milk, to drink Water, it being the most like Milk of any Drink, of a mild, gentle, friendly Nature and Operation, which is farther manifested by its being mixed with Milk; they mix or incorporate themselves as one entire Bo∣dy, making no variation, or separation, as other Li∣quors will; and therefore it hath been found by Expe∣rience, in all Ages, to be the best, and most natural Drink for all People, but more especially for Women and Children, who are endued with tender Spirits, and gentle Heats; and if their Meats and Drinks have not a near Affinity, both in quality and quantity, to their Natures, it will quickly put them out of Tune, and cause them to fall into Diseases, and then Nature will become unequal in her Operations. Every like doth,

with highest diligence, endeavour to beget its Simile, both in the Body and Mind: Water being in its own na∣ture so clean, simple, and innocent, that it doth not only wash and cleanse the Mouth throughly, and all the Ves∣sels of the Stomach, from such gross, thick Matter that doth stick and furr them; but it doth distil its moist Nourishment into all parts of the Body, with∣out making any noise, or causing an unequal Motion, cooling and refreshing Nature; strengthens Conco∣ction; thins the Blood, causing it to circulate freely; makes the natural parts brisk and lively. For this cause, those Women and Children that do constantly drink Water, are not subject to so many Diseases as others whose practice is to drink strong Liquors. We have but one sort of Bread, which is neither coarse nor fine. We never change the Fashions of our Garments, nor deck them with Superfluity; but they are plain, noble, and modest, sufficient to defend us from the In∣juries of the Elements. We use not many Words in our Buying and Selling; neither do we praise the things we sell, beyond the true Value; nor dispraise the things we buy, for Interest, or without understanding the true Goodness, or Value: We flatter not those we get by, and speak lightly of better Men: We suffer not our Commodities to be undervalued, and our selves to have the Lye, without giving them Reproof, in hopes we shall get a Chap-man; nor are we patient, when abused by our Chap-men, holding our peace for hopes of Gain; neither are we moved to Passion for the like Affront, when Interest is not at stake. Our Nobles, Governours, and Princes are not distinguished from the meaner sort of People by their great Palaces, rich Cloathing and Or∣naments, or number of Chariots, Foot-men, Horses, and the like; they have no other Marks of Distinction, but only their white Robe. Our Clergy do not command a Day to be set apart for divine Worship, and suffer the Rich to make their Servants and Cattel work, and take

no notice of them, and punish the Poor for the like Of∣fence. We can send our Children to Market, to buy any Commodity, if they can but speak plain, and not fear being wronged: Nay, we can send them to Smith∣field, to buy Horses; for we have no Jockies or Horse-Coursers amongst us, who do make it their chief Bu∣siness to sell counterfeit Wares: Neither do our Lea∣thern Doublets stock their Cows; that is, not to milk them in three or four Days before they bring them to Market, or expose them to Sale; which doth not only put the Creatures to much pain, but it stints them, that they will give but little Milk the following Summer. We do not make that Day which we set apart for the Worship of God, a Day of Feasting, Drunkenness, and Gluttony: Neither do we deck our selves with rich Or∣naments, to draw unto us every gazing Eye, which doth render the Mind uncapable of every good Work: Neither do we live in Superfluity, and at the same time suffer our Poor to want Bread. For this cause, those Days that are by us set apart for divine Worship, we, with one Consent, do fast, or live more than ordinari∣ly abstemious; which done, every one casts up his Ac∣count; and what he doth find he hath saved of what his usual Expence is, that he gives to the use of the Poor. Also we have many other Fasting Days in the Year, as Christmass, Easter, Whitsuntide, and the like; at which times we observe an extraordinary degree of Temperance; and what we save thereby, we put into the Poor's Box. Also when there are any extraordi∣nary Bargains made between Buyers and Sellers, where∣as the Men of Mode do agree to have chargeable Treats, and superfluous Dinners, which we give to the Poor, and many other things of this nature: And at the Years end, every Man casts up his Account; and for every Pound he hath increased his Stock, so many Six Pences he gives into the common Treasure, for the use of the Poor; so that they are well provided for, and Money

to spare for other necessary Uses. What we formerly spent in superfluous Feasts, Garments, and other Ex∣travagances of this nature, we now put to good Uses; as the Planting of Trees of all sorts, especially of Fruit, which do supply us with Drink and Food, and bring forth without plowing or sowing. Also we employ a great number of People in making of good Roads and High-ways, both for Foot and Horse, but especially for Foot, for we do accustom our selves to go on foot; we seldom ride, except on extraordinary Occasions. We have but one Apothecary in a City, and he is admitted to sell no other Cordial but only good Wine; neither is Wine to be sold in any other place. We never eat, or very rarely drink between Meals; our Set-Times of Eating are at Nine in the Morning, and Five in the Af∣ternoon: Neither do we sit an Hour or two feeding on Varieties, nor entice one another by feigned Intreaties to eat more than Nature requires; but every one of us take as much Food and Drink as is fit and suitable to Nature, as Reason and Wisdom shall govern him. We eat many sorts of Food, without any other Prepara∣tion, but only what Nature hath done to our hands; as Milk, various sorts of Herbs, Fruits, and sometimes Eggs: Neither do we eat any of our Food hotter than our Blood, but for the most part quite cold; especial∣ly in Summer, and moderate Seasons. We account our selves Gluttons, if we do not feel our selves more pleasant, airy, brisk, and lively after Eating, than be∣fore. We use our selves to gentle Exercises, in open airy places. Our Beds are sweet, hard, and clean, and Chambers airy. We admit not above two at most to lie in a Bed together, nor the Young with the Old, or the Diseased with the Sound. Our Day-Garments are neither thick, nor thin; but of the two, rather thin than thick. We count it an Evil to have our external Members to glow with an unnatural Heat after Eating and Drinking. We prevent scabby and Leporous Dis∣eases

by Temperance and Cleanness, and not by Phy∣sick. Our Women observe the time of their Unclean∣ness, and separate themselves, according to the great Law of Moses. Our Seers have good skill in curing Diseases by Sympathy and Antipathy: They never give Advice, nor administer any Medicine, before they have bowed themselves before the Altar, and enquired of the Oracle of God in themselves. We esteem none fit for Physicians, but only those that are, from their Ra∣dixes, born with natural Gifts, and afterwards who have learned themselves; nor esteem any Man for his Babylonical Gibberish. We press every one, when they find themselves disordered either in Body or Mind, to stand still, and cease as much as possible from Imagina∣tions, or lending an Ear to every Woman's Story or Medicine; but first call on the Lord, desiring his Coun∣sel; and whatsoever the Oracle, or divine Principle doth shew you, (though it be the meanest of Medicines, as Herbs, Fruits, Seeds, Drugs, or Minerals,) that be sure to do; as the Mother of Christ said to the Servants that waited at the Marriage where Christ wrought his first Miracle, and made Water Wine: What soever he bids you do, that do. Every mean thing becomes effectual, where the Directions proceed from the right Fountain, and if Faith and an innocent Life be not wanting. Also we prohibit our young People from eating unripe Fruits, as Apples, Pears, Plumbs, Cherries, and the like; or eating of them after full Meals, or between Meals, or when they have been gathered and exposed to the gross Airs of Cities or Towns two or three Days: Neither is it a Custom amongst us to compound ripe and unripe Fruits toge∣ther, nor lawful for any of us to eat Sweet-Meats, or delicious Tarts, after we have eaten sufficiently of other simple and natural Food. Our Custom will not admit us to intreat our Friends to eat or drink beyond what is needful. We have not forgot the great Affliction, and torturing Distempers we endured whilst we were

in Captivity, and under the Government of Pharaoh's Task-masters, viz. under the unequal Oppressions of the awakened Wrath, and divided Forms of Nature, where each Property endeavours to get the Mastery; and therefore we do continually shun, and arm our selves with the Armour of our Lord Jesus Christ, viz. by taking up the Cross, and denying our selves those Egyptian Vanities and Superfluities, which the common Enemy of Mankind doth seek, with all cunning Inven∣tions, to enslave us again in worldly Lusts, that he may separate us from our sovereign Good; but the Word of Truth is engraven in our Hearts, by whose Power and Virtue we withstood his Temptations, and beware of his Snares in time, and count it our chief Good that the Lord hath, in his Eternal Mercy, deli∣vered us out of Captivity; therefore it behoveth us to live soberly in this present World. We desire always, and in all states, to submit our selves to the good Plea∣sure of the Lord, for we do not know what is good, no farther than we are guided by his Holy Spirit; it belongeth to him to determine what is most expedient for us, and his own Glory. We all hold this Maxim, That all that have throughly profited themselves in the School of Christ, do daily beat down, or keep under the Elemental Body, by denying themselves the Worldly Vanities within. We do not give Names to our Chil∣dren, nor imitate the Philosophical Ancients, like Apes, without understanding the true Nature or Genius of the Child, as to call them at a venture by such Names as do express a Deity, whereas this Nature and Genius of the Child is quite contrary: This is not to imitate our first Parents; Adam gave Names to every Crea∣ture, and Thing, according to their Natures; that is, expressing their Natures and Properties: He did not give Names to wild, savage Beasts, that did signi∣fie Cleanness, or friendly, tractable Dispositions and Natures; nor call Sheep Lions, nor Lions Sheep: The

Prophet Isaiah saith, Woe unto those that call Evil Good, and Good Evil; being ignorant of the true Nature of things, and divine Mysteries, they make no distinctions between Good and Evil. Adam called his First-born Cain: Why did not he call him Abel? No, that would be to call a Devil a Saint, and a Saint a Devil: Cain doth sound forth and signifie the strong Might and Power of the Wrath and divided Forms of Nature, which had Dominion in him; and Abel doth, as we have told you before, sig∣nifie the eternal Principle of God's Love, viz. Cain imi∣tates the fierce devouring Fire, and Abel the Light thereof: The very same is to be understood of Ishmael and Isaac, and Esau and Iacob; the elder doth truly signifie the consuming Fire, and the younger the Light thereof; the first is the Father, and the second is the Son. The An∣cients did not therefore gather together all the good Names, which do express the holy divine Power, and eternal Grace and Love of God in his second Principle, or eternal Light, and call their Children by them at a venture; no, this would have been great Impiety: Would not every sober Man count it sordid and vain to call an Angel a Devil, and a Devil by the Name of an Angel, as most of the Men of Egypt do at this day? They name and call their Children by Names expres∣sing the divine Virtue and Power, when as most of them do live under the Government of the evil, unclean Nature, and the Spirit that doth predominate in them is fierce and wrathful, so that they call Good Evil, and Evil Good; which is far off from imitating the holy Men of the first Ages. This doth more clearly appear by Abram, which doth signifie the original Wrath and wild Nature of this World: Why did not his Parents call him Abraham, Emanuel, Grace, Hope, Charity, Abel, Iacob, or Isaac? No, those Names were too sublime; but Abram did truly sound forth and signifie his inward and outward Nature: But in process of time, when the Light of God's Grace and Eternal Mercy appeared to

him, and that he believed in God, which was accoun∣ted to him for Righteousness, then the Lord said unto him, Thy Name shall no more be called Abram, but Abra∣ham, which doth truly comprehend and signifie both the first and second Tabernacle. The Lord did not de∣stroy or annihilate the Wrath and wild Nature; no, that must not be; if there were no Fire, then there would'be no Light, as our Saviour Christ saith in ano∣ther Case, He came not to destroy the Law, but to fulfil it. The Lord did reinforce Abraham's Soul, and replenish it with his holy divine Principle of Love and Light; and therefore his Name should no more be called A∣bram, a Thorn, or wild Thistle; but Abraham, the Fa∣ther of the Faithful. The same Order, and changing of Names was continued till Christ was manifested in the humane Nature, and afterward by all the divine Seers: Did not Christ change St. Peter's Name, because of his fixed Faith; calling him Sephas, which signifies a Stone, or Rock? And was not Saul called Paul after his Con∣version? The Ancients never changed Names, but first their Natures were changed: Christ called Herod a Fox, which did truly signifie his inward Nature, and what Spirit did govern in him: The same is to be understood, when the wise Ancients gave Names to their Children, Places, Cities, and other things; which Names did al∣ways truly signifie what Property or Quality did pre∣dominate in the Child or Thing so named. This Know∣ledge is Angelical, which Man hath lost, by suffering his Desire and Will to enter into Vanity; and as the Name of each Creature, which Adam gave them, doth express their Properties and Nature, so the Name of each Angel doth express and signifie their Office: The understanding each Name, and what is signified there∣by, doth remain as a Mystery unto Mankind; which is the original Language, or the true Language of Na∣ture, the sound of each Word or Name doth declare what Property is predominant in it; which original

Language of Nature, Birds, and some other inferiour Creatures, do retain to this time, because they have not broken the Law of God in Nature, but have lived in the Simplicity thereof; and though they are not endued with that noble Faculty of Speech, nevertheless they can, by their general Tone and Cry, as intelligibly communicate their Desires, and various Passions, as Love, Hate, Hunger, Thirst, and the like, as Men can by their distinct Dialects, viz. by altering and varying this one simple Tone, or Cry; as when they are hun∣gry, or want their Fellows, or if one particular Bird doth know of some Food that his Fellows are ignorant of, then he sends forth such a Tone or Sound, as does as intelligibly acquaint all those of their own Kind, as Men can by discoursing together; for every Tone and Cry, according to the various States, Wants, and Con∣ditions the Creature is in, such a Centre or Property is awakened, and stirred up; and that same Property of Nature doth sign and carry the upper Dominion in Sound, Tone, or Cry, which doth intelligibly commu∣nicate and incorporate with its Simile, and awaken the same Property in all those of their own Kind that hear them; who are thereby made sensible of their Conditions and Desires. Nay, there are some Creatures that have neither Voice nor Tone, nevertheless they can commu∣nicate their Desires and Wants to their Fellows by a mere Touch. All those, and many greater, and more sublime Gifts and Graces Man hath deprived himself of, by suffering his Desires and Will to enter into Violence, Oppression, and Superfluity; changing and converting the natural use of things to his own Self-ends, to advance Pride, Vain-Glory, and Gluttony, and to accommodate his Lusts and Passions, which no other Creature hath done; therefore he is troubled and perplexed with a thousand Evils and Miseries, that other Creatures are not subject to; the Consideration and true Sense there∣of doth make my Heart to ake, and my Body to

tremble, having a true Sense of Man's miserable State; for where-ever we go, if it be amongst Men, we see little else but Wrath, Cruelty, and Oppression; as Swearing, Lying, Idle Iesting, Drunkenness, Gluttony, and Worldly Discourses: But if a Man walk into loan∣some Fields, amongst the Beasts, there all things are quiet and still, all Creatures praising their Creator, ac∣cording to the Capacity of each.

CHAP. XV.

The Voice of the Dumb, or the Complaints of the Creatures, expostulating with Man, touching the cruel Usages they suffer from him.

THE Tyranny of Man over his Fellow-Creatures, (the Root of which we have discovered in the fore-going Chapters,) leads us a little more nearly to consider the sad state and condition of those inferi∣our Animals under his savage Butcheries, and how un∣grateful, as well as cruel, he is towards them; for as most of them contribute to his well-being, either by bringing him in Food, as Milk, Honey, butter, Cheese, Eggs, &c. or Rayment; as Wool, Furrs, Skins: or Ease; as the Horse to carry him; the Ox to draw for him, and the like, too tedious to enumerate: So is there scarce any of them, upon whom he does not ex∣tend his Rage; and generally the more harmless and useful they are, the more barbarously he deals with them: So that as their Groans ascend up to Heaven, so their Cries fill the Earth; and methinks their inarticu∣late Lamentations should reach to the Ears of our Minds, and respectively vent their several Dolours in some such kind of Expostulations.

The Complaint of the Cows and Oxen.

Cruel and hard-hearted Man! Wert thou constituted our great Creator's Deputy, and Vice roy of this Uni∣verse of sublunary Beings, that thou shouldst play the Tyrant and the Epicure, and domineer with rigour over all the rest of its Inhabitants? Dost thou in any kind imitate thy Sovereign, from whom thou dost de∣rive thy Title? Is not he good, and bountiful, and merciful to all the Works of his Hands, and the Pre∣server of the whole Creation? and darest thou take upon thee to a Destroyer, a Killer, and daily Pra∣ctiser of Cruelty? Knowest thou not, that we inferiour Creatures were not given thee as a Prey, that thou might'st dispose of us absolutely at thy lustful and irre∣gular pleasure, but intrusted to thy Conduct and Over∣sight, to be subservient unto thee, to minister to thy Necessities, to employ the Faculties of thy Soul with a devout Contemplation on our numberless Numbers, various Shapes, distinct, and wonderful Natures, &c. and thereby ravish thee with Thoughts of Iehovah's infinite Wisdom, Power, and Goodness, that hath for∣med, governeth, and conserveth so many Millions of wonderful Beings? And wilt thou, instead of this no∣ble, serene, and quiet study of worthy Faculties so di∣vine as thou art endued with, forget thy Duty, thy Office, and all Obligations, as to be the first that di∣sturbs this blessed Harmony, and by thy Sin, and Folly, and Madness, set all the Creation into a Tumult, and a Combustion, and exercise thy fierce Passions upon us lower Graduates in this mighty Academy, and worry, and kill, and devour us.

We are God's Creatures, and by his divine Power have our subsistence, he hath formed us, and given us Shapes sutable to our inward Natures, by his admira∣ble Wisdom, and subjected us under his good Law in Nature, which we have not at any time transgressed:

With patience we endure the Summer's scorching Heat, and the Winter's Snow: We wear our own Cloaths, even those natural Coverings bestowed upon us, as the Livery of our Maker: We are not fond of Va∣riety, when one Suit answers all the Ends of Nature as well, or better; much less are we so vain, to glory in our Shame, be proud of that which should reproach us with Sin, and value our selves, because we have got other Creatures Excrements upon our Backs: A∣mongst us there are no quarrels about Gentility; nor do we esteem or despise one another, because our Coats are of different colours, and our Horns not all of a length: We have all our Food in common, and never grutch or grumble that one eats more, or daintier than the other: We call nothing our own, but what is in our mouths; We all drink out of one Cup: Our Drink is never too new, nor yet so old as to be soure; nor have we any hankering Inclinations after other Liquors: Our Beds are always ready: Nor are we vex'd with the care for to morrow; but enjoy what is present, and are satisfied: We admire not your stately Structures; nor can our Eyes be dazled with the Witchcraft of Gold: The Stall & the Crib serve us as well as Palaces; and all our delight is to behold the pleasant green Fields, sprouting up their delicious Herbs and Grass into our Mouths, and view the gliding Streams, or murmuring Fountains, ready to supply our Thirst.

We observe our Times and Seasons of Generation; and as we have no inclinations thereunto, until able to conceive; so assoon as we have conceived, we will no longer endure to accompany with our Males; nor do we make a sport of, or endeavour to pleasure our selves with that great Mystery of Nature, but only in due Seasons, for to bring forth our own Likenesses, which is the Will of the Creator, for the continuation of our own kind: Nor are we tempted with Beauty, Honour Riches, or any other thing, to act contrary to the Law of Na∣ture:

That troublesome Passion, called Love, as it is a fond, foolish Excess of Desire or Dotage, over us has no power; yet we love, and are tender of our little Ones▪ till they can provide for themselves, and then we leave them to the Hand of Providence: We raise no Wars or Tumults, nor contrive treacherous Plots, and Sham-Plots against each other, or against Men, We have no Weapons, but such as God and Nature have endued us with for our particular defence: And if at any time we do fight, (for which Man must justly bear the Fault; for if he had not transgressed the Di∣vine Law, we never had had any such inclination at all,) our Battels are sudden, and not premeditated Mur∣thers; nor are our Numbers unequal, but one to one; and prefently are reconciled, and again in Peace: But though we live thus innocently, in the obedience to God's Law in Nature, and have not done any thing whereby to awaken his Wrath, or draw down Judg∣ments on our selves; yet we suffer many, and great Miseries, Oppressions, and Tyranny; which comes to pass through the Transgression and Fall of our Prince and Governor, (viz. Man;) he has violated the divine Law in Nature, and is become disobedient; whereby he hath opened the Flood-gates of Wrath, and enthralled himself in many Miseries, and inured himself to all kinds of unjust Cruelties, and makes us groan under heavy Burthens; and all we can do, is too little to give him satisfaction. We COWS give him our pleasant Milk; which is not only a most So∣vereign Food of it self, but being altered, and vari∣ously dressed, makes a great number of delicate and wholesome Dishes; but this will not content them; for after we have for several Years twice a day yielded them plentiful Meals of Milk, and every Year (for the most part) a Calf; which they have rended away from us before its time, to our great affliction; (for 'tis unnatural to take away any Creature's Young, be∣fore

it can provide for it self;) when they have thus bercaved us of the Fruit of our Wombs, and killed, and eaten them, yet sometimes, through Covetousness, notwithstanding all these Benefits, they will half starve us; and if it chance that any one of us do not give good store of Milk, and bring them forth as many Calves as their Avarice expects, then our cruel Egypti∣an Masters cry, Hang her, knock her o'th' head; what is she good for? Counting nothing good, but what brings in great profit to satisfie their Lusts; and when thus, through many Miseries we have sustained from them divers Years, then what Reward do they give us? Why, truly they will put us into a good Pasture, and then we think this is pure kindness, and begin to for∣get our former Injuries; but assoon as we have gathe∣red our Flesh, and begin to be plump, and fat, then they swap us away for a little Money to the Butcher, and he knocks us o'th' Head, and cuts our Throats, and our kind Masters perhaps devour a piece of us; and if our Flesh prove not so delicate as they would have it, which is their fault, then they curse us again, when we are in their Bellies.

And we that are Oxen, do they not in our Youth cruelly cut us, and deprive us of the benefit of Gene∣ration? Do they not gall our Necks almost to the Bones, with their hard and heavy Yoaks? Do not we draw their burthensome Carriages through the deepest Dirt, and stubborn Clay? And do we not help to Till the most stubborn Earth, that it may bring forth the Corn and Fruit for your sustenance? And many a hard days work do we endure, until our very Hearts ake; whilst our unmerciful Drivers prick us with us their sharp Goads, and beat us without pity or humanity; and at last, when we are able to do their Drudgery no longer, they being not yet satisfied with our Labours, will fatten us up for the Slaughter, and feast themselves with their Carcasses, and accommodate themselves

with our Skins for Leather, to make them Shoes and Boots, and other Necessaries. Nay, our Males, whom they suffer to remain capable of Generation, besides being, as it were, Pimps to them, and making them serve all the Cows in the Parish, or Lordship, for two∣pence apiece: They have another wicked Trick, to bait them with Dogs, and there the Rabble, (more Beasts than those they come to see,) meet, and shout, and are merry, to see the poor Creatures tear, and worry, and kill one another; and this they call Sport and Pastime. Nay, of late, in some Countries, as in Spain, the Men have no more Wit nor Grace, but they will venture to bait us themselves; and this Fashion they are bringing up, and setting on foot in other Coun∣tries; and if, when by their rashness, and ill practice they have enraged us, we do with our natural Arms send off Dons and Gallantillo's packing, 'tis no more than they deserve, since they are so willing to expose themselves to die Folly's Martyrs.

Thus all of us live in great Slavery most part of our Lives, far below that generous Liberty wherein our great and good Creator had estated us by his grand Char∣ter of Nature, and at last we die both untimely and un∣willingly, many of us cut off in Youth, or in the prime of our strength, to please the Palates of extravagant People, whose Lusts nothing but Flesh can satisfie: Have we not then just reason, O Man! to complain of thy Injustice? Have we not cause to keep back and re∣strain those daily renewed Fountains of liquid Crystal, wherewith we sustain you; to shake off your Yoaks, and, inspired with Rage and Revenge, tear you to pie∣ces with our Horns? Yet we do none of these, but con∣tinue our drudging Services, and perpetual Tribute to the Milk pail, and submit our selves to your Knives, and your Axes; and yet neither your own Cruelties, nor our submissive Patience, can mollifie you into greater Mode∣ration; and can we chuse then but send up our Com∣plaints

against you in a silent Eloquence to Heaven? And can you expect any thence in return, but Showers of Judgments upon your Heads, since you have thus presumptuously opened the Fountains of Wrath, and brought in War and Destruction upon us?

The Sheep's Complaint.

If Benefits might expect other Returns than Injuries, and Innocency be thought worthy of Indempnity and Pro∣tection, we should certainly enjoy as much Felicity as any part of the Creation whatsoever. For can there be any Creature that more liberally contributes to the Life and Accommodation of Man; or that is of a softer and more gentle Temper, or behaves it self more innocent∣ly towards all the rest of its Fellow-Creatures? For our Creator hath indued us with a meek, friendly Na∣ture; and we are contented to live as we were made; the various sweet Herbs, and Flowers that grow on the tops of the Mountains, afford us ample satisfacti∣on; and we are delighted in Solitariness and Cleanness; hence all the good and wise Men of old, always com∣pared good-natured Men unto us: We are free from Covetousness; for our Desires exceed not the Neces∣sities of Nature: Our Imaginations do not wander af∣ter the Varieties of foreign Regions; nor have we any occasion to travel out of our own native Countrey, in∣to other Climates; but sometimes we are compelled, and forced away by our covetous Keepers; but it hath always been the worse for those that transported either us, or our Wool; so that it seems, where-ever we come, we are a Blessing; yet whithersoever they carry us, we need no Interpreter; for we are not acquainted with the Babylonical Language, where one understandeth not another. Distances of Places, or various Elevations of the Pole, do not cause our Speech to differ; for we can as familiarly converse with those of our own kind, when removed a Thousand Leagues off, as if we had still re∣mained

on Cotswold Hills, or Salisbury Plain; for we are not subject to the Tyranny of School-Masters, or the Pedantry of Grammar, nor troubled to spend seven years under the filthy punishment of the Rod, or more cleanly Discipline of the Ferula, merely to learn a few Gibberish Words; but we bring into the world with us one simple and general Tone, or Sound, which we can vary and alter according to the degrees of our Spirits, Affections, and Passions: When we call for our stray'd Lambs, it is after one manner distinctly understood by those of our Kind; and when we miss our Fellows, 'tis another; but still to them intelligible, that 'tis to such a purpose; and so, when we call our Fellows into the Corn-fields, or when we have need of Pasturage, still we send forth peculiar Tones, or Bleats. Our Food, and our Drink is all simple, and natural; and therefore we are seldom sick; and if we are, the chief cause thereof, is our Shepherds and Guides; who, for Cove∣tousness of Gain, will half starve, and founder us one half of the year, and then afterwards, in the declining part of the year, when all Grass grows weak, gross, and full of Phlegm, then they put us into fresh Corn∣fields, and other Pastures; whereupon, those Diseases which were contracted for want of proper food, and by the unskilful management of our Guides, do mani∣fest themselves sometimes by breaking out with the Scab, and various other Diseases. And also, when years happen very wet, especially when store of Rain comes in August or September, & causes Land-floods, then if our Guides be not skilful, and very careful of us, we suffer Epiaemick Diseases; for those of our kind are so tender∣natur'd, and so equally temper'd, that we cannot bear any Extreams without manifest prejudice to our Healths, more especially excessive Moisture; for we are Phlegmatick Sanguino by our Natures, and a little incli∣ned to Melancholy; for this Reason, very wet, dripping Seasons, especially in the Fall of the year, prove dan∣gerous

to us; and therefore, at such times, our Owners ought to keep us pretty long in our Folds, and to feed us on the highest Grounds, that so the sweet Influences of the Sun and Elements may dry and exhale that gross Moisture which the Night produces, before we feed thereupon; also they should then give us some Hay or Corn in our Folds, which would not only dry up those moist Humours, but strengthen our Spirits, and ena∣ble us to withstand those malignant Dews; But most of our Keepers are altogether ignorant of our Nature, and so not only suffer us to fall, but by their ill conduct precipitate us into many Inconveniences; which, if we were left to the dictates of our own Instinct by Nature, we should avoid; for we naturally delight on high ground, as Mountains, Downs, and high Corn Fields, and there we are very healthy, never afflicted with the tor∣tures of the Stone, the trembling Palsie, the meager Con∣sumption, the idle Gout, or the lascivious POX; we need not your Bagnio's or Hot-Houses; we never are trou∣bled with your horrid, purging, and vomiting Potions, nor crammed with Bolus and Turpentine; our Food and Drink is truly natural, and innocent, and suffer all Changes of the Elements and Seasons without com∣plaining: Our Love is as it were universal; and War, and Strife, and Contention are strangers to our Folds: Our Females are chaste; our Males free from Iealousie; and our young Ones are at once the Emblems of Inno∣cency, and harmless Sport, and Recreation; Cleanness and Simplicity dwell in the Root of our Lives, and the fierce, wrathful Nature terrifies and troubles our Spirits; for which cause Wolves, Dogs, Foxes, Bears, Lions, &c. all Creatures in whose Radix the Wrath of God and Nature doth predominate, are our sworn Enemies.

We are also very profitable to those that keep us; for every Year we bring them a crop of fine, soft Wool, which covers the Nakedness of our Princes, who oft∣times become proud by our Spoils; 'tis from us a most

advantageous Staple-Commodity is raised, whereby whole Countries support themselves, and by which Multitudes of Merchants grow rich; nay, our very Dung or Excrement is so rich, that it causeth the Ground to bring forth abundance of Corn: But not∣withstanding all these obligations, our unreasonable Task-Masters (Men) are not contented; but after they have yearly plundered us, both of our native Raiment, and the Fruit of our Bodies, (our sportive young ones,) and made the most they can of us living, assoon as our Females become super-annuated, and not able every Spring to furnish their voluptuous Tables with a Lamb, they call them Old Crones, and esteem them little better than Dogs and Cats; but if they ima∣gine they can make Money of us, they will for a small time Regale, or flatteringly feast us with store of Pa∣sture; and when they think we are fat enough to grati∣fie their extravagant Desires and Appetites, then are we sold, driven, abused, and finally have our Throats cut, and our Bodies quartered, as if we had committed Treason.

Now tell us seriously, Can there be any thing more ungrateful, cruel, and tyrannical? Do such dealings look like Man in his first state? Do not our innocent Cries, and dying Groans under your merciless hands, penetrate the very Heavens, and awaken even the cen∣tre of Wrath? For no Violence can be done, but Wrath must have the chief hand in it; and 'tis also certain, if Men did not live in the power of the wrathful Nature, there would be no killing; for it is contrary both to the humane and divine Nature to destroy; and for this cause it is contrary to the Nature, not only of our kind, but to most other clean Beasts, to eat Flesh, or kill and prey upon any of their Fellow-Creatures. But on the other side, those Beasts that are unclean, and whose pre∣dominant Quality stands in the wrathful Nature, are all, or the most of them, led by a natural instinct, and

inclination, to kill and prey upon some others of the Creation; nay, upon Man himself, if they find him at an advantage; because those bloody, ravenous Dispositi∣ons are planted in the very Centre of their Lives; but those of our kind, are in their Radix of near affinity to the undepraved, humane Nature. And therefore we will be bold, since we have obtained so much honour and li∣berty to plead our own innocent Cause, and tell our Governours, viz. (Men,) this serious Truth, That all Violence, as beating, hurrying, hunting, hacking, baiting, killing, fighting, rage, and contention whatsoever, be the occasion what it will, does arise from the Fountain of Marah, the Root of Wrath, and Bitterness in Nature. And if our Lord (Man) were so innocent, wise, and simple-hearted, as not to hurry, kill, and destroy those of our kind, and others of the like nature, then all Wars and Contention between those of his own kind, would cease; but so long as that terrible, fierce, wrathful Spi∣rit predominates in Mankind, there will be continual Wars, Rumors of Wars, Plots, Conspiracies, and horrid Murthers and Assassinations amongst themselves; nor can we hope to escape their bloody hands, but our Lives must be subject to all kind of Miseries, and we must be contented to be led, not only to the Shearer, but also to the Slaughter-house in silence, as well as Innocence, and shall not lift up our Voice to repine or complain (to them) any more, since they served that great, and most holy Shepherd in the same manner, even the Saviour of the World, that was so far from Killing, that he laid down his Life for his Sheep.

The Horses Complaint against their Masters.

Has not the Creator of all Beings endued us with great Spirits, and strong Bodies; excellent Shapes, and delicate Forms; not only pleasant to behold, but of great use to Mankind; bringing to them, by our La∣bours; a thousand daily Benefits? By our Strength we

tear and plow up the stubborn Earth, and harrow her obdurate Clods: We carry them through Dirt and Mire, swim with them through the Waters, and bear them over dangerous places, and often hazard our Lives with willingness to save theirs: We, with great Toil and Labour, draw their Luggage in Carts and Wains; and their fat, lazy Paunches in Chariots and Coaches: In Cases of Expedition they ride us Post, and by our help remove themselves above an hundred Miles in a ve∣ry few Hours. All this we do, and are contented to do; but what is reasonable, and agreeable to our Na∣tures, will not satisfie the unreasonable Desires and Lusts of our Masters; but through many Abuses, and cruel Strains, and immoderate Labours, which they force us to, even beyond the power and strength of our Nature, they have so wounded our Spirits, and de∣stroyed our Natural Heat, that although our Creator hath endued us with great Spirits, and Bodies strong and healthful, beyond most of our Fellow-Creatures, yet we are now become liable to as many Diseases al∣most as our intemperate Masters are themselves.

To enumerate all the Grievances we suffer, would be endless: Some of our Tyrants will gallop us many Miles, till we are all over in a Foam and Sweat, and then tie us at an Ale-house-door, in the cold Dirt, whilst they are Carouzing and Huzzaing, like mad Devils, with their roaring Companions, and never regard us, who in the mean time become founder'd, or catch the Fashions, or some other Disease, that perhaps hangs upon us as long as we live; and when at Midnight they have fi∣nish'd their Revels, up they get again on our Backs, and switch and spur through Thick and Thin, over Hedge and Ditch, ready to break both our Necks and their own at every step, as if the Devil drove them. Others lead us with ex∣cessive Burthens; and if we go not as fast as they would have us, then they plow our Sides with their armed Heels, and beat us without any Reason or Humanity: Nay,

some of our Drivers are so possessed with a devilish vio∣lent Spirit, that for getting the value of Six Pence, they will whip and beat us like Furies, and make us draw or carry such excessive Burthens, that we strain our Eyes out of our Heads, and break our very Backs; and if we complain, as oft-times we do, by our unwillingness to go, then they will not only belabour us with their Whips and their Cudgels, but curse us with a thousand horrid Execrations, and many devilish Wishes; which sometimes do awaken the very Wrath of Nature in us, and makes us sullen, cross, and stubborn; and then they abuse us yet more.

Others make use of us to hunt our Fellow Creatures; and riding us excessively, destroy many of us in that Sport, as they wickedly call it. There are another sort of things called Idle Men, or Gentlemen, (but nothing gentle do we find from them,) who finding some of us endued by God with great Celerity, and Swiftness of Foot, they put us upon Running of Races one with ano∣ther, for to gratifie their foolish Vanity, Pride, and Co∣vetousness. Likewise when Ambition, Malice, Revenge, or some other wrathful Passions, set Princes and Nations at variance; or when Insurrections and Rebellions are raised, and Wars are waged; though we have neither hand in the Quarrel, nor are like to get any share of Honour or Spoil by the Victory, yet we are forced to do a great part of the Service; and with the hazard of our Lives, rush into the Battel; and by being used to the Martial Sounds of Trumpets, Drums, and Guns, we become as mad and outrageous as our Riders, and seem to take delight in those Violences and Confusions; and yet, after all our Services, sometimes our Riders, in hard Sieges, will kill and eat us: And many times, when we grow old, we are knock'd on the Head, and made Dogs-meat; our Days shortned without any Conside∣ration of our past Merits, and our murther'd Carcases given to feed a Company of ravenous Hounds.

Is it not hard that we should be thus dealt with, and be made to undergo such terrible Slavery, as sometimes when former unreasonable Labours have drawn out our Eyes, yet even then no Rest, no Compassion is exten∣ded to us; but, blind as we are, we are put into the Mill, and there forced to drudge out the Remainder of our Life in a Circle of Misery? Have we not just Reason to complain of such cruel Usage, seeing we are the De∣light and Pleasure of most Men, and the Companions of Princes? And if we that are their Favourites endure such Hardships from them, what can other Creatures expect? Nay, for all they pretend to admire and love us, yet they treat us worse than other Creatures: The Sheep and the Cows live at ease; and Sheepherds are much more compassionate, tender-spirited People, than those that have the Government of us, for when their Lords are pleased to prepare them for the Slaughter, they put them into a goodly Pasture, where they have Rest and Plenty; and when they are grown fat, though they kill them, yet they afford them an honourable Burial; in∣terring their Carcases in their own Paunches, and mix∣ing their dead Flesh with good Liquor, and the precious Juice of the Grape, and fragrant Spices: But when we have spent all our youthful Days in over-hard Labour, and continual Travel, and suffered so many Inconve∣niences from Man, and for his sake contracted many Diseases; then, to make us amends, when we are al∣most ready to starve, without ever cherishing us up, they knock us on the Head, an fling our Corps to the worst of Dogs, viz. filthy, ravenous, bawling Hounds. This is our Reward amongst the Sons of Men.

But let Man know this for a certain Truth, That the Groaning of that Creature that suffereth Wrong, is the be∣ginning of Pain and Torment to him that doth it; and though we are dumb, and cannot call to our Creator af∣ter the manner of Men, with dissembling Hearts, and lying Tongues, yet we send up our Petitions to him af∣ter

another Method, and in a natural way, and are sure to be heard; for we move the Principles of Nature by a certain sympathetical Operation, which awakens the Wrath, and draws down Judgments on the Oppressors.

For most of the Sons of Men are deceived, to think that it is no Evil to abuse and tyrannize over the i••fe∣riour Creatures, as though we had no sense or feeling of our Pains. Are not we the Work of the great Crea∣tor's Hand? And though we are not so highly gradua∣ted in Nature as Man, yet we serve him (for the most part much more truly and constantly) in our station, for his Honour and Glory: Do we not proceed from the very same Earth Man did? Are we not compounded of the seven-fold Nature as well as he? Is there any Ele∣ment wanting in us; and do not we contain the true Na∣ture and Property of them all? Is it not by the invisible Spirit, and wonderful Power of our Creator, that we live, and move, and have our Being? Are we not the Sons of the Stars and Elements, even as Man himself? 'Tis true, we are not endued with the divine Principle of Light, nor have we immortal Souls, as Men have; therefore our Creator doth not require that of us, as he doth of Man, who is the compleat Image of God and Nature, endued with Gifts divine as well as natural, and in every particular fitted to be a Prince and Gover∣nour; but he has not stood in, nor kept to that essential Law, but proved disobedient to the Voice of Wisdom, and enter'd with his Desires, not only into the Nature of the wild, savage Beasts of Prey, but awakened the fierce Wrath, and thereby deprived himself of the divine Un∣derstanding, and true Method of Governing, and would fain be an absolute Monarch, or arbitrary Tyrant; ma∣king nothing at his pleasure to break the Laws of God, and invade and destroy all the Rights and Privileges of the inferiour Creatures. But our Creator will retalliate all our Wrongs; nay, the very Arts of Violence used unto us, naturally carry with them their own Punish∣ment;

therefore all those that use us roughly, and op∣press us, and such as are of killing Occupations, are ge∣nerally headstrong, violent, surly, and cruel.

But though we do undeservedly suffer many Miseries, this is our Comfort, our Lives are thereby shortned; and when Death comes, we are totally released from all our Slavery, and hard Labours: But it is not so with our tyrannick Masters; their Works will follow them to Eternity, and they cannot escape divine Vengeance, if they do not, on this side the Grave, repent and forsake all their sinful Vanities and Oppressions. Therefore, O Man! consider thy Ways, and thy End, and what Principle is predominant in thee; and if thou expectest to die the Death of the Righteous, remember—That the righteous Man is merciful to his Beast.

CHAP. XVI.

Of Herbs, the proper Seasons of gathering them, and Ways to preserve them, so as they may not lose their Virtues.

GReat is the Excellency of Herbs, Plants, and Vege∣tables, both for Food and Physick, and almost innu∣merable their Virtues; but two things are especially to be regarded: 1. That they be gathered in their pro∣per time: And 2. So to preserve them after they be gathered, that when you have occasion to use them, they may not have lost their Virtue.

As to the first, We read, Gen. I. 14. that God said, Let there be Lights in the Firmaments of Heaven, to divide the Day from the Night; and let them be for Signs, and for Seasons, and for Days, and for Years. And V. 16. God made two great Lights, the greater to rule the Day, and the lesser to rule the Night. And the wise King witnesseth,

That there is a proper Time and Season for doing all Things under the Sun. As the Creator made all things in a cer∣tain Measure of Time, so all things, both Celestial and Terrestrial, do vary and alter according to Time: The heavenly Bodies, the Planets, have their Times of Strength and Weakness; sometimes near the Earth, sometimes remote, sometimes in friendly places of the Heavens, and agreeable to their own Natures; thence called their Houses, their Ioys, their Exaltations; at other times in Signs of contrary Qualities, which are called their Detriment, or their Fall; sometimes by friendly As∣pects they are assisted, and fortified; at other times, by Malevolent Rays they are debilitated; and hence they have variously at several Seasons respectively, their good and evil Influences and Operations in all inferiour Bodies; especially such as are assimulated unto them, and thence said to be governed by them.

Does not the Excellency of Vocal and Instrumental Harmony consist in a proper Measure of Time? And are not the Complexions, Shapes, Forms, Inclinations, and Dis∣positions, both of Men and Beasts, good or evil, hand∣some or the contrary, according to the time of Con∣ception and Birth, and according as the benevolent or malevolent Configurations of the superiour Constella∣tions are at that time. Also the Lord has ordained a certain measure and number of Days for the Females of all sorts of Creatures to go with Young, viz. between the Conception and Birth: And is there not a certain Time and Season for the Sowing of all Grains and Seeds? And as every thing is timed, the Effects are better or worse: Also there is a proper Time for the cutting of Corn and Grass, and gathering of Fruits. Every Man and Woman have their Time of Strength and Weak∣ness, and all Beasts have the same; so have all Herbs, Fruits, and Grains their Seasons, and proper Times, when their Virtues are at the highest; therefore I have thought it convenient to give some Directions for the

gathering of some of the most material Herbs; and when those Constellations that govern them are strong, and well dignified, either by House, Exaltation, or friendly Configuration with the Fortunes, or by being Angular, and the like; at which times all Vegetations are in their flou∣rishing state, and will prove the more effectual in the curing and preventing of Diseases, more especially if the subsequent Rules of drying and preserving of them af∣terwards be observed.

But this is to be noted, that sometimes it happens that some sorts of Herbs cannot be gathered in two or three Years time under good Influences, by reason their Significators are debilitated; but if Herbs are gathered and preserved as we direct, they will keep two or three Years, but the first and second Year they are best. It is also to be noted, that on the friendly Aspects and Con∣junctions of the Planets, the secret Virtues of Herbs are multiplied and manifested; and if the Physician, or other User of them, knows them, and have Judgment to use them, they may perform great Cures: But if they shall take the gross, flegmy Herbs, without distin∣ction, and administer them, without-separating the crude, earthy parts from the more spiritous and balsa∣mick Virtues, they often prove destructive rather than sanative; increasing the Malignity of the Diseases and Venoms in the Body, rather than expelling them. Would it not be very easie both for the Learned, and also for the Unlearned, even every one, to get an infallible Me∣dicine, and cure every Disease, if it were true which the Ancients have left on Record of Herbs, appropria∣ting one Herb to cure forty or fifty several Diseases, and Defects of Nature; which do generally deceive all those that do rely upon and follow their Receipts and Traditions, as shall more at large be demonstrated from a true Ground in Nature.

Here follows the Tables for the gathering of Herbs in their proper Times.

A TABLE shewing the apt times to gather Herbs Astrologi∣cally, that is, when the Planets that govern them are dignified, and in friendly Aspects, being here calculated for Nineteen years.

Herbs under ♄ Saturn.

April & May

• Buckthorne,)
• Plantane,) ♐
• Comfry, ♎
• Cross-wort, ♒
• Elm-Tree, ♒
• Flexweed, ♓
• Fumitory, ♎
• Water-fern, ♑
• Peach-Tree, ♎
• Snake-weed, ♏

May and Iune

• Arsmart, ♏
• Buckthorn, ♑
• Clowns,)
• Woundwor.) ♒
• Seatica Creeses, ♐
• Harts ease, ♒
• Horse tail, ♎
• Knapweed, ♒
• Knot-grass, ♎
• Mullen, ♒
• Redbeets, ♑
• Solomons seal, ♑
• Servis Tree, ♐
• Shepherds purse ♑
• Stinking glad Vine ♑
• Tamarishtree ♎
• Throughleaf ♒

Iune and Iuly

• Amaranthus, ♑
• Byfoyle, ♒
• Blewbottle, ♎
• Wild Campions ♒
• Dodderofthime ♒
• Goutwort, ♒
• Hemlock, ♑
• Henbane, ♑
• Nightshade, ♒
• Rupture wort, ♎
• Spleenwort, ♒
• Woundwort, ♎

August and September.

• Bistote, ♒
• Devils bit, ♑
• Pellitory of the Oak, ♑

October and November.

• Black thorne, ♑
• Hemp, ♒
• Hawk weed, ♒
• Loose strife, ♑
• Medler, ♒
• Moss, ♑
• Popler tree, ♒
• Quince tree, ♑

December.

• Ivy, ♒
• Bl. Hellibore, ♑

Ann. Dom	April	May.	June.	July.	Aust.	Sept.	October.	Novem	December.
1683	14 23	2 11	12	4 23	6 30	25	13 14 15	15	8 15 24
1684	4 14	19 29	11 21	6	17 19	1 29	9 19 27	15	24
1685	13 22	2 11	22 23	13	14	2	8 19	9 16 29	25
1686	4 13	11 21	21	7 11	16 20	15 24	6 13	16	4
1687	4 14	2 21	7, 12	8 20	22 6	22 28	7	17	3
1688	24 22	1 19	5, 17	6 19	8	29	4 9	20	14
1689	9 30	18	2 19	7 25	14 28		23 21	26	26
1690		5	16 22	26	7 26	21	6 31	2 19 24
1691	1 2••	5	6	5 22	1 24	7 20		12 24
1692		21	2	16 19	20 24	20		9 22
1693	17	13		17 19 28		6 30	12 28	21	5 22
1694	12	29	6	16	9	5	10 11	1 24	9 10 16 24
1695	6 24	17 24		12	21 29	4 5	10 23		28
1696	10	5 13 30	21	5	30	1 2	10 17	3 15 25	8 14
1697	9	10 18	5			1 13	23	14 28	14 27
1698	8	10 19 31		3	21	2 25	10	26 28	21 22
1699	6. 8	24	1 21 30	12			8 10 13 21	28	1 8
1700	2 20	11 12	24 27	23			6 19 20	18 29	3 19 21
1701	4	4 26	9 25	3 8 9			3 20	1 21

Herbs under ♃ Iupiter.

April and May

• Bill-berries, ♋
• Chervil, ♌
• Cheas-nut, ♐
• Scurvy-Grass.

May and Iune

• Alexander, ♋
• Avens, ♐
• Balme, ♋
• Copmary, ♋
• Cinquefoyl, ♐
• Dogs-grass, ♋
• Endive, ♋
• Rosos, ♋
• White-beets, ♋
• Wood-betony, ♈

Iune and Iuly

• Agremony, ♋
• Asparagus, ♐
• Burriage, ♌
• Clove-Gil∣liflowers, ♋
• Dock, ♋
• Fig-tree, ♋
• House-leek, ♋
• Long-wort, ♓
• Sage, ♐
• Samphire, ♓
• Sucory, ♐

August and September.

• Hazle-tree, ♐

October and November.

• Horse-tongue, ♐
• Liver-wort, ♓

Ann. Dom	April.	May.	June.	July.	August.	Septemb.	October.	Novemb.
1683	19	2 9 29	27	9	16 25	7	5 31	17 14 23
1684	5 22 27	11 31	29	12 24	29	15		13 29
1685		5 24 29		20 30 31	6 31	1 12 30	16	4 13
1686			13 24	5	4 12		24	12 15
1687	9		6 21	12 27	28 29		3 10 11	23
1688	9	6 25 29				1 12	18	2
1689	4 24 25	18	12 13 16	7 21 28	6		4	7 10
1690		6 10 11	9	20	18 27		3	9 25 28
1691	15	21 25	19 23	6 14 23		11
1692	20 30	7 27		24 27	2 13	5 14 27	3 19	14
1693	15	24	13 14 27		13	1	4 7	3 5
1694	30	28	29 30	19	6 20 23	2	4 6 28	18 27
1695	12 19 21	3	3 4 30	17 31		7 9	17	5 9
1696	26	9 23	9 13	3 5 17	4 12	11 12 18	22	9
1697	15	15 28	20			21 28	20 27 29	14 27
1698			11 29	16 31	17 22	5 26		19 24
1699	5 7	18		23	1 21	5	7 10 14
1700	3	10	3	28	7	3 22	24 30 31	8
1701	9 15 26	10	9 15 16 17			15	6 9	2 18

Herbs under ♂ Mars.

Iune & Iuly.

• Thistle, ♏
• Cotton Thistle, ♏
• Alheale, ♏
• Barberries, ♏
• Cardus Bene∣dictus, ♈
• Buck, ♏
• Doves foot, ♈
• Dragones, ♏
• Flex-weed, ♏
• Fursbush ♏
• Garlick ♏
• Master-wort, ♏
• Pepper-wort, ♈
• Ground pine, ♏
• Rest-harrow, ♏
• Round docks ♏

August.

• Ground Bassil ♏
• Bucher-broom, ♏
• Broom, ♏
• Hawthorn
• Nettles,
• Rubarb,

September.

• Flee-wort, ♈
• Mustard, ♈
• Taper-wort, ♈
• Wormwood, ♈

October and November.

• Hawk-weed, ♏
• Madder, ♏
• Onions, ♏
• ••in,

Ann. Dom	June.	July.	August.	Septem.	Octob.	Novem.
1683	27	15		12 21	14 15 26	7 11
1684	7 11	4 21		21 24	13 25	26
1685		7 15 23		1 25	19
1686	2 13 29	14 18			2	30
1687	5 15		4 10 23	29	9 11
1688	28	19	15 24	1 18
1689	12 25	19 28	17 30	29		7
1690	9	14	7	4 30		7 17 26 28
1691	29	6 21	8	9	11 31	17
1692	7 13	4 28	20 25	21		11 18
1693		4 10 22			4 8	8 27
1694	6 18		13	5 18
1695	29		2 6	8 17		30
1696	6 13 21	9 28	9 25	17	1 22	19
1697	5 20 28			5 6	12 21 29	6 10
1698		3 9	12 28	18 28		13 12
1699	0 00 21	5	7	5		1 28
1700	0 21 26	3 28			30
1701	9 18 26	5 9			4	3

Herbs under ☉ Sol.

April, May and Iune.

• One blade, ♌
• Butter bur, ♐
• Angelica, ♌
• Burnet, ♋
• Cellindine, ♌
• Eye-bright, ♈
• Pimpernel, ♌
• Rose a solis, ♋
• Rosemary, ♌
• Rue. ♌
• Wall-nut-trees, ♌

Iune and Iuly.

• St. John's Wort, ♌
• Marigolds, ♌
• Misselto, ♈
• Small centry, ♈
• Tormentile.

August and Septem.

• Ash-tree, ♌
• Bay-tree ♈
• Piony, ♈
• Saffron, ♌

October and November.

• Juniper-berry bush, ♌

Ann. Dom	April.	May.	June.	July.	August.	Septem.	Octob.	Novem.
1683		18 23 27	7 29	19	6 16	1	14 31	8 15
1684	6 22	1	9 18 23		14 19	15	22 27	26
1685	16 20	24		15 29		2	6 16	9 28
1686	5	3 20	28	7 13 18	31	15 20		8 14
1687	2 29	16 26	11	20 27		4 28 29	3 18
1688	10	16 28	10 13		16 24	28	9	3
1689	4	26	22	30	14 17	12	4 21	17
1690	6	11 13	19 21	10 20	25 26	30		1 2 9
1691	26	10		5	27	7	11 16	5 14
1692	9	7 31	13 16	26 22	23	18 29	2	11 20
1693		11	18 20	6 22 28		1 13 30	30	5 18
1694	3 12 20		3 6	18	9 26		4 8 11
1695	2 24				9 20	8 22	23	5 6 26
1696	1 26	5 20		3 21 28	23	13 18		2 10
1697		5 18 28	12	2	4 18	13	12 20	15
1698	7 19	7 31	12 29		2	5 18 25	9	19 26
1699	3 7 8	20 23	12	16	1	23	7 8	5 12 13
1700	20	2 10	21 24		21	3 5	19	8 28
1701	9 12	4 ••	14 17	5 8	19		1 9	1

Herbs under ♀ Venus.

April & May

• Ale-hoofe, ♉
• White Arehan∣gel, ♎
• Beans, ♎
• Black Elder-tree, ♋
• Colts-foot, ♈
• Cowslips, ♎
• Collibine, ♊
• Common Elder∣tree, ♓
• Cherry-tree, ♎
• Daisies, ♋
• Cude Weed. ♉
• Ladies bed straw, ♉
• Ladies Mantle, ♉
• Self-heal, ♎
• Wood sorrel, ♍
• Wall-Pennyroy∣al, ♎

May and Iune.

• Dwarf Eldertree,
• Featherfew, ♉
• Diep-wort, ♎
• Damask Roses, ♉
• Groundsel, ♉
• Hartichoaks
• Honey-suckles ♉
• Herb Robert, ♎
• Mint, ♌
• Money-wort, ♉
• Meed sweet, ♎
• Nep ♉
• Pennny-royal ♎
• Plantane, ♎
• Senicle, ♎
• Strawberries,

Iune and Iuly.

• Askanot, ♋
• Arch Stinking ♏
• Beech-tree, ♎
• Bishops weed, ♋
• Blackberry-bush, ♉
• Burdock, ♉
• Camomile, ♎
• Crabs-claws, ♉
• French-beans, ♉
• Figwort, ♎
• Golden Rode, ♉
• Gromill, ♎
• Gooseberry-bush ♉
• Horehound, ♈
• Motherwort, ♎
• Mugwort, ♉
• Mother of thime ♈
• Ragwort, ♋
• Wood-sage, ♉
• Spignole, ♍
• Vervine, ♉
• Sow Thistle ♈
• Sope wort, alias,
• Sothern-wood♎

August and Sep∣tember.

• Winter-cherries, ♎
• Darnel, ♉
• Eringo, ♉
• Peach-tree, ♎
• Plumbs, ♉
• Wheat, ♎
• Yarrow, ♉

October and November.

• Garden-Parsnips ♉

Ann. Dom	April.	May.	June.	July.	August.	Septem.	Octob.	Novem.
1683		9	9 25	4 9 15	28	7	19 26	1 8
1684	28	11	28	18	21 25	1 21 23	9 15 25	13
1685	11	28 29	10 18 22	7 20	14 17	18 25	8	13 29
1686	3 5	8	2 21		3 20	1	4 5 13
1687	15 24		12 21		7 10 12	13 23		2 8 28
1688	9	14 29	17		8 24 28	29	18 26	20
1689	19 24 29	5 6	5 13 16	21 25		29	2 10 31	10 26
1690	5 6	6 21	6 24	14 16		21	3	10 17 19
1691	22	12 25	3		1 8	11 20	17 18	5 12
1692		29	2 11 23	6 28	11 23			9 14
1693	15 17	16	14 16	4 13 19	13 31	••	7 8 28
1694	3	29	29	3	12	2 11 18	28	1
1695	6	3 26	30	12	9 19	4 6 9	25	6 9
1696	10	12 23 30		17 26	9 23 30	9 12	1 17 31	9 30
1697	15	27	12 28			4 6 28	13 23	27
1698	7 22 29	19	1 10	9	21	26	10 17	6 9
1699	16	9 18 24		12	7 21	28	13 14	5 10 17
1700	3	11	16		2 21		24	29
1701	22 29	13	14 16 26	3	10	15	3 4	2 21

Herbs under ☿ Mercury.

May and Iune.

• Amara Dulces, ♍
• Dill, ♊
• Fern, ♍
• Fennel, ♊
• Germender, ♍
• Lillies of the Valley, ♍
• Parsley, ♊
• Pellitory of Spain, ♊

Iuly.

• Jack by the hedge, ♍
• Scabious, ♊
• Smallage, ♊
• Carraway,
• Horehound,
• Savory,

October and Novemb.

• Maple-tree, ♊
• White maidens-hair, ♍
• Liquorish, ♍
• Wild-Carrots,
• Sweet-Marjorem, ♈
• Mulberry-tree,

Ann Dom	May.	June.	July.	October.	November.
1683	18 20 22	9 25	19	5	8 11 14 23
1684	8 19 31	29 30	4 18 24	13 15 19 22	15
1685	5	9 10	13 23 29 30	6	4 16 28
1686	20		5 11 13 14	5 6	8 12 16 30
1687		7 15 28	8 12	7 9 10 18	2 17 23
1688	9 25	5 28	6	4 19 26
1689	2 6 7 26	2 3 5 25	19 31	3 10 31	17
1690	3 12 13 31	1 24	11	6 31	17 10 24 26 27 29
1691	12 21	3 21 23 29	14 21 22	16 18 31	24
1692	31	7 11	4 6 19 22 24	19	17 20 22
1693	11 16	27	6 10 13 17	12 30	3 11 21
1694	28	19 20 30	3 16	6 8 10	8 18 24
1695	17	4 6 29	17 31	10 17 25	26
1696	9 13 20	7 9	19 21 26	10 31	10 15 25
1697	10 17 27		2	13 25 27 28	14 19 28
1698	10	1 11	16	9 12 17	9 10 24 28
1699	9 22 23	29	5 16 23	21 22	12 13 17 28
1700	2	3 16 26 27 28		20 21 31	1 15
1701	10 26	14 15 18 25		16 21	3 18

Herbs under ☽ Luna.

April, May, and Iune.

• Adders Tongue, ♋
• Water Cultropes, ♋
• Chick-Weed, ♓
• Coral-wort, ♋
• Water-creeses, ♋
• Duckmeat, ♋
• Flower-de-luce, ♓
• Ladysmocks, ♋
• Lettice, ♓
• Moon-wort, ♋
• Brink-Vervine, ♋
• Clary, ♈
• Wild-clary, ♈
• Mouse-Ear, ♋
• Orpine, ♈
• Poppy, ♋
• Rattle-grass, ♋
• White Roses, ♋

Iuly.

• Clivers, ♋
• Cucumbers, ♋
• Water-flags, ♋
• Flew-elling, ♓
• Water-Lilly, ♓
• Purslain, ♋
• White Saxafrage, ♋
• Willow-tree, ♋
• Looss-strife, ♋

Ann. Dom	April.	May.	June.	July.
1683	16 21	14 25	9 15	9 13
1684	5 14 23	4 14	4 26 27	1 2 24
1685	12 23	20 18	11 21	10 25
1686	8 23	2 22	10 20 29	4 15 28
1687	1 12	6 28	4 29 30	28
1688	14	28	13 29 30	6 7
1689	13 27 28	3 10 11	8 16	5 6
1690	23 24 29	2 26	7 8	7 8
1691	4 28	13 14	15 16	3 4
1692	7 30	1 9 10	7 8 20	3 30
1693	5 17 18	14 21	4 18 28	3 28
1694	3 4 19 20	21	8 18	12
1695	4 14	2 3	2 4	1 2 4
1696	9 10 29 30	1 2 18 19	2 3 30	22 23
1697	2 6 14 20	5	26	5 6
1698	21 26	10 11	26	2 16 17
1699	10 15	14 15	8 17 26	10 11 26
1700	6 14 27	2 11		18
1701	26 30	2 21 22 23	5 6 15 25	4 14

The Explanation of the Tables.

FIrst, Look for the Plant that you have a mind to gather, in the Table, and that will tell you what Month they must be gathe∣red in; and then look in the Table of Months, and there you will find what Days will be best to gather them in.

As for Example.

I would know what time is best in the Year 1683. to gather Fleewort; looking in the Table, I find Fleewort to be an Herb of Mars, and to be gathered in September; then look under∣neath for September, and against the Year 1683. I find 12 and 21, which doth shew, that the 12th and the 21th are the best Days to gather that Herb in.

Again, I desire to know what time is best, in the Year 1684. to gather Scurvey-Grass in, I find Scurvey-Grass to be an Herb of Iupiter, and to be gathered in April and May; then look in the Table underneath for April and May, and against 1684. I find 5 22 27, 11 31. which shews that the 5 22 27 Days of April, and the 11 & 31 Days of May, are the best times to gather that Herb in; and so of the rest.

When you have gathered your Herbs in their proper Seasons, not only those you intended for Physical Ope∣rations, but also such as you keep for common uses, you are in every particular to observe the same Method and Rules that Husbandmen do in making of their Hay, that is, to dry them in the Sun, where the plea∣sant lively Rays of the Air have their free Influences, and to keep them duly turned, until the gross moi∣sture, and phlegmy substance be Exhaled, or consumed by the Sun and Elements; and if the Season be dry, the best way is to put them together as they do Hay, and let them lie out all Night; but if not, then put them in the House at Nights, and when they are suffi∣ciently dryed, then make strong Paper-Bags, and stuff them in as hard as possibly you can, tying them up close, and lay them in some open airy dry Room; but in the Winter, when the Air is humid, you may dispose of them in Rooms, where Fire is kept, but not too near; for too much, either Heat or Moisture, quickly destroys their pure Vertues; for the Volatile parts, when the slimy Substance is digested, will not endure any Violence without manifest Injury to the whole.

2. Herbs thus preserved, are best for all uses, when they have lain together two, three or four Months in the Bags, for in that time they will heat and ferment, and pass through another Digestion, which does con∣sume a certain fainty moist Quality, (which the Sun and Elements could not destroy in the first preparation, without Prejudice to the whole) whereby their pure Spirituous Parts become more free and Volatile, and will give forth their good Vertues as readily as Mault does, when they shall be put into any proper Menstruum or Liquor. Herbs, I say, thus ordered, are fit for all Physical and Common Operations; do not the Hus∣band-men observe all the fore-mentioned Rules in making their Hay? viz. when they have dryed it in the

Sun and open Air, not in the Shade (as Physicians and Apothecaries do, (who destroy thereby the Vertue of their Herbs) then they make it into small Cocks, and let it stand two or three days, or more, as the Wea∣ther will permit; after which, many will make it in∣to large Ricks, viz. Almost a load or more in each, and let it stand two or three Weeks more, which does pre∣pare and make it fitter to be made into Stacks or Mows, where it must settle very close, and heat and ferment, and so in four or five Months time it will by this se∣cond Fermentation, digest and destroy that moist fain∣ty Quality, which all Hay newly made does plentiful∣ly contain; After this it sends forth a finer or more pure Scent and Smell, and is far better for all Cattel: Where by the way it is to be noted, that Hay made in∣to Stacks in the open Air, is to be preferred before that in Barns or Houses; for the former will settle much harder and closer, because the pure thin Spiritu∣ous Vapours of the Air do penetrate it, and thereby keep the Spirituous Parts living, and free from Suffo∣cation, or contracting any gross Humidity, which all places do abound with, where the pleasant com∣forting Rays of the Sun and Air are hindred from their having their free Ingress, Egress and Regress; therefore such Hay has a more odoriferous smell, that proceeds from the goodness and strength of the Spirituous Parts, and all sorts of Cattel will chuse to eat this before any other, especially Sheep, who are of all others most cu∣rious. Whereas Hay put into Barns, &c. will not set∣tle so hard and close, though never so much care and pains be taken in treading it down; the Reason is, be∣cause the Sun and Air are shut out by the Walls and closeness of the Houses, so that there is great store of Humidity that suffocates the Volatile Spirits.

3. In drying your Herbs, care ought to be taken that the same be neither too much nor little; for the Sun and Air, by their secret Influence, exhale, consume

and destroy the gross Humidity and Phlegm, that be∣fore did hold the Spirituous Quality captive, which hereby is set at liberty; as is manifest in all Herbs and Grass, whilst it remains green and unseparated; if you smell to it, its scent is gross, fulsome and earthy; but when the Sun and Elements have made separation, then it sends forth a Smell most Fragrant and Delight∣some, perfuming the whole Field with its wholesome Odours; But then if the same be there too long con∣tinued, the very same Influences which exhaled and de∣stroyed the gross phlegmy Body, will also prey upon and consume the Spirituous Parts too, as all observing Husband-men do know; and then such Herbs, or any o∣ther thing of like nature, will not have any true Ver∣tue or Life in them. On the other side, if they be not dryed enough, the gross phlegmy Substance that re∣mains will suffocate the pure Spirits, and cause Putri∣faction, and kindle the bitter, sower and astringent Quali∣ties, which in a short time will destroy all the pure Balsamick Vertues.

4. If any kind of Herbs be dryed in the Shade or House, they thereby lose all their good Vertues, or ve∣ry much impair them; For, 'Tis the Sun and open Air that keeps the Volatile Spirits, and Balsamick Virtuers living, for want whereof, the true Life, and spirituous Proper∣ties will be suffocated and destroyed. Is not the Air of all Houses gross, fulsome and humid, if you compare it with the common Air abroad? Are not all Insects and Vermin generated in shady dull places? and whence is it, but through the great store of Humidity and gross Vapours, which such places do contract? Thus Moths are bred in Garments that are kept in close places, where the Air has not its free Influences; whereas on the contrary, the Sun Beams, and open Air, prevent the generation of such Vermin.

But now contrary to Nature, Reason and common Sense, the fashion which our Lip learned Physicians and

Apothecaries that serve a perpetual Apprenticeship to Tra∣dition, practice is this.—They dry their Herbs in the Shade, and afterwards expose them to the Sulpherous Stinking Humid Air of their Houses. But, I believe, should the Learnedst Doctor or Pot-earrier of them all, tell a Country-man, that the best way to preserve the strength and natural Virtues of his Hay, were to dry it in the Shade or House, he could not but laugh at their simplicity; for he knows that Hay so dried and made, would starve his Cattel, and that that proves the best Hay, which is made when the Sun shines clear, and in a fresh gale of Wind: For'tis the pure thin Spi∣rituous Vapours of the Air that penetrate all Bodies, and keep the Spirits of each thing living in all Prepa∣rations.

A Man would think it almost impossible, for those that make it their whole business to prepare Medi∣cines, to be so sottishly Ignorant of the Nature of things, and the Knowledg of themselves. What a clutter do they keep with their vast Volumes of Pharmacy, and musty old Rules? And yet when all is done, one may modestly avow, that an ordinary Husband-man has abundantly more understanding in the proper and na∣tural way of preparing the Food for his Cattel, than these Worshipful Rabbies have either in the Prepa∣rations of their own, or Patients Food, or Physick; and the Common People seeing what these Men of reputed Learning do, follow them like Apes, ne∣ver questioning whether it be good or bad; so ve∣rifying the Proverb, where The Blind leads the Blind, &c.

Tell me, I pray, what Virtue or true Life hath Car∣duus, Wormwood, Centaury, Winter-Cherries, and many other sorts of Physical Herbs, when dried in the Sa∣turnine Shades, and then exposed to the dull thick Airs of Shops, Cellars, Garrets, and Herb-womens Stalls, and other close sulpherous Places, more fit

for the Generation of Vermin and Insects, than any thing else. 'Tis confessed, a Man may use some of the be∣fore-mentioned Martial Herbs, as coursly as he will, nevertheless they will retain the strong fulsom bitter Taste and Qualities of Mars and Saturn, because it is the Original and very Center of their Life, and there∣fore cannot be destroyed, except such Herbs be anni∣hilated; but the pure Essential Virtues and Balsamick Body are wholly destroyed: Therefore Medicines made of any Herbs prepared, as most Physitians and Apothe∣caries do, are loathsome to Nature and the Stomach, and they have no power to assist Nature, or cure those Diseases which the wise Anclents have appropriated them unto. Now if Physicians and Apothecaries do not understand these things that are so plain and evident to every Shepherd and Husband-man, they may well be suspected in their Compositions; for if the first Prepa∣ration be wrong, and the true and living Virtues de∣stroyed, let the wisest of them all use what Art they will, they can never obtain the lost Virtue, nor make a good Medicine thereof; indeed such Herbs and Things may serve their turn to make up their confused Compositions, which do consist of as many Ingredients as there are Weeks in the Year, most of which are of as disagreeing Natures, as Light to Darkness, or Sum∣mer to Winter; for this cause most of their Medicines prove ineffectual; for the Physical Virtues of most of the Simples are destroyed for want of Care and Un∣derstanding, either whilst they remain intire, or else by such an undue Composition, where things of quite different Natures confound each other. For if two things of contrary Natures he added together, they make a degree of Variation, and produce a Juice or Virtue of a third Nature; but then, if you add a third Ingredient, whose predominant Quality is con∣trary both to the first and second, then such a Compo∣sition, or Medicine, does make three degrees of va∣riation,

and produceth a Juice or Vertue of a contrary Nature and Operation to both the first and second Ingredients, (which I have particularly demonstrated from the Arts of Dying and Painting, in the Chapter Of mixtures of Food) so that when ten or twenty se∣veral things are added together, they make such a Confusion, and as it were strife in Nature, that such Physick or Food has not the true Nature nor Operation of any one of them; and being unnatural, the Sto∣mach and whole Nature of Man doth loath them; for in such Mixtures, things not Homogenial, or agree∣able to each other, being jumbled together, there thence ariseth an inward and secret strife for Mastery, and so that Quality becomes strong, which before their incorporating was weak, and so & contra, making that Property appear which lay hid, and hides that which before was most manifest; so great is the power of the Sympathy and Antipathy of things.

For this Cause the Ancients did forbid those Varieties of Mixtures both in Food and Physick; for they saw from an inward eye of understanding, the great danger of compounded Dishes or Medicines, and that the common use of them did generate compounded Disea∣ses, which no Medicine hath Power, or any Physician Skill to Cure. Therefore the generality of Men in former Ages, and also those in this, who live on simple Meats and Drinks, and observe the Rules of Sobriety, are free from those torturing Diseases that the Super∣fluous and Intemperate are subject unto; such as use due Labour and Exercises, and live on Bread, Butter, and ordinary Cheese, Milk-Pottage, Gruels, and the like, and drink small Beer, and observe the Rules of Chastity, and lie on hard Beds, few of this sort of People are troubled with the Gout, Dropsy, Stone, Palsy, Consump∣tion, windy Diseases, or the like; nothing being a grea∣ter Evil to Nature, than those improper and unnatu∣ral

Mixtures both of Food and Physick, the first being the very Radix of Diseases, and the second does in∣crease and prolong them. Physicians may pretend and boast as much as they will of the Excellency of their Dispensatory-Ware; 'tis certain, that such Diseases as are generated by degrees, by the frequent use and eat∣ing of compounded Foods, (which generally consist of disagreeing Ingredients as aforesaid, and made meerly to prolong the pleasure of the Throat) are not to be routed by all their Regiments of Compounded, Recom∣pounded, Decompounded, and Surrecompounded Medicines, as daily Experience shews.

Therefore let no Man have Faith, or repose Confi∣dence in such adulterated confused Nauseities, but fear the Lord, and learn to know the Power of Temperance before it be too late; for when once Diseases have in∣vaded the Body, and wasted the Spirits, then 'tis a difficult matter to root out such Disorders either by Temperance or Medicine; but still the first has the grea∣ter Power to give Relief, there being far greater Dan∣ger in rich compounded Foods and Cordial Drinks, and compounded Potions of Physick, than most imagine, or can be sensible of, except they separate and enter into Self-denial, and observe both Quality and Quan∣tity of Meats and Drinks, and then their Eyes will be opened, and see the Errors of those things which for∣merly they practiced.

It is not for nothing that Mankind is so miserably afflicted with such a number of Torturing Diseases, nor is it through any Natural Defect, as some vainly sup∣pose; for Mankind in his Radix is the most compleat, soundest and healthiest of all Creatures, endued with the greatest and strongest natural Spirits, and had he not depraved himself by Disorders and Superfluities, would have exceeded all other Animals, as to health. Do we ever read of any of the Prophets or Patriarchs, in the first Ages of the World, that they were Sick?

No, there is not a word of their Sickness, but that they lived to great Ages in perfect Health, (for ought we find) and soundness of Mind and Body. There was then no need of Universities, where Men must spend ten or twenty Years meerly to read Receits over, and to learn to write a Bill of Confusion to the Apothe∣caries, or to put their own Eyes out, that so they might see with other Mens, nor to learn Canting words, to deceive the Ignorant. Their whole drift and de∣sign from the beginning to the end being to get Mo∣ney, to live in Wantonness, Gluttony, and Superflui∣ty. There was no occasion amongst the Ancients for this sort of People; for every one was his own Physi∣cian; for so long as Men studied the Knowledg of God and Nature in themselves, there was no place for this External Babylonical Building, or for the au∣thorizing of Ignorant Pedantry for the sole Curing, or rather Killing of their Neighbours. Can any under∣stand, or read another Man's Book, that cannot read one word in his own? A Man's self is a Book, in which is comprehended all kind of Learning, both Humane and Divine, the Radix of all Arts and Sci∣ences. For in this Little World (Man) was communicated unto the Wise Ancients the Virtues of all Herbs, Seeds, Granes, Animals, and Minerals; for the Ancient Physi∣cians had not Libraries of many Thousand Books, nor did they spend their time in reading other Men's Works, nor satisfied themselves with Traditions, but were contented with one Book, viz. The Knowledg of God and Nature in themselves; and this Book they read with their own Eyes, and not with the Counterfeit Spe∣ctacles of Aristotle or Galen. If Men would but stand still from Self-hood, then would they see the Salvation of the Lord. The Old Physicians and Naturalists, when they were not well, or any of their Neighbours were distemper'd, did not content themselves with musty uncertain Receipts; for they knew that the same

Herb which has proved beneficial to the Cure of one mans Diseases, might not do any good, but rather harm to another, even though their Diseases seemed to proceed from a like Cause: And does not our daily Experience manifest the truth of this? Therefore they in all difficult points applyed themselves to the Divine Oracle, and Holy Light in themselves, which did teach them some Herb, Seed, Grain, or the like, and also the manner how to use it, which did perform wonderful Cures, because there was an inward Virtue, and the power of the Spirit went with them; they did not keep any certain Method with all Patients alike, as our Quacks do now-a-days; for the same Herb, or other thing that cured a Consumption in one, they did not administer to another in the like Disease, except they were pointed unto it by their Good Genius. Herein consists the right Cure both of the Soul and Body, when man does apply himself to the right Ob∣ject, with Faith in the Lord; then will the Lord teach him in all particulars; for the Spirit of the Divine Power can make every little and small thing work won∣derful Effects.

'Tis true, the Ancients did set down in writing many of those Herbs, and other things, which their Genius did teach them for the Cure of various Disea∣ses; but they did as little think, that after-generations would make a great Trade of getting Money by their Receipts, as the Prophets and holy illuminated men of God did, That the men of the world would do the like by their Writings; and yet alas! what an Huckstering there is kept now-a-days with them both? The worthy Say∣ings and Writings of the Ancients cannot be understood or applyed, but only by the same Spirit that gave them forth, either in things Divine or Natural. But these things are not considered either by those that are called Divines and Physicians, or by the People: But so soon as any one finds himself disordered by Sickness, they

presently run to the Doctor, and the Doctor to his Books, and out of some one of them Scrawls a Receipt, and if that won't do, the poor Creature may die for him; for neither the one nor the other so much as think to enquire of the true Physician, viz. the never∣failing Oracle in themselves, which if hearkened unto in Humility, would teach them what to do in all parti∣culars, as it did the Ancients; for those Herbs, and great Cures wrought by them, were not set down and recorded, that after Generations should imitate them like Apes, without the true understanding of the Spirit, but that men might see the wonderful Power and Efficacy of the Spirit of the Lord, when men do apply themselves unto its Government. If men would but stand still, and not so eagerly pursue Tradition, and the Inventions of men and Self-hood, then the good Genius would be ready and prompt to shew and in∣struct them in any things belonging to their Preserva∣tion: for in the way of God and Nature, every little thing is made strong and powerful; but when men have not the knowledge of God and Nature in them∣selves, then all goes astray, and the true Efficacy or Vir∣tue is not known, nor have the Applications of the best things any good effect.

By what hath been said, appears the Reason why those Physical Herbs and Seeds, which the Ancients have appropriated for the cure of such and such dis∣eases, do not cure those distempers, nor have any such Effects; for if every Herb could accomplish such Cures as are recorded thereby to have been done, certainly there would none be sick, but All would be made whole; but Experience shews the contrary; Nay, are there not many living Testimonies at this day, who waiting in Humility at the Internal Altar, have been di∣rected, such an Herb, or other thing; and the manner of using it, which being followed, the Cure has been effected in a wonderful manner? And yet the very same

Persons at other times, in the like Distresses and Disor∣ders, have not minded their good Genius, but looked abroad amongst the Swine for Cure, where there is neither Life, Knowledge, Power nor Virtue, but only an Ignorant busie Imitating Ape, cloathed with a Velvet Coat, and as their Course hath been, the success proved an∣swerable; he has perhaps purged their Purses to a Va∣cuum; stuffed their Bodies with Slops; filled their Chambers with Gally-Pots and Glasses; weakened Nature, and strengthened the Disease, so that it carries away Life Captive at the Wheels of its Triumphant Chariot; and all that Mr. Dunce-Doctor has to say for himself, is, That he proceeded secundum Artem, and destroyed you after the exactest method in the World.

All Practice of Physick that is from Receipts and Tra∣dition, is uncertain and abominable to Nature, more especially where there is a multitude of Ingredients mixed together, for the most part of various Natures, and contrary Qualities, as though they would force Nature into obedience, by the several sorts of Engines and Enemies of divers kinds, which they bring against her; Whereas in truth, when there are twenty, thirty, forty, fifty, sixty or an hundred several things compoun∣ded together, and of as many distinct Natures, no man on Earth can know the Genuine operation of such a Medicine. Does not Experience shew, that in Food, if you compound ten or twenty sorts of things, the best and strongest Stomach will loath such Food after one Meal or two; Who is there (let his Constitution be what it will) that would be satisfied, if he were confined to live on your richest sort of Cake-Bread, that has ten or twelve Ingredients in it? Are not the pure natural Operations of each thing destroyed and adulte∣rated, where various things are thus mixed together of different Natures? And does not the Pallate and Stomach grow weary and sick, if confi•••••• to such Foods? The very same is to be understood in Physical Preparations,

there being not much difference between the Apotheca∣ries, and our more curious Cooks Compositions, both being alike preposterous and inimical to Nature.

To demonstrate this, I shall here insert a learned Doctor's Prescription. A Gentlewoman had a Son, whom being not well, she supposed was in a Consump∣tion; she applies her self to a Famous Doctor for Learn∣ing and Skill, who informs her, her Son was in a wasting condition; and you must needs believe it, for he saw it in the Boy's Piss; Then she desired him to give her Di∣rections how she might prevent that Consuming Di∣stemper? Mr. Doctor having once more peep'd in the Urinal, thrice shook his Noddle, and twice stroked the place where he should have had a Beard, perceiving the Angels to appear, was presently enlightned by the False Prophet, Tradi∣tion, to give the Gentlewoman this following Bill to the Apothecary, which does consist of no less than three and thirty Ingredients. But by that time the Apothe∣cary had mustered up his several Slops, and compleated the Composition of Omniumgatherum, the Small-Pox be∣gan to appear, and put a period to Goodman Doctor's future proceedings, who else, to prevent the Boy's Consumption, would have loaded his Guts with Materi∣als enough to half set up an Apothecary.

The Receipt.

R. Ol Amygd. dulc. rec. Syr. Capiat Ve∣neris ana ʒiss. Sac∣char. Cant. ʒiss, mis. exactissim. Capiat co∣chleare unum ter qua∣terve in die super∣bibendo ℥iv. 〈◊〉〈◊〉 pozem. sequent. ca∣lid.

Re. Decoct. pect∣or depurat. lbjss. Tinct. Crocj. Syr. ca∣pil Veneris ana ℥iss. mis. fiat Apozema.

R. Cons. Ros. rub. antiq. per setacerum traject. ℥ii. Pulv. Haly ʒiss. Laud. li∣quid. ʒi. Syr. Bal∣samic. q. s. m. f. Electurium de N. m. singulis noctibus. quo Capiat Quantitatem.

In English.

Take Oyl of sweet Almonds new drawn, Syrup of Maiden∣hair; of each one Ounce and half, White-Sugarcandy-pow∣der one Dram and half, mix them, and take one spoonful three or four times a day, drinking after each Dose a quarter of a pint of the fol∣lowing Apozem warm.

Take of the Pectoral Decocti∣on depurated, a pint and half, Tincture of Saffron, and Syrup of Maidenhair, of each one Ounce and half, mix them for an Apozem.

Take Conserve of Old-Red-Roses pulped, two Oun∣ces, Pulvis Haily a Dram and half, liquid Laudanum one Dram; Syrup of Balsom a sufficient quantity, to make it into an Electuary. To be taken the quantity of a Nutmeg every Night at bed-time.

This is the Bill, whose Ingredients (if you trace them to their Originals) are thirty three, and their va∣rious Natures as many, disagreeing one with the other, and consequently make a Medicine of a loathing Qua∣lity, and far sicker in Nature than the distempered Patient.

The very same is to be understood of most or all the things they administer under the Name of Cordials to sick languishing and dying people, as being Mixtures of cool'd stilled Waters of several sorts, with certain Syrups, Epidemick-Waters, and other like Slops, which are all great Nauseates to Nature, even in the healthi∣est state; and if so, what a miserable Condition then must the Sick be in? The truth is, men in the time of health, strength and vigour, do make the best of Cordials too common to them, viz. Wine, which many drink to the destruction of their Health, and

then when they are sick, they must have a change, tho' it be for the worse; and so they take up with these loathsome Compositions of the Apothecaries, which are so sar from being really Cordial, that they are oppressive to Nature.

'Tis a thing of evil consequence to be ignorant of the most excellent and sublime Virtues of the Herbs, which our own Countrey does produce, both for all Physical Uses, and also for Food, there being no way so safe for Nature, as to apply and use simple Herbs in the Cure of Diseases; for as simple Food is always the most harmless, as administring a proper and equal Nou∣rishment to the Body and Spirits; the very same is to be understood in all Physical Operations; for the Nature of each thing is adulterated, and its physical virtue de∣stroyed by the contrary Qualities of other intermixt In∣gredients.

It is further to be noted, that most sorts of Herbs, when cut in their proper Seasons, and under good In∣fluences, and afterwards dryed according to the Rules before-mentioned, are far better than when green, for the makng of Posset-drinks and Decoctions, and also for Cordials by infusion; for the Sun and Elements do ex∣hale and destroy the gross earthy phlegmy substance, and preserve the pure spirituous parts, and Balsamick Virtues, and sets the Spirit free, that it becomes vola∣tile; which pure Virtues in all or most green Herbs are captivated by the earthy Body of Phlegm. Therefore when dry Herbs, (which are properly preserved) are committed to any proper Liquor, as Hot-Water, Beer, Ale; Cyder, Wine, Spirit of Wine, &c. any of those Li∣quors will greedily receive the good Virtues and Spiri∣tuous parts better than they can from Herbs that are green. And when Herbs have lain together five or six Months, they are fitter for such uses than when first gathered; and being so preserved, as before is directed, will keep good for several years.

This preparation of the Sun and Elements is much to be esteemed, and no preparation performed by com∣mon Fire is to be compared therewith; for by this Chy∣mical Art of Nature, the more sublime Virtues and ve∣gitative Qualities are preserved, and the gross earthy Substance destroyed; but in all our Chymical Preparati∣ons and Separations, there is a contrary Operation; for when the Chymist takes Herbs, and commits them to his Fire, he cannot preserve neither the pure Volatile Spi∣rit, nor Balsamick Body or Vegitative Virtue, but only the fierce fiery harsh astringent bitter Spirits, which pro∣perties are the original of every Life, and cannot be destroyed in any preparation, though never so unnatu∣ral, except the things could be annihilated; for this Cause all such Sulpherous fiery Liquors will not work and ferment, as all other sorts of Liquors will, even Water it self, when any Balsamick Body is joyned with it, as Sugar, or the like; but those other Chymical Li∣quors are at the end of Nature, and therefore they will not admit of another Motion.

Hence it follows, that all sorts of Spirits, as of Scur∣vey-Grass, of Salt, and many others of like Nature that are prepared by Fire, whereby the Radical Moi∣sture, or sweet Balsamick Quality, the Volatile Spirit, and Vegitative Vertue or middle Quality are al•• destroyed, have no such physical Virtues 〈◊〉〈◊〉 their Authors appro∣priate unto them. And we do affirm, that such as have the Disease called the Scurvey in their Blood, shall be as soon and as well cured, by taking every morning so many Drops of strong Spirit of Wine, as they shall by taking this sort of Spirit of Scurvey-Grass, and so of the Spirit of Salt, and others: For the harsh sulphe∣rous Fires in Stills, where the friendly Element of Air is hindred from having its Influence, does totally destroy the pure Virtues, and opening cleansing Qualities, and there does run off only a fierce, keen, harsh, fiery, astrin∣gent, bitter, furious Spirit, which is very pernicious to

Nature, and to all the friendly Virtues in the Body; nor was it ever known that any such Spirits have given help, or cured any of those Diseases, which the Lying Authors do so much boast of. You may try whether this be true, if you take any opening, cleansing or purging Herbs, Seeds, or the like, and put them into any kind of Liquor, viz. Water, Beer, Ale, Wine or Bran∣dy, (the last of which those great Physicians and Ma∣sters of Art, do use to draw their Spirits of Scurvey-grass in); when you have put your Ingredients into your Li∣quor, let them lie in it two or three days, more or less as you please, then put the Herbs and Seeds, with the Liquor, into your Still or Limbeck and draw it off, and you shall only have an harsh, strong, fiery, tart Spirit, void of all the Purging, Opening and Cleans∣ing Qualities such Herbs or Seeds were naturally endu∣ed withal.

The very same, or other as great Evils are in many other of the Physicians and Apothecaries Preparations, which ought to be considered, and their blind Traditio∣nary senseless Ways and Methods to be abandoned, as destructive to the Health, and Well-being of Na∣ture.

It is further to be noted, that none ought to ap∣ply themselves to the ••••actice of Physick but such only as the Lord hath in their Radixes endued with proper Gifts, and natural Parts; for 'tis not sufficient for them to read other mens Works, and vapour with their Re∣ceipts, like the proud Iack-daw in the Fable, with the fine Feathers stolen from other Birds, but they ought to know the true Principles, Nature and Operation of every Herb, Plant, Animal or Mineral, that they make use of, and for what it is good, and the contra∣ry in themselves, and also what Simples are proper to be Compounded, and what not; For he that has no true Knowledge in himself of the Nature of things, but fol∣lows Tradition blind-fold, and trusts to other peoples Say∣so's,

must needs make strange work, and instead of Curing, often-times Kill; and when he does Cure, 'tis by meer chance; Whereas Physicians ought not to ad∣minister any Medicine without true Knowledge both of his Patients Disease, and what he gives to remove it; all things, especially where mens Lives are concern∣ed, ought to be done with sight and judgment, and not without Faith and Prayer to God, the Creator of all things, who is the inward Virtue, Power and Life of every thing: For Faith and Prayer do Wonders, opening the inward Virtue and Centre of every mean and simple Medicine or thing, even Clay and Spittle with it, shall cure the Blind; this all Physicians ought to be inwardly sensible of, and not put so much trust in their Authors; for many of them have been ve∣ry vain and extravagant in their Writings, telling us that such and such Herbs and other things were indued with such wonderful Virtues, and would cure such Diseases, when in truth there were no such things; and also invented many improper Compositions, even a∣ny thing they fancied, and most of their Sayings are meer Stories, and as contrary to Truth, as Light to Darkness. Now on such a tottering Foundation, what Structure of safety can be expected to be built? Our Modern Physicians are much like our Lawyers, if a man is like to lose part of his Estate, and will vin∣dicate his Cause by Law, 'tis twenty to one but he spends the other partto secure that, and after abundance of charge and trouble, loseth the whole: Just so if a man through Disorder and Intemperance hath in part de∣stroyed his Health, he may be sure to destroy the o∣ther part also, if he keep close, and follow the Phy∣sicians Prescriptions, and take good store of their adul∣terated Medicines.

We must also note, that every Patient ought to turn the Eyes of his Mind inward, and wait at the Altar of the Lord for an answer, and not to do or take any

Medicines without some Assurance or Faith in the Lord of his Blessing; nor ought any to think himself too mean or simple, because he is unlearned; for do but read the Scriptures, and you may be satisfied, that the Lord in all Ages has plentifully given his Gifts and Gra∣ces both Divine and Natural, to the Simple and Unlearned: And as to the Learning of this World, did not our Lord Christ himself give his Father, the Author of all Be∣ings, thanks, That he had hid the Mysteries of Salvation (both of Soul and Body) from the Wise and Letter-learned of this World, and revealed them unto Babes; poor, mean and unlearned People; Peter the Fisher-man; Paul the Tent-maker, &c. For indeed the Rich and Learned have shut and double-bar'd the Windows of their Souls a∣gainst the simple Light of Truth; they have cloathed themselves with Vanity and Self-hood, being conten∣ted with Tradition and a Worldly puffing-up Knowledge, which serves them to swagger with, but not to do a∣ny good with, either to themselves or others; so that there is no room for the operation of the friendly Love and Light of God; they are so full of swelling proud Spirits, and noise and boasting: Hence it comes to pass that these Admirers of Tradition and Pocket-Learning, and the ways of the Multitude, are always apt to despise the Simplicity of the Divine Power, and Voice of Wisdom, not only in themselves, but all others; and therefore the Lord chuseth to unfold his holy and natu∣ral Mysteries unto the Poor and Needy, and such who are not wise in their own Eyes, and whose Eye-lids are not lifted up: For nothing obstructs the Work of the Lord, and the Revelations of his Holy Spirit in men, more than Inward-Riches, Self-conceitedness, and the Babylonical-Learning of the Schools of this World, which like a too Luxuriant and not well Cultivated Soil, pro∣duce such abundance of Rank-weeds, as overtop and choak the good Seed, that it cannot attain to any matu∣rity in the Government of a mans Life; the same is to

be understood of all outward Fulness and Intemperances: Therefore let none think themselves unworthy because they have not the Learning of Babel, or because they are simple; for such as are unlearned and empty, if they come to the Lord in Humility and Faith, he will a∣bundantly teach them, and plentifully fill them with all good things.

The most natural and proper way of making of Cordials with any kind of Herbs, Seeds, Flowers, Spices and Drugs, either simple or compound.

Take any sort of Herbs, Seeds, Flowers, Spices or Drugs, either simple or compound (but the first is to be preferred before the latter) the Drugs and Seeds are to be bruised or cut, what Quantity you think conve∣nient, infuse them in Ale, Beer, Cyder, Wine or Spirit of Wine; but remember that they do not continue a∣bove one hour in your Liquor; but if the Quantity of Seeds, Herbs, Drugs or Flowers, be great, and but little Liquor, then half an hour will be a sufficient time for you to continue your Infusion; the same is to be un∣derstood if your Herbs or ingredients be of a strong bit∣ter Quality, as Wormwood, Featherfew, Tansie, and the like, your Vessel ought to be close stopt all the time of your Infusion, then strain out your Liquor, putting it into Bottles, and when 'tis setled, sweeten it to what degree you think fit, with Refined-Sugar, which is to be preferred before any kind of Syrups; for they are broken flat Bodies, like any sort of Food that is prepa∣red twice, and therefore when mixed with any kind of Liquor or Drink, they give it a sickish fainty Taste, be∣ing dull, heavy and unpleasing to the Stomach. Which of you, that prefer the use of Syrups so much, if you were to have your Drink sweetned when you are in health, would chuse Syrups to do it with? I believe scarce one man of an hundred, but rather White-Sugar,

with which, when you have sweetened your Infusion or Liquor, prepared as aforesaid, you have a Cordial far more friendly to Nature, and more impregnated with the real and natural Virtues of the Herbs, Seeds, Drugs, &c. which you have made choice of to use, than any that is or can be drawn by Distillation, for the Rea∣sons beforementioned.

But if you let your Ingredients lie soaking two, three, four, five, Days, or a Week, more or less, as is usual for most people to do, then the pure Volatile bal∣samick Virtues and Tinctures will become either suffoca∣ted or evaporated; for all sorts of Menstrums or Li∣quors do first extract or receive the pure subtle spiritu∣ous Qualities, especially of all such Herbs, Seeds, Grains or Flowers, as have already passed through any kind of Digestion or Fermentation, as all dry Herbs have, that are prepared according to our Rules; and also all green Herbs that are Spicy and Aromatick do the same; there∣fore if continued too long in such Liquors, the pure Virtues, and sweet spirituous parts become suffocated by degrees, and then presently appears the strong, gross, bitter, sower and astringent Qualities, which poysonous Properties do prey upon and devour the sweet Body and pure Spirits; for which cause all such Infusions or Cordials have a strong fulsome smell and taste, and e∣qually unpleasant to the Nose, the Pallate and the Sto∣mach. Many Examples I could instance to demon∣strate this, but I shall only name one, which is very plain, familiar and material, viz. in Brewing Alc and Beer; First, you make your Liquor boiling hot, then put the Mault to it and stir it, letting it stand together one hour or thereabouts, and then you let that Liquor run off, and so have a brave friendly Sweet Wort. But should you have done as most Physicians, Apo∣thecaries, and others do, viz. have let your Mault and Liquor stood infusing five or six Hours, a Day, a Week, or the like, I appeal to your selves, if your Wort would

not have turned sower, sharp, keen, and of no use or vir∣tue, except for Stilling; whereby 'tis evident, that all Infusions that are continued beyond their proper time, do lose all their good Virtues, more especially if they be such things as have already passed through any kind of Fermentation or Digestion, the gross Bodies of all such things being in a Degree opened, whereby the Balsamick Virtues become, as it were, volatile, which before lay hid or captivated in the Body of Phlegm, as is most manifest in all Grass or Herbage. Take an hand∣ful of Grass and smell to it, does it not send forth a gross, fulsome earthy smell and scent; but if you ex∣pose the same Grass two or three Days to the Sun and open Air, which will exhale and destroy the fulsome phlegmy parts, and more earthy substance, opening the Body, and then the Spirituous parts become so vo∣latile, that it will perfume the whole Field. And if this Preparation be not discontinued, the same Sun and Elements will exhale and destroy the good Virtues also; and for this cause, I told you, that dryed Herbs, Seeds and Grains, are to be preferred before Green, ex∣cept some Spicy Herbs, whose pure Virtues stand a de∣gree more external than others, and such are best to be used Green: But others, when infused green, impart their gross phlegmy Substance to the Liquor.

Dryed Herbs, Seeds, Grains, and the like, when committed to any proper Liquor, do more freely give forth their good Virtues, than the Green; for the Spiri∣tuous Qualities, and sweet Body is more ready to infuse it self, than other the astringent, bitter or sower Qualities; but they follow close at the heels of the good Virtues, and if the Infusion or Preparation be not rightly timed, then these fierce original strong Qualities will suffocate the Supple spirits, and in a moment the sweet Body turns sower, eager and astringent, and the use of all such things proves very destructive to the Health of the Body, and are very unpleasant to the Pallate and Sto∣for

as there is a most pleasant sweet friendly Power and Virtue in all Herbs, Seeds and Grains; so on the contra∣ry, there is a strong gross poysonous fulsom Quality, there being nothing so good but it hath an evil in it, nor a∣ny thing so evil, but there is an essential good in it; therefore there is required Wisdom and Understan∣ding in all Preparations, whether for Food or Phy∣sick.

The Proper Natural way of making Physical Decoctions, Posset-Drink, &c. with Herbs and Seeds, so as they may not lose their Virtues.

The most essential way to make Decoctions of either Herbs or Seeds, is after this manner; First, Take what Quantity of good River-water you shall think fit, mak∣ing it boyling hot, or you may boyl it a little, (but the former is best, viz. to make it as hot as good House-wives and Brewers make their Liquor, into which they put their Mault; for the much boyling of Water does not only evaporate the spirituous Qualities thereof, but it fixeth it so, that it hath not that power to draw or ex∣tract the Virtue and good Properties of such Ingredi∣ents as shall be added; for which cause few Brewers will suffer their Liquor to boyl, or their Mault to be put in too hot) when your Water is thus hot, then take it off the Fire, and put what Herbs, Seeds, or other In∣gredients you please, and let them lie in it about an hour, and then strain your Liquor from the Herbs, &c. and let it stand until it be throughly cold; then add to it either Ale, Beer, White or Rhenish-wine, or any other Wine you shall think most convenient for your particu∣lar use, so as to make it either strong or weak, as you please, and then sweeten it with good Sugar; but if you would sweeten it with Spanish Fruits, then you are to add the Fruit bruised at the same time as you put the Herbs into the Liquor, and let them infuse to∣gether,

and it will do very well; and when it is strained and cold, add your Wine, as aforesaid, and put it into Bottles for your use, and it will keep 2, 3, 4, 5, 6, 7, or 8 weeks or more, as you make it in strength, and drink very pleasant and de∣lightful, being endued with all the good Virtues of the Ingredients.

Physical Decoctions made after this manner, will be as welcome to the Pallates and Stomachs of the Sick, as good Wine, Beer or Ale; for there will be no sick fainty gross strong taste nor smell in them, as there always is in those made after the common way; for all sorts of Beer; Ale and Wines, have already passed through Fer∣mentation and Digestions, which have opened the gross Body of Phlegm, whereby the spirituous parts are set at liberty, or become Volatile and External; so that such Liquors or fermented Drinks will not admit of a∣ny other or further Preparation, especially by Fire; for so soon as they approach it, the said Volatile Spirits become either evaporated or suffocated, and then pre∣sently the sweet Balsamick Body dieth, and turneth of an evil, sower, heavy taste and smell, and of a dead hea∣vy Nature and Operation, having in it neither true Vir∣tue nor Power; therefore the Learned have no reason to oppose me in this Particular, for let us both▪ appeal to Experience; Take you the best Beer, Ale or Wine, and warm or boyl it, and let it stand till 'tis cold, and then tell me what 'tis good for? Verily for as much as Salt is, when it hath lost its Savour. Nay, will not the very stand∣ing of such fermental Liquors open to the Air, cause the spirituous parts to evaporate, and the sweet Body to die, and become sower and eager?

It is therefore no Paradox, but a Natural Truth, that the boyling of Herbs, Seeds, &c. in Beer, Ale or Wine, does totally destroy both their Natural and Physical Vertues, and such Decoctions are a meer loathing to Na∣ture, a Death instead of Life.

In making of Posset-drink, you are to observe, when your Milk boyls, to turn it with Ale, Beer or Wine, then strain it and set it again upon the Fire, and make it boyling hot, but let it not boyl; then take it off, and add what Herbs, Seeds or Flowers you please; (but if Seeds, they must be bruised) and let them infuse half a quarter of an hour, or thereabouts, and then strain it, and your Posset-drink will taste and smell, and retain the pure essential Virtues, and lively Tinctures, which the Herbs, Seeds or other Ingredients were endued with, and be an hundred times more pleasant to the Pallate, and agreeable to the Stomach, and also much more be∣neficial against the Disease such Ingredients are appro∣priated unto, than those commonly made, wherein the Ingredients are boyled. Try and then judge.

It is to be noted, That all sorts of Cordials, that are compounded with various sorts of Distilled-waters and Syrups, or with Strong-Water, as that they call Epide∣mick-water, are an abomination to Nature, even in perfect Health, when the Pallate and Stomach are strong, sharp and powerful; and what are they then to weak sick People, and Languishing Natures? For first, the Natural Physical Vertues are destroyed by ill ma∣nagement, and unnatural Preparation of each Ingredi∣ent before they are mixt: And secondly, the jumbling together such various things, most of which are of con∣trary and disagreeing Natures, is sufficient to destroy the good Virtues of the best of things; and therefore 'tis certain such Medicines and Cordials have not power to help or cure the least of Distempers; not but many thousands after taking great quantities of their Slops may recover, and then many people slander the Doctor with a Cure, and ascribe to his Medicines mighty Virtues, whereof indeed neither the one nor the other was ever guilty: They have just cause rather to acknowledge the divine hand of God, and his Hand-maid Nature, and thereunto attribute the Recovery of their Health, and

not to those sick fainty Medicaments, which generally do abundance more hurt than good.

Likewise their Epidemick-water is in its own Nature of a fierce hot Quality and Operation; and tho it be made of the best of Wine, viz. Sack, yet the Limbeck does totally destroy its pure volatile spirits, and balsamick virtues, and also the Opening Cleansing Quality of all the Herbs or Drugs that are distilled with such Liquors or Wine, so that there does remain or run off only a strong sulpherous brandish Spirit, that has no other Ope∣ration than Common-Brandy or Spirit of Wine: 'Tis true, they do allay this hot fiery Nature and Quality, by ad∣ding to it Sugar, or the like, which renders it more to∣lerable to the Pallate and Stomach; but the Operation is the very same as Brandy sweetned, or any other Spi∣rits. If a strong healthy person should be confined to the Cordials, Iulips, daubing Electuaries, and great num∣ber of sick Potions, boyled Drinks, and variety of sweet Slops (and nothing more hurts and obstructs the Sto∣mach than sweet things) to the close Rooms, lusty Fires, drawn Curtains, and other torturing Circumstances, wherewith Doctors and Nurses torment those whose Nature is already wounded and languishing, it would no doubt in a very short time destroy the Health of the strongest of men.

Therefore I would have every Intelligible Person consider the same, and the Reasons of things, and not be led away by Ignorant Sots, who are meer Pretenders, and not Physicians; for Physicians ought, 1st. to be born with a Natural Genius, and suitable Gifts, rendring them capable of understanding natural things. 2ly, They ought to apply themselves to the Knowledge of God, Na∣ture and Themselves. 3ly. They ought to apply them∣selves to the Oracle of God in themselves, to be taught by the Voice of Wisdom, which crys in the Gates of every mans City: For he that has not Eyes of his own, and Understanding of his own, tho he be the greatest of

Scholars in outward Learning, can never distinguish be∣tween Good and Evil, but is always uncertain, and all his Administrations as vain and presumptuous, as a blind mans Judgment is of Colours. 4ly. They ought to have the fear of the Lord, (which is the beginning of wisdom) always before their Eyes, and not make Money and sordid Interest the chief end of their Practice, as most do: For Physicians of all sorts of People, should be the most Knowing, the most Iust, the most Charitable, and the most Temperate. But whatever Titles men may have, or how many Books soever they may have tumbled o∣ver, if they abandon the study of Virtue and Piety, and aim at mercenary Lucre, and vain Glory, instead of doing Good to men, and bringing Glory to God; 'tis vain to expect any benefit from such Peoples hands; They are all (as the Scripture saith in another case) Physicians of no va∣lue; nay, they have not that Natural Distinguishing and Sense as is common to many Beasts; for the man that is not directed by the Spirit of the Lord, is an hundred fold more ignorant of the Operations of Nature, than a Beast that lives under the Laws of Na∣ture; and therefore we see many Dumb Creatures have more Sense to discern what is for their Preservation than Men, and Men have learned the Virtues of many Physical Herbs from them; as the Tortoise, when hun∣ted by the Adder, is said to fortifie himself by eating of O∣riginum; and the same is said of the Stork when she has eaten Snakes, she seeks for the same Herb Originum, and finds a Remedy; it is also related, that when the Wee∣zle goes to fight with any poysonous Creature, it first eats Rue, whence men came to know that Originum and Rue are good Antidotes against Poyson; so in some other Animals there is an in-bred skill and Medicinal Art, as when the Toad is wounded, 'tis said, she will go to Sage or Rue, and rub the Wound, and so escapes the Danger: We are told that Swallows first taught us that Celendine is Medicinal for the Eyes, being the same

wherewith they cure the Eyes of their Young Ones: The Pye when sick, puts a Bay-leaf into her Nest, and recovers: So Cranes, Daws, Partridges, Black-birds and Crows, purge their sick Stomachs with the same: It is reported, If a Lion be sick, he is recovered by eating of an Ape: The Lapwing being surfeited, cures her self with Southernwood; the wounded Hart runs to his restorative Ditany: Swine, when stung by Snakes, eat the Snakes and are well; and Dogs, when wounded, cure them∣selves by continual licking of the Wound: also they purge their nauseous Stomachs by eating of Grass, as Cats do theirs by eating the Herb Nipp. Philebotomy, or Letting of Blood, Physitians, (as is written) learned this practice first of a Beast call'd Hyppopotamus, li∣ving in the River Nilus, which being of a ravenous Nature, and therefore often overcharged with much eating, is wont to seek in the Banks for some sharp stub of a Reed, upon which pricking his Leg, he thereby easeth his full Body, stopping the bleeding af∣terward with Mud. So that some men who are curi∣ous in Observation, have learned many Medicinal Vir∣tues of Herbs from Brutes, which they are led unto by a natural inclination, which we call Instinct, having al∣ways obeyed the Law of God in Nature, and lived under the simple Influence and Operations thereof, and do therefore retain those natural Faculties and Self∣preservations which the Lord endued them with in the Creation: But Man that was made but a little lower than the Angels, and superior to all the Crea∣tures of this sublunary World, having transgressed both the Divine and Natural Law of God, has thereby corrupted the Earth and all the Elements, and made all its Inhabitants to mourn and groan, by reason of his Violence and Oppression, by which he hath depraved himself both of the Divine and Natural Understanding, and has not the common Sense of distinguishing what is for their own preservation, so well as many Brutes

have, which is much to be lamented, that man should so prodigiously degrade, dishonour and incaptivate himself.

There is another thing worthy to be considered by all men, but more especially by those that apply themselves to Physick that the most celebrated Authors of that Art, and such as have written of the Nature, Virtues and Uses of Herbs, Drugs, Fruits, Seeds and Grains, and whose Rules and Prescriptions our Modern Doctors make the foundation of their Skill, and the li∣mits of their Practice, were born and bred, and li∣ved in places far remote from us in other parts of the World, and in different Climates, whose Productions vary as much in Magnitude, Forms and Qualities, as one Colour does from another: and as the Elevation of the Pole being either more Southern or Northern, alters the Language or Speech, and the Nature, Shape, Complexion, Inclinations and Dispositions of the People; and the more remote each Countrey is, the greater is the Variation of their Constitutions and Manners; and as all their Beasts, Birds and Fish, do differ in Name, Nature, Shape and Form, the very same is to be understood of their Herbs, Drugs, Flowers, Seeds, Fruits and Grains, they all dif∣fer both in their Virtues and Vices from ours; and tho some of theirs may be, and are translated, and through a great deal or Care and Industry will grow, yet still they are not so Natural, nor are their Virtues so Genuine, as those that originally spring up from that proper matter, or Salnitral Quality, which our own Mother Earth affords under our own Elevation, and that peculiar operation of the Coelestials under which we breathe; neither are such Exotick Herbs or Plants en∣dued with so proper or genuine Medicinal Virtue as they have in their natural Climate.

Now let us consider where and when most of the Great Masters of Physick who are the Beams and Eyes of our Doctors, and the Foundations of our Colleges (••lived.

Hypocrates was a Grecian, of the Isle of Chios in the Me∣diterranian, above two Thousand Years ago. Galen, born at Pergamus in Asia, about the Year of our Lord 140. and being Physician to an Emperor, rich and high in favour at Court, he scrap'd together all the Books of Physick that he could hear of, and took the Receipts, and most material parts thereof, and set them forth as his own Works, concealing the Original Authors, and destroying their Works, which was easy for him to do so long before Printing came up, when Copies were so very few and scarce; and by this fraud and base ambitious Trick, he became celebrated as the on∣ly Father of the Art of Healing; and to this Day remains the Idol of the Methodists (as they call themselves) that is, the Sons of Tradition and Implicit Faith. These two Authors wrote in Greek, not so much to puzzle their Readers, or keep up their Learning from People, as our Modern Men write all their Bills in Latin, (meerly that the Absurdity of their Prescriptions may not appear) but because Greek was their natural Mother Tongue. Averroes and Avicenna were Arabians, and lived about the Year of our Lord 1160. Dioscorides was of Ano∣harba, a Town in Cilicia, and lived before Christ's In∣carnation; so that he and the two first were Heathens, and other two were Mahometans, and great Blasphemers of the Sacred Writings of our Blessed Saviour Christ; These are the great Masters that Christians learn the sublime Art of healing from. Pray consider, is it likely the Holy God would communicate the Mysteries of Nature to such Idolaters? Besides, does not Common-sense tell every man, that the Herbs, Plants, Grains, Fruits, &c. that grew in Greece, Asia or Arabia, a thousand or two thousand years ago, may be vastly different in their Natures, Properties and Effects, from those that grow with us at this Day? Nay, 'tis impossible it should be otherwise, if we consider the difference of Climates, the alterations of the Coelestial Bodies, the various Mixtures,

Transplantings, Improvings, &c. of Plants, Herbs and Flowens, the different Modes of Manuring and Cultiva∣ting Ground, the change of Peoples Constitutions, the con∣trariety of our Northern Bodies, to those Constitutions of Asia and Greece, &c. And yet whatever these Old Doting Gentlemen have been pleased to say of any Herb, Plant or Grain, as that it is hot and dry, cold and moist, in the first, second and third Degree, that it opens, binds, purges, provokes Urine, cures such or such a Disease by an occult Quality, that is to say, (they know not how, by a Trick it has got) or whatever else they please to stuff their Books withal, either out of Ignorance, Misinformation, or meer vain Glory to amuse their Readers; all this, I say, must be swallowed without chewing, and he that can re∣member their Tattle, counts himself a most Learned Physician. Hypocrates was a Physician in his own Country, and in a degree a knower of the Virtues and Vices of such Herbs, Drugs, &c. as his own Climate, and the Coelestials in that Elevation brought forth, but he did not know any thing of our Northern cold Countries, nor of our Beasts, Herbs, Fruits and Drugs. The very same is to be understood of Galen (the extravagant Builder, and Luxurious Courtier) and of all these e∣minent Authors which our formal Physicians do so much dote on, they were great strangers to our Climate, and to all the Productions and Vegetations thereof.

Besides, the People in those Times and those Coun∣tries, did not onely differ from us as to their Natures and Complexions, but also in all or most of their Customs of Living, as in their Meats, Drinks, and the Preparati∣ons thereof: They did then, and most of them do to this Day, drink Water, and many of them go almost na∣ked; the use of Soft-beds, and warm close Houses was hardly known to them except to some few: Their Prin∣ces and Great Men did live more Sober and Temperate than the meanest amongst us: They were contented with such simple Meats and Drinks as their own Climate did afford,

which were as easily procured as cooked (as it were) by Natures own Hand: They were not acquainted with that variety of rich compounded Foods and Cordial Drinks, and consequently were not subject to so great a Num∣ber of compounded or complicated Diseases as we are. There∣fore simple Herbs, Seeds and the like, had greater pow∣er to cure such Diseases as were contracted from such Meats and Drinks: Nor did they accustom themselves to the eating of such great Quantities of various sorts of Flesh, both clean and unclean, without distinction, as we in the Northern Countries do; nor were their Minds and Spirits so continually perplexed about profits or losses, or how to procure those Varieties and Rich Dainties, the enjoyment whereof is of more dangerous Conse∣quence than the hazard and trouble of getting them. For these Reasons every simple Herb and Medicines made thereof, has much more power to cure and help such Diseases as the People of those Countreys were subject unto: And if Hyppocrates, Galen, or the wisest of them all did live in this Day, wherein all kinds of Excess and Riot do reign, with the innumerable Inventi∣ons of new Dishes, and unnatural Compositions of Food and Drinks, they would be forced to take new Measures, and alter their Ancient Rules, which were good and proper in their Time, and to their own Natives, but are adopted for us or our Times; and therefore it is the greatest of Errors for us to appropriate such Vir∣tues and Cures to those Herbs as the Ancients did, who wrote of the Virtue and Use of such Herbs as grew in their own Climate, and appropriated them to the Diseases that were generated in the same place, and under the same Elevation and Coelestial Influences.

And although some will object, and say, That many of the same Herbs are transplanted into our Countrey. Tho the same should be true, yet all men know, and daily Experience teacheth, that in a few Years the Climate, Earth and Coelestial Influences will alter and change such

Herbs or Fruits into the Nature of that Countrey where they grow; as the Oranges of China, which of late were planted in Spain, they have there in few Years lost that Finess and Delicacy of Taste, and are become more Tart and Sharp, like the Original Oranges of that Countrey; therefore they are forced to renew the Plants which are brought from their Natural Soil once in a few Years, tho the difference between Spain and those Climates they naturally grow in, is not so great by many Degrees, as our more Northern Countries are to Asia and Africk. Spain and Portugal are compara∣tively but a little distance from us, and yet you see what a vast difference there is between our Fruits and Herbs, and theirs, being quite of another Nature and Operation, 'Tis true, they will grow here, but their Fruits will not come to any Maturity. Now if the Va∣riation be so great in Countreys so near us, it must needs follow, that those Herbs, Seeds, Grains and Drugs which grow in Greece, Arabia, AEpypt, Persia, and the like remote places, must be still more different and contrary.

Most of those Forreign Southern Climates naturally pro∣duce rich sweet Wines, Sugars, and delicate Fruits, as Pine-Apples, sweet Oranges and Lemons, Plantans, Co∣co-Nuts, Sower-Sops, &c. which are all contrary in Nature, Form and Qualities to our Fruits, and so are their Herbs, Seeds, Roots, &c. And 'tis absurd to think, that the Arabians, Grecians, AEgyptians, &c. did ever make it their business to study the Virtues and Use of our Herbs, Roots, Fruits, Seeds, Beasts or Grains, whose Countrey and Productions they were altogether Strangers unto, as well as to our Constitutions, Complex∣ions, and the manner of our Living, Meats, Drinks, Im∣ployments, Intemperances, and the like.

It is also to be noted, that the Coelestial Influences and Operations of the Stars and Elements, are not the same in one Countrey as they are in another, but ac∣cording

to the Elevation of the Pole, and the Neigh∣bourhood or remoteness of that most Glorious Body the Sun; Hence it is that in the Southern, Eastern and Western Regions of this inhabitable Globe, there are great numbers of Birds and Beasts that are not known to us, and of different Forms, Colours, Tones, Natures and Inclinations from ours; the same is to be under∣stood in all their Fruits, Vegetatives and Minerals. The Salnitral and Seminary Virtues of the Earth, varying al∣so in the predominant Qualities from ours, there be∣ing a concurrence in all Countries and Climates be∣tween the Influences and Operations of the heavenly Bodies, and the earthy; whence it comes to pass, that the people of the South are black, and the Northern white; their Countrey generates Gold, and ours Lead, Tin and Iron; the East-Indies yielding precious Stones, which is a Degree higher than Gold, and the West-Indies Sil∣ver, which proceeds from the powerful Influences of the Sun and Venus, but especially of the Sun, its warm∣ing Beams continuing there all the year without much variation; and therefore their Nights and Days are more equal than in the North, where the cold harsh Properties of Saturn and Mars do bear sway: Therefore the Herbs, Drugs and Fruits that are brought forth in those remoter Regions, are not Homogenial to our Bo∣dies, as Experience might teach us, by the great num∣bers of new Diseases that have of late been cantracted by the superfluous Mixtures of the East and West-Indi∣an Ingredients with our common Food, as Spices, Fruits, Sugars, as also Tobacco, &c. which have strangely wa∣sted the Healths of many: For the All-wise Creator of all Beings, has endued both the Heavenly and Earthly bodies with an inward Virtue, Power and Nature in every Climate and Country, so as all places do plenti∣fully bring forth all manner of Herbs, Fruits Seeds, Drugs and Grains suitable and proper for the Suste∣nance of both Men and Beasts of that place, and also

for Medicine, there being a Sympathetical agreement in the Radixes between the Animals of each Country, and the Vegetations thereof, both being brought forth under the same Influence. Do not our own Herbs, Fruits, and Grains, growing in our own Country, maintain the numerous Troops of brave Animals a∣mongst us, viz. Cows, Sheep, Horses, and many others in plentiful healthy state, without the help of Foreign Vegetatives? And are there not a great number of Medicinables likewise of our own growth, proper for the cure of those Diseases that are generated in our E∣levation? and had it not been the great happiness of England if men had known no more of Outlandish-wines, Spices, Sugars, &c. either for Food or Physick, than our Beasts do, which would have rendred us more healthy, and sounder both in Body and mind? For in the Beginning, the Divine Word of the Lord that (as the Scriptures testifie) made all things, moved it self in all Places and Climates, and formed, framed and figured all Bodies, according to the Degrees of the In∣nate instant Qualities of each Place; and as the pro∣perty of the Seven-fold Nature and Constellation did there predominate, and as the Salnitral Properties and Spirits were internally strong or weak, good or evil, such was the Nature, Inclinations, Forms and Shapes of the Creatures in each Climate; for every Creature was clothed with a Body according to the Nature and De∣grees of the Spirit, which is the Life of all things, ha∣ving an innate Power to attract proper matter for a Bo∣dy of a proportionable Nature. And as the Internal Powers and Qualities are infinitely various, so are the External forms, every thing both in the Animal, Mi∣neral and Vegetative Kingdoms, varying in Shape, Virtue and Vice. And where the Property of the Wrath did predominate in the Salnitral Quality in any Country, there did arise, and were made fierce wrathful wild Beasts of Prey, as Bears, Lyons, Tygers, &c. On the

contrary, where the sweet Water and friendly Nature had Dominion, there were generated Tame, Mild Crea∣tures, as Sheep, Cows, &c. the same is to be under∣stood in the Vegetative and Mineral Kingdoms, and the outward Body or Signature does in all particulars mani∣fest and shew the inward Nature of each thing to the enlightned understanding, and sagacious Naturalist, whom God and Nature have made capable of such sub∣lime Learning.

It is very Improbable (if I had said Impossible, I had not much over-shot the Truth) that one Herb should have specifick virtue and power to cure so many vari∣ous Diseases and Defects of Nature, as the Ancients do appropriate, except such an Herb, Fruit, Seed or the like, be endued with, and have the Universal Tinc∣tures compleat, which hath never been known; nor is it possible that any gross Herb should have that Di∣vine Efficacy to cure so many Different Distempers, and in various Complexions, except there be a Living Faith in the Patients, and also in the Physician, which then can make Water Wine, and Clay and Spittle an Eye-Salve, and as Christ saith, remove Mountains: as also witness the Woman that had the Bloody Issue, she believed in her heart, That if she could but touch the Hem of Christ's Garment, she should be whole; which en∣abled her to press through the Throng and Multitude to touch his Garment; where 'tis to be noted, that this Woman did first press in her self by Faith through the Wrath of God, and Multitude of: Evil Properties and Inclinations, into the Divine Power and Virtue of the Son of God, which by a sympathetical Attraction, and Divine Power awakened the Balsamick Virtue, and friendly Nature first in her self, and afterwards in our Lord; for then he enquired, Who had touched him; At which his Disciples marvelled, because of the Multitude that pressed him; but Christ was sensible of the Inward Kindlings, and of the secret Attractions

and Influences, the Wowan's Faith had in a powerful Degree awakened, and as it were drawn forth and uni∣ted or joyned it self with the friendly Divine Princi∣ple of the Light and Love of God in Iesus Christ, which healing Virtues her earnest Faith did draw forth; and so miraculously her Cure was immediately effected; for Christ saith, Thy FAITH hath made thee whole.

The truth is, there is but One Way for the right Cure of all Diseases, both Corporeal and Incorporeal, whether they proceed from the Body or the Mind, which is by the Virtue and Power of the Good Quali∣ty and friendly Nature which the Creator hath endu∣ed every Herb and other thing with; for as the Sick∣ness of the Soul or Mind is nothing else but the Depri∣vation of the Divine Vision, viz. man's being departed from the Government and Council of the good Light and Love of God, which cannot be remedied, nor the Soul restored unto its first state of Health, Strength and Unity with God, but only by Faith, and eleva∣ting the Soul to the Divine Principles, which will re∣inforce all the good Powers and Virtues of God's Love, and not only render a man sound and healthy, but the same Grace-being obeyed, will maintain the Soul and Spirit in serenity; so the very same is to be understood of all kind of Sicknesses of the Body, and Elements of the Outward Nature, Diseases being nothing else but an unequal Motion, or Contrarieties of the Properties and Qualities of Nature, which comes to pass through various Intemperances, and concurring Influences of the Elements and Coelestial Bodies, which wound the pure Volatile Spirit, and then presently the sweet Oyl and Balsamick Virtues, or Humour Radicalis, turns sour, and loseth its friendly Nature and Operation, and the harsh astringent fierce original Poysons do rouse themselves, raging and domineering, and put Na∣ture into an agonious Condition, which can no way

be allayed or moderated, but either by the Secret and Divine hand of God, which strengthens and raiseth up the half Dead or fading Oyl and wounded Spirit; or by a Balsamick Medicine, which may by simile incor∣porate it self with the wounded Spirits, and Radical Moi∣stures, and so reinforce and restore them to their for∣mer strength and power, and then immediately the raging Fury of the bitter astringent and sour Proper∣ties becomes moderated, not annihilated, and then the strife and contention of Nature ceaseth, and the Cure is effected.

Therefore every Physician should understand how to prepare such a Medicine as can by its innate power and virtue thus incorporate it self, and operate in raising up the languishing powers of Nature, or else he is not fit to be called a Doctor. The Old Physick-Mongers tell us, that Mallows and Marsh-Mallows (which dif∣fer but very little in their Qualities) being variously applyed, will cure near Fifty Diseases or Defects of Nature, which are generated, and do proceed from as various Causes, and as Different Matters, Seeds and Ra∣dixes; but how unlikely, improbable, nay, impossi∣ble it is, that one Herb should effect so many Disagree∣ing Cures, let Reason and Experience judge: Infinite almost is the variety of Constitutions, whence the same Intemperances that will load one man with fat and phlegmy gross moist Humours, occasioning vari∣ous Dropsical Diseases, will in another produce Leanness and Consumption: Much drinking of Wine and Srong Liquors puffs up some Bodies, and wears away others. And the same is to be understood of all things in the Ve∣gitable, Animal and Mineral Kingdoms; therefore there is an absolute necessity to study to know the Proper∣ties and Qualities of a man's own individual and speci∣fick Nature and Complexion, and not rely upon, and trust to the adulterated Medicines, ahd phantastick Di∣rections of ignorant Physicians, there being nothing

that brings so many both Natural and Divine Benefits unto a man, as the true knowledge of himself, and is yet the least minded of any thing in this World. What pains and slavery do Youth undergo to learn a few strange Words, be able to tell the Name of a thing in Latine and Greek, or three or four Languages, and when all's done, they know not one Tittle more of the Essence, Nature or Use of the Thing, than if they had called it▪ in plain English, as their Granum does. What Drudgery do they submit unto to learn some or∣dinary Mechanick Trade (which yet in general are more laudable by half, because more useful than many of those Crafts which idle men call Sciences)? others run all sorts of hazards; the Scorchings of the Tropicks, or the Ice of the Northern Pole cannot affright them; they'l venture into New Worlds, and become acquain∣ted with Stars that never peep'd into our Hemisphere, only to get a little useless, uncertain, perishing, and ma∣ny times harmful and destructive Riches. They'l be acquainted at Iava and Iapan, the Streights of Gibal∣tore, and the Bay of Mexico; but all the while are meer Strangers at home, to understand their own Constitution, to know what is good and profitable for the Conservation of their Being, how to preserve their Body in Health, and their Mind in Serenity; to make their Lives truely comfortable, and their Deaths happy: These are things that scarce any man studies for, or labours after. Greedy we are to amass White and Yellow Dirt, and fill our Houses with that Lumber, which sillily we call Goods, but utterly neglect the true Knowledge of God, and Nature in a Man's self, which does furnish one with all kind of profitable and permanent Riches, Pleasures and Delights, both of Time and Eterni∣ty; and which yet are so easie to be acquired, as we need not serve an hard Apprenticeship, or hazard our Health or Life by Sea or Land to obtain it,

But the Minds of people are set wholly upon outward Trumpety, admire nothing but Shews, and Titles and Vanity, Money and Babylonish Learning are their Idols. If a Fantastical Blade in a Velvet Iacket tells the people that one Herb will cure a hundred various Diseases in as many particular people of contrary Complexions and Natures, (though he himself with that Herb or any other, cannot cure one of them); or if he bids them jumble an hundred things together, most of them being of contrary Qualities, and tells them 'tis an excellent Medicine, though he knows not the true Nature of the several Parcels, much less the Qualities of the Whole) yet all is swallowed as an Oracle, his Au∣thority is not to be disputed, he was a great Man, could speak several Languages, and was such a King's Doctor, and has writ abundance of Books, and keeps his Coach, and has got a bushel of Money by his Practice; Will you question such a man's Iudgment? Whereas, if we may speak a bold Truth, 'tis certain there have been in all Ages a sort of a Letter-Learned Curers of both the Souls and Bo∣dies of men, which have proved the Pests, the Vermine, and Evil Savage wrathful Beasts of the Earth, that have destroy'd all the good Fruits of God in this World; and as soon as such good Fruits begins to bud in man∣kind, are ready with the Beetle of Aristotle, or Aquinas (an Old Aphorism, or a New Canon) to beat it down under their feet, and extinguish it. These are the AE∣gyptian Necromancers that bewitch poor people to admire and run after them; and like our common Vagabond Gypsies, the intent and design of all their Canting and their Skill, is to have their hands crossed with a piece of Silver or Gold, and to juggle your Money out of your Pockets. For to gain the greater Veneration and Esteem, they have invented abundance of hard Words, or speak in unknown Tongues, making the people believe thereby, that they know the more of God and Nature: Whereas they are only Changers of

Words, and know nothing of the Inward Virtue and Life of things, whether Divine or Natural. If a man could name any particular Herb or Disease in an hun∣dred several Languages, what would this better him as to the Inward Virtue of that Herb, or the Nature and Cure of that Disease? All Languages are but one in the Root, und therefore to speak with several Tongues, has never been known to make a man wise, where a good natural Genius is wanting.

But unto the Study and Knowledge of God, and his Divine Principles of Love and Light, I recommend all the Lovers of Wisdom, which is sufficient to teach them all things Divine and Natural, and to heal all their Diseases; for so saith the Kingly Prophet David, Psal. 107. 20. The Lord sent his word and healed them, and delive∣red them from destruction. And again, Psal. 30. 17. I cryed unto the Lord, and he healed me. So Gen. 20. 17. Abraham prayed unto the Lord, and be healed Abime∣lech and his Wife: Also, Moses cryed unto the Lord that he would heal Miriam of her Leprosie, and the Lord commanded, That she should be shut out of the Camp seven days, and then she was received in again whole, Num. 12. 13. And Deut. 32. 39. God speaks thus, See now, I, even I am he, and there is no God with me; I kill, and I make alive; I wound, and I heal, neither is there any that can deliver out of my hands. And Matt. 10. 18. Christ gives his Servants power to heal the sick, cleanse the Lepers, and raise the dead. In a word, Multitudes of Examples we have in the Scriptures of Truth, that all the Prophets and Holy men of God, who were guided and directed by his Spirit of Wisdom in all their Troubles, whether they were Diseases of the Body or the Mind, always made their Application unto the Lord, and he healed them, and taught them what means to use, that always proved effectual, though seeming never so mean and simple. Therefore let e∣very one address to this Grand Physician, whose Arm

is not shortened, nor his Mercy and Goodness di∣minished. But if Men will give themselves up to the Spirit of Error, Ignorance and Blindness, and live in all Intemperance, Gluttony, and Superfluity, which brings on them a multitude of Diseases, and then enquire and run after the False Prophets and Necromancers, whose Practice is meerly for Money, Honour, Pride and Estimation, studying how to de∣ceive the people by canting Words, Plush Coats, guilded Coaches great Houses, &c. which do amuse the Rabble, and make them have great Thoughts of them, though most that have tryed their Medi∣cines might know that they are worse than the Diseases they are prescribed against: I, say, If you follow these Courses, 'tis no wonder if your Lives become burthensome unto you, and complicated Diseases torment you, and an untimely Death cut you off. For you may take a Cart Load of gross unseparated Herbs and Juices, as our Physicians use, with a Tun of their sick Decoctions, and a whole Apothecaries Shop of their Confused Compo∣sitions, and be further off from a Cure than at first. Therefore the safest Course I can direct my fellow-Mortals, is, To fear the Lord, live so∣ber and temperate, both in the Quantity and Quality of Meats, Drinks and Imployments. And if Disea∣ses do at any time invade the Body, by any Acci∣dents, or through the Male-Configurations of the Constellations, or the like, then humbly to apply themselves by Prayer to the Lord, and to the O∣racle of God in a man's self; and then, as the Mother of our Lord said unto the Servants that waited at the Marriage where he wrought his first Miracle, Whatever he bids you do, that do ye; that is, whatsoever the Divine Light or Holy Spirit of the Lord directs you to, or bids you do, that be you sure, in all particulars to observe. For the Rea∣son,

Wit, Skill, and all Knowledge of the outward man ought to be as Waiters, Tenders or Servitors, to execute and obey the Commands of the Spirit of the Lord. Men ought to stand still from reasoning and Imaginations, and wait at the Altar of the Lord, and hear what he will teach; which Directi∣ons man ought to follow, and to act as this blessed Light, and friendly Principle of God does excite him; for in its power and virtue consists the right Cure of Body and Soul, and in it is safe to move and abide; Amen.

CHAP. XVII.

Of BUGS; and from what Matter and Aliment they do proceed, and how to prevent their Generations. Of the Excellency of clean sweet Beds, and perniciousness of old stink∣ing Feather-Beds. Also, several Receipts how to kill Bugs and Fleas.

CLeanness in Houses, especially in Beds, is a great preserver of Health. Now Beds for the most part stand in Corners of Chambers, and being pon∣derous close Substances, the refreshing Influences of the Air have no power to penetrate or destroy the gross Humidity that all such places contract, where the Air hath not its free egress and regress. In these shady dull places Beds are continued for many years, and hardly see the Sun or Elements. Besides, Beds suck in, and receive all sorts of pernicious Excrements that are breathed forth by the sweating of various sorts of people, which have Leprous and Languishing Dis∣eases, which lie and die on them: The Beds, I say,

receive all these several Vapours and Spirits, and the same Beds are often continued for several Generations, without changing the Feathers, until the Ticks be rotten. Besides, we have many Feathers that are im∣ported from several Countries, which are the Drivings of old Beds, the uncleanness whereof is not conside∣red. As to the Nature of Feathers, they are of a strong, hot, sulsome Quality; for Fowls, of all Crea∣tures are for the most part the hottest, and their Fea∣thers contain the same Nature: Therefore the con∣stant lying on soft Feather-Beds, does not only over∣heat the Back and Reins, weakening the Joynts and Nerves; but they have power also not only to re∣ceive, but retain all evil Vapours and Excrements that proceed from, and are breathed forth by various Dis∣eased people. Hence it comes to pass that sundry Di∣stempers are transferred from one to another, by lying upon or in such Beds, which Distempers do secretly steal on a man by degrees, so that he cannot imagine whence the Disorder proceeds, or what the cause thereof should be. But I would not have the Reader mistake me; all people are not subject to get Diseases this way: There are some whose Constitutions are strong, and their Natural Heat and Spirits are vigo∣rous and lively, by the Power and Virtue whereof they withstand and repel all such evil Vapours and Scents as do proceed from such Beds, when a man is hot and sweats in them, that they have no power to seize the Spirit: But, on the contrary, when such peo∣ple shall lie on such Beds, whose Natural Heat is weak, their Spirits few, and whose central heat is not able to withstand or repel those Vapours and Scents which such Beds send forth when a man is hot in them; this last sort of people are subject to receive Injuries, and contract Diseases; for those evil Vapours do powerful∣ly penetrate the whole Body, and if they are not with∣stood by the central heat and power of the Spirits,

then these evil Vapours do seise the Spirits, and in∣corporate themselves with their likenesses; for every particular thing does sensibly and powerfully seek out its likeness, and wheresoever it finds its simile, it hath power to incorporate and become essential. These are the chief Reasons why one man gets Diseases by lying with Diseased Persons, and in unclean Beds, and o∣thers not. It is a general custom when men go a∣broad or travel, to desire clean Sheets, imagining them to be a sufficient bulwark to defend them from the pernicious Fumes and Vapours of old stale Beds; but it is too short. For it is certain, that most or all Beds do perfectly stink, not only those in Inns and Houses of Entertainment, but others; not but that every ones Bed does smell indifferent well to himself; but when he lies in a strange Bed, let a man put his Nose into the Bed when he is thorowly hot, and hardly any com∣mon Vault is like it.

Now this sort of Uncleanness, which does proceed from old Beds, is not only the greatest, but also the most injurious to the Health and Preservation of Man∣kind, and the least care is taken to prevent it. Eve∣ry one that can, will have plentiful Changes both of Linnen and Woollen Garments, for if they have not, experience does shew, that the Excrements and Breathings of the Body will generate Vermin: Also, do not most people take care that their Furnitures are daily brushed and rubbed, and their very Floors wash∣ed, as tho they were to eat their Food on them? But all this while they lie on Beds that have not been changed, or hardly aired in several years. Let an indifferent person judge which is most pleasurable and healthful, to have a clean Floor to tread on, (which costs many a hard days labour to keep so, and is dirtied in a mo∣ments time) or to have a clean sweet Bed to lie on? There is no comparison to be made, the difference is so great; the one being essential either to health or sick∣ness;

the other an indifferent thing. If there was but the tenth part of the care taken to keep Beds clean and sweet, as there is of Clothing and Furniture, then there would be no Matter for the getting of Diseases, nor for the generation of Bugs. I woutd have all House∣wives and others, consider the Reasons of these things. Are not Lice, that troublesome Vermin, bred from the breathings of the Body, for want of often change both of Linnen and Woollen? And will not Fleas breed from the very Dust of Chambers where people lie? Al∣so any Woollen that hath been used about Beds, although the cold Winter have destroyed them, yet if these Clothes lie in any close place, where the Air hath not its free egress and regress, these very Garments will gene∣rate Fleas the Summer following; but if these Clothes had never been used about Men and Women, they would never have bred Fleas; for there is no matter of Element in Wool or Cloth for the generation of such Creatures; but Wool, Cloth, Furs and Hair, are chief∣ly the Element of Moths, and sometimes of small Worms; that is, if such are kept in places where the refreshing Influences of the Air have not their free e∣gress; for all such places do contract great store of Moisture, which when hot Weather comes, causeth Putrefaction, whence all such Vermin do proceed. But if those things be in daily use, and exposed to the open Element, they never breed any Vermin: so that the generation of those things are generally caused by Accidents; not but that there is matter in the Ra∣dixes of such things for the generation of such Ver∣min.

2. From the pernicious Smells and putrified Vapours that do proceed from old Beds, are generated the Ver∣min called Bugs, (of which, neither the Ancients, nor the Modern Writers of this Age, have taken notice) according to the degrees of Uncleanness, Nature of the Excrements, and the closeness of the Places where Beds

stand; for some Peoples Excrements are not so unclean as others: Also, in all close places, especially in Cities and great Towns, the Spirits and thin Vapours of the Air are suffocated, which makes the same Air sulphe∣rous and humid, whence does proceed Putrefaction. Therefore it is not to be thought a general Rule, That all Old Beds should breed Bugs, as some (who are ig∣norant of the Operation of Nature) will be apt to say, If one Bed do breed them, why not all? No, it is according to the nature of the uncleanness, and other accidents that do happen: for where, (as is said be∣fore) the thin pure Air, with the refreshing Influences of the Sun and Elements, have their free egress and re∣gress, all such matter is destroyed, whence such Vermin are produced. The Original of these Creatures called Bugs, is from Putrefaction, occasioned by stinking Scents and Vapours, which do proceed from the Bodies and Nature of Men and Women, and the mixing or incor∣porating of these Vapours with moist and sulpherous Airs; for where there is no heat nor humidity, there can begin no Putrefaction. Therefore all that have at∣tributed the generation of this Vermin to Wood, as Bed∣steads, and the like, are grosly mistaken in the produc∣tions of Nature; for there is no matter in Wood that can generate such a Vermin, it being productive only or chiefly of two Creatures in England, viz. of Wood-Lice, and a small Worm. These Wood-Lice are never generated but in places where the Sun and Air have not their free influences, so that there is store of hu∣midity contracted; and when the Sun comes to such Degrees of the Zodiack, this Creature is generated, which is of as different a Nature from Bugs, as Sweet-wood is from a stinking Bed. Also Wood does breed a certain small Worm, but never till the Salts Nature and Power is decayed through length of time: then the Air enters it which does presently cause it to contract a humid Quality, from whence proceeds Pu∣trefaction,

whereof when the Sun is powerful, this Worm is bred. But so long as Wood continues sound, and is kept dry, the Air having its free influences on it, I affirm, That no sort of Wood ever breeds any kind of Vermin.

3. There are many also that attribute the generati∣on of this Creature to Hogs-Hair, which being mixed with Lime, and Houses plaistered with it, does occasion (say they) the Generation of Bugs. Now it is most cer∣tain that there is no possibility in Nature for this Pro∣duction: for no kind of Hair ever breeds any Living Creature, except it be put into Water or Mud when the Sun is powerful, and then this Creature thus ge∣nerated, retains its first Species, viz. a Hair, with a live Head, which was its Element whence it proceed∣ed: but if you take it out of the Water, it presently dies: so also it doth when the Sun declines in heat, as most sorts of Vermin that are bred through Heat and Moisture do. But Hair being mixed with Lime, all Matter of generation is thereby totally destroyed: For Lime does chiefly contain a harsh, fiery, keen, sharp, corroding Quality; it is so sharp, that it does destroy all Life, and is as contrary to it, as Light is to Dark∣ness; the predominant Qualities in it is the Salts Na∣ture, from which no Living Creature can be produced. Besides, if there were never so much matter in Hair for the generation of such Vermin, Lime would destroy it; for in Lime there is only a Salnitral fiery Virtue.

4. If the Reasons before mentioned be not sufficient to convince the ignorant of their erroneous Opinions in this particular, then I hope the following one will, which is more familiar to every one. It hath never been known, that this troublesome Vermin was ever seen in Warehouses, Kitchins, Parlours, Dining-rooms, or any places where Beds have never been, except they have by accident been brought into such Rooms or Warehouses, by Furniture of Chambers that have been

troubled with them, tho all such places have the same Furniture as Chambers, except Beds.

5. From the same Substance or Matter whence Bugs are bred, is also occasioned the generation of many nasty Diseases in the Blood; so that the destruction of the Matter that breeds them, is of greater Consequence than most people are sensible of: And if these following Rules be observed, I dare affirm, That the Generation of Bugs will cease, and also many other Inconveniences and Distempers that are got by this sort of Uncleanness, will be avoided.

First, You are to destroy all Press-Bedsteads, which stand in Corners of Rooms, being made up with Boards so close, that the Air cannot penetrate, or dry up and consume the moist sulpherous Vapours that are contrac∣ted. These Sorts of Beds, that stand so, are apt to have them more than others. Also, you are to set your o∣ther Sorts of Beds as near as you can in the most airy places of your Rooms, exposing them to the Air the most part of the Day, with your Chamber-windows open, that the Air may freely pass, which is the most excellent Element that does sweeten all things, and prevents Putrefaction. In the Night also you ought not to have your Window-Curtains drawn, nor your Curtains that are about your Beds; for it hinders the sweet refreshing Influ∣ences of the Air, so that the Air of all close places becomes of a hot sulpherous Nature and Operation; the thin pure Vapours, which do wonderfully refresh Nature, are as it were suffocated: And this preventing the In∣fluenees of the Air, is in an especial manner observable, when people are sick, or out of order, as tho the sweet pleasant Air had been the cause of their Disease: such Rooms being so very close, with great Fires in them, that if a Healthy Person do but continue three or four Hours in them, the fulsome Steams, and thick Vapours will much disorder him, and take away the edge of his Appetite: And if so, what will the Operation be

on those whose Spirits are weak and disordered with Distempers?

What is more pleasant and healthful than good Air? It chears and comforts the Spirits, it opens the Passa∣ges of the Joynts and Nerves, it purifies the Blood, creates an Appetite, increasing Strength and Vigour. But on the contrary, hot, thick, sulpherous Airs, do not only obstruct the Passages of the Spirits, but suffocate them, loading the Joynts and Nerves with evil Juices, whereby the Limbs and Members become full of pain, causing a general Tenderness to possess the whole Bo∣dy, and destroying the Appetite, and the power of the digestive Faculty in the Stomach. Also, do not all Houses and Places grow Musty, and contract too great store of Moisture, if the Air be any way prevented by Window-shutters, or the like, that it cannot have its free egress and regress? Therefore moderate Cloathing, hard Beds, Houses that stand so as that the pleasant Briezes of Wind may air and refresh them, and also Houses that are full of W••••••ows, are to be preferr'd. For where the Air hath not its free Influences, the Spirit becomes dull and heavy, this being the true Life of the Spirit in every thing.

7. Now the certain means and way not only to pre∣vent the Generation of this Vermin, but also to pre∣serve Health and Strength, is Straw, or rather Chaff-Beds, with Ticks of Canvas, and Quilts made of Wooll or Flocks to lay on them; which certainly is the most easy and pleasant Lodging that can be invented; and a little Custom will make it appear friendly to Nature, and in every respect far beyond the softest Feather-beds on which, when a Man lies down, he sinks into them, as into an Hole, with Banks rising on each side of him; especially if two lye together, when first they go to Bed they lye close, and after a little time, when they begin to be hot or sweat, they are generally wil∣ling to lye a little further off, that they may cool them∣selves,

but cannot do it without great difficulty and trouble, by reason of the softness of the Bed, and those Banks that rise on each side. Besides such soft Feather-Beds do over-heat the Reins and Back, making all the parts tender, and causing Sweating, and many other Inconveniences to attend the Body. Feather-Beds also are nothing so easy as Quilts, after a little time being accustomed to them; they are also extream ful∣some, and by their Heat they do powerfully dry up the Radical Moisture, causing a general Faintiness to at∣tend the whole Body. But on the contrary, hard, even Beds, that lye smooth, are not only easy through Cu∣stom, as is mentioned before, but a Man may turn freely, both Sleeping and Waking. They harden and strengthen the whole Body, especially the Back and Reins, make the Nerves and Sinews strong, preventing the im∣moderate Evacuations by Sweating, and keeping the Bo∣dy in a temperate Heat. Besides, such Beds may be often changed with but little Trouble and less Cost; they send forth no stinking Fumes or ••••eams, as Fea∣ther-beds do; but are sweat and clean. Certainly no∣thing is more healthy, next to Temperance in Meat and Drink, than clean hard Beds.

8. All sorts of Beds, especially Feather-beds, ought to be changed, driven or washed, at the least three or four times in a year; or else it is impossible to keep them sweet and clean, and to prevent the Generation of Vermin, or. the other Inconveniences before-men∣tioned. Would not every one condemn a Man, if he should wear a Shirt a year, and lye in one pair of Sheets seven years? Which if any should do, it would not so much endanger his Health, nor bring half the In∣conveniencies on his Body, as old stinking Feather-beds do: which possibly stunk before ever they were lain on, by reason of the fulsom Excrements that the Quills of the Feathers contain. Also Feathers do certainly contain an unclean putrified Matter, that hath a near

affinity with the Nature of Bugs; and therefore Feather-beds are more apt to breed them, than Wooll or Flocks; tho both will do it, if the fore-mentioned Rules be not observed. But if you are not willing, or so lowly∣minded, as to have Straw or Chaff-beds under your Quilts, then you may have Flock-beds with Canvas-Tickings, which may be both aired and washed as often as you please, with little Trouble and Charge. If any shall question the Truth of what I have alledged concerning Beds, I desire they would please but to try the Experiment, by filling a Bed with the freshest and cleanest Straw or Chaff, which will smell very pleasant; and having so done, let them lye on it half a year in a corner of a Room, as Beds generally stand, and then smell to it; and instead of sending forth a Pleasant Scent, as it did at first, it will send forth a strong, ful∣some, musty Steam or Fume. And if this will do so, what will Feathers do, that in the Boot of Nature are unclean fulsom Excrements, of a hot strong Quality? Therefore they have the greater power not only to attract and suck into themselves the fulsom Excrements that are breathed forth of the Body by Sweatings, and the like; but they have also power to retain such evil Vapours; and when others come to lye on them, and are throughly hot, it awakens those pernicious Steams, which often bring many Inconveniencies on the Body. Besides, it is very unpleasant to lye in such Beds; a Man must always be forced to keep his Nose above∣board. Indeed each Mans own Bed does not stink or smell strong to himself, because he is accustomed to it; neither does a Tallow-Chandler smell those horrible Scents and pernicious Fumes, that old Tallow sends forth when it is melted. But let any other Person that is not accustomed to it, be near such things, and it will be very offensive to him. Even so it is in all other stinking Trades, and things of this nature; so that the greatest Slut in the World does hardly

smell her own House or Bed stink. For in Man is con∣tained the true Nature and Property of all things, both of Good and Evil; therefore he is both liable, and also apt to receive all Impressions, and to be wrought on by all things he shall either communicate with, or joyn himself to, whether it be Cleanness, or the contrary. Also by Meats, Drinks, and Communica∣tion, all things have power by a Sympathetical Ope∣ration to work on Man, because he is like unto all, bearing a proportionable Nature unto all things. If People did understand this, they would prefer Sobriety and Temperance with Cleanness, far beyond what they do; and then Men would not be subject to so many Diseases, as now they are.

9. Heat and Moisture is the Root of all Putrefaction; and therefore Bugs are bred in Summer, but they live all the Winter, tho they are not then so troublesome. They harbour in Bedsteads, Holes, and Hangings, Nit∣ting, and breeding as Lice do in Cloaths: But all Men know, that Woollen and Linnen are not the Element of Lice, but they are bred from the fulsome Scents and Excrements that are breathed forth from the Body. The very same Radix have Bugs; and if there be any difference, they are from a higher Putrefaction, and therefore they are a more noisome stinking Creature.

Several Receipts to destroy Bugs and Fleas.

TAke a convenient quantity of unslaked Lime, and put it into some Water, and let it stand three or four days, then pour off your Water, and add to it a quantity of common Salt more or less, as you think good, (but the stronger the Water is made, both of Lime and Salt, the better it will perform the Cure); then take this Liquor and wash the Floor, and the Sides of the Wall, and the Bedstead very well two or

three times a Week, for a Month or two together, (not forgetting to give your Room as much Air as you can, by setting your Windows open most part of the day) this Liquor will destroy both Bugs and Fleas, if other Circumstances of good Housewifery and Cleanness be ob∣served.

Another.

Take Colliquinto Seeds, a sufficient quantity to make Water strong, boyl them one quarter of an hour in Water, and wash the Walls, Floot, and Bedstead with this Water two or three times in a Week in the hottest Season for a Month, or as you see occasion. This will also prevent the breeding both of Bugs and Fleas, [But do not forget to let into your Rooms your Friend the Air.]

Another.

Take Wormwood in its proper Season, dry it accord∣ing to our Directions, and slip it from the stalks, and put it into White Paper Bags made flat, and prick Holes in them to let the Fumes out, and put some of these Bags between your Bed and the Sacking, Mats or Boards, and some of them under your Boulster, and also under your Bed on the Floor, and some of the same Wormwood loose on the Tester of your Bed. The Fumes and Scents of this Herb, doth not only prevent the Generation of all kinds of Vermin, but it makes the Air of such Rooms, where it lies, whol∣some.

Another.

Take Wormwood and Rue, a good quantity, boyl them a quarter of an hour in Water, then take common Salt, and add to this Water what quantity you please, (the stronger the better) then wash the Sides of the Wall, Floor, and Bedstead with this Wa∣ter two or three times a Week, and it will kill both Bugs and Fleas.

Another.

Take the Rinds or Outsides of Green Wall-nuts, bruise them, and steep them in Water three or four days, and wash your Rooms and Bedstead with it two or three times a Week, and it will work the same effect.

Another.

Take Wormwood and Mustard-Seed bruised, boyl them in Water a quarter of an hour, then add Salt to the Water, and wash the Wall, Floor, and Bedstead with it, which will prevent the Generation of all kinds of Vermin, if the sweet Influences of the Sun and Air be not prevented.

Another.

Take the Lees of Sope after you have done washing, and boyl Onions in it, then add a little Salt to it, and wash your Room and Bedstead with it.

Another.

Take strong Vinegar, and mix some Salt to it, and sprinkle your Room; this doth not only prevent and kill Bugs and Fleas, but it is otherways whol∣some.

A Fume.

Take Brimstone, and burn it on a Chafing-dish of Coles in the middle of your Room, (but remember to shut your Windows) this do two or three times a Week, or as often as you please, the oftner you do it, the soo∣ner will the Cure be performed.

Another.

Take three or four Ounces of Genny-Pepper, more or less, burn it on a Chafing-dish of Coles in the middle of your Chamber, shut your Windows and Doors, and go out, or else it will serve you as it will the Bugs and Fleas. If you do thus two or three times a Week for a Month or two in the hot Seasons, it will destroy all kind of Vermin in the bud.

Another.

To conclude, There is nothing better to prevent the Generation of Bugs and Fleas, and to keep your Bed sweet, than every Morning when you rise to set open your Windows, and lay open your Bed-cloths, and so let it continue four or five hours, in which time the excrementitious Fumes, and gross humid Steems, which the Body breathed forth in the foregoing Night, will Evaporate by the help of the Air; this is a very good way to keep the Bed sweet, and to prevent the breeding of Vermin, it being impossible for any to keep their Bed sweet, if they do not more or less observe this Rule.

CHAP. XVIII.

A short Discourse of the Pain in the Teeth, shewing from what Cause it does chiefly pro∣ceed, and how to prevent it.

THe terrible Pains and Diseases of the Teeth do chiefly proceed from two Causes. The first is from certain filthy phlegmy Matter which the Stomach and Vessels do continually breathe and send forth, which does Lodge or Center in the Mouth, especi∣ally between the Teeth, and on the Gums; and some People having fouler Stomachs than others, such do breathe forth very sower, stinking, phlegmy Matter, which does not only increase the Pain, but causes the Teeth to become loose and rotten: And for want of continual cleansing and washing, those Breathings, and this phlegmy Matter turns to Putrefaction, which does eat away the Gums, as tho Worms had eaten them. And this defect is generally attributed to the Disease called the Scurvey; but it is a mistake, the Cause is

chiefly, as is mentioned before, from the Stomach, or for want of Cleansings.

2. This Distemper of the Teeth and Gums does also proceed from the various sorts of Meats and Drinks, and more especially from the continual eating of Flesh, Fish, and fat sweet things, compounded of various Ingredients of disagreeing Natures, which do not only obstruct the Stomach; but fur and foul the Mouth, part thereof remaining upon the Gums, and between the Teeth. For all such things do quickly turn to Putrefaction, which does by degrees corrupt both the Teeth and Gums. Besides, our Beds take up near half the time of our Lives, which time the Body is not only without motion, but the Bed and Coverings do keep it much hotter than the Day-gar∣ments, especially of those that draw the Curtains of their Windows and Beds so close, that the pure Spirits and thin refreshing Vapours of the Air are hindred of having their free egress and regress, which does dull and flatten the Action of the Stomach. Therefore the Night does foul the Mouth more than the Day, fur∣ring it with a gross slimy Matter, especially those that have foul Stomachs, and are in years; for whatsoever are the disorders of the Body, the Mouth does always partake of them, which ought to be cleansed every Morning.

3. It is to be noted, That most people do also at∣tribute the Diseases of the Teeth to Colds, Rhumes, and other outward Accidents. It is true, outward Accidents will further this Disease; but then there must be Matter before-hand, otherwise outward Colds can have no power to cause this Pain. The same is to be understood in all Stoppages of the Breast, and other Obstructions, as Coughs, and the like. For, if any part be obstructed, or there be Matter for Distemper, then, on every small occasion of outward Colds, or the like Accidents, Nature complains. If your Teeth

and Gums be sound, and free from this Matter, take what Colds you will, and your Teeth will never com∣plain, as dayly experience doth shew. For all out∣ward Colds and other Accidents of the like nature, have no power to seize any part of the Body, except first there be some inward Defect or Infirmity: Sup∣pose the Teeth be defective, then the Disease falls on that part; or if it be the Head, Eyes, Breast, Back, or any other part or Member of the Body, that is obstruct∣ed, the evil is felt in that part. Therefore if the Mouth be kept clean by continual Washings, it will pre∣vent all Matter of Putrefaction; and then Colds, and the like Accidents, will have no power to seize this Part, or cause this terrible Pain. Even so it is in all other Parts of the Body.

4. There are many various things, of divers Na∣tures, prescribed by Physicians, and others, as Washes, &c. to preserve the Teeth and Gums; but most of them, if not all, to little or no purpose, as dayly Experience teaches: For, all high, sharp Salts, and things of a sour or keen Nature, do rather cause the Teeth to perish, than the contrary; as do all hot Spi∣rits, be they what they will: Many have destroyed their Teeth by the frequent use of such things, and it hath hardly ever been known that any such things have ever cured or prevented the aking Pains of the Teeth, but water only. Many examples I could mention to demonstrate this; but too tedious for this place.

5. The best, most sure, and never-failing way to pre∣vent the Diseases and Pains in the Teeth and Gums, is every Morning to wash your Mouth with at least ten or twelve Mouthfuls of pure Water, cold from the Spring or River, gently rubbing your Mouth with your Finger, or a Cloth, and so again after Dinner or Supper, swallowing down a Mouthful of Water after each Washing: There being no sort of Liquor in the World so pure and clean as

Water; and nothing doth cleanse and free the Teeth and Gums from that foul Matter which does proceed from the Breathings and Purgings of the Stomach, and from the various sorts of Food, so well as Wa∣ter: The use of other Washes is to little or no pur∣pose; but whosoever do constantly wash their Mouths with Water, as is before mentioned, shall find an es∣sential Remedy. All hard Rubbing and Picking of the Teeth ought by any means to be avoided, for that is injurious to them. And whensoever you find your Mouth foul, or subject to be slimy, as sometimes it will more than at others, according to the good or evil state of the Stomach, though it be not after eat∣ing; at all such times you ought to wash your Mouth. This Rule all Mothers and Nurses ought to observe, washing the Mouths of their Children two or three times a day; and also to cause their Children to swal∣low down a little Water, which will be very refreshing to their Stomachs: For Milk does naturally foul and fur the Mouth and Teeth, and if they be not kept clean by continual washing, it causes the Breeding of Chil∣drens Teeth to be more painful to them.

6. To keep your Teeth white, one of the best things is a piece of a China Dish, or a piece of a fine Dutch Earthen Dish, made into fine Powder, and the Teeth rubbed with it.

7. Few there be that understand or consider the excellent Vertues of Water, it being an Element of a mild and cleansing Nature and Operation, friendly unto all things, and of univesal Use: But because it is so common, and so easily procured, I am afraid that many People will be like Naaman the Syrian, when the Prophet Elisha advised him to wash seven times in the River of Jordan to cure his Leprosie; it being the Igno∣rance and Folly of most People, to admire those things they do not know, and, on the other side, to de∣spise and trample underfoot those Things and Myste∣ries

they do know; which the Learned in all Ages have taken notice of: For, should some People know what Apothecaries and others give them, they would despise the Physick, and have but little respect for their Doctor.

All Housewives do know, that no sort of Liquor, be it what it will, will cleanse and sweeten their Ves∣sels, but only Water; all other Liquors leaving only a sower stinking Quality behind them, which will quickly cause Putrefaction: But Water in its own na∣ture is clean and pure, not only for all Uses in House∣wifery, and the Preservation of Health; but the Saints and Holy Men of God have highly esteemed this Element, by using it in the exteriour Acts of Di∣vine Worship, as having a Simile with the Eternal Water of Life, that does purify and cleanse the Soul from Sin.

CHAP. XIX.

Of Marriagē, and the Inconveniencies of un∣equal Matches.

SInce the main Scope of this whole Treatise is but to set before my Fellow-Mortals the means and courses whereby they may obtain Health both of the Body and Mind, and shew them from whence the grievous Diseases of the one, and tormenting Passions of the other do proceed. And since there is nothing that more frequently brings Grief, Af∣fliction and Distraction on the Minds of People (and many times lamentable Diseases in their Bodies too) than inconsi∣derate and unfit Marriages, I could not but think it ne∣cessary to add a few words on a subject so general and im∣portant.

THis sacred tye of Marriage was instituted by God in Paradise, that the Woman might be an help∣meet to the Man, and each party a Comfort and Solace to each other, and so propogate their Kind in Love and Peace; but by Peoples corrupt manners and abu∣ses of that holy Institution, it is now to many be∣come the greatest Plague of human Life, where two unsociable Creatures are yoked together to each others torment, yet cannot be separated, but are forced with struggling, and goring, and kicking each other, to drudge on a most uncomfortable days work of Misery, till Death unharness them. But I shall not spend time on general Complaints, which are bootless, but come to particulars.

1. Of all sorts of Marriages, the worst and most unequal'st is for Young Men to Marry Women who are

(through years) past Child-bearing, which as it is sel∣dom, if ever, done but for some base, hellish, sordid, self-ends on the Man's side, and bruitish unnatural sti∣mulations of Lust on the Womans, so it very rarely fails to be attended with its own Punishment, even in this Life, there being few sins that people are guilty of, that do more openly and shamefully contradict the Laws of God and Nature, and that too (which renders it ten times the worse) under colour of an ho∣ly Institution of God.

In the Beginning, after the Lord created Male and Female, he said unto them, Increase, multiply, and re∣plenish the Earth. This was the Command of the Cre∣ator, which all Mankind are obliged unto; and who∣soever breaks this Law for any particular self-ends, as Money, Gluttony, Honour Idleness, or the like Vanities, does draw upon himself the indignation of God, be∣cause he has on purpose withstood the most Natural in∣fluences and Operations of Nature, and turned them into Wantonness. These kinds of Marriages do also contradict the whole course and progress of Nature, and seems to threaten all things with a period; and hereby man shews himself a hundred-fold worse and more depraved than the basest and most savagest of Beasts, who will neither touch their Females when they are with Young, nor after they are Old, and past Breeding. Which might be an Example unto us, if Pride, devilish Lusts and Intemperances did not possess peoples Souls. All Creatures in this World, even the very Vegetables, do strive with highest diligence to produce its Seed, wherein is contained all the Proper∣ties of the Body, and then the old Body dieth. This is the Bond of Nature, which preserves all things, and all Creatures do vehemently desire to bring forth their Likenesses, which God's Law in Nature doth by an inward impulse constrain them unto, and in the performance thereof all sensitive Creatures have the

greatest pleasure and satisfaction. Every Man and Wo∣man in the World, except some few, who have depra∣ved themselves, has a Natural Desire to raise up unto themselves Posterity; for without it Nature cannot be satisfied, but something seems always wanting, they have not discharged one great end of their Beeing, and will die extreamly in the Worlds Debt, how rich soever they may be accounted,

When Young and Old intermarry, there is an in∣ward, natural, and therefore unappeasable contrarie∣ty, loathing and dislike between them, whence ariseth Aversion, Hatred, Jealousie and Irreconcilable Dis∣cords, and causeth the Young Man to long after for∣bidden and unlawful Beds; It takes away all the true Natural Delight and Pleasure, and renders the Mind uncapable of all Spiritual Duty, polluting the Soul and Body, whence doth proceed both Ruin and Destructi∣on to the Health, and also to the ill-gotten Estate; for if a Young Man could attain a Young Virgin with the same outward Advantages, viz. Money, Honour, I∣dleness▪ &c. as he can have with an Old Woman, this latter sort might go without their Young Gallants. But how base a thing it is, and how unnaturally it looks that men should value Money more than the Law of God, and the satisfaction of Nature, and the raising up of Seed unto themselves, which is a thing of so great moment, that the Lord commanded, That the Brother of him that died Childless, should Marry the Wife of his deceased Brother, that he might raise up Seed unto him; for he that dies Childless, seems to have lived to no purpose, and not to have answered that End for which he was made: Nor have we any Example in the Scriptures of Truth, that e∣ver any such Unnatural Marriages were cele∣brated.

Furthermore, Children do encrease Love, and makes the Affections more warm between men and their Wives, encouraging lawful Care and Diligence, both in the Father and the Mother: Nor is there any thing can make a Marriage-State tolerable, but True Natural Love and Affection, not to be al∣tered with Troubles, when Sickness, and the like Accidents happen, there being few Marri∣ed People but meet with many Troubles and Crosses, which true Love to Wife. and Children makes more easie, and encourageth each Sex to go through them with cheerfulness of Spirit: But on the Contrary, when Men meet with Dis∣appointments and Crosses Abroad, and their Love is Cold at Home, then all's out of Tune, and the Phantasie is set on wandering after Vanity, which gives occasion for the Wife to do the like; And thus there is caused an Unequal Disharmo∣nious Life, and is the Fruit of the Tree of Wrath which Mankind has stirred up through their Unnatu∣ral Lusts and Passions, which cannot escape the Divine Hand of Retaliation; for if all the Hairs of our Head be numbred, and that a Sparrow cannot fall without Divine Providence, how then should those great Sins, which are absolutely against God's Divine and Natural Law, and against the Right of Nature? must they not be taken notice of by his Divine Hand? For every Prin∣ciple both in the Evil and the Good doth compre∣hend its own Children, and also their works; and if men, by superfluity of Naughtiness, and Devllish wantonness, have kindled the fierce Wrath, then they must not receive their Reward from another Principle.

But sew there be that are truly sensible, or do con∣sider how great a sin it is for men and women on pur∣pose, for the sake and love of Wantonness, to hinder the ends of Nature, making a Sport and Pastime of

that great formative Power, which is essencial in eve∣ry man and Woman, that thereby they might produce their Species, and the Images of their Creator, which they bear; the Word of Divine Power is always in motion, viz. a forming, figuring and shaping of all things, both Spiritual and Corporeal; if it should cease, all things would drop into their Original. And if men would but be still, and cease from their own ways of self-hood, and from kindling the fierce wrath of God, they could not but see the gross evil of such unnatural Practices, which how odious it is, we may perceive by his fierce indignation against Onam, whom the Scripture testifies, the Lord slew, because he will∣fully prevented Generation, which thereby seems to be reckoned as a Degree of Murder: Therefore let all that fear the Lord separate themselves from such unfit Mar∣riages, which ought not by any pretences to be coun∣tenanced, but condemned by all sober-minded people, as a practice of Sodom and AEgypt, and such as fol∣low it without repentance, will be swallowed up by the Red-Sea of Divine Vengeance and Indigna∣tion.

2. Such men as through Age or other Infirmities, are so weakened, and their Natures so decayed, as they are incapable of Generation, are not fit for Mar∣riage, nor ought to delude themselves with the pleasu∣rable Fancies of Youth; for the company of women in age, if there be not Strength and Temperance, is not only a Sin against God and his Law in Nature, but generally proves of ill consequence as to Health, tho' otherwise men may in the sight of God be permitted Marriage even in Old Age, that is to say, such men who are vigorous of Strength, lasting Healths; but then it ought to be to such Women as are not past Child-bearing; for the suitableness of Marriage is not when the Man and the Woman are of an equal Age,

but when on either part they can answer that end for which Marriage was ordained, viz. the having of Issue and Posterity. But generally, as for ancient men, if it hath pleased the Almighty to take away the Wives of their Youth, it is far better they should spend the re∣mainder of their Days single; for Solitude does afford unto the sober-minded and contemplative Soul many excellent Advantages, both by Night and Day, it be∣ing easier for such an one to keep his Mind intent and upright, and free from cares and wandering; for there are many infirmities that attend Women, which will always add some trouble and affliction to the Hus∣band, more especially if there be a dear affection and respect; besides, that Society plunges men more in the Affairs of the World, which if we mind Virtue and Eternal Happiness, as we ought to do, will prove as so many Clogs and Fetters to the Soul, and press her down to earthly Thoughts and Considerations, when she would gladly mount up to Heaven, on the soaring Wing of a Devout Meditation; and this ought the more to be resented by Aged People, because they are cer∣tain their opportunities can be but short, because there is but little Sand left in their Lives-Glass, and 'tis pity to triflle away any of it on Vanity, in making Love where no Fruit can be expected, or on the gossipping Stories of Talkative Women, that like the Nighting∣gale, is become nothing but Tongue and Voice; and much worse to be snatch'd from the sweet Contempla∣tions of Eternity, by the perpetual bawlings and noise of an unreasouable Screich-Owle, or Croakings of a Nigh-Raven, that makes ones Bed more uneasie than a Nest of Hornets, or Regulus's Barrel stuck full of sharp Nails, whereinto he was thrust stark naked.

The Inconveniences that attend Marriage in Age are many, the Benefits very few; how ill it looks to see the Spring of Wantonness arise in the Autumn of Life, and a Man, (according to the Vulgar Proverb) ap∣pear

like an Onion with a Gray Head and a Green Tail; too pregnant Symptoms that they have not forgot their Youthful Vanities and Lusts, but would fain act them over again, tho Nature refuses them the means; their Minds being as much as ever inflamed with sensual Fires, tho their enfeebled Bodies cannot keep pace with them to bring their loose extravagant Desires in∣to act. Such Matches therefore, however they may be cloaked with the Title of Holy Matrimony, are in∣deed Rapes upon Nature, and lustful Sallies of a debauch∣ed Imagination, which always proves very prejudicial to the Health of the Body, and obstructs the ways of Vir∣tue and Piety. Besides, if the Wives of such Doting Old Men happen to be Strong, Youthful and aimable, they are freequently tempted by Lude Young Gallants, to defile their Nuptial-Beds, and finding at home only Dalliance, (enough to stir up wanton Desires) with∣out Ability to satisfie and allay them, they thereupon are too often led away to take wrong measures abroad, to the Destruction of their own Souls, and many times of their Bodies too, to the Grief and Disgrace of their too late repining titular Husbands, and the Dishonour and Confusion of Families. Therefore, if men on whom Age hath snowed her Silver Locks, (which ought to be the Ensigns of Wisdom) will enjoy Health, and Strength, and Peace, and live a virtuous quiet Life, let them beware of embarquing themselves in such unfit Marriages, which if they shall prove tolerable to themselves, as rarely it happens, yet if they have Chil∣dren by former Wives, 'tis great odds, but it proves a great Mischief to Them, and an occasion of such un∣natural Heart-burnings and Animosities, as every pru∣dent man would willingly prevent.

3. There are another sort of Youngsters, that are for an equality in Estates and Births, despising the inno∣cent, simple and natural influences of agreeing Hearts,

and united Affections, and all those Real, though Se∣cret Grounds of Love, whence proceed our inclinati∣ons to affect such and such Complexions, Features or Hu∣mours; all which is not regarded by this sort of people; but they are meer Iockies in the Art of Wiving, and will Higgle for the other Hundred pound in Portion, and fifty pound more at the birth of the first Child, or else the poor Lass after the Wedding-Cloathes are made, must go look her an Husband; such sordid Spi∣rits as these, make nothing to strain Nature, and offer Violence to their own Inclinations, nay, to their Con∣sciences too, if it may but make for their Covetous In∣terests. The first Question they ask, is, Has she store of Money? If she have, that's sufficient encouragement, whether she be of good Temper, or Virtuously incli∣ned, or of an healthy sound Constitution, fit to bear healthy sound Children, or be a good House-wise, and of a prudent peaceful Behaviour, or have the fear of God before her Eyes, or not, they never regard; and yet these ought to be the chief Ends and Considerati∣ons of every mon in Marriage, and not the mixing of Mannours, and joyning together of Farms, and coup∣ling of Stocks, as if their Bags must needs mutually En∣gender, and breed and multiply as well as their Persons: This making of Matrimony a Matter of Money, and Mi∣serly Parents sacrificing their Children to Mammon, is a wretched Idolatry, little inferiour to theirs of Old, who offered their Sons and Daughters to Molock they made oblations of them in Flames, which quickly de∣voured them; but you deliver them up, and force them into loathed Embraces, where perhaps they lan∣guish out twenty or thirty Years in perpetual Vexati∣ons and Torment, without one hours solid Content or Satisfaction, and all this for a little Base Pelf, which ne∣ver has been known to make any happy, where Content, Sobriety and Virtue have been wanting.

But if God's Law, and the Influences of unbiast Nature did take place in peoples hearts, there would not be such over-looking those that have but a little Money; the Rich and Noble then would often marry with the poor, or those they now call their Unequals: For where shall we find a healthy, fresh, rosie, straight-Limb'd, Angel-fac'd Innocent Virgin, fit for Emperours to get Princes upon, sooner than amongst the Daugh∣ters of Shepherds, or the untutor'd Troops of a poor Country-Village? Did men live in the Power and Operation of God's Laws, and the Dictates of Nature, none of them would delude the Simplicity of Virgins, by Deceitful Kindnesses, and when they have gotten their Lewd Desires of them, then leave them, and their own Off-spring to beg their Bread, exposed to shame and want, and all the Evils imaginable, making no∣thing to cut off the Thread of Love, and bury Affection through the power of their depraved Wills, which is a Crying Sin, and next door to Murther.

The truth is, there is scarce one Person of an hun∣dred that make his or her choice from Wisdom, or a right Understanding, and to answer the end for which the Lord instituted Marriage in the beginning; but if a Man have but an Estate, tho otherwise never so dis∣eased, infirm, or unfit, all is overlook'd and excused, Money covers all Infirmities, where the heart is dege∣nerated from Truth and Virtue, making that there Master, which if well used would be a good Servant, most People being so blind and stupid, that they dare not cast their Care, and repose their Trust in him, who by his bountiful Divine Hand of Providence ta∣keth care for all, and preserveth all, and from whom every good Gift proceeds, both Temporal and Spiri∣tual; this trusting and relying on the Creature more than the Creator, is the greatest Idolatry, and that which the Lord abominates, for a Curse does follow all those who prefer their devillish Lusts, and foolish

Passions, and greedy Desires of Money, before the good and holy fear of the Lord, and his Innocent Law, Themselves, Wives and Children being afflicted with a numberless Number of Diseases and Infirmi∣ties; and what Fruit can be expected from such cor∣rupt Trees? Whence think ye proceed Leprous Scab∣by Diseases, Joint-evils, and that which they call the Kings-Evil, wherewith many thousands in this Nation of all sorts are afflicted, as also the Gout in Youth, Consumptions, and other incurable Diseases? Are not most or all these Evils the effect of undue Marriages, Uncleannesses, and Intemperances? And yet if a Man ask them, how came such or such a Disease, they will con∣fidently answer, We do not know, even as it pleaseth God; we know nothing we have done which should occasion it. Thus laying the Cause on the Lord, of all their Infirmities and Evils, never considering that it is the Reward of their own Transgression, and of their own Evil Courses, which have awakened the poysonous Properties in the Elements of the Body.

4. A fourth sort of Blame-worthy, are those who do Marry without any due Consideration of the weight and importance of what they go about; sure a thing in which the Happiness or Misery of a Man's whole fu∣ture Life is involved, and which can be done but Once, should be considered Twice before we undertake it. But many People are so hurried away with the Heat and Fury of youthful Lusts, Passions, and Wantonness, as they mind nothing but a present Satisfaction of their bruitish Desires, vainly imagining that they shall never be otherwise; but alas! as soon as those fiery Transports are allayed, their Love languishes, grows cold and flat; and those very Embraces wherein they placed their highest Happiness, become wearisom, nauseous, and perhaps loathsom, and then these hot Lovers be∣come Rude, Sordid, Stubborn, Bold, Surly, and Inhumane, having no true Natural Affection unto, nor taking

any honest Care for Wife or Children, but grow Dis∣solute, Drunken, and Idle; as they get Childen in the heat of Drink and Lust, so they make not the least Provision to preserve them. How many thou∣sands of poor Women and Children are more mise∣rable than any Creatures on the Earth, if we do but consider the Hunger, Cold, Diseases, Griefs, Vexations, and Distractions, which they endure from the intolera∣ble Idleness, Debauchery, Crosness, or other ill Car∣riage, Words, and Communications of some brutified Things, whom they are obliged to call Husbands and Fathers?

5. The Fear of the Lord being the beginning of all Wis∣dom, both Divine and Humane, ought to be the prin∣cipal Object of every Man and Womans Thoughts, Words, and Actions, and then they would be taught by the Spirit of Truth, how they may chuse unto themselves suitable Wives and Husbands: For Marri∣age is as it were the Foundation either to Virtue or Vice; and nothing can make a Conjugal Life happy, but suitable Dispositions and Virtue, and where their coming together is from a well-grounded Love, and natural Affections mutually combined to answer the End of that State, that is, to raise up Seed in the fear of the Lord, and then the Blessing of the most High is with, and upon them in all their Affairs; and whe∣ther they have much or little of the World's Wealth, they are satisfied, as knowing that it is not Riches, but true Love that can make a married Life plea∣sant, or encourage Industry in the Man and Wife: But where Equality in Tempers, Years, and Virtues meet, it makes this Society the most happy of all others, there Love covers a multitude of Infirmities, Joys are doubled, Griefs divided, and all Troubles made easy.

'Tis true, every Married Estate is followed more or less with Inconveniences; for it forceth a Man to ap∣pear

in the World, and thrust himself into Business, and attend and bow himself to those that perhaps he doth not much care for, or desire their Company, be∣cause they often spur him to Evil, or to do that, which if Interest were not at stake, he would not do; and where there are six or seven more in a Family, there will unavoidably be committed many Disorders, some∣times by Servants, sometimes by Children, and sel∣dom is it that they are all in Health long together. And if it happens that the Wife have a good esteem of her Doctor and his Physick, then she will do no∣thing without his Advice, which proves not only chargeable, but many times continues their ill Habits of Body, and this is apt to make Men grumble, fret, and repine; and thereunto the other Cross-accidents usually attending Married Persons, as encrease of Charge, the uncertain Gains, and the certain Ex∣pences, the hazards of Child-bearing, the crying and noise of Children, and their Death, the Lamentation of a tender loving Wife, refusing to be comforted for her Children, because they are not: or if there be no Children, then the Discontents of Barrenness, and Rachel's out-cry, Give me Children, or else I dye. All these Troubles, Inconveniences, and many others too tedious to instance, are apt to hover round the Marri∣age-Bed; and therefore it ought to be well fortified with a fixed and unalterable Love, founded on Virtue, Piety, and Iudgment, for want of which, Multitudes of both Sexes as soon as the Honey-Moon is past, and the first fervours of their Passion glutted and slipt away as a Dream, do become burthened and uneasy, and spend in vain a thousand Wishes, That they were single again. For in truth, Marriage does very rarely an∣swer the Ends of those that chiefly propose Pleasure, Money, or the satisfaction of any particular Lust or Pas∣sion; therefore none are happy, or can answer the End for which Marriage was ordained, but only those who

chuse their Yoke-fellows in the fear of the Lord, and from a well-composed Disposition, and pure natural Affections, not having an Eye to Money, Honour, Idle∣ness, Lusts, or a petulant Abuse of the Creative Power of God; for Man is the Image of God, and his Son and Off-spring, therefore they ought not to take unto themselves Wives of all that they like, as the Sons of God are complained of to have done, Gen. 6. They saw the Daughters of Men were fair, and they chose unto themselves Wives of all that they liked; not what the Lord liked; nor in his fear, but what themselves liked; that is, for Lust, Honour, Self-ends, which was all contrary to God's Law and Commandment; therefore the Lord was provoked to Wrath, and they brought forth Gy∣ants, Monsters, and Destroyers, and the Lord cut short their days.—My Spirit shall not always strive with Man, nevertheless his days shall be an hundred and twenty years. Here you see Man's Life was abridged by reason of their unfit Marriages, and the Corruption of their Conversation, whereby Mankind became corrupted in the very Root, whence proceeds not only fierce, beastial Inclinations and Dispositions, but a great number of Diseases, which many bring into the World with them, of which most are incurable.

6. There are but very few Persons that do keep to, or observe the Rules of Temperance in the use of the Marriage-Bed, but are generally too indulgent and im∣moderate in the Pleasures of Venus, which of all others are most inticing, and seems more natural than any other Superfluity; but it is also the most dangerous both to the health of the Body and Mind; for when Men give themselves up thereunto, it destroys the vi∣gour of the Understanding, make the mind poor, base and effeminate; and as to the Elements of the Body, it weakens and consumes them, and by degrees Contracts such Diseases as strike at, and corrupt the very Root of Nature. In a word, nothing more Un∣mans

a Man, than this sort of Intemperance; therefore the following Rules and Observations will be beneficial to all that shall observe them.

1st, Every one ought to be Temperate in Meats and Drinks, and to eat those things as are naturally equal in their parts, and to avoid all Rich Cordial Drinks, and Spiced Compositions, for such things over-heat the Blood, and open all the Gates of the Venereal Property, whence proceed irregular and vehement Inclinations, which ought to be avoided. Instead of such Excesses, you will do well to entertain proper Labour and Exercise, which will prevent the Generation of such Superfluous Matter, and this will be the more effectual, if some∣times you will be so kind, as by Abstinence, to give Nature time to Concoct her Crudities, and Fast at the least eight or ten hours between your Meals. For in truth, were People but sensible what Benefits at∣tend moderate Fasting, there would not be so many secret Gluttons in the World, and a great part of that Debauchery, whereby so many Estates are swal∣lowed, so many Families dishonoured, and so many Persons Bodies weakened and decayed, would be pre∣vented.

2dly, All young People ought to refrain the reading the Books of Romances, Plays, &c. whose chief Sub∣ject is to treat of Wanton Love-stories, and also to avoid idle Venereal Discourses, and Lascivious Pictures, which do secretly and insensibly stir up, and strengthen the Venereal Qualities of Nature, and cause Youth to think and do that which otherwise would never have fallen within their Imagination; and having once got pos∣session in the Soul, they will soon wholly subdue and captivate it; for when once a young Person of either Sex has bassled Modesty, the Life-guard of Chastity; or if once they have suffered the fort of their Virginity to be irregularly stormed, tho they shall never so much

repent of, and resolve against such Folly for the future, yet they will find it a very hard Task to obtain the Gift or Power of Continency again, tho they seek it with Tears, as Esau did his Birth-right. 'Tis easier to Pre∣vent than Repent; and not so hard for those who never violated their Integrity, to perish therein, as for those that have once trangressed, to conduct the rest of their Lives according to the Prescripts of Chastity and Vir∣tue; for the latter, are for the most part subjected by every Snare to all inferior Powers, and the Vanities and Wantonness of the Flesh, whereby they commit great Outrages against God's Law in Nature. Add to this, that Lasciviousness does much lessen that esteem which Men ought to have for Women, and brings Con∣tempt upon a Matrimonial Life, and withal contracts many incurable Diseases, and consumes the outward Substance.

3dly, As the first Errors in any kind are generally of fatal Consequence, so most young People New-mar∣ried, inconsiderately lay a foundation for their future Discontents and Miseries, (like ill Horse-men) they Whip and Spur so at their first setting out, that 'tis no wonder if they Tyre before they arrive at their Journies end, contracting Surfeits, Gouts, general Weaknesses, alteration of the Complexion, Con∣sumptions, and other languishing Diseases, as may appear by many young Men and Women, especial∣ly Men, who grow Pale, and their Flesh wastes, and their Joynts grow feeble, and their Nerves trem∣ble, and an universal Indisposition seizes and spreads it self through the whole Body, and then what can be expected, but that their Children should become weakly, and subject to Diseases? Nay, many times for this very reason, they are radically tinctured with Infirmities, and branded with Diseases even in the very Womb, and thence by way of Rebound or Reta∣liation, variety of Diseases result back again to their

Mothers, before they are yet disburthened, or can imagine from what Cause those Disturbances arise. Thus many that were brave healthy Virgins, are no sooner Married, and become Child-bearers, but they grow weak, feeble, and full of Diseases and Disor∣ders, which is the more remarkeable, since the same, or the like, is not to be instanced in any other Crea∣ture: This should teach Men to behave themselves friendly, and with as Even and Pleasant a Temper as possible they can to their young Wives, because no∣thing does so much Injury to Women (especially when Pregnant, or great-with-Child) as a cross surly Carri∣age from those, from whom they expect Indulgence and a pleasant Humour. For let us complain never so much of Shrews and Scolds, yet I must do Truth that Justice, as to avow, That the Crosness and Ill∣carriage of the Wives has not the hundredth part of that power to hurt and wound the Healths of Men, as the unkindness and ill deportment of Husbands have to prejudice the Women; for that Sex being of a weak tender Nature, their Fires burn but weak, and their predominant Quality stands in the meek Element of Water, so that every little Affront from those they Love, wounds them to the very Heart, and does very often awaken, even the very Central Spirits, whereby Nature is put into an agonious trembling Condition, whence proceed Suffocations of the Spirits, and Stop∣pages of the due Circulations, and thence variety of Diseases.

Futhermore, Married People ought not by any kind of Arts, of compounding or preparing of Meats or Drinks, endeavour to heighten and strain Nature, whereby they may be the better able to gratify their Lusts and Extravagant Wantonness; for all such things are an Affront to Nature, and force her out of her simple way; and tho for the present, by such Arts, the Party seems more vigorous, yet he shall soon find

that the same decays, and renders him much more weak and impotent, than if he had never medled with such Abominations. Nor ought any to suffer their Imaginations, Wills or Desires to enter too vio∣lently into the Venereal Properties; for the Imagination of Mankind is so strong and powerful, that it can kin∣dle and awaken all the Central Properties, whereby ma∣ny particular Persons, tho by their Constitutions, cold and but weakly, do yet through Imagination and strong Desires stir up Nature to a great height, even to the ruin of their Healths; for Nature never ought to be spurred or strained, but suffered gently to go on in her own Pace, and her own Way. The lawful use of the Marriage-Bed is never hurtful to mature Age, if Nature be not stimulated on by some unnatural Course or Superfluity, either of Imagination, Meat, Drinks, Idle∣ness, or the like, but rather makes People more light∣some and pleasant, as being a thing purely Natural; but if raised, or forced on by Art, then there is no Intemperance or Superfluity does so soon wound the Health, or bring so many Inconveniences on both Body and Mind.

4thly, The most proper Age for Men to Marry at, is from Twenty six Years of Age to Thirty, or therea∣abouts, for then Nature has attained to the high∣est degree of Maturity, so that the moderate use of Lawful Sheets will not hurt; besides, at those years, it is to be supposed, Persons will (if ever) be come to some degrees of Discretion, Understanding, Staidness, and Moderation, to know their Duties, and how to behave themselves to their Wives and Fa∣milies. There is nothing more injurious to the Health of the Body, than a too early Acquaintance with Venus, or immoderate use of her in Youth, whilst Na∣ture is a growing, it does in some Constitutions wea∣ken the Spermatick Vessels, and the retentive Faculty, so that Nature is never able to out-grow it. For the

Female Sex from Eighteen to Twenty six, is a very pro∣per time to alter their Condition, and of Virgins com∣mence Women. 'Tis a very ill custom People have got to Match their Daghters almost as soon as they are out of their Hanging-Sleeves, and I know no ex∣cuse for it, but the Licentiousness of the Age, which is such, that if Parents do not provide Husbands for their Daughters at Fourteen, they are ready to provide them themselves, or do worse: The Proverb is certainly true, and in more Senses than one—He that Marries a Girl, marrs a Woman; it spoils their Growth, hastens on Diseases, causes a breed of small sickly pu∣ling Children, makes her a Mistress before she un∣derstands her self, whence ill management of the Fa∣mily, and forty other Mischiefs, too tedious to enume∣rate.

5thly, As Nature, Reason, and the Law of God re∣quire Women to separate themselves when their Un∣cleanness, or Monthly Visits are upon them, (for Conception at such times is unnatural, and fails not to intail Leprous and Filthy Diseases on the Children then begot, as Boils, Botches, Kings-Evil, &c.) so it will be also convenient for Men sometimes to lye alone; for the lying of Man and Wife together always in the same Bed, is apt to decrease Love, and make it cold, and also destroys the Health and Courage of Man; whereas their separating (provided it be done freely and prudently, and not in discontent or sullenness) and lying alone sometimes for a season, encreaseth the strength of the Body, and makes the mind more vigorous, and renders their com∣ing together again more desirable and pleasant; it be∣ing an hard thing for many Men to have such esteem as they ought to have, for those things they over-tharge themselves withal, tho they be the best of Enjoy∣ments. And this lying alone is the rather to be urged, because Women have no natural Inclination to Venereal Actions after Conception, setting aside their depraved

Desires and Imaginations, arising from the provoca∣tions Men may use, which do kindle and violently stir up the hidden or sleeping Properties of Venus, and strain and force Nature out of her Way and Opera∣tion; therefore no Woman ought to know her Hus∣band after known Conception, till after they be deliver∣ed and well again. All the Creatures of the Field, even the whole Creation may be Examples either to teach or upbraid Mankind in this particular, yet few there be that are sensible of the greatness of this Sin, nor of the evil Consequences that attend Man∣kind by the Practice thereof. Indeed Custom makes the greatest Evils▪ easy and familiar, and even ex∣cusable in the Eyes of most People, but not in the sight of God and Nature. For this cause Mankind is afflicted with many and great Perturbations and Di∣stempers, which no other Creatures are subject un∣to, because Men break the good Law of God in Na∣ture, and turn the natural use of things into Wan∣tonness, which cannot pass unretaliated; for the Divine Eye and Providence takes notice of all the Good and Evil Works of Mankind, and Rewards every one according to its Intrinsick Nature, which we ought to regard, and not esteem a thing Good or Lawful, meerly because Customary, and because the multitude do it, but rather for that very Reason we ought to suspect it; for there is scarce a worse Guide than the Crowd. Few there be that ever in their whole Lives consider, or so much as imagine, that they can be guilty of any Sin with their own Wives, tho they commit all kinds of Folly, Wantonness, and Uncleanness with them. Whereas in truth, since thereby they violate the Law of God, and course of undepraved Nature, there is but very lit∣tle difference, as to the Intrinsick Evil, between him that Marries an Old Woman, or him that commands his Wife at unfit seasons, as in the time of Pregnancy,

or her Lunar Visits, and him that goes to Common-Har∣lots; only the former is not so Scandalous, because allowed by Law or Custom, which forbid the latter; but in the sight of God and Nature they are both grand Evils.

6thly, Intemperance is so great an Enemy to Mankind, that it corrupts both Root and Branch, as when Men overcharge themselves with Meats and Drinks, which heat the Blood, and so violently inflame and swell the Spermatick Vessels, whence proceed wanton Desires, and loose Imaginations, that vehemently impress and incorporate themselves in, and with the Venerial Pro∣perties, even as the Imagination and Desires of a Woman with Child do impress the Image of the thing longed for, on the Fruit or Child. The Seed does contain all the true Properties, and the whole state of the Mind and Sensual Powers, whether it be Good or Evil at the time of Conception, and accordingly the Fruit is endued with good or evil Dispositions and In∣clinations; and the Face or Complexion of each Child is figured or framed according as the Posture and Aspects of the Parents Faces are at the very jun∣cture, or time of Conception, viz. whether they look Soberly, or Merry, Languishing, or with Wide Mouths, Eyes distorted, sullen, sleepy, or heavy and dull, or lively and brisk, or any other Fashion or Form, the very same will the Imagination impress on the Fruit or Child; for Nature has a secret Power of convey∣ance, by Virtue of the Phantasy and Spirits, which is unperceivable to the Parents. Therefore all Fathers and Mothers ought at all times to be Sober, and keep themselves cool and low, that the Spirit of Under∣standing may have its Operation. For every Thing or Quality, whether it be Evil or Good, has a Key in it self to open its own Principle, and hath a Seed to beget its own Likeness in all Particulars. For this cause a simple mean Life, in which the Power of God

and Nature have their Operation in equal weight and measure, is to be preferred before the Grandeur and State of this World, Sobriety, and the Fear of the Lord being the Foundation of all Virtue; for all Health, Strength, and Vigour, both of the Body and Mind, do consist in the Unity of the Parts, and a just Tem∣perament or Equality. As on the other side, Contra∣riety is the Root and Parent of all Diseases, both In∣ternal and External. Therefore let every one apply himself to Wisdom, which will teach the Knowledg of God in a Man's self, which Knowledg and Eye of Wis∣dom will lead and conduct every one that is an obe∣dient Student, into the Life of Uniformity, where eve∣ry property of Nature does impress and reign in each other, sending forth Hymns and Hallelujahs, and Ever∣lasting Songs of Praises unto the God of Unity and Or∣der.

Lastly, It is to be noted, That the Lord and Great Creator of all Beings, has subjected all Creatures un∣to his unalterable Law of Nature, and therefore they keep and observe their proper Times and Sea∣sons for Generation, and consequently are more heal∣thy and sound than Mankind; but Man being made greater than any other Creature visible, viz. God's Image, and endued with Divine and Humane Wis∣dom, and a free uncontroulable Will, which he can immerse either into Evil or Good; the Lord for this cause saith, I have set Life and Death before you, chuse ye. Now most Men inclining to the left-hand-way, are thereby precipitated into all Uncleanness, Unchastity, and Intemperance, and in all Evil do as much exceed most sorts of Beasts, as Men do excel Beasts in Wis∣dom; for the Lord endued Man with the Spirit of Understanding, by which he might be a Guide and Law unto himself; but he has degenerated, and withstood the good Counsel of Wisdom, and chosen the left-hand-way, which leads into all kind of Evil

and Superfluity; Whereas if this had not come to pass, but instead thereof, if men had chosen the right way, and lived in the Power and Operation of God's Law, then there would have been no need of Outward Laws and Magistrates, but every Man would have done what was Right and Just in the sight of the Lord, from an innate power and virtue in himself, and not for fear of external Laws; neither would he have leaned on the shoulders of the Multitude, nor complyed with Tradition and Custom, against the Dictates of Nature and Reason. The Beasts of the Field bieng under the dri∣ving and impulse of God's Natural Law, they are wholly acted by it; so that when Nature stirs and prompts them on, then they move, and when Nature stands still, they are quiet: This is the Way of God, and his unalterable Law in the course of natural things; but Man has so greatly depraved himself through the power of his Free-will, always inclining to Evil, that he forceth Nature out of her simple Way, violating the Law of God, to the great hurt of his Soul and Bo∣dy. But few there be that are sensible of the sublime Virtues and Benefits that accompany Sobriety and Chasti∣ty, tho the Pleasures that attend them are so many and great, and most easily attainable, if we will heark∣en to the Voice of Wisdom, which is the best Physician, and the best Law-giver, and the only Theology; in a word, The opener of all Seals and Mysteries, both Divine and Hu∣mane, and Happy, yea, thrice Blessed are all they that are acquainted with, and obey it.

CHAP. XX.

How to cure Wounds, Cuts, Pricks of Thorns, and other Accidents, without Salves, Oyntments or Plaisters; Also, if any part of the Body or Flesh be Poysoned, it is a cer∣tain Remedy.

MANY persons happening to Cut, or Prick with Thorns or Splinters some Parts of their Bodies, or being troubled with Ring-worms, Tettors, Fellons on their Hands or Fingers, or with Common Bruises, or any the like Accidents, running presently to Chyrurgions, who for gain put them to much pain and misery, or otherwise tampering therwith, so far encrease those Maladies, that many times they grow to Gangreens and Mortifications, and their Fingers, Arms, Legs, are often forced to be cut off, and not a few have their Lives thereby shortened. To prevent which Mischiefs, I think my self obliged, in Charity ty my Countrey-men, to recommend to them an easie ready Course of Remedy, without any Charge, Trou∣ble or Hazard, which, as has been proved by mani∣fold Experience, will not fail to heal and cure all such Defects; and let none slight it, for its plainness and mean∣ness, for all the ways of God and Nature are so; but the Inventions of proud Man are generally obscure, scarce, intricate and difficult.

That which I advise is only this; As soon as you have cut or prickt your self, or perceive any of the be∣fore-mentioned Accidents to trouble you, and that your Flesh is envenomed, suck it with your Mouth, and spurt out what you draw from it, and continue so to suck ever now and then; the more constantly you do it,

the sooner the Cure will be effected. But if the Hurt be great or dangerous, then for the more speedy and certain Cure, you ought to put Milk, or Milk and Su∣gar in your Mouth, and so suck the part afflicted, and then spurt it out, and repeat it several times, and then let it rest a while, and afterwards do the same a∣gain; and if your Wound be great, or the Flesh raw, or some Flesh cut off; then when you have done suck∣ing of it one time, in the interim, till you come to suck it again, lay a Poultice of Bread and Milk on the place; and next time you have suckt it, lay fresh on again. This is a certain Cure, if you continue it, and it will perform the work in a shorter time than any Plaisters, Oyntments, or any such things; But sometimes the Venoms of such Sores are so great, that it will require a proportionate time, and in such cases it will be re∣quisite to suck it the oftner, and you need not despair of healing it to admiration. The same is to be under∣stood of Wens and Moles.

For the Attractive Faculty of the Mouth and Stomach is so strong, that it does by a secret power and virtue draw away the inward poyson that is kindled or a∣wakened by such Accidents, and prevents the Flux of Humors; for when any part of the Body is hurt or wounded, the Violence does certainly stir up or awa∣ken the Mercurial Poysons of that part, which do not only cause the Flesh to burn and heat, but those Origi∣nal Poysons do so violently attract matter unto them∣selves, that the Wound or Hurt will quickly swell or putrifie; for the Attractive Faculty of Nature stands in, and hath its power from the Poysons of Saturn and Mer∣cury. Now these Venomous Spirits that are so violent∣ly awakened by the Wound, the constant sucking with the Mouth, does in a secret and most hidden, but real and certain way, draw forth from the part afflicted, which does not only cool it, but hinders, and totally prevents the flowing of the Humors, from the adjoyn∣ing

part, also dislodges the poysonous matter from that very part, so that by this way of Sucking, the Mem∣ber or part where the Wound happens, is rather made less than bigger; for that which causeth any Wound to swell and putrifie, is a certain Spirituous Poyson, which this attractive Faculty of the Mouth does draw forth, and spits it away, so that then the Flesh will not heat, swell, nor putrifie. For the same Reasons, Dogs, and some other Creatures do certainly cure any Wound they receive, or other Accident of like Nature, by their continual Licking of their Hurts; for when those hot Venoms are removed, Nature needs no o∣ther Remedy, but can help her self by her innate pow∣er. Therefore in managing of the Cure of all Hurts or Wounds, the Artist's chief work should be to allay or draw forth those original Poysonous, hot Sulphe∣rous Spirits, that are so violent in their Operation, that they cause that part to burn, swell and rage with great extremity of Pain. For when, in any part of the Body the pure essential Spirits and Balsamick Vir∣tues are wounded or hurt by any kind of Violence, pre∣sently the Original or fierce Brimstony Spirits are awa∣kened, and then they appear in their own Form, which so long as the pure Spirits and Balsamick Oyl remain∣ed entire, were hid, or rather moderated and burned gently and friendly, and gave life and motion to Na∣ture; but as soon as the pure Oyl and Spirits are woun∣ded, the aforesaid latent fierce Spirits break forth, and shew themselves, and become of a furious Nature and Operation.

The very same is to be understood in the Ve∣getable Kingdom; if you destroy the pure Spi∣rits and sweet Oyl, or Balsamick Virtues, in a∣ny thing, then the original Forms of Saturn and Mars appear, as is manifest in Charcoal and Brandy. For all things, both Vegetables, Animals and Minerals, have but one only ground

and foundation, and he that understands one, by the same Spirit may see into the Grounds and Rea∣sons of them all; Nay, the chief Cause and Foun∣dation of all Diseases and Distempers in the Bo∣dy is from the same Ground; for when by Acci∣dents or Intemperance the pure Natural Spirits and sweet Oyl in the Body suffers Violence, be it in what part of the Body it will, then presently the Poysons in that part are stirred up, and then there is pain felt there, and thence follow those terrible Fea∣vers and Diseases that destroy Life in a mo∣ment.

The Mouth and Attractive Faculty of the Sto∣mach does not only draw forth of the Wound, Bruise or Sore, green or old, the poysonful Spirits which cause Pain and Swelling, but by a secret Balsamick Virtue heal such Hurts. But where the Hurt is full of Matter, and subject to putrifie, then it will be convenient to put the Juice of Limes, Lemmons, or some such keen sharp Juice into your Mouth, and so suck your Wound, and spurt it out, and then take more into your Mouth several times, for several days together, and not be weary in a day, as some are; for Nature cannot destroy those kindled Poysons in an instant, but it will certainly do it in a shor∣ter time, than either Salves, Plaisters or Oyntments, viz. in two, three or four Days, most ordinary Hurts will be cured, if you apply your Mouth to the sucking of it often, both in the Night and the Day.

And therefore I commend this way of Cure, especial∣ly to the Country-people, who often fall into such ill Ac∣cidents, as Cuts, Pricks, Thorns, Splinters, Bruises and the like, which often cost them dear, viz. the loss of an Hand or a Leg: Nay, many times in small Hurts in the Flesh, having no Understanding to help them∣selves, but relying upon other Unskilful People, ma∣ny have not only lost their Limbs, but their Lives.

But such as shall use the Means before-mentioned, shall by God's Blessing prevent all such Dangers.

If the Wound or Hurt happen in a place where you cannot come at it with your own Mouth, you may get some Body else to do it. Also, it is convenient, that all Wounds, Prieks or Cuts, when first made, should be made to bleed as much as may be, without prejudice to the Body; for in the Blood the fiery wrath∣ful poysonous Spirits pass away, and then the Cure is effected much the soonner: But such as do not bleed, nor can be made bleed, are more dangerous and not soon or easily healed. Besides, it is to be understood, when the Wound bleeds freely, there is not any suffoca∣tion of the pure Volatile Spirits, or at least wise, not in that Degree, as when it does not bleed: For which cause, all such Beasts, Fowls or Fish, as are killed to be eaten, if they bleed freely, their Flesh becomes sweeter and pleasanter to the Pallate; and easier of con∣coction, and breeds better Nourishment, and is far Wholsomer and Healthier than those Creatures that are strangled in their Blood, as many Land-Creatures are commonly, and Fish in general, which is Un∣cleanness in the highest Degree, and proves unhealthy to the Eaters thereof.

But because this Remedy here prescribed, is so easily procured without Money or Price, and so truly Natu∣ral, I am still afraid that not only the Learned, but ma∣ny of the Vulgar will despise this simple way: For Man is so depraved from the innocent Ways of God and Nature, that he despiseth all in comparison of his own Art, and most men esteem and give place to those things they do not under∣stand; and on the contrary despise and slight the things that they do know; and so long as any particular thing remains a My∣stery, they admire, but as soon as they come to know it, they trample it under their Feet with disdain. Therefore all the Phy∣losophical Ancients hid the Divine and Natural Reasons of Things, because they could not find any, or very few capable of that Doctrine.

CHAP. XXI.

Of Harmony, and the Power thereof; the several sorts of Musical Instruments, and under what Planet and Sign each of them is.

AS the end of natural Motions is Rest, and no∣thing more refreshes a Mind wearied with Labours than the sweet Airs of Musick and Harmony, so now drawing towards a Conclusion of this Trea∣tise, I shall put a period thereto with some unvul∣gar Considerations of the Nature of Sounds and Me∣lody.

Of all kinds of Harmony, as well Vocal as Instrumen∣tal, whose variety is beyond any Humane Number, together with the various Notes, Cryes and Tones of Birds and Beasts, the Number Seven is the Radix, viz. the seven Properties or Constellations, as is manifest by the seven Notes or Distances on Musical Instruments, for those Seven Notes are the Basis of all Musical Com∣position. The Number Eight is a Beginning again, or a Replication or Repetition of the same. And which soever of these Seven Forms or Constellations does carry the Up∣per Dominion, either in any Instrument of Musick, Words, or Voices of Men, Sounds, Notes, or Cries of Birds or Beasts, that same Property does impress its Signature thereon: The same is to be understood of the variety of Shapes, Figures and Forms in the Ani∣mal, Vegetable and Mineral Kingdoms; and also of Colours, there being but Seven Perfect Colours, from which a Skilful Painter can very lively imitate all

Appearances, Shapes or Colours in the Universe, the Number Seven being the Fountain whence all the Won∣ders of the Creator do proceed, it being the highest Number in the outward Principle.

Thus when the Saturnine Property shall have the chief Dominion or Government in any Creature or In∣strument of Musick, then the Words, Voice, Cries, Tones or Sounds thereof are sad, hoarse, heavy, slow, melancholy and unpleasant, as if they were pressed to the Centre. But when Mars shall bear sway, then their Notes, Words, Cries or Sounds are rough, loud, fieree, sharp, threatning and jarring, as if the Centre of Wrath were kindled; for this Cause all Words of Men, Sounds of Instruments, and Notes or Tones of other Crea∣tures, in whom the Properties of Saturn and Mars do predominate, are dolorous, melancholy and frightful, as is manifest by all sorts of Wild Savage Beasts and Birds of Prey, as Wolves, Swine, Bears, Lyons, Owles, Kites, Ravens, &c. all which are chiefly under the Regiment of Saturn and Mars. But all Creatures and Instruments, in which Iupiter is predominant, their Sound, Words, Notes and Tones are grave, constant, sweet and friendly. Where Sol rules, they are venerable, filled with Majesty, and a certain kind of lofty Grace. When the Proper∣ty of Venus bears sway, the Voice or Notes are delicate, fluent, merry, charming and voluptuous, carrying with them a sweet Violence. If Mercury have the greatest Interest, then they are more remiss and various, but very sweet and pleasant. And lastly, when the Moon shall have Dominion, the Tones, Sounds or Voices are loud, shrill, wanton and unconstant, yet fluent, pleasant, merry, and fit for Revelling.

It is to be noted, that every particular Creature, but more especially Man, does contain the true Pro∣perties and Natures of all these seven Forms or Constellations, but that Form or Constellation which does predominate, does sign the Words,

Sounds, Voices and Notes in each Creature, and all the other do follow and intermix their Sounds and Tones in subserviency therewith, that so in some, where the Properties are near an equality, 'tis a difficult matter to judge what Quality is chief; but those that can distinguish the Forms, and what Sounds each gives, may, with regard had to the shape and figure of each Creature, be capable to determine the Complexion, and what Property has the chief dominion over it. But still, it is to be noted, That each Creature can al∣ter and vary its Words, Voice, Sounds and Notes by an innate Power according to the state of the Mind; for the Will in all Creatures, according to the capacity and nature of each, is the Primum Mobile, having power as it pleaseth, and as occasion and necessity requires, to stir up and awaken other Centres or Natures, either for the better or the worse, as the Will shall give it self unto, or be precipitated in any of the Seven Forms or Properties, whence often do proceed various gestures, motions, words, sounds and voices, which do vary and differ from the predominant Quality of the Complexion, being at some times more sanguine, mild and friendly, but at other times fierce and angry, or dull, heavy, venomous and melancholly, or hollow and strained, as if Nature were forced out of her way. Thus 'tis ap∣parent Man may speak friendly to one, and fierce and doggedly to another at the same time, as his occasions, passions and interests are; for every word, sound, voice, note or cry of Men and other Creatures, does not only declare what Centre and Property it proceeded from, and which does predominate in them; but does also stir up the like Centres or Properties, and thereby ex∣cite those of their own kind to various Passions accord∣ing to the equality or inequality of the Fountain, Spirit or Form whence they were generated, either to Love, Trouble, Ioy, Grief, Pleasure, Anger, Concord, or the contrary, and so make Impressions, and impose their

Properties on those to whom they were directed: Every Word, Sound, Tone or Note having the Key in it self to open the Gate of its like Property, and there to joyn or incorporate; for this cause, Angry words beget Anger; and on the other side, A soft Answer turn∣eth away wrath. Whence is manifested the great power and efficacy of words, sounds and harmony, especially if the Composition shall be agreeable unto, and follow the Coelestial Harmony, it will not only impose its own Properties on the Hearers, but begets friendliness and concord, powerfully attracting the benevolent Influen∣ces both of the Coelestials and Terrestrials, changing the Affections, Intentions, Gestures, Motions, Actions and Dis∣positions of the Auditors, quietly alluring them to its own Property. The grave consorts of Musick, both vocal and instrumental, are true similitudes of the Har∣monical state man was created in, if he had not fallen there-from, and suffered his desires to enter into Ine∣quality, where every Form and Property does strive with all its might to be Lord over the other, and so de∣stroys all Harmony, and is the true Original of all Ine∣quality and Discord, which is the Root of all Violence and Oppression: Whereas on the contrary, Harmony and Concord, whether it be external or internal, is in its own Nature innocent and friendly, the true foun∣tain whence proceeds all Ioy and Pleasure, both in An∣gels, Men and all other Creatures, because they all originally were derived from Unity.

All Instrumental and Vocal Musick, works various ef∣fects on the Hearers, according to the Equality or Ine∣quality of each: The grave Consorts of Organ, Viol, and Voices, beget Gravity and composed Dispositions, and work so powerfully on some Sanguine-tempered Peo∣ple, as to make them forget all Troubles, Sorrows and Perturbations, raising up the hidden Properties of Na∣ture and Phantasie to a state of Unity, that is, absolute

Felicity, during the time of hearing such Harmonies: But others, who are of unevener Tempers, and fur∣ther from Equality, both in their Humours and Ele∣ments of their Bodies and Minds, it makes worse con∣dition'd, melancholly, sad and dull after a little time of hearing. This new change or alteration of Dispo∣sition, seeming burdensom to them, therefore such never care to hear Musick long, but had rather be en∣tertained with the Noise of the Multitude, the Cries of deep-mouth'd Hounds, and Discourses of Vanity. There are other musical Harmonies that are light and wanton, as of Violins, especially when they shall play such Tunes or Lessons as are composed by, and proceed from the wild airy Phantasies of Venereal Musicians, which the present Age is pestered with, whose Imaginations are vain, lascivious and extravagant; and when such Airs meet with suitable wild, wanton, amorous, youthful Hearers, they have power to stir up and impress their own Properties on them, by incorporating with their similies.

Man is capable by his Will to work and to be work∣ed upon by all things, as he immerseth his Will either into Equality or the contrary; if the first, then his actions, words, &c. incorporate with all things that stand in equal weight and measure, which is the joy and solace of Nature: And so, on the contrary, Inequa∣lity and Discord move by simile likewise; and therefore the holy Scripture faith, The Prayers of the Wicked are an Abomination to the Lord; for the God of Love and Mercy cannot be moved, nor the Divine Influences attracted, but only those that do imitate him by living in Unity and Well-doing; and such as live under the Govern∣ment of the evil, unequal fiery Nature, cannot, ei∣ther by their Words, Prayers or Works, move or at∣tract any other Quality, but what is alike to their own Nature: And consequently the Addresses of the Wicked move God in the Principle of his Anger by

simile, because all their Words and Prayers proceed from an evil Root.

Thus Discord is the Root of all Evil, and the cor∣ruption of every Life, both external and internal, Death it self being nothing but a Contention, Strife, Dis∣harmony and unequal operation of Nature, where the strong original Forms of Saturn and Mars do rage and domineer, and with a fierce hunger destroy and raven up the friendly properties and preservatives of Life. All Diseases and Infirmities, both of the Body and Mind, arise from the unequal operations of Nature; and Health is nothing but Harmony, or an Agreement of the parts.

It is also to be noted, that Harmony and Concord do contain the true Properties of all Elements, Forms and Constellations, even those strong fierce forms of Saturn and Mars, whence arises Envy, Strife and Con∣tention; but when these are united unto, and evenly managed by the friendly powers of Nature, they are the cause of all Ioy and pleasant Melody, there being no Evil but Inequality, where Nature is divided, and every property is in Rebellion, and endeavours to be Master: Therefore the Lord said in the beginning, That all things that were created, were good; for neither the Name nor the Nature of Evil was existent, nor should ever have been known, if the Angels and Men had continued in that Harmony they were created in. There being no Evil where the Forms and Properties of the Divine and Humane Nature are united, nor any good, where they are separated from the Divine Prin∣ciple, which is the friendly Fountain that qualifies and moderates the venomous, fierce raging Properties of Saturn and Mars: So that the very same Qualities that are the Root of Sorrow and Misery, both of Men and Angels, that live in, and under the domini∣on of the divided Forms and Properties, are the true cause of all Joy, Pleasure and Content to others that live in Unity and Concord, where all Forms and Pro∣perties

embrace and court each other, whence doth arise and proceed the most harmonious Consorts and heavenly Joy: This is manifest in all Vocal and Instru∣mental Musick, (which is a lively and true Similitude of the internal and mental Harmony, as that is the Root of this outward Melody). Are not the Saturnal and Martial Strings and Notes as material and useful as the Iovial and Venereal? The first being the Base and Radix of all Composition, and the latter the Tre∣bles; the Basis gives Majesty, and the Trebles Sweet∣ness; the one being the Male, the other the Female, and by their Incorporating or Embracing each other, is begotten the true Harmony both of corporeal and incorporeal Bodies; nor can it subsist or continue where there is a separation of those Properties; if there were no Fire, there would be no Light.

Hence it appears, that every thing is either Good or Evil, as it draws near, and unites it self, or is severed from that Fountain of Unity and Harmony whence it proceeds; for this separation is that which is called the Degeneration or Evil. And as every Creature, both in the Animal, Vegetable and Mineral Kingdoms, stands near, or afar off the Unity; so are they either Good or Virtuous, or Evil and Poysonous, according to the degrees of the Forms and Properties of the se∣ven-fold Nature, which being near the Equality, de∣nominates Men to be Sanguine; as those who are more unequal in their Compositions, in several respects, are called Cholerick, Melancholly or Phlegmatick. And so in Beasts, Birds and Fish, those that are unequal in their Frame, are fierce, cruel and ravenous; but those wherein the Properties are more mild, friendly, tame and better tempered, are called Clean, and the other Unclean; The same is to be understood of all Vegetables and Fruits; not but that the evil and venomous Qualities in them∣selves, and rightly managed, are altogether as useful as the Pure, being the original of Life, and cause of

Motion; so that there is nothing bad that the Lord has made, but as it becomes separated from its Original state of Unity and Harmony.

2. Of all sorts of external Harmony, Vocal has the highest Graduation, and is not only best liked, but makes the greatest Impression on the Hearers; foras∣much as it ariseth by an Harmonious consent of the hu∣mane Soul, having a nearer Affinity to their Fantasies, than the Sounds of Instruments, by which it easily pe∣netrates by its Motions the well-tempered Air, and so into the airous Spirits of the Hearers, transferring the Affections of the Singer, and piercing even into the Inwards of the Soul. For all Harmony, both Vocal and Instrumental (but especially the former) have a cer∣tain secret Power to moderate various Passions and Diseases, especially when they happen to be more Mental than Corporeal; for then if the Lessons, Com∣positions, Instruments and Genius of the Musician, shall by sympathy correspond, and agree with the dismayed Property of the Distempered, it will by degrees raise and strengthen the weak Properties, and bring Na∣ture into a more equal Operation, Great, various and wonderful are the Uses, Effects and Benefits of Harmony, Unity and Concord; it is certainly the true and real Paradisical Life; The Instrumental and Vocal being a shadow or similitude of the Inward or Hea∣venly; and as it contains many great Secrets; so if used in the fear of God, its Effects then prove bene∣ficial; but if contrariwise it be practised, it becomes the greatest Curse; for the higher any thing is gra∣duated in Nature, if not well used, the Evil thereof becomes the greater.

What Sounds and Tones proceed from the four Elements respectively.

From the Earth, proceeds heavy, dull, slow, me∣lancholly Tones and Sounds, rather a Noise than Har∣mony, mournful and unpleasant; she never insnareth any by her Charms.

From the Water, flow various, mixed, wanton Tones and Sounds, as it were unconstant.

From the Fire, sparkles up a brisk lively Harmony, but fierce and penetrating, loud and jarring.

From the Air, are breathed in sweet, ravishing, harmonious Tones and Sounds, Sanguine and delight∣ful; this Element being the Radix of all Sounds and Harmonies.

What Planet and Constellation governs each Instrument of Musick.

Bells are under Mars and Saturn, and the Sign Aries: They afford a Melancholly harsh sort of Musick, loud and penetrating; their dolesome Tones are from Sa∣turn, suitable to accompany dying Groans, and attend Mourners at Funerals; their harsh jarring Sounds pro∣ceed from Mars; They are most adopted to Robustick Natures, who generally take the greatest delight in their Harmony: Ringing, moderately used, is a good Exercise for strong Bodies; but rude, and not so de∣licate and genteel, as the practice of other sorts of Musick; and is also apt to be prejudicial by too much Violence.

Drums are under the dominion of Saturn and Mars, in the Signs Capricorn and Aries, which their dull, hea∣vy, melancholly, rattling, jarring Sounds do manifest; for as they arise from the dark wrathful Centre in Na∣ture; so they carry with them the power of the same

Properties, and therefore do encourage Wrath and Vi∣olence, the pleasant Element of Air, which is the Life of all Harmony, is here encompassed or penned up so close, that it cannot have its free Egress and Regress, which suffocates the thin spirituous Vapours thereof, and that causeth Sounds, heavy dull and frightful. The Air being the pleasant Life in all things, and the origi∣nal of all Sounds, Voices and Harmony; and in what Things, Instrument or Creature soever the Properties of Saturn and Mars are strong, and the sweet Influen∣ces of this Element obstructed, from that Thing or Creature can proceed no delightful Sounds or Mélody, but dull, heavy, dolorous Jarrings, Noises or Sounds; for there is no true Life, Light, Harmony, or pleasant Sound can arise from any, in which the Properties of Nature are unequal in their qualifying or operation; for then the wrath of Nature becomes fierce and ra∣ging, and destroys the Moderator or friendly quality, and so Nature can no longer continue in equal weight and measure.

Trumpets are under the dominion of Mars, but their Sounds and Harmonies are of a two-fold Nature and Operation; they have their fierce encouraging wrath∣ful Sounds from Mars, and their losty Majestical Har∣monies from Sol; they afford a Masculine Musick, which encourages Warlike Inclinations and Disposi∣tions, animating both Men and Beasts, with a certain delight and Warlike Charming.

Bag-Pipes are under the dominion of Venus and Mars, in the Sign Scorpio; this sort of Musick is sometimes used in Wars, but the Sounds and Harmonies thereof are more Effeminate and Venereal, than Martial, fitter for Peace than War, and for the Shades of Venus than the Fields of Mars, being an excellent sort of Harmo∣ny for Shepherds, to entertain their innocent Flocks with, which Sheep much delight in.

Organs are under the Empire of Iupiter and Sol, in

the Sign Leo; the Sounds and Harmonies of this In∣strument are Great, Noble, and full of Majesty, Sweet∣ness, and Gravity; they seem to be as much Divine as Humane, or to afford some Glimpse or Simile of the heavenly Joy and Consort; in this Instrument the Air, and the pure thin Spirituous Vapours thereof have their free Influences, whence those lofty brave friendly Sounds and Harmonies do proceed.

Waits are under the Dominion of Iupiter, in the Sign Libra; the Sounds and harmonious Consorts of this Instrument are great, noble, and pleasing to Nature; but if the Players thereon be not well skilled, they quick∣ly awaken Mars's property, which causeth the Sounds to be a little too loud, rough, ratling, or jarring.

Flutes or Recorders are a brave noble Instrument, be∣ing skilfully handled, and make some of the best Har∣monies of Pipes, being agreeable to both Vocal and In∣strumental Musick; their Sounds and harmonious Tones are grave, and full of Majesty, attractive and delightful, especially in open Fields, and near Rivers and Foun∣tains of Water, being under the Dominion of Iupiter and Mercury, in the Sign Sagitary.

Flagolets are under the Dominion of Mercury and the Moon, in the Sign Cancer; this Instrument is not so no∣ble as the former; its Sounds and Harmonies are more Youthful than Grave, being a good Field-Musick, more proper for Shepherds and Herds-men, or Carters, and drivers of Horses, and the like, than for Consorts in Houses, being shrill, loud, penetrating and violent; but if well handled, it makes pleasant Harmony in o∣pen clear still Airy places.

Hautboys are much of the Nature of the last, being under the Dominion of the Moon and Mars, in Cancer, a good Field-Musick, for such as look after Cattel; but not proper for House-Consorts, unless the Player have greater skill, and a better hand than is common; its Sounds being wild, loud, and penetrating.

The Base-Viol is under the Dominion of Iupiter and Sol, in the Sign Libra; its Sounds and Harmonies are Grave, Noble, Great and Delightful, Pleasant and Al∣luring: but the Musician must have skill and hand, or else Mars will spoil the Harmony by his rough jarring Sounds.

Violins are under the Dominion of Venus and the Moon, in the Sign Gemini; this Instrument affordeth much Harmony; but it is more Airy, Brisk, Youth∣ful and Effeminate, than Grave; but Delightful, ha∣ving a sweet charming violent Operation.

The Harp is an Instrument as Excellent as Ancient; it is endued with great Variety, and if skilfully handled, its pleasant Sounds and Harmonies quietly allure all things that are capable of its Influences, to its own pro∣perty, being under the Dominion of Venus and Mercury, in the Sign Libra.

The Lute affordeth most pleasant, soft, friendly Har∣monies, having a sweet Violence, and Attractive Ope∣ration, but Effeminate; 'tis under the Dominion of Ve∣nus and Mercury; its sweet attractive Sounds and Har∣monies arise from the Properties of Venus, and its Va∣riety from Mercury.

The Harpsicals are under the Rule of Venus and Mars; from the former it derives its sweet Sounds, and the jarring rough Ringings are from the latter; but if the Musician have skill and hand, it maketh excellent Har∣monies, and great Variety; its Sign is Aries.

The Gitarr is under the Dominion of the Moon and Venus, in the Sign Taurus; the Player on this Instru∣ment ought to have both good skill, and a ready hand, or else Mars will step in with his jarring Tones and Sounds.

Cyterns and Gitterns are under the Moon and Venus, in the Sign Sagitary; being well managed, they yield plea∣sant, soft, effeminate Harmonies.

Of the Power and Virtue of Mental, Vocal, and Instru∣mental Harmony; that it can pacifie Wrath, and the contrary.

All men do endeavour by a secret and natural Incli∣nation, to draw all things unto their own Property, Understanding and Life, whether it be good or evil, equal or unequal; and into what property or princi∣ple soever he doth precipitate himself, that same qua∣lity does reign in his Thoughts and Will, and hath the Key in its self to unlock all Nature's secret Cabi∣nets, and by its Rays can penetrate into the Depths; and wheresoever it finds its Simile, there it incorpo∣rates and joyneth Forces, and so becomes strong and powerful, and its contrary is dismayed and weakened: This is manifest in all unequal passionate Words and Discourses, and also in friendly Harmonies and Speech∣es; every Word, Sound or Cry, stirs up to Love, An∣ger, Concord or Discord, according to the principle of that Root, or predominate power from whence it proceeded. And these Sympathetick Operations of Na∣ture and their Antipathies, have far greater power and efficacy in and upon the humane Nature, or Minds of Men, than on Inanimates, they having a near Affinity in their Basis; therefore Concord and Discord, or Love and Anger, do move by Simile more quick than Light∣ning; for all things do naturally incline to the Cen∣tre; and as Men by Words and Actions can and do move each other to Friendship or Hate, the same is to be understood of all other things, according to the capacity of each, as all robustick, rough, killing Im∣ployments, do secretly stir them up to Wrath, Dis∣cord and Inhumanity, as the contrary Trades do be∣get more humane or tractable Dispositions. And so in the same manner, and more effectually, does Mu∣sick work upon the Mind and Passions of Man: This the

Kingly Prophet David was sensible of, when he har∣moniz'd and play'd on his Harp to King Saul, in whose Soul he perceived was kindled the Wrath, and the unequal Powers of Nature; which the Mental and Instrumental Harmony of David did asswage or miti∣gate, by awakening and strengthening its Simile, and by its friendly Influences compose, and as it were by a sweet Violence, chase away Inequality, Dis∣cord, and Enmity. For there is as great a power in Harmoney to kindle and beget its likeness, as in Wrath to stir up Discord. Thus Saul as it were unawares suffered his Will and Spirit to entertain the internal and external Harmonies, that proceeded from David, which did by a certain Gleam or Ray penetrate Saul, and incorporate with its Simile, and moderated the Dis-harmonious, Envious, Evil Spirit in Saul, raising those Properties that were too flat; and on the other side, letting down those that were too sharp and fierce, even as a Musician Tunes his Instrument, there being a Sympathetical Operation between the inward and the outward Harmony, as appears, 2 Kings 3. where the three Kings and their Hosts were like to perish for want of Water, which came to pass through the Dis-harmony and Inequality of the Elements and Constellations; for whensoever any Element or Pro∣perty does too violently predominate, it destroys the Harmony and Well-being of the whole, and Nature becomes like an Instrument out of Tune: For this cause the Prophet Elisha called for a Minstrel or Musi∣cian, that is, for Harmony, viz. for a quiet still state of mind, not only to shew the three Kings what Life they ought to live, who were departed from Unity and Concord, but also the Prophet desired to be tuned and composed, which would render him fit for, and ca∣pable of that Divine Work which he was to do: For when the King of Israel, and the other two, came first to him, he seemed to be somewhat Angry, or in

Wrath with him, saying to the King, Get thee to the Prophets of thy Father; what have I to do with thee? As if he should say, Thou art in the way of Wickedness, Idolatry, Violence, and Oppression. This answer was uneven, as if it proceeded from some Passion or In∣temperance of Mind; but the King of Israel not being moved to any degree of Inequality, but answered mildly and friendly, with a yielding and penitent Voice; Oh! Nay, the Lord hath called these three Kings together, to deliver them into the hand of Moab. This Hu∣mility and Temper in the King begetting its own Pro∣perty in the Prophet, he then calls for the Musician, viz. for Concord and Harmony; and in the time of this heavenly Consort, the Hand of the Lord came upon him, and the Divine Power did arise in him, and he prophesied from an equal Motion, and holy driving both of the Divine and Natural Properties, as well of the External as the Internal Nature; then there followed a Sympathetical Operation of the Forms, an Incorporating and Harmonizing with each other; and so the Element of Water was excited and strengthened, which before was weakened, and made as it were to disappear by the predominancy of the Element of Fire; for when the Elements have their Qualifyings and Operations in Equality and Concord, this is the true Musick of Nature, the Har∣mony of the Mycrocosm. Harmony being the true Centre of all External and Internal Felicity, wherein all things rejoyce; as the contrary, is the Displeasure, the Vexation, the Terror, and the Torment of the whole.

In the first of Chronicles we read that Four thousand of the Priests and Levites praised the Lord on Instru∣ments of Musick by David's appointment. And 2 Chron. 5. One hundred and twenty Priests blowed with Trum∣pets, and so agreed with the Voices, that it seemed but one Voice, and when they lift up their Voices with the

Trumpets and Cymbals, and other Instruments of Musick, the House of God was filled with a Cloud, so that the Priests could not endure to minister, by reason of the Cloud; for the Majesty of the Lord filled the House. Here the Mental, Vocal and Instrumental Harmony of the Peo∣ple did by a secret attraction draw forth and incorpo∣rate its self with the inward and holy Harmony, so that the Glory of the Lord appeared externally; there was an inward Life, Power and Agreement in the minds of the Musicians, and whole Congregation; all was done in the Unity of the Spirit, and to the Glo∣ry of the Lord. But on the contrary, as Amos has it, Chap. 6. Those that sit on the Stool of Wilfulness, and lie on the Beds of Ease, and practise Wantonness upon their Couches, and eat the best Lambs of the Flock, and slaugh∣ter the fattest Calves of the Droves, and that sing to the Lute, and in playing on Instruments of Musick compare themselves to David, and drink Wine in Bowls, (that is, to superfluity and excess) and anoint themselves Effemi∣nately with Oyl, and yet have no Bowels of Compassion, nor Commiserate the Afflictions of Joseph (that is, the Mise∣ries of their Brethren and fellow-Creatures) but cru∣cifie the Lord of Life, (that is, the Divine Principle, by their Discord, Oppression, and Intemperances) shall be the first that shall be led away into Captivity: For every Thought, Word and Work follows the Principle from whence it proceeds; and as every Man shall ap∣ply Musick, or any other thing, either to the glory of God, or to his vain Glory, Vanity or Lusts, so it be∣comes either good or evil to him. So that what is a Blessing to one Man, proves a Curse to another; and that which some honour the Lord withal, others do dishonour him with. And as in a well-tuned In∣strument, the Strings being struck or played upon, will make the Strings of another Instrument, tuned to the same Key, to move, shake or tremble; The same, and far greater Sympathy is to be understood in

the humane Nature, though in so secret and imper∣ceptible a manner as to outward Sense, that many Thousands are wounded or impressed with the Influ∣ences, before they perceive, or are aware of it.

He that has not the Fear of the Lord, and the Knowledg of God in himself, is liable to be hurt by most things, not only in playing upon Instruments of Musick, as Amos hath it, but in and by all other things; therefore as the Wise Man saith, Even in Plow∣ing of Land we ought not to make others Rules our Pre∣scriptions, so as to imitate them like Apes; nor ought we to be froward and averse to it, because many in former Ages, or in the present, have or may use Mu∣sick as a Companion of Debauchery, or enticement to Evil, to the dishonour of their Creator, and the hurt of themselves: But all men ought to be sober, and use things to their right ends, for which they were designed by God and Nature, and then whatever they take in hand, will prove good and profitable unto them. Wherefore most convenient it is for every par∣ticular Man and Woman to search and examine them∣selves, that they may come to understand what Spirit and Principle has dominion in and over them; if it be the Divine Principle and Voice of Wisdom, then it will lead them into the heavenly Harmony, where all the various Properties and Qualities of Nature do in friendly manner embrace each other, whence pro∣ceeds an eternal Peace and Consort. But they that shall find the Spirit of Envy, Strife, Back-biting, Jeering, Scoffing, Uncleanness, Vanity, Oppression, Killing, and the like, to bear sway in their Minds, and reign in their Hearts, such cannot make any plea∣sant Harmony, but altogether the contrary, a most unpleasant Noise, burthensome to themselves and the whole Creation.

But by the way, it is to be further considered, that there is no possibility that any should obtain that su∣blime State of Unity and Concord, and to have Peace and Good-will for the whole Creation, except there be a continual Self-denial; no Observations or Medi∣um, tho they be agreeable seemingly to Scripture, will do; Men must not stand still in the Wilderness, but press on towards Perfection in perseverance.

Many in this Age have been taught this by woful Experience: At first, when the Day did begin to dawn, and the Star of God's Eternal Love to shine in them, whereby they saw the Errors of their Ways, whence did arise Self-denial and Scruples, as to the Modes and Customs of Egypt, and the vain Multitude. If such had not stood still and fixed themselves in some out∣ward Forms, but followed like the Ancient Sages of the East, the Conduct of that heavenly Star, till they arrived at the place where the Child Iesus was born, they might have travelled without stop or hindrance, through the unequal ways of this World, and the Hea∣thenish Customs thereof, and arrived at the Coelestial Canaan, a Land flowing with Milk and Honey, and entred into the ravishing Harmonies of the New Ie∣rusalem. But too many, after a few Steps in this Ho∣ly Iourney, having denied themselves the Superfluities and Vanities of the World, as some would not eat Flesh, because it could not be procured without breaking the Harmony and Unity of Nature, and doing what one would not be done unto, and refrained many sorts of Plays and Vain Exercises, and Riding in Coaches and Chariots, and unnecessarily on Horses, for fear Pride should get the Dominion, going on Foot being generally esteemed Poor and Base, as tho the Creator had not given Man Feet and Legs for that use; and also were wary of gratifying their sensual Appetites with various sorts of Meats and Drinks, both in Quantity and Qua∣lity; but because they did not persevere, but looked

back towards Sodom and AEgypt, became Pillars of Salt, and fell in the Wilderness. And the Reason is, they gave themselves liberty, and so went back by de∣grees, and before they were sensible, were again en∣snared and entangled in the Vanities of the World, and so deprived of those blessed Talents which before they enjoyed.

A wise consciencious Scruple, and Self-denial, are al∣ways the fore-runners of true Wisdom, if diligently pursued and improved, being the ways by which the Spirit of God hath dealt with Man in all Ages; there∣by giving him a right Understanding and Distincti∣on of what things are good, wholsome, and pro∣fitable, and what not. And this tenderness hath generally the greatest power and vigour in the begin∣ning, as all that have travelled in this way can wit∣ness; but in process of time, if there be not great Diligence used, this Divine Seal becomes defaced, and the Scruple grows less and less, and a certain Freedom appears to the Understanding, which is the only time of Trial, and the hour of Temptation. Most lose ground when they come to this state, by pur∣posing to themselves the using of those things mode∣rately and temperately, which formerly they have spent in superfluity, and of late have altogether de∣clined; but with Colour of using moderately, many are ensnared, and by degrees led again into Captivity. It being for Example, more difficult to drink Wine with a just Moderation, than to drink no Wine at all. And 'tis the part of a wise Man, if he sees an hundred things lawful, to deny himself of ninety of them, being certain of this, that every inferior thing a Man toucheth, or communicateth with, has a spe∣cial Power and natural Inclination to beget its own property, and by degrees enslave the more noble Properties in Man. Therefore 'tis safer to deny ones self many of those things that are lawful and mean,

as well as those things that are not, because Men has Power either by Sense or Understanding, to hinder the Influences and Spiritual Impressions of Nature, if he shall joyn himself to any thing, whether it be Meats, Drinks, Imployments, or Communications; there being no Caviates that can prevent those Inconveni∣ences, but only Scruple and Self-denial, which has been, and alone is the first step, and also the last, to all Virtue and Wisdom. He that can regulate himself and his Imaginations, Words, Communications, Meats, Drinks, and Imployments, may preserve his Spirit pure and potent, and make his Soul thereby an unpol∣luted Temple of God, which is the Supream Musick at∣tainable, where all the various Forms do incorporate and imbrace each other in an holy Consort of Love, and where there is no despising, envying, or persecu∣ting of one another, because they are of different Forms, Shapes, Figures, Complexions, Inclinations, or Understandings, of which Vocal and Instrumental Har∣mony is a true Similitude. Therefore it is much to be pitied, that those that are Players on Instruments, and skilled in Musick; be not more Temperate, Sober, Grave, and Wise; for the wicked Wantonness and vain Lives of some of them, have brought a Scandal on Musick; and most People being ignorant of the Nature and Eccellency of Harmony, have charged Musick as tho that had been the chief Cause of those Evils some of them have committed against God, Themselves, and the Law of Nature. But this is a grand Mistake; for the Original Cause of all Evil and Sin proceeds from a Mans own Lusts and Passions, and not from any out∣ward thing. 'Tis true, Man hath the two Seeds and Tinctures in himself, and as he shall give his Will up unto either Evil or Good, so he has power to attract unto himself either Virtue or Vice out of all things, and also to use them either to the Praise of his Creator, or profit of himself, or the contrary; as the Apostle

saith, Unto the Pure, all things are Pure; but to the per∣verse the contrary; for the Lord appears to every Man, either in his Love or Anger, according to what Princi∣ple he hath suffered his Will to enter into, as the Scrip∣ture saith, That the Lord is an angry jealous God, and a consuming Fire: And yet again it saith, That he is a mer∣ciful gracious God, full of Love and Pity, and will shew Mer∣cy unto the third and fourth Generation of those that fear his Name, and live in Unity. Therefore Musick is not at all to be contemned or slighted for the badness of some that pretend to its outward Practice, for they still are Strangers to its inward Power and Efficacy. For Con∣cord and Harmony are the best Accomplishments and su∣blimest Gifts that can be attained in this World, the pleasures of Time and Eternity, enduing both Soul and Body with perpetual Health, it being that happy state which Man, and all other Creatures do travel with great Desires and Groanings to be delivered unto, even that holy Unity whence all proceeded.

But Unity, Concord, and Intellectual Harmony, have hardly any thing in the hearts of Men; for if they had, then there would be Peace and Love, not only amongst Men, but to the whole Creation; for that Paradisical State in this World, which many have hoped to see, and do expect shall come, viz. that all Mankind shall live in perfect Love, Concord, and Harmony, can never be expected to come to pass, except Men do take other Measures than hitherto they have done. For before any can attain to such a blessed harmonious Condition, he must first live in the Observation of God's Law in the outward Nature; for the greater cannot be under∣stood, if the lesser be not put into practice. Man can∣not by his Prayers move the Lord in his holy Fountain of Love, except he lives in the Power and Operation of the same Fountain; nor can attract the sweet Influ∣ences of the Elements and Coelestial Bodies any other way, but by living and observing the simple innocent

Law of Nature. For this cause, those that live under the Dominion of the Spirit of Discord, Pride, Envy, and Contention, their Devotions cannot move the Lord in this principle of his Love and Mercy; but on the con∣trary, moves him in the stern Wrath, and therefore is said to be an Abomination unto him. For this Rea∣son there ought to be more care in every one to know what Spirit reigns in the hidden Ground of the heart, than about outward Forms: Every one that feareth God and worketh Righteousness, saith the Apostle, is accepted of the Lord; who makes no difference of Forms; for every Form is either Good or Evil, as the Peo∣ple are either Virtuous, or the contrary. There∣fore it is highly necessary for every one to study the knowledg of himself, that he may understand the dif∣ferences of Spirits, and from what Fountain or Property every Thought, Word, and Work, does proceed; and to recommend and promote such Self-study and Heart-knowledg, is the scope of this whole Treatise, which being once attained unto, a Man may be able to correct him∣self, and Tune his own Instrument; whence will proceed Concord, Love, and Harmony, without which there is no Satisfaction either in this World, or that which is to come: For to fear God, and keep his Commandments, is the true Musick which all Mankind ought to be skill'd in, and practise. This is both the Glory and the Hap∣piness, the Ioy and Solace of created Beeings, the cele∣brated Musick of the Spheres, the Eocho of Heaven, the Business of Seraphims, and the Imployment of Eternity. Amon.

FINIS.

Notes

• * 1.1

  Numb. 11. 4, 18, 22.