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-Mortals
towards
this
great
Point
of
Felicity
,
is
the
Scope
and
Intendment
of
our
Pains
in
this
Book
:
The
Foundation-Principle
of
Wisdom
being
to
understand
Nature
,
(
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
enjoy
him
for
ever
.
In
Order
hereunto
,
Temperance
and
Sobriety
are
sublime
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
torturing
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
't
is
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
Honour
,
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
Spirit
at
the
Incarnation
and
Birth
,
that
very
same
property
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
commonly
reckon'd
four
kinds
,
viz.
the
Cholerick
,
the
Phlegmatick
,
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
Description
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
contrary
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
fierceness
of
this
Quality
is
allayed
by
the
friendly
Influences
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
Tempers
,
and
at
times
apt
to
be
perswaded
against
their
own
Reason
and
Understanding
,
more
temperate
Livers
,
of
excellent
Apprehensions
,
both
in
the
doing
and
learning
of
any
thing
;
of
healthy
strong
Constitutions
,
as
free
from
Diseases
as
any
sort
of
People
;
but
they
cannot
endure
Intemperances
so
well
as
the
former
;
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
commendable
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
,
Gluttony
,
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
,
being
great
lovers
of
their
Bellies
;
it
being
their
chief
Study
and
Philosophy
,
how
they
may
have
wherewith
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
understand
the
principles
of
their
own
Nature
,
being
guided
by
the
divine
Voice
of
Wisdom
,
which
continually
cries
out
against
,
and
condemns
all
the
fore-mentioned
Inordinances
;
this
divine
Wisdom
is
sufficient
to
abate
all
kinds
of
Intemperances
.
4.
But
if
the
Astringent
or
Saltish
Quality
,
be
joyned
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
,
Liars
,
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
adhere
to
the
counsel
of
the
love
of
God
,
which
being
obeyed
,
will
regulate
all
the
fore-mentioned
Intemperances
.
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
Creature
,
it
is
a
fierce
,
furious
,
raging
Quality
,
as
is
mentioned
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
predominate
,
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
subject
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
Dispositition
,
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
according
to
our
directions
in
the
Chapter
of
the
preserving
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
motion
,
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
underneath
,
then
such
People
are
bestial
,
hard-hearted
,
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
quicker
Apprehensions
,
but
of
very
ill
Tempers
.
4.
But
if
the
saltish
or
astringent
quality
doth
predominate
,
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
Dispositions
,
cunning
in
Words
and
Deeds
,
apt
to
Dissemble
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
Disposition
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
unpleasant
,
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
Complexion
,
rather
Lean
than
Fat
,
generally
of
hardy
strong
Constitutions
,
and
also
of
good
Apprehensions
;
when
this
sort
of
People
do
apply
themselves
to
the
learning
of
any
Art
,
they
attain
to
an
excellent
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
Fencers
,
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
,
ingenious
,
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
Complexions
,
if
the
Saturnine
Venoms
thereof
be
corrected
.
This
is
a
short
Description
of
the
four
grand
Qualities
,
and
their
natural
Operations
:
But
this
I
would
have
every
one
consider
,
and
be
sensible
that
their
Influences
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
Thousands
do
,
and
far
worse
,
whence
proceed
those
violent
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
particulars
,
what
is
right
in
the
sight
of
the
Lord
,
and
the
contrary
)
the
fear
of
the
Lord
,
and
the
true
knowledg
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
harmonious
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
Complexion
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
Revenge
;
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
Superfluity
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
.
Therefore
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
Appetite
,
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
,
consuming
Nature
,
whence
those
terrible
Fevers
do
proceed
.
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
proceed
;
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
presently
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
operation
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
Balsamick
Body
in
Wood
doth
moderate
and
qualifie
the
sulphurous
Charcoal-heat
,
so
long
as
the
Wood
remains
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
awakened
,
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
incorporate
it self
with
the
fading
Oyl
and
pure
Spirits
,
and
so
reinforcing
them
with
these
foreign
Auxiliaries
,
enables
them
to
withstand
and
qualifie
the
fierce
poysonous
operation
of
the
awakened
dark
Fire
,
and
compel
it
to
retreat
to
it
s
designed
central
obscurity
.
This
Cholerick
Complexion
ought
in
a
most
special
manner
to
observe
the
Rules
of
Equality
and
Temperance
;
for
the
Original
Fire
which
we
have
been
speaking
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
familiar
to
them
,
as
the
killing
of
Sheep
or
Oxen
is
to
Butchers
:
Therefore
they
ought
to
be
sober
,
and
accustom
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
Complexion
;
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
)
't
is
no
absurdity
to
affirm
,
that
he
hath
power
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
suffering
violence
;
and
he
can
also
by
the
same
Eye
of
understanding
,
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
Cholerick
Complexion
are
subject
to
acute
Fevers
,
their
central
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
,
according
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
Intemperances
,
that
are
beyond
the
power
of
the
natural
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
continual
Batteries
.
Of
the
Phlegmatick
Complexion
.
Those
in
whom
this
Complexion
is
predominant
,
are
not
so
quick
and
active
either
in
the
doing
or
apprehending
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
incline
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
spirituous
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
Fevers
;
but
if
they
drink
much
,
it
will
swell
their
Bodies
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
profitable
Concoction
,
nor
separation
of
such
quantities
of
Drink
as
they
swallow
down
,
whence
are
generated
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
drinking
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
others
,
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
regard
to
both
quality
and
quantity
of
Meats
and
Drinks
,
with
proper
exercise
,
especially
in
the
open
Air
,
and
walking
by
River-sides
and
running
Waters
,
which
do
wonderfully
open
the
Passages
,
and
beget
and
sharpen
Appetite
,
and
cause
good
Digestion
:
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
thereof
;
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
themselves
,
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
Complexion
are
of
contrary
and
colder
Nature
,
as
aforesaid
,
their
Appetite
not
so
sharp
,
nor
digestive
faculty
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
understanding
in
the
ordering
of
their
Lives
,
for
want
whereof
,
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
Constitutions
are
such
,
and
their
Natures
so
contrary
,
that
't
is
impossible
to
give
any
particular
rule
to
fit
every
ones
Conveniency
;
so
that
there
isa
necessity
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
minded
,
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
nature
,
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
(
especially
if
he
be
a
learned
Fool
)
without
any
examination
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
again
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
Summer
,
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
unto
;
Wine
allay'd
with
Water
,
and
sometimes
a
glass
of
Wine
alone
will
do
no
hurt
:
also
,
moderate
Exercises
,
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
Sanguine
Complexion
,
are
generally
of
affable
sweet
Temper
,
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
Humours
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
quickly
moved
to
Compassion
;
and
many
who
are
strongly
dignified
with
this
Sanguine
disposition
,
are
of
such
yielding
tempers
,
and
so
great
haters
of
Controversie
,
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
Melancholick
,
whereby
much
of
the
goodness
and
virtue
is
abated
;
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
themselves
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
compounded
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
undoubted
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
continued
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
,
whether
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
Principles
of
their
own
Nature
;
for
as
to
be
too
much
in
the
Sun
,
or
too
much
in
the
Shade
doth
beget
Complexions
,
so
most
Diseases
are
generated
by
the
common
eating
and
drinking
those
things
that
do
contain
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
especially
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
excellent
Nature
,
cleansing
and
opening
the
Passages
,
they
beget
Appetite
and
help
Concoction
:
For
Oatmeal
,
is
to
be
accounted
the
best
of
all
Flour
,
by
reason
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
likewise
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
prepared
:
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
seasoning
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
agreeable
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
custom
of
eating
Flesh
,
and
the
conceit
of
the
great
Nourishment
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
Putrifaction
,
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
nourishment
in
Cattle
,
than
either
Hay
or
dry
Corn
,
for
indeed
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
Diseases
;
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
preservation
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
Corruptions
,
but
breed
a
firmer
Nourishment
,
as
all
Husband-men
and
Shep-herds
will
tell
you
:
Therefore
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
Significator
in
their
Radix
weak
,
are
slow
,
and
of
dull
heavy
Dispositions
,
subject
to
be
surprized
with
fear
and
suspicions
,
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
vehement
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
Complexion
,
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
Spirit
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
Poysons
and
Salts
were
kindled
:
This
is
called
Witchcraft
,
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
Melancholy
Complexion
be
well
dignified
in
their
Radixes
,
then
the
fore-mentioned
evil
significations
are
abated
;
nevertheless
they
are
ponderous
,
and
slow
in
learning
and
conceiving
of
any
thing
,
but
when
once
obtain'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
Constellations
,
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
whatever
they
learn
,
and
to
endure
more
Pains
and
Labour
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
Complexion
,
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
,
Covetous
,
&c.
not
but
that
they
are
endued
with
the
Sanguine
Nature
,
as
well
as
those
born
under
Venus
,
Mercury
,
or
the
Sun
;
but
the
same
is
Captivated
,
as
aforesaid
,
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
Spirit
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
Conversation
:
The
Truth
is
,
Strong
Beer
,
Ale
,
Wine
,
or
any
spirituous
Drinks
freely
taken
,
will
melt
down
this
sullen
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
present
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
Internal
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
sometimes
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
,
Exercise
,
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
Psalmist
,
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
predominate
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
communicates
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
Imployment
:
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
doing
as
one
would
be
done
unto
,
and
Tenderness
and
Compassion
are
laid
aside
,
as
if
never
any
such
Notion
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
passionate
and
pleasing
Style
,
and
lively
Representation
,
have
been
banisht
for
their
labour
,
their
Works
proving
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
playing
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●
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
impertinent
Chaplain
,
only
to
act
over
some
of
those
fine
Intrigues
which
they
admired
with
such
delight
in
Sidney's
Arcadia
,
or
the
grand
Cyrus
.
'T
is
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
understanding
of
which
ground
,
was
the
Original
cause
of
Moses's
Law
of
Cleanness
and
Separation
,
and
the
occasion
of
the
Abstinence
of
all
the
wise
Men
in
former
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
profound
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
believed
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
,
according
to
the
measure
he
hath
thereof
,
and
the
knowledg
he
hath
of
himself
:
It
is
also
the
true
Balsamick
Virtue
,
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
Moderator
and
Qualifier
of
the
fierce
,
fiery
,
harsh
Brimstone
Spirit
;
and
in
what
Complexion
soever
this
pure
Life
and
Power
does
predominate
,
that
Person
,
by
virtue
thereof
becomes
of
an
equal
friendly
Temperament
,
both
in
Body
and
Mind
(
notwithstanding
his
Complexion
may
incline
him
to
the
contrary
)
it
being
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
central
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
Religion
,
doing
as
one
would
be
done
unto
,
Offices
of
Love
and
Acts
of
self-denyal
,
all
Friendly
and
Courteous
Deportment
,
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
pleasant
Virtue
and
friendly
Qualities
,
which
the
Principle
of
this
visible
World
gives
unto
all
her
Children
,
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
Spirit
,
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
Resemblance
between
them
,
as
is
manifest
by
all
Creatures
,
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
Moses
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
Qualities
of
every
Creature
,
and
that
each
thing
hath
a
secret
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
Complexions
,
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
Inclinations
,
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
contrary
,
some
there
are
,
who
by
the
power
of
their
Wills
rigorously
pursuing
the
Paths
of
Vertue
and
Understanding
,
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
Knowledg
of
a
Mans
self
,
and
the
mighty
Benefits
of
Abstinence
and
Sobriety
.
TEmperance
is
a
divine
Gift
,
and
whosoever
obtaineth
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
outward
,
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
propensive
,
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
Creator
,
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
another
,
always
leaning
hard
on
the
Shoulders
of
Custom
,
supporting
their
Ignorance
with
the
truth
of
Tradition
,
having
one
of
their
Eyes
,
if
not
both
,
amongst
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
Substance
,
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
discerneth
all
things
,
even
the
deep
things
of
God
;
but
nothing
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
,
avouching
,
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
Judgment
either
in
things
Divine
or
Natural
,
because
the
Foundation
of
all
Wisdom
and
Right-knowledg
is
within
a
mans
self
.
Let
us
appeal
to
common
Reason
:
How
is
it
possible
,
if
a
man
do
not
observe
the
particular
principles
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
consideration
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
together
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
unnatural
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
beyond
Necessity
,
but
even
above
the
Power
of
Nature
:
And
yet
not
content
,
after
they
have
already
exceeded
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
variety
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
Varieties
,
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
several
sorts
of
Food
and
Drinks
at
one
Meal
,
without
injury
to
Health
,
but
then
they
must
be
Homogenial
,
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
hereafter
.
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
renowned
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
Spirits
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
,
't
is
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
Spirits
;
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
being
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
suffocated
,
and
then
presently
the
Vigour
and
Beauty
of
that
thing
faileth
,
be
it
either
Animal
or
Vegetable
.
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
,
Gentleness
and
Temperance
in
Meats
,
Drinks
and
Exercises
.
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
refuse
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
destitute
of
its
proper
Virtues
,
becomes
of
another
operation
,
which
hath
an
evil
Influence
on
our
Bodies
and
Spirits
,
whence
proceed
those
frequent
Infirmities
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
observed
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
:
'T
is
most
certain
the
Lord
hath
been
and
is
near
all
those
that
live
in
Temperance
and
Simplicity
.
Therefore
the
Apostle
saith
,
Let
your
Moderation
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
manifestly
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
continued
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
Nature
,
because
they
bear
some
affinity
unto
it
.
Those
that
would
have
their
Spirits
pure
and
potent
must
use
clean
Food
,
which
will
extenuate
the
gross
superfluous
humours
,
by
which
the
Body
becomes
easily
penetrable
;
and
he
that
doth
not
preserve
his
body
clean
,
the
pure
Spirit
becomes
,
as
it
were
,
suffocated
,
whence
proceeds
an
heavy
Dullness
that
is
not
only
burdensom
,
but
hinders
all
Meditations
,
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
wonderful
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
,
because
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
under
,
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
being
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
Uncleanness
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
changed
,
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
procure
those
Dainties
and
Superfluities
,
which
do
generate
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
Peasant
,
and
render
him
more
capable
to
enjoy
the
benefit
of
the
Mind
,
and
pleasures
of
the
Body
,
far
beyond
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
Bellies
,
the
more
they
shall
be
sterngthened
thereby
;
but
experience
shews
to
the
contrary
,
for
are
not
such
People
as
accustom
themselves
to
the
richest
compounded
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
beyond
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
Indisposition
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
receives
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
Pallate
,
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
Stomach
;
so
that
there
is
still
a
fresh
desire
to
each
thing
,
till
Nature
is
over-cloy'd
.
And
therefore
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
sundry
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
benefits
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
Temporance
,
proceeding
from
Fountains
,
whose
Waters
are
of
quite
contrary
Nature
to
others
;
the
one
being
clear
and
pure
,
which
purgeth
and
cleanseth
,
preserving
both
the
Body
and
Spirit
in
perfect
Health
;
the
other
being
defiled
with
many
Superfluities
,
destroys
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
Intemperance
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
Within
:
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
Intemperance
,
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
Quality
of
Meats
and
Drinks
;
but
they
are
first
defiled
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
Intemperances
?
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
Spirit
,
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
lusteth
,
is
defiled
thereby
;
the
very
same
is
to
be
understood
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
defiled
either
by
that
which
goes
out
,
nor
by
any
sorts
of
Meats
,
Drinks
,
or
other
things
that
gointo
the
Body
.
And
so
on
the
contrary
,
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
Uncleanness
,
Superfluity
and
Intemperance
;
for
every
property
in
Nature
must
be
supported
and
fed
on
its
own
Food
:
Hence
all
sorts
of
Animals
,
whose
predominant
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
Dignifications
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
Property
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
Excellency
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
Acknowledgments
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
oppressed
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
Radical
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
preserves
Health
far
better
than
any
Physical
Evacuations
:
It
hath
a
certain
Occult
Quality
,
for
the
digestive
Faculty
and
natural
Heat
is
never
idle
;
therefore
when
the
Stomach
is
not
filled
with
superfluity
of
Food
and
often
eating
,
it
draws
away
all
the
superfluous
matter
that
furs
and
stops
the
Passages
,
and
which
were
apt
to
cause
shortness
of
Breath
,
send
troublesom
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
naturally
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
upwards
,
and
the
more
gross
heavier
parts
downwarns
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
Nourishment
,
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
Humours
,
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
Elixir
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
without
them
;
for
Plenty
has
destroyed
more
than
Necessity
(
some
say
,
than
the
Sword
)
the
one
having
wherewithal
to
gratifie
his
superfluous
desires
,
and
so
destroy
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
fantastick
Humors
for
Dressing
?
The
more
extravagant
and
unnatural
,
the
more
genteel
,
and
acceptable
forsooth
!
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
pleasure
,
without
violating
Justice
,
or
hazarding
either
your
Conscience
or
your
Liberty
.
Furthermore
,
Temperance
is
a
strong
Bullwark
against
that
pernicious
Enemy
of
Mankind
,
viz.
Despair
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
having
half
a
score
Dishes
,
when
one
will
serve
him
not
only
as
well
,
but
better
?
Sobriety
makes
a
man
Superior
to
those
vain
fearful
repining
Imaginations
,
whereunto
most
,
or
indeed
all
,
superfluous
intemperate
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
government
of
himself
to
Wisdom
,
and
has
the
true
knowledg
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
causes
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
generated
,
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
Seeing
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
Wormwood
,
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
Tasting
,
by
breeding
Cholerick
salt
Humors
;
so
that
those
who
accustom
themselves
to
Excess
,
generally
have
their
Palates
debaucht
,
and
cannot
give
a
true
judgment
of
the
state
of
things
.
Now
the
sorts
of
Food
and
Drinks
that
breed
the
best
Blood
and
finest
Spirits
are
Herbs
,
Fruits
,
and
various
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
exhaled
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
Eror
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
Appetite
,
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
Quantity
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
destroyed
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
generate
in
the
Blood
a
hot
sharp
Humour
,
which
causeth
an
itching
and
breaking
out
in
the
flesh
with
spots
of
various
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
happen
altogether
.
All
Food
that
is
prepared
by
fire
should
not
be
eaten
till
those
thick
sulpherous
and
moist
steems
be
evaporated
;
herein
many
are
mistaken
,
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
contrary
Nature
to
the
Stomach
and
natural
Heat
;
therefore
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
Quality
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
becomes
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
unnatural
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
being
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
formerly
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
indisposedness
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
Intemperances
,
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
Diseases
when
they
have
invaded
the
Body
,
but
also
to
prevent
the
Generation
of
them
;
for
most
Distempers
,
with
a
little
help
of
Physick
,
might
be
mitigated
,
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
Concoctiion
,
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
,
according
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
Nourishment
,
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
matter
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
radical
Spirits
of
that
part
were
weakened
by
some
disorder
,
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
weakened
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
happen
any
Violence
to
the
pure
Volatile
Spirit
and
Balsamick
Body
,
then
presently
the
action
of
the
Stomach
ceases
,
and
there
begins
a
loathing
,
and
the
original
Poysons
and
central
Heats
are
awakened
,
which
set
the
whole
Body
into
a
flame
,
which
poysonous
Fire
lay
,
as
it
were
hid
so
long
as
the
pure
Spirit
and
Balsamick
Body
were
strong
,
and
this
continual
fiery
or
brimstony
Spirit
was
only
a
cause
of
motion
,
giving
strength
and
vigour
to
the
Oyl
of
Life
,
which
Oyl
does
mix
and
incorporate
with
this
sulpherous
fierce
Fire
,
and
makes
it
more
gentle
and
friendly
;
for
this
Oyl
is
generated
from
this
sulpherous
poysonous
Spirit
,
and
is
,
as
it
were
,
its
Sun
,
and
shines
back
thereinto
,
and
does
cause
it
to
burn
more
gently
;
but
if
this
pure
Spirit
and
Oyl
be
by
any
kind
of
Intemperance
wounded
or
suffocated
,
by
overcharging
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
intire
,
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
suffocated
in
all
Charcoal
.
For
this
cause
the
Fire
of
Chorcoal
is
not
only
stronger
than
the
Fire
of
Wood
,
but
it
sends
forth
Sulpherous
Fumes
,
which
will
stupifie
and
suffocate
the
pure
Spirits
,
and
dull
all
the
Senses
,
and
send
dark
Fumes
into
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
moderated
,
but
does
burn
and
manifest
it self
in
its
own
Nature
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
understood
in
the
Humane
Nature
,
and
in
all
other
Creatures
,
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
evaporated
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
awakened
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
,
others
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
without
prejudice
to
the
Health
;
for
as
soon
as
the
pure
Spirits
are
wounded
or
evaporated
,
Nature
falls
into
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
poysonous
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
simple
and
mean
Food
and
Drinks
,
especially
those
things
in
which
the
Qualities
of
Nature
stand
nearest
Equality
;
for
all
such
Food
and
Drinks
do
distribute
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
powerfully
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
disagreeing
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
unequal
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
greatness
of
the
Qantity
,
which
do
for
a
time
(
until
the
natural
Heat
hath
overcome
the
Food
,
and
made
seperation
)
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
continued
,
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
complexioned
People
,
that
they
become
more
Sanguine
;
it
openeth
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
Fomentor
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
Discipline
,
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
preventeth
the
Generation
of
all
superfluous
matter
,
whence
Diseases
in
the
Body
do
proceed
;
she
abateth
the
desires
,
because
a
small
matter
will
suffice
a
regular
Appetite
,
resisting
Pride
,
and
careth
not
for
Estimation
;
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
standeth
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
Opinion
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
Complexion
.
Oxen
and
Cows
are
dignified
with
a
Sanguine
Melancholy
Nature
,
a
little
inclinable
to
the
Phlegmatick
;
therefore
much
moisture
is
an
Enemy
to
these
Creatures
,
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
Inclinations
:
They
are
clean
in
their
Radixes
,
and
therefore
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
predominate
,
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
natural
Heat
;
it
silently
,
and
without
making
any
disturbance
insinuates
its
Vertues
and
Nourishment
into
all
parts
of
the
Body
.
Milk
also
being
mixt
with
Flour
;
does
make
some
of
the
most
healthy
and
wholsomest
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
Distempers
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
Industry
,
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
Nourishment
,
but
opens
the
Passages
,
and
is
of
a
cleansing
healing
Nature
;
and
therefore
those
that
do
frequently
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
Labour
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
't
is
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
Humidity
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
accustomed
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
greater
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
't
is
throughly
cold
,
after
't
is
killed
;
for
the
longer
the
Flesh
is
kept
,
the
harder
't
is
to
take
Salt
,
because
by
keeping
,
the
pure
spirituous
parts
evaporate
,
and
then
the
Salt
cannot
incorporate
it self
with
the
Flesh
;
for
't
is
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
better
Blood
and
Nourishment
,
and
is
easier
of
Concoction
.
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
before
they
are
killed
,
or
after
,
the
Salt
cannot
incorporate
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
inward
Life
thereof
)
do
joyn
with
and
embrace
the
essential
spirituous
parts
,
it
does
tye
or
hold
the
corruptive
parts
of
the
Flesh
captive
,
that
they
cannot
proceed
to
Putrifaction
,
and
for
a
season
it
will
remain
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
afore-mentioned
Disorders
,
and
their
natural
Uncleannesses
,
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
whatsoever
,
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
Sanguine
&
Phlegmatick
,
with
a
little
mixture
of
Melancholy
;
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
innocent
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
compared
good
and
holy
men
unto
them
;
but
it
was
,
no
doubt
,
to
shew
their
Meekness
,
Innocence
,
and
desires
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
mankind
both
living
and
dead
.
The
Flesh
of
Sheep
,
viz.
Mutton
,
is
of
a
clean
simple
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
because
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
divine
Principle
,
which
made
all
things
,
and
is
the
essential
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
innocency
in
Nature
:
Also
the
Saints
and
Prophets
in
several
places
of
the
Scriptures
by
way
of
Simile
,
compare
Whiteness
with
the
divine
Power
and
Virtue
,
being
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
Digression
.
But
to
return
to
the
present
subject
.
The
Flesh
of
Sheep
is
made
better
or
worse
,
according
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
understanding
and
care
to
preserve
this
Creature
sound
and
free
from
these
Disorders
and
Accidents
which
nothing
can
do
,
but
a
tender
gentle
usage
and
government
,
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
nothing
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
indeed
most
other
sorts
of
)
Flesh
is
best
in
the
Winter
and
Spring
,
viz.
from
December
to
Iune
,
or
thereabouts
;
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-mentioned
Inconveniences
upon
them
,
then
their
flesh
thereby
loseth
its
pure
sweetness
and
good
Relish
,
becomes
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
into
the
Bowels
,
and
has
many
evil
Consequences
,
causing
Gripings
,
and
grievous
Pains
in
the
Bowels
:
Few
do
imagin
the
Mischiefs
that
do
arise
from
the
frequent
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
Creature
was
hurt
and
the
Spirits
wounded
before
it
was
killed
,
or
the
flesh
kept
too
long
after
't
was
killed
.
Another
Mark
to
know
whether
the
Mutton
be
perfectly
good
in
every
degree
,
is
when
it
s
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
fragrant
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
declared
from
the
Root
,
in
another
place
.
Mutton
is
also
made
better
or
worse
by
the
goodness
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
disorders
,
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
generating
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
unhealthy
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
Concoction
,
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
Natures
;
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
't
is
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
proper
Nourishment
,
neither
to
the
Body
nor
Spirits
;
its
venoms
do
by
simile
beget
and
awaken
their
Likenesses
,
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
Intentions
,
during
the
time
of
its
operation
?
but
afterwards
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
Spirits
to
evaporate
also
by
its
simpathetical
awakening
of
them
,
and
as
it
were
calling
of
them
out
of
their
several
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
Understanding
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
original
of
the
Disease
was
occasioned
by
the
eating
of
much
flesh
,
which
is
one
reason
why
so
many
People
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
Nourishment
,
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
phlegmatick
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
:
Indeed
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
nourishment
;
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
inclines
to
,
tho'
Milk
is
a
cleanly
and
wholsom
Food
,
nevertheless
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
matick
,
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
inclinations
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
,
neither
profitable
living
nor
dead
,
and
did
also
esteem
their
Flesh
to
be
of
a
gross
fulsom
and
unclean
Nature
,
subject
to
Putrifaction
,
their
Fat
is
of
a
soft
greasie
nature
:
The
Uncleanness
of
this
Creature
does
further
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
dimmish
Brimstone
colour
,
which
does
arise
from
the
dark
Poysons
in
nature
,
as
is
further
manifest
in
Charcoal
,
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
destroyed
,
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
August
,
September
or
October
,
nor
indeed
in
any
hot
Season
;
this
Flesh
,
where
it
is
frequently
eaten
,
does
generate
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
digestion
,
and
breeds
better
Blood
than
that
which
is
shut
up
in
the
Hog-sties
,
such
Bacon
for
want
of
Motion
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
cannot
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
incorporate
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
considerable
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
reason
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
Spirits
;
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
illuminated
Prophet
Moses
did
prohibit
the
Children
of
Israel
from
eating
this
sort
of
flesh
,
because
the
humane
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
Understanding
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
Diseases
;
for
the
total
Preservation
of
mans
Health
,
both
of
Body
and
Mind
,
does
consist
in
the
Quantity
and
Qality
of
Meats
,
Drinks
,
Exercises
,
Communications
,
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
,
affording
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
crambed
in
Coops
,
being
hindred
both
from
Action
and
Motion
,
their
Flesh
is
of
a
grosser
substance
than
the
former
,
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
Unwholsomer
,
not
being
so
Healthy
,
if
frequently
eaten
,
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
Purges
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
Experience
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
nature
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
Humidity
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
having
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
lively
spirituous
Parts
;
and
the
more
gross
and
phlegmy
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
Creatures
,
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
Nature
and
Substance
,
the
gross
Phlegm
being
destroyed
,
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
thereof
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
before
it
boyl
,
and
as
soon
as
it
boyls
,
you
are
to
uncover
your
Vessel
,
and
to
keep
it
boyling
quick
without
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
Egress
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
fermented
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
Preparations
or
Digestions
be
continued
,
the
spirituous
parts
will
also
either
become
suffocated
or
evaporated
,
according
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
vertue
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
exhale
,
and
cause
the
spirituous
part
to
evaporate
also
.
The
very
same
or
like
is
to
be
understood
in
the
preparations
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
because
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
indispositions
,
with
Fumes
flying
into
the
Head
:
For
the
digestive
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
becomes
dull
and
half
dead
;
for
those
Fumes
and
Vapours
that
Pots
and
Vessels
send
forth
,
are
of
a
sulpherous
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-entring
the
Food
,
destroys
and
suffocates
the
pure
Spirits
;
therefore
all
such
Food
will
not
only
be
heavy
,
but
it
will
have
a
dull
gross
Taste
and
Smell
,
very
unpleasant
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
altogether
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
separate
it self
from
the
Food
;
it
dwells
no
longer
therewith
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
perceive
,
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
nevertheless
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
taking
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
mentioned
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
awaken
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
Violence
.
For
the
pure
essential
Spirits
,
which
dwell
in
the
sweet
Oyl
,
whence
the
Fire
has
its
bright
,
shining
,
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
boyling
,
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
being
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
preparation
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
appear
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
Corporeal
Bodies
do
;
for
the
Body
is
the
House
of
the
Spirits
.
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
preparation
of
any
Food
,
neither
for
Man
or
Beast
,
except
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
preparation
digested
,
whether
it
be
by
the
heat
of
the
Sun
,
or
by
the
common
Fire
,
then
ought
you
to
proceed
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
Husbandman
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
whether
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
pleasant
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
penetrate
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
amongst
the
dead
Carkasses
,
the
terrible
Fumes
and
stupified
Stinks
are
hardly
smelled
or
perceived
by
them
;
the
same
is
to
be
understood
of
Tallow-Chandlers
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
prepared
,
their
Pallates
are
made
the
more
perfect
thereby
:
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
healthful
as
either
Boyling
or
Roasting
,
for
these
following
Reasons
:
First
,
Most
sorts
of
Food
that
are
baked
,
are
deprived
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
deadly
,
by
reason
of
the
stopping
of
it
,
that
the
reviving
and
refreshing
Influences
of
this
Element
,
has
not
its
free
egress
and
regress
,
so
that
the
pure
spirituous
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
plentifully
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
confined
,
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
followed
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
unfirm
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
cleanfing
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
Spirits
,
but
also
the
sweet
Balsamick
Body
from
being
suffocated
or
destroyed
,
maintaining
the
natural
Colour
,
with
the
Smell
and
Taste
,
which
makes
all
such
Food
lively
and
brisk
,
easie
of
Concoction
,
generating
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
benefit
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
before
)
neither
Fesh
nor
any
other
Food
can
be
well
prepared
;
for
the
radical
and
pure
Spirits
(
where
these
two
Elements
are
pen'd
up
from
having
their
influences
)
cannot
subsist
,
neither
will
the
fire
burn
,
but
presently
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
becomes
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
discoursed
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
Preparations
of
Food
,
such
Food
is
rather
a
Death
to
the
Body
,
and
also
to
the
Spirits
,
than
Life
:
The
greatest
Wisdom
in
all
Preparations
is
to
preserve
the
pure
Spirits
and
sweet
Body
from
being
either
suffocated
or
evaporated
,
and
yet
at
the
same
time
to
digest
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
digests
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
Balsamick
Body
cannot
be
supported
and
continued
without
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
;
thereby
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
Preparation
,
the
Elements
of
Air
and
Water
having
their
free
Influences
,
keep
the
Spirits
and
Oily
Body
living
;
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
essentially
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
themselves
;
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
essential
Vertues
do
not
suffer
violence
in
the
Preparation
,
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
Violence
,
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
Metal
,
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
nature
and
operation
:
The
truth
of
this
is
further
manifested
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
Fryed
,
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
Influences
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
Preparations
,
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
Preparation
,
such
Food
becomes
friendly
to
Nature
,
affording
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
suffocated
,
then
presently
the
sweet
Oyl
is
turned
sower
,
or
into
a
stinking
Quality
;
then
such
Food
so
Prepared
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
continued
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
understand
;
for
if
their
Preparation
be
continued
any
longer
,
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
continued
,
by
degrees
it
turns
blackish
,
till
at
last
it
will
become
Black
or
deep
Red
,
or
of
a
mixed
streaked
Colour
,
all
according
to
the
Property
which
does
predominate
in
the
Original
or
dark
Fire
;
also
,
all
such
Food
is
of
a
gross
and
fulsom
Smell
and
Taste
,
unpleasant
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
preservation
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
understanding
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
aforementioned
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
destroyed
,
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
)
becomes
gross
and
fulsom
in
Smell
,
Taste
and
Operation
,
which
will
quickly
cloy
the
Stomach
,
and
generates
burdensom
Humours
in
the
Body
,
because
the
pure
Vertue
and
Friendly
Quality
in
Food
so
Prepared
,
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
adulterated
;
and
altho
such
be
strong
and
fulsom
,
(
which
always
comes'to
pass
when
the
pure
Spirits
are
wounded
in
the
Preparation
)
nevertheless
the
Pallate
is
not
capable
to
distinguish
Tastes
;
for
the
senses
are
easily
made
friendly
(
by
use
and
custom
)
to
the
greatest
part
of
things
:
Do
not
all
stinking
Trades
(
which
at
first
are
unpleasant
to
the
sense
of
Smeling
)
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
impossible
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
Nature
;
for
this
very
cause
the
most
illuminated
Prophet
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
Preparations
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
dangerous
to
contract
Diseases
in
,
are
from
the
middle
of
Iune
to
the
last
of
October
.
For
,
1st
.
This
season
is
hot
,
which
openeth
the
Pores
,
causeth
Sweating
,
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
Stomach
;
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
Natives
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
travel
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
continuing
the
same
Disorders
there
,
which
they
had
been
addicted
to
in
their
own
Country
,
but
rather
increasing
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
understood
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
,
Artichoaks
,
&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
Progression
,
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
moderately
,
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
generally
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
,
mixed
with
a
dusky
Black
;
they
are
dull
on
the
Pallate
,
lie
heavy
on
the
Stomach
,
nothing
so
quick
of
Concoction
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
distinguish
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
Putrifaction
,
by
reason
of
their
Phlegmatick
Body
;
this
makes
them
more
unhealthful
and
dangerous
than
otherwise
they
would
be
,
if
fresh
and
lively
.
These
Summer
Fruits
,
when
they
have
been
gathered
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
,
because
they
obstruct
the
Stomach
and
Passages
,
generating
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
,
causing
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
Profitable
,
being
most
of
them
of
an
opening
and
cleansinn
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
friendly
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
presently
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
season
,
if
Temperance
be
wanting
,
as
our
daily
experience
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
decline
,
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
Vegetative
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
Pottages
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
vertue
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
Preservation
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
sulpherous
;
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
remote
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
cannot
endure
any
kind
of
violent
motion
without
manifest
danger
to
their
Health
:
It
is
very
rare
that
any
Mutton
or
Lamb
is
good
in
this
Season
,
they
not
being
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
Accident
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
others
will
,
which
are
free
from
such
Inconveniencies
;
for
salt
has
no
Power
to
Preserve
such
Flesh
from
Putrifaction
,
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
cannot
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
sparingly
,
&
that
there
should
be
a
particular
care
not
only
taken
about
the
good
state
of
the
Bodies
of
such
Cattel
,
but
also
in
the
killing
and
preparing
of
it
;
the
dressing
and
preparing
of
all
other
sorts
of
Food
being
left
to
every
ones
discretion
.
But
the
learned
Prophet
Moses
was
sensible
that
the
common
and
frequent
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
Directions
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
Indisposition
in
all
Creatures
,
and
their
Flesh
is
rendered
thereby
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
approving
and
admiring
than
a
Practising
Temper
,
especially
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
irregular
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
manifest
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
manifest
▪
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
obstruct
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
manifestation
;
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
outward
Accidents
;
for
Nature
still
endeavours
to
overcome
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
continued
,
the
Evil
at
last
grows
so
great
,
that
then
Nature
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
always
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
eating
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
observed
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
Breaking-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
deprived
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
pleasant
;
the
same
is
to
be
understood
of
those
that
live
an
idle
soft
Life
,
their
whole
body
is
as
it
were
indisposed
,
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
constrained
to
live
on
mean
simple
Food
and
small
Drink
,
and
to
labour
hard
,
do
imagine
that
the
greatest
happiness
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
,
because
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
Nourishment
,
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
innocent
;
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
wanting
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
Animals
,
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
another
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
Purifications
.
Innumerable
are
the
Benefits
,
and
so
various
the
Uses
thereof
,
both
in
the
Generation
,
Nourishment
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
Potent
,
because
it
hath
the
mastery
over
all
the
rest
,
for
it
swalloweth
up
the
Earth
,
extinguishes
Flames
,
ascends
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
gentle
Showers
and
refreshing
Dews
,
as
from
Natures
choicest
Limbeck
,
impregnated
with
Coelestial
Vertues
,
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
;
wherefore
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
whatsoever
Disease
he
had
.
Many
secret
and
admirable
Vertues
the
Creator
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
friendly
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
awakens
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
Animal
Kingdoms
,
and
therefore
no
sort
of
Food
is
comparable
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
under
that
significant
denomination
of
Our
daily
Bread
,
it
being
,
besides
its
own
nutritive
faculty
,
a
proper
Ingredient
to
qualifie
the
Inequality
of
most
other
sorts
of
Food
,
and
is
the
Foundation
to
all
good
Nourishment
:
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
,
renders
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
Woman
of
Samaria
,
that
if
she
did
drink
,
she
should
never
thirst
:
This
Internal
Super
essential
Water
sustaineth
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
frequently
compared
the
one
with
the
other
,
and
expressed
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
Diseases
,
&c.
as
the
Scriptures
do
testifie
,
Thus
much
I
thought
fit
to
say
of
Water
in
general
,
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
endued
this
Element
.
But
now
let
us
consider
the
several
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
't
is
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
.
'T
is
endued
with
wonderful
Vertue
from
the
Element
of
Air
,
and
the
sweet
Influences
of
the
Coelestial
Bodies
,
whereby
it
is
made
more
Spirituous
than
other
Waters
,
and
of
a
fat
unctious
Quality
,
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
Afferment
or
Leaven
,
that
makes
the
hard
compacted
Earth
more
spirituous
and
penetrable
,
giving
Life
and
Motion
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
Sinner
)
in
gentle
reviving
Showers
,
that
give
Vertue
and
Power
to
all
Vegetables
,
and
restore
the
gasping
parched
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
into
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
afterwards
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
Fountain
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
,
enduing
it
with
a
pure
Spirituous
,
Airy
and
Balsamick
Vertue
,
of
a
warming
friendly
Nature
and
Operation
:
This
is
the
chief
reason
why
River-Water
is
of
a
softer
milder
Nature
,
and
will
perform
all
Preparations
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
Rivers
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
disadvantages
:
Whereas
on
the
contray
,
do
not
Land-Floods
,
and
the
overflowing
of
Rivers
,
make
Meadows
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
altogether
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
Pottages
;
it
brews
Beer
and
Ale
to
more
Advantage
,
both
in
Quality
and
Quantity
,
and
washes
all
sorts
of
Linnen
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
latter
above
the
former
,
I
shall
demonstrate
in
its
proper
place
.
Of
Spring
or
Fountain
Water
.
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
endued
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
hungry
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
become
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
opening
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
Instances
of
Valleys
and
Meadows
thereby
enricht
,
which
I
mentioned
but
now
.
Of
Pump
or
Well-Water
.
These
likewise
are
capable
of
several
degrees
,
better
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
Bowels
of
the
Earth
,
are
of
a
lean
Saturnine
Quality
,
in
comparison
of
that
Water
which
runs
near
the
surface
,
being
deprived
of
that
saline
nature
which
irritates
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
endued
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
Housewifery
.
Of
Ponds
or
Standing
Waters
.
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
.
Because
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
warmer
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
,
without
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
generally
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
violent
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
Water
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
before
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
hindred
,
or
any
other
Accident
happen
of
the
like
nature
,
then
such
Malt
will
make
Ale
and
Beer
to
look
of
a
Reddish
Martial
Colour
,
which
is
not
to
be
commended
,
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
Preparation
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
commendable
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
,
making
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
predominates
,
the
strong
fiery
Original
Spirit
of
Saturn
and
Mars
lies
as
it
were
hid
;
and
seeing
all
the
friendly
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
hotter
in
Operation
,
and
a
friend
to
the
generation
of
the
Stone
.
Every
one
knows
,
or
may
know
by
experience
,
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
Original
,
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
Argument
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
Medicines
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
evaporate
;
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
exhaled
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
matter
to
work
upon
,
and
several
other
Infirmities
;
so
that
't
is
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
contrary
,
that
in
Ale
is
Solar
and
Venerial
,
viz.
Sweet
and
Balsamick
,
indued
with
a
mild
soft
friendly
Nature
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
clogged
with
,
which
makes
it
grow
sour
in
a
few
days
;
and
besides
,
before
't
is
sour
it
fouls
the
body
,
and
sends
dull
dark
Fumes
into
the
Head
,
palls
and
flattens
the
edge
of
Appetite
,
and
disorders
the
Stomach
.
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
destroy
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
ferment
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
balsamick
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
,
provided
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
Gravel
.
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
prevented
,
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
ungrateful
to
the
Palate
and
Stomach
,
but
breeds
bad
Blood
,
causing
sharp
salt
Humors
,
which
help
to
increase
that
general
Disease
called
The
Scurvy
.
And
except
Beer
and
Ale
be
every
way
well
prepared
,
Water
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
injurious
;
for
the
first
and
second
Liquors
having
drained
and
carried
away
all
the
sweet
friendly
vertues
,
what
remains
is
a
meer
loathing
to
Nature
,
only
many
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
Voyage
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
't
is
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
thereby
been
occasioned
,
which
hardly
had
any
being
before
.
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
,
pleasant
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
Spirits
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
Saturnine
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
furious
foaming
matter
,
which
no
Barrel-Ale
is
guilty
of
.
This
is
chiefly
caused
by
the
second
motion
or
fermentation
;
and
this
yeasty
substance
being
then
excited
,
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
fermentation
;
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
fermentation
.
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
.
'T
is
one
of
Nature's
Extreams
,
and
there
is
no
way
known
or
Preparation
found
out
that
can
destroy
its
poysonous
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
Antipathy
it
bears
to
each
mans
peculiar
Nature
,
having
a
nearer
affinity
to
some
than
others
.
It
being
extream
hot
in
Operation
,
't
is
therefore
good
taken
in
Pipes
,
against
all
cold
windy
and
phlegmatick
Humours
,
but
the
constant
and
common
whiffling
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
't
is
for
them
,
when
in
truth
't
is
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
unhealthy
;
for
this
cause
the
much
taking
of
it
dulls
the
Stomach
,
and
takes
away
the
edge
of
the
Appetite
;
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
already
told
you
)
is
a
little
World
,
and
in
him
are
contained
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
agreeable
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
constant
taking
of
it
;
for
then
the
Physical
Vertue
will
not
continue
;
for
by
habit
and
use
such
things
become
like
common
Food
in
the
Stomach
.
Most
People
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
't
is
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
hundred
of
this
sort
have
found
it
a
Remedy
;
)
for
tho
Tobacco
hath
been
of
so
universal
an
use
,
yet
't
is
no
Universal
Medicine
.
Indeed
it
hath
and
is
indued
with
its
particular
Physical
Vertues
,
as
all
other
Herbs
are
,
and
when
't
is
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
Universities
and
Inns
of
Court.
[
But
it
had
been
much
better
they
had
been
of
that
most
excellent
.
Imployment
Iacob's
Sons
wereof
,
tho
now
despised
.
]
Nay
,
some
of
our
Reverend
Divines
themseves
will
smoke
as
intemperately
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
't
is
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
infecting
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
destroy
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
amongst
many
thousands
of
those
counted
sober
People
;
the
common
custom
and
frequent
use
of
these
Intemperances
hides
the
Evil
of
them
,
which
few
consider
,
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
(
presently
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
sneaking
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
Displeasure
of
God
,
Injury
of
Nature
,
Prejudice
of
his
Families
Health
,
bad
Example
to
his
Children
,
and
imparing
of
his
Estate
;
and
all
this
meerly
to
avoid
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
sober
well-minded
People
ought
to
refrain
and
cast
from
them
,
and
look
upon
them
no
otherwise
than
as
Inventions
and
Snares
laid
by
evil
Angels
to
inthrall
and
insnare
mankind
,
that
he
may
keep
them
in
Darkness
,
and
that
by
such
their
following
those
evil
Customs
,
they
may
be
always
rendred
uncapable
of
understanding
God
or
his
own
Nature
.
How
much
precious
time
do
Men
spend
in
smoaking
Tobacco
,
dosing
and
stupifying
their
Senses
?
And
how
many
through
such
neglect
of
time
,
and
the
Expences
,
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
Cholerick
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
awaken
the
Center
,
which
always
sets
Nature
into
an
unequal
motion
;
for
the
sulpherous
Fumes
penetrate
too
furiously
,
which
does
powerfully
stir
up
and
awaken
the
Element
of
Water
,
the
attractive
and
poysonous
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
Phlegmatick
Complexions
,
who
through
cold
windy
Distempers
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
especially
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
forcibly
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
Experience
affirm
,
that
't
is
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
Qualities
;
and
all
such
things
ought
to
be
cautiously
taken
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
Operation
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
presently
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
operation
,
but
afterwards
it
leaves
Nature
with
fewer
Spirits
than
it
found
in
her
;
for
all
Meats
and
Drinks
,
and
whatsoever
else
goes
into
the
Body
,
that
is
unequal
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
Operation
,
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
Stomach
and
Appetite
furr'd
and
dull'd
.
By
which
effects
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
predominant
,
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
avoid
;
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
Tobacco
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
fetid
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
powerfully
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
manifested
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
Qualities
,
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
poysonous
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
wantonly
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
unsensible
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
almost
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
Superfluity
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
Nature
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
,
Wheesings
,
Shortness
of
Breath
,
and
innumerable
other
Inconveniencies
.
2dly
,
It
opens
the
Pores
,
by
which
there
is
an
evaporation
of
the
heat
and
spirits
,
causing
a
hot
faintness
to
attend
the
whole
Body
;
it
hurts
also
the
digestive
Faculty
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
Labours
and
Exercises
.
The
cause
of
so
great
Inconveniencies
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
sulpherous
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
Spirit
,
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
before
the
Windows
and
about
the
Beds
,
produce
these
following
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
oftimes
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
disorder
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
Charcoal
,
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
suffocated
,
and
in
a
manner
destroyed
;
for
the
Spirits
are
the
Life
of
the
Oyl
,
and
the
Oyl
is
the
house
and
pleasant
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
pleasant
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
suffocated
.
The
fire
that
Wood
sends
forth
has
a
bright
shining
Light
,
its
heat
is
friendly
and
refreshing
;
but
Charcoal
,
tho
it
has
the
same
Foundation
,
and
is
Wood
in
the
original
,
yet
these
two
friendly
Qualities
being
destroyed
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
awaken
their
simile
in
the
Body
.
If
this
were
rightly
understood
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
pleasant
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
seriously
what
is
said
,
and
your
own
experience
may
convince
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
healthy
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
Appetites
than
they
?
Likewise
,
those
that
use
the
Country-Air
much
,
enjoy
,
in
a
great
measure
,
the
abovementioned
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
Radical
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
faculty
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
Intemperances
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
nothing
can
be
a
greater
injury
to
Health
,
than
for
People
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
Stomachs
,
and
sometimes
are
apt
to
cast
the
Food
up
again
;
thus
it
is
in
all
sorts
of
Intemperances
,
and
by
the
continuance
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
Nature
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
Morning
,
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
happy
,
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
compounded
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
strengthen
the
Body
and
make
the
Spirits
more
brisk
and
lively
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
thereof
;
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
Distempers
,
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
ferene
Air
,
whose
Imployments
or
Diversions
are
for
the
most
part
in
the
Fields
,
have
not
only
sharper
Appetites
,
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
healthy
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
Cordial
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
tender
Gentlemen
and
Citizens
;
yet
we
see
they
are
far
more
healthy
and
strong
,
and
nothing
so
liable
to
Diseases
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
Superfluities
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
within
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
Radical
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
original
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
sympathetical
operation
give
life
and
vigour
to
the
Radical
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
unreasonable
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
Familiarity
by
motion
in
the
open
Fields
,
airy
Houses
,
&c.
I
know
it
is
a
Custom
in
many
places
of
the
Country
to
plant
Trees
before
their
Houses
,
but
I
am
of
opinion
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
simile
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
indisposition
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
natural
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
between
Light
and
Darkness
,
the
one
being
lightsom
,
airy
pleasant
,
strong
and
lively
,
with
a
sharp
and
perfect
Appetite
,
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
open
Air
,
leads
us
to
observe
,
what
Callings
and
Imployments
may
be
esteemed
the
most
wholsom
or
best
accommodated
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
wholsom
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
refreshing
to
Nature
;
and
if
those
men
were
Temperate
and
Careful
of
themselves
not
to
lift
pieces
of
Timber
beyond
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
Appetite
,
and
an
easie
Concoction
;
it
makes
men
lively
and
hardy
,
and
the
Bones
and
Nerves
strong
;
for
they
being
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
Sobriety
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
hardly
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
predominant
,
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
Vapours
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
indulging
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
inflaming
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
Intemperance
in
eating
,
drinking
,
&c.
But
still
't
is
certain
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
,
especially
to
such
who
have
in
their
long
Voyages
accustomed
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
Iupiter
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
Quality
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
Relish
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
graduated
in
Nature
as
Wheat
,
or
where
the
Forms
and
Qualities
of
Nature
stand
in
more
exact
and
perfect
Equality
;
therefore
it
does
justly
challenge
the
first
place
and
preheminence
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
compares
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
,
according
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
Volatile
Spirit
,
which
is
the
preserver
of
all
things
,
will
evaporate
,
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
matter
in
any
Body
is
exhaled
and
digested
by
the
Influences
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
captivated
;
for
the
Sun
works
first
in
the
phlegmy
and
gross
Body
,
which
when
it
is
exhaled
,
the
pure
Essential
Spirits
and
Balsamick
Vertues
being
set
at
liberty
,
the
Sun
also
will
immediately
work
on
them
too
,
and
dry
them
up
to
that
degree
,
as
't
will
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
naturally
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
also
more
wholsom
,
easier
of
Concoction
,
and
does
gently
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
support
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
illustrated
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
Operation
of
Milk
,
the
Curd
being
of
a
hard
,
tough
and
obstructing
Nature
,
and
the
Whey
of
a
cleansing
cold
Nature
,
affording
but
a
little
Nourishment
.
By
what
has
been
said
,
we
may
gather
that
the
eating
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
ignorant
both
of
themselves
,
and
the
true
Vertue
and
Efficacy
of
natural
things
.
But
there
is
a
great
deal
of
Care
and
Skill
to
be
observed
in
making
of
Bread
;
that
Bread
which
is
Leavened
,
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
pleasant
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
outside
,
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
better
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
Nourishment
;
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
slippery
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
Exercises
,
are
excellent
Antidotes
against
these
and
many
other
Diseases
.
Rie
also
is
an
excellent
Grain
,
of
a
cooling
opening
Quality
,
it
makes
some
of
the
best
Bread
,
if
it
be
mixed
with
Wheat
;
for
it
is
not
so
apt
to
obstruct
Nature
as
Bread
made
of
Wheat
alone
:
'T
is
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
proceeds
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
contrary
,
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
Operation
,
so
the
other
has
a
Digestive
and
opening
Quality
,
the
Qualities
of
Nature
standing
,
as
it
were
,
in
equal
weight
and
measure
,
there
can
be
no
supervacuous
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
other
thing
than
the
costliest
and
richest
Varieties
that
Nature
can
afford
:
These
latter
sort
of
People
accustoming
themselves
to
the
highest
and
finest
Preparations
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
operations
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
compounded
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
finest
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
afford
a
better
and
finer
Nourishment
,
not
so
apt
to
generate
Crudities
in
the
Body
when
they
are
boyled
in
plenty
of
Water
;
the
Winter-season
is
the
most
proper
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
Phlegmatick
Nature
,
and
being
frequently
eaten
generate
many
gross
raw
Humours
in
the
Body
;
but
in
the
declining
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
corrupt
.
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
further
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
Preparation
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
mostly
eaten
when
Green
;
they
are
of
an
opening
and
cleansing
Nature
,
purge
by
Urine
,
and
help
Concoction
;
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
Nature
,
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
other
Herbs
made
use
of
in
Raw
Sallets
,
but
the
fore-mentioned
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
quickned
,
and
Concoction
facilitated
.
Raw
Herbs
are
a
sublime
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
endure
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
principally
in
the
spirituous
parts
,
which
are
lost
in
the
boyling
,
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
reason
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
Generation
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
Unclean
Creatures
,
but
you
could
never
read
of
any
Laws
forbidding
the
use
of
green
Herbs
.
Now
the
best
Ingredients
,
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
Mixtures
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
Nourishment
,
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
friendly
and
clean
,
that
it
helps
to
preserve
the
Spirituous
Parts
,
and
Balsamick
Body
,
and
to
digest
the
gross
phlegmatick
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-boyled
,
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
observed
,
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
many
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
.
Colworts
,
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
Putrifaction
;
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
Reason
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
Rivers
sometimes
over-flowing
their
Banks
,
and
reaching
the
adjacent
Grounds
,
do
leave
(
when
the
Water
retires
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
Phlegmatick
kind
of
Food
,
or
rather
more
subject
to
Putrifaction
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
Nature
;
it
has
several
good
Properties
,
it
removes
Obstructions
which
lie
in
the
Passages
,
makes
the
Belly
soluble
,
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
recommend
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
proper
for
languishing
Diseases
,
because
they
are
of
a
watry
cold
Nature
in
themselves
,
and
do
breed
but
unfirm
Nourishment
;
besides
,
they
seldom
come
to
Maturity
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
Water
,
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
Turnips
,
they
being
of
an
opening
and
cleansing
Nature
,
easie
of
Concoction
,
and
may
with
safety
be
eaten
plentifully
,
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
't
is
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
spirituous
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
Climate
produceth
,
are
more
Natural
and
Proper
to
maintain
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
agreeable
to
the
Constitutions
of
the
People
born
in
that
place
,
both
for
Food
and
Physick
,
as
the
Lord
in
the
beginning
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
Turkey
do
differ
much
from
us
,
both
in
their
Complexions
,
Manners
,
and
also
in
their
Customs
,
every
Country
differing
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
understood
by
People
born
in
other
Climates
;
so
have
they
likewise
different
Constitutions
,
Inclinations
and
Complexions
,
their
Herbs
,
Fruits
and
Grains
differing
in
their
Quality
and
Operation
:
These
great
differences
both
of
Languages
,
and
of
all
other
things
that
is
between
each
Country
,
is
not
caused
by
the
Sea
,
which
divides
each
Country
from
another
,
but
from
the
differences
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
Constellations
,
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
,
Religions
,
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
Creator
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
contrary
,
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
Nature
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
,
Nutmegs
,
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
unnatural
Heat
;
it
deadens
and
dulls
the
Action
of
the
Stomach
,
and
takes
away
the
sharpness
of
the
Appetite
;
this
may
be
known
to
every
one
,
if
they
would
observe
the
operation
of
such
things
;
for
they
are
unequal
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
themselves
,
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
,
refrain
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
Unequal
,
does
powerfully
stir
up
and
beget
its
likeness
in
the
Stomach
,
&
causeth
Nature
to
be
unequal
in
her
Operations
;
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
predominant
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
commonly
used
,
I
cannot
admire
the
Unhealthiness
of
our
Age
:
And
certainly
if
this
Nation
do
continue
and
encrease
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
scarcely
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
Tobacco
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
Nature
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
Stomach
,
blunt
the
edg
of
the
Appetite
,
contracting
the
Vessels
of
their
Stomachs
,
making
them
lean
or
Consumptive
,
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
,
generating
many
Windy
and
Watery
Diseases
and
Evil
Juices
in
their
Joynts
:
All
these
Maladies
are
much
augmented
by
other
indulgent
ways
Women
use
towards
their
Children
,
as
keeping
them
over-warm
,
especially
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
content
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
Constellations
;
for
every
Country
or
Climate
does
furnish
the
Natives
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
multitude
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
excellent
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
very
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
various
Trades
and
Employments
,
so
that
a
great
part
of
the
People
are
imployed
to
bring
them
over
,
and
to
distribute
them
here
;
so
that
there
is
small
hopes
of
leaving
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
Country
does
abound
with
all
things
that
are
needful
for
the
support
and
preservation
of
Nature
,
and
that
every
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
common
Food
;
the
same
is
likewise
true
of
their
Moderation
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-mentioned
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
Climates
.
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
Countries
;
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
observe
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
plentifully
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
overcharging
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
sympathetical
operation
,
and
does
evaporate
the
pure
Spirits
,
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
degrees
,
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
convince
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
account
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
Obstructions
,
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
generated
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
defile
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
dryer
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
proper
Seasons
.
Both
the
Seller
and
Buyer
of
Fishes
are
guilty
of
great
mistakes
about
them
;
the
Fisher-man
does
commonly
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
suffocate
them
;
for
by
this
,
the
pure
Essential
Spirits
and
Balsamick
Body
suffers
Violence
.
There
is
a
custom
among
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
Water
,
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
Natures
,
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
Understanding
than
ordinary
House-wives
are
endued
with
,
or
indeed
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
together
,
if
the
predominant
Quality
in
each
be
of
contrary
Natures
,
then
such
Food
will
produce
a
disagreeing
Nourishment
in
the
Stomach
,
whence
must
arise
an
inward
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
happens
in
Eatables
.
As
you
alter
the
Taste
of
any
simple
Food
by
adding
one
or
more
Ingredients
:
So
you
vary
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
Mixing
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
evident
in
Painting
;
for
Example
,
take
Indigo
,
Ultramarine
,
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
Quality
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
Additions
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
imitate
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
contrary
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
another
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
captivated
both
the
first
and
second
,
and
made
them
disappear
,
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
altogether
so
visibly
)
in
Foods
as
in
Colours
.
Hence
the
Wise
men
in
all
Ages
have
chiefly
commended
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
mixtures
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
agreeable
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
commonly
are
eaten
,
as
Examples
,
to
demonstrate
with
how
improper
Ingredients
the
same
are
Compounded
,
insomuch
that
Nature
doth
abominate
them
.
1.
Observe
the
composition
of
Cakes
,
which
are
frequently
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
natural
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
many
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
together
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
Berries
and
the
Sugar
being
both
Extreams
,
such
Food
cannot
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
,
because
such
immature
Fruits
are
too
Crude
and
Phlegmy
,
and
the
use
of
them
was
first
brought
in
by
foolish
Nicepallated
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
mixed
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
other
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-Puddings
:
Now
Bread
,
when
't
is
well
baked
,
and
other
Circumstances
performed
to
it
,
as
they
ought
to
be
,
is
then
prepared
to
its
highest
degree
of
use
and
excellency
,
being
the
most
friendly
Food
that
ever
was
invented
,
and
whatsoever
preparation
or
alteration
it
passes
thro'
afterwards
,
causeth
a
sick
faintness
to
attend
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
Nature
would
quickly
grow
weary
and
abominate
it
;
(
only
those
that
do
frequently
use
such
Unnatural
Preparations
,
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
heavy
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
languishing
?
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
unpleasant
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
Learned
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
't
is
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
neither
Nature
nor
Art
can
advance
it
?
For
if
such
Liquors
be
committed
to
the
fire
a
second
time
,
the
spirituous
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
,
't
will
open
the
crude
Body
,
and
cause
the
pure
spirituous
parts
to
become
so
volatile
that
they
will
evaporate
,
so
that
't
will
be
good
for
little
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
Water
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
't
is
become
more
Saturnine
,
cold
and
earthy
,
whence
the
Air
has
the
greater
Influence
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
't
is
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
mixing
several
sorts
of
Syrups
with
their
Drink
,
and
making
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
Pallat
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
therefore
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
nauseous
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
Natures
,
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
.
'T
is
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
again
:
Then
Gaffer
Doctor
enjoyns
him
every
two
hours
a
quantity
of
his
sick
Cordial
:
and
to
compleat
the
Tragedy
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
continue
there
but
a
while
.
These
are
some
of
the
abominable
(
I
had
almost
said
Murderous
)
courses
the
poor
sick
are
confined
unto
,
which
is
much
to
be
pitied
,
and
deserves
to
be
remedied
.
—
And
therefore
tho'
this
Discourse
may
seem
a
Digression
,
I
am
confident
the
Judicious
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
Apothecary
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
)
Nature
:
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
together
,
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
Ingredients
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
,
knowing
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
Temper
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
superfluous
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
separation
,
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
Seminaries
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
,
't
is
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-Chandlors
,
Poulterers
,
and
many
other
offensive
Trades
perceive
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
distinguishing
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
natural
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
't
is
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
sufficient
to
destroy
their
Health
,
as
I
have
at
large
demonstrated
in
my
Discourse
of
the
Generation
of
that
pernicious
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
Essential
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
sulpherous
Quality
,
that
incorporating
it self
with
the
Air
,
encreases
its
dullness
,
and
fills
it
more
full
of
gross
Humidity
,
whence
proceeds
Stoppages
,
and
many
Obstructions
and
Diseases
of
the
Breast
,
and
the
Blood
becomes
tainted
with
a
sharp
salt
Humour
that
causes
the
Scurvey
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
Diseased
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
Excrements
,
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
populous
,
such
as
Lodon
,
Paris
,
&c.
their
Nature
being
Saturnine
and
Martial
,
proceeding
from
the
gross
fierce
wrathful
matter
,
as
deriv'd
from
things
wherein
the
pure
Spirituous
parts
and
Balsamick
Vertues
are
destroyed
and
totally
suffocated
,
so
that
there
does
remain
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
Properties
;
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
degree
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
mentioned
,
or
any
others
,
stirred
up
that
they
overcome
the
pure
Vertues
,
they
powerfully
penetrate
all
Elements
and
Bodies
,
and
wheresoever
they
find
matter
capable
or
disposed
to
receive
them
,
incorporate
themselves
,
and
with
highest
diligence
endeavour
to
destroy
the
good
Vertues
,
and
thence
arise
evil
Airs
and
various
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
Instrument
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
Constellations
,
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
Elements
do
?
And
as
the
Influences
of
the
Sun
vary
,
so
do
all
things
under
Heaven
.
How
verdent
and
sprightly
does
our
Mother
Earth
appear
in
fresh
and
rich
Emdroideries
,
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
Gallantry
:
On
the
contrary
,
when
he
with
draws
his
vivifying
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
Beauty
,
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
advancing
Heresies
in
Philosophy
,
I
would
add
,
that
Inferiors
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
Inclination
.
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
Epidemical
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
Uncleannesses
in
Meats
,
Drinks
,
&c.
and
addicted
to
the
Impurities
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
degree
of
the
awakened
Wrath
,
and
the
length
or
shortness
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
Leprosies
,
and
Spots
in
the
Flesh
,
often
accompanied
with
general
Weakness
,
and
a
decay
of
the
Radical
Moisture
.
But
if
the
Properties
of
Saturn
and
Mars
be
so
violently
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
certainly
awaken
the
Wrath
of
God
in
the
Stars
and
Elements
,
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
,
because
it
was
built
and
had
its
Root
in
Nature
;
therefore
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
himself
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
't
is
most
certain
,
that
by
a
secret
power
he
will
awaken
the
benevolent
Properties
of
the
Coelestial
Bodies
and
Elements
,
and
attract
their
propitious
Influences
.
For
the
Lord
promised
to
such
as
were
obedient
,
the
Dew
of
Heaven
;
but
when
they
became
Rebellious
,
Unclean
and
Intemperate
,
then
the
Lord
permitted
the
Evil
Configurations
and
Influences
of
the
Coelestial
Bodies
to
take
place
,
and
many
sore
Evils
and
Calamities
they
endured
:
This
the
Scriptures
of
Truth
do
testifie
,
and
indeed
it
cannot
be
otherwise
;
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
Experience
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
,
't
is
certain
he
will
pull
down
the
Judgments
upon
himself
;
but
as
Mens
Sins
and
Transgressions
are
not
alike
,
so
neither
their
Rewards
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
,
Contention
,
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
Anger
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
understood
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
conjoyned
,
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
Experience
that
Vitiousness
and
Intemperance
in
the
Natives
Life
not
only
cause
a
very
malignant
Configuration
of
the
Coelestial
Bodies
to
take
place
and
have
its
Effects
,
but
also
he
that
lives
Intemperately
is
always
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
circumspect
)
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
Communications
(
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
malignant
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
Undestanding
.
If
this
were
well
understood
,
there
would
be
more
Care
and
Diligence
used
,
both
in
particular
and
general
,
as
to
outward
and
inward
Cleanness
than
there
is
:
For
in
great
Cities
and
Towns
especially
,
there
are
many
Superfluities
and
Uncleannesses
committed
against
God
and
Nature
,
and
therefore
such
places
above
others
do
suffer
many
Inconveniences
.
The
unclean
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
poysonous
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
Configurations
and
Aspects
,
as
in
great
Tempests
of
Thunder
and
Lightning
,
and
the
like
,
the
evil
Spirits
and
Angels
are
very
busie
,
and
appear
almost
externally
;
for
by
those
malignant
Configurations
the
Wrath
in
the
outward
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
offensive
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
Water
:
And
our
blessed
Saviour
,
Christ
himself
did
often
practise
such
Retreats
,
when
he
made
his
earnest
Supplication
and
Prayers
to
the
Father
.
Few
do
understand
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
awakens
the
Internal
Wrath
,
and
gives
many
Advantages
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
Heaven
with
dreadful
Oathes
,
horrid
Curses
and
frightful
Execrations
;
no
banishing
of
Temperance
with
drunken
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
ravishing
Harmony
of
the
Wood-Musitians
,
and
the
innocent
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
,
because
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
Nature
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
discourse
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
possibility
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
obeying
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
Nature
,
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
handling
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
beyond
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
Property
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
Communications
,
or
a
Mans
joyning
himself
with
this
or
the
other
thing
.
For
this
cause
the
Philosophical
Ancients
made
distinction
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
conveyances
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
refreshing
Influences
to
cleanse
and
purifie
those
grosser
Excrements
,
the
Vehicles
(
or
Lodgings
)
of
malignant
Spirits
,
that
are
continually
breath'd
forth
by
all
Infirm
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
entertain
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
before
;
then
those
pernicious
Vapours
and
Spirits
more
violently
seize
them
,
and
incorporate
with
their
Similes
,
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
sensible
;
for
when
once
any
begin
to
feel
them
,
then
commonly
they
are
grown
incurable
;
neither
do
the
Physitians
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
over
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
dominion
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
preserved
:
Hence
many
do
commit
great
Uncleannesses
,
and
lie
in
all
manner
of
Beds
,
and
with
People
that
are
infected
with
loathsom
Diseases
,
and
yet
are
not
sensibly
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
incredulous
in
these
matters
;
't
is
true
,
they
believe
that
the
Plague
,
Small-Pox
,
the
Itch
,
and
other
Mangy
and
Leprous
Distempers
are
catching
,
because
the
Effects
immediately
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
inward
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
outward
,
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
power
to
receive
inward
Distempers
as
outward
;
but
whereas
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
frequently
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
Diseases
this
way
;
for
there
are
many
who
have
naturally
weak
impotent
Spirits
,
and
consequently
feeble
Bodies
,
who
yet
are
as
free
from
catching
Diseases
as
any
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
Confederate
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
receiving
Injuries
this
way
,
and
another
not
,
and
contagious
Airs
are
not
fatal
to
all
,
but
in
the
greatest
Sicknesses
or
Epidemical
Pestilences
many
all
the
while
continue
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
Poysons
of
Nature
,
which
before
lay
hid
or
captivated
in
the
Embraces
of
the
sweet
Oyl
,
and
thence
presently
follow
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
awakned
,
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
.
'T
is
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
Spirits
,
which
are
often
wounded
before
a
man
can
be
sensible
;
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
't
is
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
Faculty
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
Radical
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
easily
seize
the
Spirits
and
wound
the
Health
;
the
true
Causes
of
which
are
known
but
to
few
,
as
when
Coelestial
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-confident
,
or
think
himself
secure
from
Sickness
,
which
often
surprizes
us
when
least
we
expect
it
,
which
happens
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
acknowledged
,
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
Balsamick
Vertues
turn
eager
,
a
loathing
and
weariness
ensues
;
and
Nature
having
lost
her
way
,
the
Stomach
grows
sick
and
indisposed
,
and
its
Action
ceaseth
,
because
the
same
chiefly
depends
on
the
strength
and
goodness
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
natural
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
very
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
't
is
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
Unwholsom
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
,
especially
young
People
;
for
lying
alone
cools
the
Body
,
and
keeps
it
in
an
equal
Temperature
,
and
procures
quieter
Rest
,
and
makes
People
more
lively
and
brisk
,
preventing
many
Diseases
and
burthensom
Inconveniencies
.
—
But
here
I
must
be
silent
,
lest
the
Ladies
be
offended
.
However
if
good
Council
may
procure
my
Pardon
,
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
Sanguin
,
others
more
Cholerick
,
&c.
But
generally
they
are
more
Sanguin
than
Men
,
of
weaker
Heats
and
fewer
Spirits
,
therefore
cannot
endure
any
Inequality
or
Intemperances
without
great
danger
to
their
Health
,
whether
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
Spirits
.
Therefore
all
sudden
surprizes
of
Love
or
Hate
,
Ioy
or
Sorrow
,
are
apter
to
destroy
the
Health
of
Women
,
and
suffocate
their
Spirits
,
stopping
the
Circulation
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
hardly
breathe
.
Now
the
Original
of
all
such
Diseases
,
which
are
called
Vapours
or
Wind
,
come
thro'
the
weakness
of
the
natural
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
during
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
powerful
active
Quality
,
and
doth
penetrate
all
parts
of
the
Body
,
and
breaks
open
all
the
Passages
,
which
sets
Nature
into
a
great
Heat
throughout
all
the
Body
,
like
a
Fever
,
and
then
this
taciturn
Contraction
and
suffocation
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
awaken
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
contention
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
rapid
Motion
,
and
awakens
the
hot
Property
,
which
presently
sets
Nature
into
such
a
Flame
,
as
should
it
continue
,
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
thereby
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
troubled
with
this
Distemper
of
Vapours
,
and
the
like
,
because
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
natural
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
furious
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
Creatures
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
greater
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
Priviledges
of
Polygamy
as
Men
among
the
Ancients
.
For
the
unchastity
of
Women
destroys
the
Generation
of
Mankind
in
the
Root
,
and
brings
Confusion
and
Desolation
to
Families
;
so
that
Wantonness
in
Women
is
a
Sin
against
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
Females
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
Conceived
,
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
among
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
easily
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
mankind
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
dangerous
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
violently
predominate
,
therefore
have
no
unequal
Operation
,
but
do
administer
both
dry
and
moist
Nourishment
,
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
understood
of
Exercises
,
and
therefore
the
Philosophical
Ancients
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
Spirits
and
Heats
;
for
on
all
occasions
of
Difficulty
,
Labour
and
Trouble
,
they
are
subject
to
be
either
too
Cholerick
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
Womanish
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
corrupted
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
Insinuations
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
sensible
of
it
;
so
that
if
a
Man
do
but
carry
himself
fair
,
courteous
and
kindly
to
them
,
he
may
command
them
beyond
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
prostituting
themselves
to
all
Unchastity
;
but
those
Abominations
do
not
proceed
from
their
simple
natural
Inclinations
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
according
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
understood
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
advantage
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
digest
it
without
any
difficuly
,
so
that
there
may
no
superfluous
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
greater
Strength
,
than
abundance
gorged
down
more
than
Nature
can
manage
.
It
being
a
gross
Error
for
People
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
Gluttonous
People
.
3.
They
ought
as
much
as
in
them
lies
to
forbear
all
sorts
of
rich
fat
Foods
,
that
do
consist
of
various
Natures
,
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
Seasons
,
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
giveoccasion
for
the
Generation
of
Windy
Diseases
and
Vapours
;
and
indeed
all
strong
Drinks
,
if
not
very
sparingly
taken
,
destroy
the
Health
of
the
Female
Sex
,
being
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
Philosophical
Ancients
alotted
only
Water
for
Womens
drink
.
And
if
our
Women
were
but
sensible
of
the
ill
Consequences
of
their
frequent
Sipping
of
strong
Drinks
,
they
would
be
as
far
from
doing
it
as
those
in
other
Countries
,
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
turbulent
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
sulpherous
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
.
'T
is
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
't
is
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
neglect
she
let
this
precious
Steam
fly
away
,
calling
all
the
Family
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
satisfactory
to
Nature
,
and
help
to
prevent
the
Generation
of
all
windy
Diseases
.
Furthermore
,
as
cold
Food
does
sharpen
the
Appetite
,
so
neither
will
the
same
quantity
thereof
swell
the
Body
,
or
indispose
Nature
so
much
as
the
like
quantity
of
hot
Victuals
will
,
and
the
Body
will
feel
it self
more
airy
and
lightsomer
.
'T
is
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
remain
in
Food
after
't
is
prepared
,
are
of
the
very
same
Nature
and
Operation
,
as
the
heat
of
Charcoal
;
and
so
Experience
will
teach
you
,
that
't
is
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
't
is
prepared
,
is
contrary
unto
the
natural
Heat
,
both
of
the
Food
and
the
Stomach
too
,
and
will
no
longer
remain
than
whilst
't
is
forced
by
the
constant
heat
of
the
Fire
,
and
then
of
its
own
accord
will
separate
and
fly
away
as
soon
as
't
is
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
,
't
is
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
People
,
but
especially
for
those
of
the
fair
Sex
,
for
it
hardens
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
themselves
(
as
many
do
)
in
close
hot
Rooms
with
great
Fires
,
which
prevents
the
most
pleasant
and
friendly
Element
,
the
Air
,
that
it
cannot
have
its
free
Influencies
;
and
so
what
Air
does
remain
in
such
places
,
like
standing
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
Functions
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
Vapours
from
penetrating
into
and
relieving
the
Body
:
Therefore
those
that
use
themselves
to
a
mean
in
Cloathing
have
better
Appetites
,
and
longer
Breath'd
,
stronger
,
and
not
so
apt
to
recieve
Injuries
by
every
small
accident
,
as
those
that
inure
themselves
to
very
warm
Cloathes
,
hot
Houses
,
an
idle
soft
Life
,
and
the
like
Effeminacies
.
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
tender
,
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
presently
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
)
Feather-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
degrees
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
natural
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
against
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
remembring
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
't
is
hot
,
't
will
be
worth
nothing
.
When
in
truth
she
gives
it
her
so
hot
that
't
is
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
,
because
no
fermented
Liquor
will
endure
a
second
preparation
,
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
Water
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
Ingredients
,
as
do
not
only
make
them
too
rich
,
and
consequently
generate
too
much
Nourishment
,
but
also
intice
the
Pallat
to
receive
more
than
is
needful
,
whereby
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
proportionable
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
goodness
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
Women
in
this
time
of
their
Lying-in
,
should
be
advised
not
to
drink
too
freely
of
any
sorts
of
Liquor
,
especially
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
,
because
of
the
manifold
benefits
which
do
thence
proceed
,
it
preserves
mankind
in
the
very
Root
,
which
the
great
Prophet
Moses
well
understood
,
whence
arose
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
.
Because
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
corrupts
mankind
in
the
very
Radix
;
But
on
the
contrary
,
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
forbids
them
,
and
did
sometimes
lie
alone
,
and
keep
themselves
Chaste
,
it
would
render
them
more
healthy
,
strong
and
full
of
lively
Spirits
,
and
more
Masculine
,
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
destroys
more
Men
,
Women
and
Children
than
this
;
besides
,
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
destroyed
by
the
Effects
of
the
before-mentioned
Intemperances
,
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
Consumptions
,
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
subject
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
Elements
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
beyond
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
,
't
is
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
Composition
(
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
Evils
Men
do
surpass
all
other
Creatures
,
and
consequently
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
Children
would
be
as
sound
and
free
from
Diseases
as
the
young
Ones
of
other
Creatures
are
,
had
not
their
Parents
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
Imbecillities
,
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
confirmed
in
,
because
the
Scriptures
do
testifie
,
That
the
days
of
Mankind
were
shortned
because
of
their
Intemperances
,
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
Distempers
,
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
Constellations
and
outward
Elements
,
and
powerfully
,
as
by
Simile
,
draw
down
malignant
Influences
,
whence
proceed
particular
and
universal
Calamities
.
Whereas
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
Influxes
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
tender
Nerves
and
small
Bones
of
Children
cannot
endure
such
usage
without
great
Inconveniency
,
by
awakning
the
internal
heat
,
which
spreads
through
all
the
Body
,
and
makes
the
external
parts
glow
with
an
unnatural
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
prevented
of
having
its
free
Influences
upon
them
,
whereby
their
pure
Spirits
are
suffocated
and
rendred
impure
,
the
Circulation
of
their
Blood
obstructed
,
which
occasions
many
Infirmities
,
as
loss
of
Appetite
,
stoppages
of
the
Breast
,
and
Generation
of
that
universal
Disease
the
Wind
,
which
is
a
mortal
Enemy
to
Children
:
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
uneasiness
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
Deformities
,
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
Mothers
Milk
,
is
good
Cows
Milk
raw
,
with
some
crumbs
of
Bread
in
it
,
always
observing
that
it
first
stand
till
it
be
cold
,
after
't
is
milkt
,
before
you
give
it
them
:
For
't
is
a
great
Error
in
Physicians
and
others
,
to
advise
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
't
is
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
remember
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
,
because
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
improper
Foods
and
Drinks
.
And
Womens
Milk
may
as
properly
be
counted
Raw
as
the
Cows
,
to
whom
I
know
no
Creature
comparable
for
Sweetness
,
Cleanness
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
;
whereas
the
boyling
thereof
destroys
the
wheyey
part
of
it
,
and
fixes
it
,
and
makes
it
thicker
and
harder
of
Concoction
;
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
matter
out
of
the
Stomach
and
Vessels
,
and
causeth
it
to
pass
away
freely
,
there
being
no
sort
of
Food
or
Physick
like
it
,
so
that
't
is
an
excellent
Remedy
to
prevent
all
Convulsions
and
griping
Pains
of
the
Stomach
,
attending
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
preparation
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
destroyed
;
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
alteration
,
are
very
pleasant
and
wholsom
.
Furthermore
,
all
fat
Flesh
is
very
hurtful
to
Children
,
for
it
furs
and
oyls
the
Stomach
and
Passages
,
and
in
some
Children
,
whose
retentive
and
digestive
Faculties
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
,
especially
when
Flesh
is
not
good
,
and
at
some
certain
seasons
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
Diseases
,
evaporates
the
pure
volatile
Spirits
,
&c.
But
of
all
sorts
of
Drinks
,
the
most
fit
and
proper
for
Children
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
People
,
if
not
very
sparingly
taken
,
but
more
especially
to
Children
;
for
Butter
has
passed
through
several
Digestions
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
Nature
;
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
Spirituous
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
Butter
,
and
see
which
will
be
tired
first
;
't
is
certain
he
that
eats
the
baked
Bread
and
Butter
shall
presently
loath
it
,
but
he
that
lives
on
the
common
Bread
and
Butter
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
dangerous
than
Food
that
is
of
a
contrary
Quality
,
or
made
so
by
improper
Mixtures
and
Preparation
,
tho
both
are
very
bad
.
'T
is
hardly
to
be
imagined
how
little
in
Quantity
and
mean
in
Quality
will
gratifie
and
maintain
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
degrees
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
Temperate
,
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
?
'T
is
certain
all
healthy
Children
will
eat
and
drink
to
the
end
of
the
pleasure
of
their
Pallates
,
and
till
their
Stomachs
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
Gluttony
from
their
Infancy
,
which
has
many
evil
Consequences
.
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
unkindly
heat
through
all
the
external
parts
,
and
in
some
weakly
Constitutions
brings
an
inward
Fever
that
consumes
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
digestive
faculty
,
that
most
of
that
excessive
Food
is
turned
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
indiscreet
managment
of
Mothers
and
Nurses
;
for
Superfluity
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
likewise
makes
them
nasty
,
and
of
an
unpleasant
,
dull
sottish
Humour
,
requiring
double
the
Tendence
which
otherwise
they
would
need
.
And
when
by
over-gorging
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
overcharged
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
moderately
,
and
be
not
too
much
in
quantity
,
or
of
a
contrary
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
prevented
,
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
Stomachs
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
.
Observe
likewise
,
not
to
give
your
Children
Food
too
often
,
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
Apprehension
,
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
understanding
,
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
Coverings
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
't
is
that
gives
Spirit
and
Life
to
all
young
Creatures
.
It
is
to
be
noted
also
,
that
Womens
Distempers
,
as
to
Windiness
,
and
many
other
Weaknesses
,
are
much
encreased
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
Passages
and
Vessels
of
the
Stomach
,
which
causeth
also
Sickness
,
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
causeth
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
Foundations
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
recover
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
sitting
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
Appetite
,
refreshing
the
whole
Body
,
and
chearing
all
the
Senses
,
so
that
you
shall
not
only
eat
and
drink
with
tenfold
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
sparingly
,
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
Stomach
is
so
weakned
,
that
it
cannot
bear
any
great
Quantity
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
digestive
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
Obstructions
,
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
Bellies
;
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
forementioned
times
,
viz.
when
the
Spirits
are
weakned
or
spent
,
for
then
the
sweet
Oyl
and
Radical
Moisture
immediately
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
Liquors
,
as
Beer
,
Ale
,
Syder
,
Wine
,
&c.
if
by
long
keeping
or
other
accidents
the
spirituous
parts
be
wasted
or
evaporated
,
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
spirituous
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
presently
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
Distemperatures
both
of
the
Body
and
Mind
;
which
if
every
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
burdens
,
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
measures
;
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
Cordial
Drinks
,
which
for
the
most
part
do
but
add
a
second
burthen
to
her
,
and
proves
of
a
more
hazardous
consequence
to
the
Health
,
than
the
first
Disorder
,
since
these
Indispositions
generally
come
not
for
want
of
Nourishment
,
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
Moisture
are
wasted
,
as
aforesaid
;
tho'
it
must
be
confessed
,
That
Health
and
Strength
cannot
be
maintained
,
but
by
a
constant
supply
of
Meats
and
Drinks
,
yet
the
main
thing
is
in
the
due
and
proper
Timing
thereof
.
Therefore
weak-natur'd
People
at
all
times
,
and
others
,
whenever
by
Labour
,
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
proportionable
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
disagreeing
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
thousands
)
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
Nourishment
,
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
suffocation
of
the
pure
Spirits
,
drying
and
consuming
the
Radical
Moisture
and
thin
refreshing
Vapours
.
Therefore
after
such
Epicurean
Meals
,
there
is
always
an
Indisposition
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
.
During
which
time
the
Passages
of
the
Spirits
are
obstructed
,
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
Superfluities
,
which
impede
the
Passages
and
free
Course
of
Nature
.
But
after
some
hours
,
when
Nature
hath
strugled
with
these
Besiegers
,
and
flung
off
their
Chains
,
and
overcome
her
Enemy
,
and
forced
her
way
,
and
made
a
separation
,
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
ready
the
very
next
day
to
attack
her
again
with
a
like
Debauch
,
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
Fever
,
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
Intention
of
Nature
in
eating
and
drinking
is
purely
to
support
and
refresh
her
,
and
not
burden
her
;
and
therefore
he
ought
to
have
chosen
simple
Food
,
and
the
quantity
not
too
great
for
the
natural
Heat
,
and
then
he
should
have
found
,
after
such
eating
and
drinking
,
a
certain
pleasant
and
refreshing
and
chearing
Joy
spread
through
the
whole
Body
,
from
the
Center
to
the
Circumference
,
being
more
brisk
,
lively
,
active
and
useful
than
before
.
But
still
,
many
there
are
,
that
be
not
content
to
Overcram
Nature
with
too
great
a
quantity
of
Food
,
but
they
will
needs
drown
her
too
,
with
a
deluge
of
Drink
,
pouring
in
such
vast
Quantities
of
Wine
and
strong
Liquors
into
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
Sufferer
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
Motions
.
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
Center
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
Medicines
,
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
Member
the
wrathful
Saturnal
and
Mercurial
Poysons
and
sulpherous
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
Putrifactions
proceed
.
Did
People
rightly
understand
this
,
they
would
be
afraid
to
commit
such
Excess
,
loading
Nature
beyond
what
she
can
bear
,
by
adding
Intemperance
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
without
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
rather
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
various
sorts
of
Drink
,
or
such
as
is
bad
in
its
kind
)
especially
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
Superfluous
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
taken
of
it
,
but
is
indeed
committed
by
all
sorts
of
People
,
both
Male
and
Female
,
Young
and
Old
,
but
more
especially
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
volatile
,
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
incorporating
themselves
with
their
similies
,
viz.
with
the
natural
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
evaporation
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
very
injurious
to
Nature
,
yet
being
of
a
thin
spirituous
quality
,
it
finds
many
quick
ways
of
evacuation
and
transpirations
;
therefore
not
so
dangerous
as
overmuch
eating
;
but
both
are
bad
against
Health
,
and
great
sins
against
God
and
Nature
.
Besides
,
those
that
are
inclin'd
to
Drink
,
are
manifest
to
all
men
,
and
so
their
Irregularities
often
restrain'd
through
shame
,
and
respect
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
,
except
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
accustom
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
Imployments
,
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
Dinners
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
Apothecaries
,
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
Diseases
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
Dinner
and
Supper
is
not
sufficient
to
make
a
perfect
Concoction
,
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
longer
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
Stomach
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
burdensom
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
Body
;
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
Afternoon
.
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
Concoction
in
the
Afternoon
,
viz.
Milk-Pottage
,
Milk
and
Flour
,
Milk
as
it
comes
from
the
Cow
,
after
't
is
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
,
especially
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
themselves
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
likewise
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
Body
,
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
outward
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
Stomach
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
pleasant
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
Inconveniency
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
powerful
,
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
various
sorts
of
gross
fat
Food
and
strong
Drinks
,
of
disagreeing
Natures
;
which
stretch
the
Vessels
of
the
Stomach
beyond
what
is
natural
,
and
generate
evil
Juices
of
a
sower
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
any
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
Accident
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
vomitings
;
but
on
the
contrary
,
if
the
Centre
be
well
fortified
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
swellings
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
painful
,
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
sower
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
Concoction
,
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-Bottle
,
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
Diseases
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
digest
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
degrees
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
observed
both
in
quantity
&
quality
,
&
fresh
supplies
of
Food
&
Drink
come
not
too
often
.
For
so
powerful
is
this
attractive
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
quantities
of
Meats
and
Drinks
;
for
this
Heat
which
serves
for
concoction
&
separation
is
never
idle
,
but
always
continues
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
distinction
between
Clean
&
Unclean
,
nor
of
the
Seasons
of
the
Year
,
of
the
Surfeits
or
Diseases
the
Cattle
are
subject
unto
,
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
&
particularly
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
Nature
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
Nature
,
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
separated
&
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
't
is
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
't
is
prepared
,
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
accustomed
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
Separation
,
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
Body
,
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
People
it
begets
a
kind
of
unnatural
hunger
or
craving
in
the
Stomach
,
or
a
sharp
gnawing
Pain
,
which
causeth
many
to
eat
,
but
they
are
never
the
better
satisfied
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
increase
it
,
and
no
longer
gives
ease
than
the
Food
or
Drink
is
in
the
Mouth
;
for
this
evil
habit
of
the
Stomach
does
not
proceed
from
want
of
Food
or
Nourishment
,
but
through
sharp
,
crude
,
superfluous
Matter
,
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
digestive
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
Quality
,
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
inward
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
,
People
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
:
Therefore
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
stretched
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
pleafant
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
Fasting
,
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
proper
Nourishment
,
nor
can
the
natural
heat
of
the
Stomach
draw
such
pure
Spirits
from
it
,
as
otherwise
it
would
yield
(
for
it
cannot
give
what
it
has
not
.
)
'T
is
therefore
a
great
Error
,
as
to
Health
,
to
overprepare
Food
,
as
the
custom
of
some
is
,
viz.
to
boil
Flesh
so
long
till
't
is
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
sickly
;
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
vertues
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
destroyed
;
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
Preparation
be
continued
,
your
Fire
will
serve
you
as
the
Celestial
Fire
,
viz.
the
Sun
and
Elements
,
do
the
Husband-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
spirituous
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
understood
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
,
being
thus
naturally
ordered
,
they
will
in
their
kind
be
brisk
and
acceptable
to
the
Stomach
,
easie
of
Concoction
,
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
fulsome
,
and
strong
,
that
the
frequent
eating
of
them
is
enough
to
make
well-people
sick
;
it
being
no
unusual
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
endure
to
eat
or
drink
;
so
that
the
Change
is
much
for
the
worse
:
which
is
much
to
be
pitied
,
That
Ignorance
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
Exercises
.
Some
Men
are
from
their
natural
Constitutions
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
Dispositions
,
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
vigorous
,
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
concoction
,
and
of
a
pleasant
,
chearing
Quality
,
which
such
People
delight
in
,
having
a
Simile
with
their
Natures
,
they
take
more
delight
in
drinking
,
than
in
eating
;
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
lively
,
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
generate
abundance
of
gross
Phlegmatick
Iuices
,
which
swell
all
the
Body
,
and
Members
thereof
.
If
the
bitter
Quality
be
powerful
,
and
share
in
Dominion
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
Stomachs
,
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
difficult
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
Temperance
,
just
now
recited
.
Suppose
a
Man
were
to
seek
for
Fat
Men
and
Women
,
would
he
go
into
Country
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
Market-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
,
'T
is
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
Mankind
,
&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
particularly
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
Hurrying
,
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
awaken
,
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
incorporated
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
contrary
,
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
cannot
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
profitable
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
Creatures
,
came
in
with
the
Transgression
;
for
Man
was
not
made
to
be
a
Tyrant
unto
the
rest
of
God's
Creatures
,
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
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
?
'T
is
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
persevere
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
,
Rancor
,
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
called
,
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
Creatures
,
either
superior
or
inferior
.
This
our
great
and
blessed
Law-giver
,
Iesus
Christ
,
did
demonstrate
,
whilst
he
was
in
the
humane
Property
;
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
Concord
:
So
likewise
have
all
the
holy
and
enlightned
Men
in
all
Ages
,
both
by
speaking
and
writing
,
declared
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
Inequality
,
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
Savages
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
communicates
with
,
whether
it
be
Meats
,
Drinks
,
Employments
,
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
;
neither
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
awaken
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
Killing-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
People
that
are
of
rude
,
robustick
Employments
,
and
communicate
much
with
fierce
and
strong
Beasts
,
as
Bear-wards
,
Hostlers
,
Drovers
,
and
the
like
,
are
generally
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
therefore
Governors
,
both
Temporal
and
Spiritual
,
are
recommended
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
Creatures
,
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
,
without
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
Woman
,
or
the
Haunches
of
a
Child
,
and
think
it
altogether
as
sweet
and
wholsome
as
my
Lord
does
his
Venison
,
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
awakened
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
Titmouse
;
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
't
is
not
impossible
by
degrees
and
use
,
to
teach
and
bring
Sheep
,
Cows
,
Horses
,
and
many
other
Creatures
,
to
eat
Flesh
,
and
drink
Wine
,
and
strong
Drinks
;
and
after
a
little
custom
,
those
unclean
,
fierce
Qualities
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
,
only
the
Qualities
and
Properties
of
Nature
do
differ
;
so
in
one
,
one
Quality
is
strong
,
in
another
,
the
contrary
;
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
,
Inclinations
,
and
Qualities
in
each
Creature
.
This
was
the
grand
cause
in
the
beginning
,
why
Man
was
prohibited
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
Egyptians
,
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
unto
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
,
cruel
,
bloody
Actions
,
not
only
to
the
inferiour
Creatures
,
but
also
to
those
of
his
own
kind
;
whence
Cruelties
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
Inhumanities
,
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
enslaving
none
,
but
allowing
them
all
those
Privileges
and
Freedoms
that
the
Creator
had
given
to
all
the
Inhabitants
of
the
World
,
nor
cutting
off
the
Thred
of
their
Lives
before
their
appointed
time
:
And
it
has
been
observed
,
that
these
Men
,
finde
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
oppressing
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
humane
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
,
unclean
Nature
is
weakned
,
and
grows
faint
for
want
of
its
proper
Food
;
but
on
the
contrary
,
the
humane
and
divine
Principle
grows
strong
.
Likewise
,
Separation
does
wonderfully
dispel
the
dark
Clouds
of
Ignorance
,
and
makes
the
Understanding
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
continually
disobey'd
,
and
instead
thereof
,
the
Spirit
of
Errour
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
continue
the
Religion
of
their
Forefathers
,
though
thereby
they
do
but
mean
Custom
,
the
greatest
of
Tyrants
.
'T
is
,
I
say
,
impossible
for
such
People
ever
to
understand
or
know
any
thing
truly
,
either
of
divine
or
humane
Mysteries
,
nor
can
any
man
penetrate
thereinto
,
except
he
first
separate
himself
from
all
evil
and
unclean
Ways
of
the
Multitude
,
and
their
Customs
;
for
't
is
the
departing
from
Evil
,
and
the
practice
of
Good
that
crowns
a
Man
with
Wisdom
,
Vertue
,
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
acknowledged
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
improbable
it
is
,
that
men
should
have
judgment
in
any
Science
,
Art
,
or
common
Trade
,
if
they
had
not
separated
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
appear
,
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
proper
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
Elements
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
,
Clemency
,
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
Blessings
and
Prosperity
:
As
witness
the
Iews
,
when
they
lived
in
the
Laws
of
God
and
Nature
,
they
were
blessed
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
Nature
,
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
Prayers
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
Nostrils
,
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
strengthned
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
Communications
,
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
Dispositions
,
as
Envy
,
Hatred
,
Back-biting
,
Violence
,
Oppression
,
Fighting
,
and
Killing
one
another
,
do
all
proceed
from
the
wrathful
,
fierce
Principle
,
and
by
it
are
comprehended
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
Principle
,
which
does
therefore
likewise
receive
and
comprehend
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
framed
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
Principle
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
increasing
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
.
Therefore
't
is
absolutely
necessary
for
People
to
know
somewhat
of
themselves
,
else
they
cannot
understand
from
what
Property
or
Principle
each
Thought
,
Imagination
,
and
Word
does
proceed
,
and
guard
themselves
accordingly
.
'T
is
the
true
knowledge
of
God
in
a
Man's
self
,
that
teaches
Wisdom
,
and
gives
understanding
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
outward
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
continually
to
lean
on
the
Shoulders
of
others
,
and
remain
Darkness
in
themselves
,
as
though
the
Lord
had
not
given
them
any
Salt
to
savour
their
Ways
;
there
being
no
end
(
and
't
were
well
there
had
been
no
beginning
)
of
Man's
running
after
other
Gods
,
and
of
worshipping
of
Idols
;
but
where
the
true
Knowledge
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
himself
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
contending
about
other
Mens
God's
,
esteeming
and
setting
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
Country
,
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
precious
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
knowledge
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
innocent
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
Attainments
,
and
recommended
it
as
a
thing
principally
necessary
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
,
Violence
,
and
Oppression
whatsoever
,
either
of
Man
or
Beast
,
and
in
them
meek
,
innocent
Dispositions
and
Inclinations
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
,
killed
,
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
especially
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
divine
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
,
burry
,
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
many
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
continued
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
Nourishment
of
a
most
excellent
Substance
,
and
far
beyond
Flesh
;
as
it
doth
appear
by
all
that
have
applied
themselves
to
such
harmless
,
innocent
Foods
,
especially
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
nourishment
,
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
Nature
,
and
fierce
Wrath
that
now
became
predominant
in
Man
And
for
that
Reason
,
the
wise
Ancients
used
so
much
diligence
to
persuade
the
common
People
from
the
frequent
eating
of
it
;
especially
without
distinction
,
as
well
because
it
cannot
be
procured
without
Violence
,
nor
be
eaten
without
being
more
or
less
infected
with
the
Sensual
and
Beastial
Nature
;
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
externally
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
impressions
on
those
that
eat
it
,
by
a
secret
,
hidden
way
of
Simile
,
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
Nature
leaveth
the
Ways
of
Sense
and
Understanding
,
and
goes
on
in
her
common
Course
;
there
is
no
consideration
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
,
attract
Poyson
out
of
all
things
,
which
does
also
increase
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
Property
respectively
.
Did
Men
understand
or
consider
this
Power
of
Nature
,
they
would
not
so
much
desire
Flesh
without
distinction
,
nor
make
it
their
common
Food
;
but
rather
,
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
innocent
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
unwashen
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
Disciples
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
Cogitations
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
predominate
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
,
before
there
was
an
inward
Work
and
Reformation
in
the
Heart
;
for
all
Men
are
first
defiled
in
Imaginations
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
indeed
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
Principles
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
according
to
the
prevailing
Property
in
each
Beast
,
suitable
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
,
wrathful
,
inhumane
Nature
has
dominion
,
their
very
Shapes
and
Forms
shew
Fierceness
,
their
Countenances
are
terrible
and
frightful
to
behold
,
and
their
Inclinations
are
both
cruel
and
unclean
;
they
are
not
satisfied
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
,
Tigers
,
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
matter
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
Violence
,
there
does
oft-times
happen
in
the
Heart
great
controversie
or
strugling
between
the
divine
Principle
,
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
only
a
manifestation
of
what
Property
does
reign
in
the
Soul
:
Therefore
the
first
step
to
Vertue
,
Cleanness
,
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
absolute
necessity
to
every
person
;
for
he
that
cannot
distinguish
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
Nature
,
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
poysonous
creeping
Vermin
,
as
clean
and
unclean
Beasts
;
which
was
a
true
Figure
of
the
unregenerate
state
of
Mankind
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
Creatures
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
Counsel
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
otherwise
,
are
mistaken
,
as
is
apparent
;
because
,
as
I
said
but
now
,
there
were
represented
in
the
Sheet
poysonous
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
also
,
Intemperances
,
Superfluities
,
Gluttony
,
and
the
desire
after
unclean
Food
;
which
evil
Nature
and
venomous
Contagion
Iesus
Christ
,
the
Cleanser
and
Purger
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
inferiour
,
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
divine
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
depraved
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
contention
;
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
Properties
,
and
let
the
unclean
Thoughts
,
Words
,
and
Works
be
cut
off
in
the
Bud
by
the
Sword
of
the
Spirit
.
It
was
the
poysonous
Vermin
,
and
violent
,
unclean
Nature
within
,
which
the
Lord
would
have
destroyed
and
killed
,
not
the
Beasts
without
;
for
Man's
most
deadly
Enemies
are
those
of
his
own
Houshold
;
inward
,
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
Original
,
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
Nourishment
,
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
't
is
certain
,
such
sorts
of
Food
as
are
subject
to
putrifie
before
they
are
eaten
,
are
also
liable
to
the
same
afterwards
:
Besides
,
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
:
Likewise
,
Flesh
does
breed
great
store
of
noxious
Humours
:
And
it
must
be
considered
,
that
all
sorts
of
Beasts
,
and
other
living
Creatures
are
subject
to
Diseases
,
and
many
other
Inconveniences
and
Uncleannesses
,
Surfeits
,
Over-driving
,
Abuses
of
cruel
Butchers
,
&c.
Which
renders
their
Flesh
still
more
unwholsom
:
But
on
the
contrary
,
all
sorts
of
dry
Foods
,
as
,
Bread
,
Cheese
,
Herbs
,
and
many
Preparations
of
Milk
,
Pulse
,
Grains
,
and
Fruits
;
as
their
Origiual
is
more
clean
,
so
being
of
a
sound
,
fir●
nature
,
they
afford
a
more
excellent
nourishment
,
and
more
easie
of
concoction
;
so
that
if
a
Man
should
exceed
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
undepraved
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
't
is
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
Sepulchres
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
brutified
,
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
regret
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
going
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
plowing
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
Wisdom
;
and
yet
if
some
of
these
same
Men
happen
in
a
private
Quarrel
or
Contest
to
kill
a
Man
(
although
it
were
partly
in
their
own
defence
,
or
to
have
committed
private
Murthers
,
)
their
Minds
and
Consciences
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
enlarge
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
Trumpet
,
he
shall
have
a
great
number
of
Men
offer
themselves
,
and
take
delight
to
kill
,
oppress
,
burn
and
destroy
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
ready
,
nay
,
zealous
to
kill
,
burn
,
and
destroy
the
Innocent
,
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
natural
Affection
and
Humanity
,
and
have
immersedtheir
Wills
,
and
their
whole
Hearts
and
Souls
,
and
precipitated
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
savage
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
Creation
;
and
yet
still
all
is
too
little
to
satisfie
his
insatiate
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
.
'T
is
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
Dispositions
,
it
being
contrary
to
their
Natures
to
worry
,
oppress
,
or
seek
the
Lives
of
their
Fellow-Creatures
;
but
are
contented
with
their
innocent
and
natural
Food
;
they
are
the
only
useful
and
beneficial
Creatures
unto
Man
,
his
perpetual
Friends
,
by
vertue
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
hunger
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
nature
,
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
suffered
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
Communications
,
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
between
Bread
and
the
Stomach
.
Whatsoever
Man
gives
way
,
or
joyns
himself
unto
,
the
same
through
a
little
custom
and
practice
will
have
power
to
impose
its
own
Property
,
and
captivate
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
't
is
no
fit
comparison
to
liken
some
sorts
of
cruel
Men
to
savage
Beasts
;
for
thereby
the
poor
dumb
Creatures
are
abused
:
They
do
according
to
their
kind
;
but
Man
was
made
for
another
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
Innocency
,
and
many
Men
,
by
giving
way
to
Cruelty
and
Violence
,
are
become
so
bad
,
that
they
cannot
be
compared
to
any
Creature
in
Nature
,
but
merely
to
Devils
.
O!
how
abominable
and
wicked
a
thing
it
is
in
the
sight
of
the
Lord
,
and
his
friendly
Love
in
Iesus
Christ
,
for
Men
to
take
his
holy
Name
in
vain
by
their
Swearing
,
Lying
,
Stealing
,
Cheating
,
Circumventing
each
other
,
Fighting
,
Killing
,
counting
it
no
Evil
to
hurry
,
oppress
,
worry
both
Man
and
Beast
,
spending
their
precious
time
in
Wantonness
,
and
all
kind
of
Superfluity
of
Naughtiness
and
Intemperance
,
making
it
a
Sport
and
Pastime
,
Good-Fellowship
,
and
Civil
Neighbourhood
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
wherewithal
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
Belly-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
Passions
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
,
depraved
&
wicked
Opinion
amongst
Men
,
to
say
,
I
have
wherewithal
,
I
will
therefore
indulge
my self
,
eat
to
Gluttony
,
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
Children
,
and
bring
them
up
in
all
kind
of
Superfluities
,
Luxury
,
and
Idleness
;
so
that
every
succeeding
Generation
is
more
corrupt
than
the
former
,
sowing
hellish
Dispositions
,
and
entailing
them
on
their
Posterity
;
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
Children
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
endeavour
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
Alexander
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
therein
placed
his
whole
delight
and
Happiness
;
which
Alexander
understanding
,
put
him
in
amongst
his
Money
,
and
shut
him
up
with
it
,
bidding
him
eat
it
;
and
so
the
miserable
Man
starved
to
death
upon
his
Treasure
.
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
Industry
:
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
Noble
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
many
Thousands
of
People
.
From
these
,
and
the
like
Heroick
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
proceeded
;
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
dominion
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
barefoot
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
have
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
destitute
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
famous
Generosity
of
the
red
,
circling
Iuice
,
so
cunningly
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
many
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
Farmer
has
altogether
as
large
a
Stomach
,
though
not
so
large
an
House
as
his
Landlord
.
Now
for
certain
,
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
wicked
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
peculiar
Marks
of
Dignity
given
them
by
God
or
Nature
,
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
Natures
would
not
be
glutted
and
distempered
with
continual
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
breaking
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
hungry
,
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
hearing
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
relish
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
after
Dinner
took
his
leave
;
about
a
Fortnight
after
,
sends
a
Messenger
for
this
old
fulsome
Abbot
,
and
ordered
him
to
be
carried
to
rights
to
the
Tower
,
and
that
he
should
be
there
kept
close
Prisoner
,
and
allowed
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
Stomach
;
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
demands
his
500
l.
For
,
says
he
,
you
said
you
would
give
it
;
and
I
have
performed
the
Cure
,
and
got
you
a
better
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
pleasure
of
both
.
There
are
in
all
Men
but
five
Senses
,
and
four
Elements
;
and
the
Creator
hath
made
no
distinction
,
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
Furniture
,
gaudy
Garments
,
great
Houses
,
many
Servants
,
&c.
All
which
,
if
great
Prudence
and
Moderation
be
not
observed
,
)
will
rather
destroy
the
true
Delight
and
Pleasure
of
the
Body
and
Mind
,
and
render
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
being
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
hazarding
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
infecting
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
Commandments
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
received
?
Every
good
and
perfect
Gift
(
saith
the
Apostle
,
)
cometh
from
the
Lord
,
and
he
alone
,
and
he
always
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
themselves
,
and
like
Senseless
Sots
,
account
it
their
privilege
and
Right
in
Nature
to
Lord
it
over
their
Fellow-Creatures
;
than
which
,
nothing
can
be
either
mere
unjust
or
ridiculous
.
There
is
no
mark
of
distinction
,
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
amazing
Wonders
of
God's
Creation
?
Do
not
the
melodious
Harmonies
and
charming
Airs
of
Musick
delight
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
Shepherdesses
:
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
greatest
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
Noble
Blood
:
Can
any
thing
be
mote
extravagantly
ridiculous
?
True
it
is
,
all
that
are
Governors
,
Magistrates
,
and
Officers
of
the
People
,
ought
to
be
honoured
and
respected
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
every
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
operation
;
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
sometimes
clotted
Blood
,
like
pieces
of
Flesh
,
which
lie
in
some
of
the
Vessels
of
the
Stomach
,
till
being
gathered
into
hard
Lumps
,
they
sorely
oppress
Nature
,
and
cause
Distempers
,
which
are
the
Death
of
Multitudes
.
Flesh
and
Blood
is
too
near
of
kin
to
the
Animal
Life
in
Man
,
to
be
a
proper
Food
for
him
;
't
is
like
the
Marrying
of
Brothers
and
Sisters
:
Therefore
the
Ancients
were
curious
in
forbidding
especially
the
eating
of
the
Flesh
of
any
of
those
Beasts
that
would
naturally
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
Nourishment
:
Nor
has
Flesh
and
Blood
grown
into
great
reputation
from
the
excellency
of
its
Taste
or
Nourishment
,
but
chiefly
(
as
we
have
elsewhere
observed
,
)
from
the
near
affinity
it
has
with
the
awaken'd
Wrath
,
and
bestial
Nature
,
which
in
most
men
predominates
.
Hence
,
when
once
Men
have
tasted
Flesh
,
with
the
Blood
,
the
Bestial
Qualities
are
presently
irritated
,
and
so
pleased
,
that
nothing
else
will
afford
them
such
satisfaction
,
because
of
its
great
affinity
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
cannot
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
Effects
in
Bodies
humane
,
as
each
man
may
feel
in
himself
,
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
cleansed
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
natural
Spirits
are
suffocated
,
and
causes
the
Blood
and
fierce
,
wrathful
Spirits
to
centre
and
lodge
themselves
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
,
poysonous
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
Property
turns
sower
,
strong
,
and
fulsome
,
as
is
manifest
every
where
,
both
in
Animals
and
Vegetables
,
whensoever
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
Ancients
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
Uncleanness
,
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
incorporating
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
,
inhumane
Dispositions
and
Inclinations
;
it
being
the
most
proper
for
Soldiers
,
Hunters
,
Moss-Troopers
,
and
all
such
as
would
have
the
bestial
,
savage
Nature
strengthened
and
encreased
,
and
have
a
mind
to
be
Lions
and
Devils
,
not
only
to
their
own
kind
,
but
all
other
Creatures
;
and
so
long
as
People
give
their
Wills
up
unto
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
,
Nourishment
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
generate
purer
Spirits
,
and
make
the
Body
lightsome
and
pleasant
,
free
the
Mind
from
Dulness
,
Care
,
and
Heaviness
,
quicken
all
the
Senses
,
make
a
good
Understanding
,
preserve
Innocency
,
increase
Compassion
,
Love
,
Humility
,
and
Charity
,
give
the
Spirit
of
distinction
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
Natural
,
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-Windows
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
excellent
Harmony
;
and
whoever
shall
try
it
,
shall
certainly
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
Inventions
and
Arts
that
encourage
Violence
and
Oppression
,
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
Ingredients
,
are
suffocated
and
destroyed
,
so
that
it
becomes
a
meer
composition
of
Wrath
and
Fierceness
;
for
every
Property
of
Nature
becomes
fierce
and
terrible
,
or
strong
,
fulsome
,
and
poysonous
,
if
the
virtue
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
Charcoal
,
which
is
one
Ingredient
towards
Gun-powder
;
and
all
the
rest
are
alike
,
being
of
a
terrible
,
rending
,
tearing
,
devilish
,
fierce
nature
;
and
in
it
is
a
true
Figure
of
the
Wrath
of
God
in
the
outward
nature
:
So
likewise
the
sound
of
Drums
,
and
all
Weapons
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
wrathful
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
themselves
,
and
were
not
acted
and
influenced
by
it
,
there
would
never
have
been
any
of
those
Hellish
Inventions
,
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
Property
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
predominate
,
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
,
Oppression
,
Killing
,
not
only
inferiour
Creatures
,
but
even
those
of
their
own
Kind
,
and
working
all
sorts
of
Impiety
with
greediness
.
Therefore
't
is
of
unspeakable
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
mischievous
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
enters
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
Pillar
of
Salt
;
she
entred
into
the
fierce
Anger
and
Wrath
of
God
and
Nature
,
which
she
was
forewarned
of
;
so
that
she
was
precipitated
into
,
and
comprehended
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
Understanding
,
and
whose
chief
business
was
to
reclaim
men
from
the
Snares
and
Evils
of
Oppression
and
Violence
,
and
teach
them
the
Ways
of
Mercy
,
Clemency
,
and
Love
,
often
threatned
them
with
the
same
Judgment
which
befel
Lot's
Wife
,
it
being
the
portion
of
all
that
live
and
die
in
the
Spirit
of
Oppression
.
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
murmured
,
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
Desires
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
Principle
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
proceed
;
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
sometimes
stiled
,
A
Man
after
God's
own
Heart
,
the
Scripture
saith
,
That
the
Lord
did
not
admit
him
to
build
the
outward
Temple
,
(
which
was
a
true
Figure
of
the
internal
and
spiritual
Temple
:
)
And
what
was
the
Reason
?
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
unknown
to
their
Reason
and
Intention
,
they
do
by
degrees
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
Prophets
,
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
Humanity
and
Christianity
.
From
this
ground
doth
proceed
all
violent
Courses
and
Contentions
,
both
publick
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
continually
cries
in
the
Gate
of
every
Man's
City
,
and
happy
is
he
that
hearkens
unto
her
;
for
she
is
a
sufficient
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
Kingdom
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
violence
,
)
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
Keeper
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
unto
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
Commandments
,
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
prevailed
over
the
divine
,
innocent
Principle
,
and
destroyed
it
,
as
it
does
at
this
day
;
for
those
two
Brothers
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
Punishment
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
whosoever
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
withstand
the
fierce
,
wrathful
Powers
in
Mankind
;
for
if
this
were
not
,
the
Wrath
of
Cain
would
grow
so
powerful
,
that
the
Children
of
Abel
would
not
have
any
being
in
this
World
.
Then
Cain
went
out
from
the
Presence
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
Vanity
,
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
Brethren
,
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
contended
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
destroying
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
satisfied
,
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
;
insomuch
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
Jesus
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
proceeded
.
And
withal
,
we
are
to
remember
,
that
the
Offerings
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
Oppression
;
for
every
Principle
is
moved
by
a
sympathetical
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
Devil
,
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
Allegory
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
Properties
of
Nature
are
at
strife
and
contention
;
the
same
is
said
of
Esau
,
that
he
was
a
rough
man
,
and
a
Hunter
;
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
oppressed
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
it
s
well
being
in
its
self
,
and
allotted
thereto
a
certain
number
of
days
,
and
ordained
proper
Food
for
every
Creature
;
therefore
whensoever
Men
shall
violate
these
Laws
of
God
in
Nature
,
and
work
contrary
unto
them
,
by
oppressing
the
Creatures
,
then
the
Wrath
of
the
Creator
is
kindled
;
for
every
Creature
,
when
it
is
in
danger
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
Protection
;
for
their
Lives
are
as
sweet
,
and
their
Desires
to
continue
it
,
are
as
strong
as
Man's
,
17.
Here
't
is
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
domineer
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
only
Dogs
,
Bears
,
Foxes
,
and
other
of
the
like
Nature
,
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
imbarked
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
entred
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
provoked
to
Anger
,
that
he
said
,
My
Spirit
shall
not
always
strive
with
Man
,
for
that
he
is
Flesh
;
yet
his
days
shall
be
an
Hundred
and
Twenty
.
Here
the
Lord
shortned
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
Mysteries
;
)
but
the
unclean
by
Pairs
or
Two's
,
which
is
a
Number
of
Contention
,
as
being
the
first
that
separates
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
Oppression
,
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
signifie
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
Principle
,
shall
be
preserved
from
that
deluge
of
Wickedness
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
,
't
is
called
the
Tree
of
Life
,
but
not
without
a
great
Mystery
;
for
the
Centre
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
.
'T
was
after
this
was
come
to
pass
,
when
Man
had
by
his
Longing
and
Lusts
precipitated
himself
into
the
fierce
Spirit
,
and
wild
Nature
,
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
Nature
;
as
the
Scripture
saith
in
another
place
;
Such
as
the
People
are
,
such
is
their
God
:
For
the
Lord
appears
to
every
one
according
to
what
Spirit
and
Property
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
Consolation
:
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
Commandments
,
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
Property
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
Obedience
,
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
findeth
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
suffers
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
;
't
is
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
refrain
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
forsake
the
Fear
of
the
Lord
,
and
turned
the
use
of
natural
things
into
wantonness
,
they
awakened
the
Wrath
;
by
which
their
Enemies
got
many
Advantages
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
proceed
from
the
seed
of
the
Serpent
,
the
Betrayer
;
which
I
wish
all
our
Hero's
,
and
Fighters
,
and
great
Martial
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
saved
;
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
destroy
whenever
their
Commanders
please
.
So
likewise
Christ
says
to
Peter
,
(
than
whom
certainly
never
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
continually
lusted
after
Oppression
,
and
the
Ways
of
Egypt
;
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
Wisdom
,
and
made
him
their
Guide
;
for
Moses
doth
signifie
The
Strength
and
Power
of
God
,
in
his
meek
,
friendly
Light
and
Love
;
or
,
A
Cleanser
and
Purger
of
the
People
from
Iniquity
.
This
great
Prophet
,
by
the
mighty
power
of
the
Lord
,
wrought
many
wonderful
Miracles
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
Egyptians
,
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
Canaan
,
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
,
Vanities
,
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
bestial
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
,
Killing
,
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
Angels
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
,
't
is
plain
,
these
Words
are
not
to
be
understood
literally
;
for
Angels
are
incorporeal
;
therefore
Flesh
must
needs
be
too
crude
and
gross
a
Food
for
such
intellectual
Essences
,
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
Judgment
.
Now
out
of
this
strong
power
of
the
kindled
wrath
these
two
Angels
did
proceed
,
which
had
in
them
the
power
of
the
same
Principle
,
viz.
the
inward
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
towards
Sodom
,
that
was
in
the
kindled
Wrath
of
Nature
.
Moreover
,
there
were
Three
Angels
appeared
unto
Abraham
;
but
there
went
but
Two
towards
Sodom
.
Now
I
have
told
you
,
that
the
Number
Two
is
a
Number
of
Division
,
and
intimates
the
strite
between
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
Principle
,
viz.
The
Love
and
Light
should
abide
,
and
manifest
it self
in
Abraham's
Line
;
for
the
Word
[
Abraham
]
does
signifie
,
The
original
Properties
and
Strength
of
God
in
the
Fire
;
and
his
Wife
,
the
Love
or
Meekness
,
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
Abraham
;
that
is
,
the
divine
Principle
,
and
holy
Power
staid
,
and
made
intercession
for
the
Sodomites
;
for
so
we
find
Abraham
immediately
intreating
and
petitioning
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
original
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
punish
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
stirred
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
Property
or
Principle
is
most
predominant
in
either
a
particular
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
Scripture
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
alteration
,
as
we
see
,
if
any
particular
Person
give
himself
to
Vanity
,
and
commits
Evil
with
desire
and
greediness
,
such
an
one
cannot
continue
long
without
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
capable
,
or
have
a
Simile
with
it
,
viz.
the
evil
Angels
,
and
also
the
Venom
out
of
all
things
,
and
so
grows
a
devouring
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
consuming
Fire
.
The
Cherubims
are
the
strong
,
fiery
Angels
,
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
another
;
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
only
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
,
wrathful
Principal
had
not
been
awakened
in
Adam
,
then
the
Lord
would
not
have
drove
him
out
of
the
Garden
,
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
Filial
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
Flowers
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
,
Colours
,
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
Creature
stands
in
Poyson
:
And
therefore
in
what
Creature
soever
these
original
,
fiery
Properties
are
predominant
,
all
such
Creatures
are
of
a
greedy
,
ravenous
,
fiery
Nature
:
If
it
be
an
Herb
,
it
is
poysonous
,
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
Motion
,
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
poysonous
:
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
Pleasure
;
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
Figurer
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
travelling
to
the
Land
of
Promise
,
any
more
look
back
,
and
hanker
after
the
Flesh-pots
of
Egypt
,
but
would
content
themselves
with
the
innocent
food
of
Paradise
;
nor
would
they
murmur
like
the
Israelites
in
the
Wilderness
,
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
Superfluities
of
the
Egyptians
,
the
wrathful
,
fiery
,
bestial
Life
would
die
in
them
,
which
they
were
very
unwilling
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
destroyed
in
the
Wilderness
;
that
is
,
in
the
wild
,
bestial
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
Dispositions
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
second
Form
,
called
Iupiter
,
you
must
leave
all
worshipping
of
Idols
,
false
Forms
of
Religion
,
envious
,
peevish
Inclinations
,
and
Persecutions
,
which
are
devilish
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
abandon
all
Desires
after
unlawful
Beds
,
all
wanton
Discourses
,
and
Enticements
to
fleshly
Lusts.
When
you
arrive
at
the
sixth
Form
,
called
Mercury
,
put
away
all
idle
Jesting
,
much
Talking
,
Lying
,
Dissembling
,
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
Superfluities
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
Wilderness
;
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
killing
of
Beasts
for
Sacrifice
,
is
a
great
Figure
or
Mystery
,
which
shews
the
depraved
state
of
Man
,
and
how
he
is
fallen
from
his
primitive
Integrity
and
Innocency
;
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
after
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
particular
Man
,
when
he
does
suffer
the
fierce
Wrath
and
Fire
to
burn
in
him
,
he
becomes
like
a
raging
Bedlam
;
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
Analogy
,
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
't
is
without
doubt
the
original
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
terribly
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
Sacrifices
,
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
Tabernacle
of
all
,
was
not
made
manifest
whilst
the
first
Tabernacle
was
yet
standing
;
whence
it
appears
,
that
all
the
Sacrifices
,
and
other
Circumstances
of
Worship
in
the
time
of
the
Law
,
did
proceed
from
the
Wrath
,
especially
Sacrifices
and
Killing
,
which
cannot
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
captivated
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
Righteousness
;
and
he
taketh
away
the
first
,
(
that
is
,
the
kindled
Wrath
,
Violence
,
and
Oppression
,
)
and
establisheth
the
second
;
that
is
,
his
eternal
Light
and
Love
in
Jesus
Christ
,
in
whom
alone
he
is
well
pleased
,
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
sufficiently
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
oppression
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
Principle
of
God's
eternal
Love
and
Light
in
his
Son
,
was
not
manifest
unto
them
,
(
as
the
Apostle
saith
,
)
because
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
different
Sounds
;
but
all
conspiring
to
make
up
most
ravishing
and
delightful
Harmony
,
the
dull
,
melancholy
,
harsh
,
jarring
Notes
of
Saturn
and
Mars
,
being
made
pleasant
by
the
incorporating
of
the
melodious
Sounds
of
Venus
,
Iupiter
,
the
Sun
,
and
Mercury
.
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
Basis
,
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
carry
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
Disposition
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
Angels
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
always
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
Condition
,
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
Supernatural
Dignity
.
,
by
the
Lord
Christ's
assuming
an
humane
Body
,
and
making
all
them
Sons
and
Coheirs
that
believe
in
him
,
and
are
incorporated
with
him
:
For
,
though
Man
,
through
Sin
and
Transgression
,
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
divided
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
Resurrection
,
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
it
s
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
counsel
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
Resurrection
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
continual
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
operation
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
violent
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
competent
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
running
with
Blood
,
and
all
the
Places
full
of
Excrements
,
Ordure
,
Garbage
,
Grease
,
and
Filthiness
,
sending
forth
dismal
,
poysonous
Scents
,
enough
to
corrupt
the
very
Air
:
In
the
other
,
you
have
delicate
Fruits
of
most
excellent
Tastes
,
wholesome
Medicinal
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
circumambient
Air
with
redolent
Exhalations
.
This
was
the
Place
,
and
Food
ordained
for
Mankind
in
the
beginning
:
The
Lord
planted
a
Garden
for
him
,
replenish'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
numerous
,
that
they
would
be
prejudicial
to
Mankind
,
&c.
To
all
which
I
answer
:
1.
That
these
are
rather
Suppositions
,
than
Arguments
,
meer
Fancies
,
weak
,
and
unconcluding
,
because
unexperienced
.
There
is
(
and
pity
it
is
,
that
there
is
but
)
little
likelihood
of
the
generality
of
Peoples
forsaking
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
abstain
,
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
Mankind
,
as
this
Objection
supposes
,
but
find
room
enough
in
their
proper
Elements
,
and
the
almighty
Providence
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
various
sorts
of
Birds
,
many
of
them
not
fit
to
be
eaten
,
and
others
,
that
for
the
most
part
escape
the
Stratagems
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
pretty
Robin-red-breast
,
for
its
Innocency
,
are
very
seldom
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
foreboding
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
increase
them
;
which
every
Husbandman
might
be
sensible
of
,
by
keeping
the
Males
from
the
Females
,
and
not
suffering
them
to
generate
too
young
;
whereby
such
Beasts
would
he
larger
,
stronger
,
and
more
healthy
;
whereas
now
so
many
Cattel
are
industriously
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
Commodity
,
and
(
as
it
were
)
a
Manufacture
;
Husbandmen
for
the
most
part
living
at
rack'd
Rents
,
are
forced
to
raise
as
many
of
them
as
possibly
they
can
,
and
to
keep
them
on
improper
and
unhealthy
Pasturages
,
and
to
over-labour
both
themselves
and
their
Beasts
,
merely
to
raise
Rents
for
their
idle
,
extravagant
Landlords
,
who
only
aim
to
satisfie
their
Pride
and
Superfluity
.
6.
'T
is
certain
,
that
God
and
Nature
,
(
who
do
nothing
in
vain
,
)
never
created
,
or
made
more
Creatures
in
any
of
the
four
Worlds
or
Elements
,
whether
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
't
is
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
outrage
them
;
for
as
Innocency
hurts
nothing
,
so
nothing
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
Prophet
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
Temples
,
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
inferiour
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
,
wrathful
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
Enemies
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
another
;
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
motion
,
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
portion
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
incorporated
into
that
unspotted
Body
,
and
holy
Fountain
of
Innocency
,
into
which
state
all
the
inferiour
Creatures
,
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
,
Oppression
,
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
content
him
;
he
contends
with
all
things
,
and
therefore
all
contend
with
him
;
no
place
is
free
from
his
poisonous
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
himself
,
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
themselves
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
Creatures
;
as
the
great
number
of
fragrant
Herbs
,
Seeds
,
Grains
,
and
Fruits
,
which
are
endued
with
brave
innocent
Properties
,
and
many
excellent
Virtues
,
beyond
Expression
;
which
being
well
prepared
,
and
moderately
eaten
,
do
not
only
maintain
Health
and
Strength
,
but
they
do
beget
their
own
Species
,
and
innocent
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
Passions
,
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
Travel
;
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
Miseries
imaginable
;
nor
no
Letting
Lands
and
Farms
so
dear
,
that
the
Farmer
must
be
forced
to
oppress
himself
,
Servants
,
and
Cattle
almost
to
death
,
and
all
too
little
to
pay
his
Rent
;
no
Disobedience
of
the
Inferiour
,
nor
Oppression
of
the
Superiour
;
but
the
first
knows
how
to
obey
,
and
the
last
how
to
govern
;
neither
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
Consumptive
Distempers
,
except
through
Age
,
and
the
Relicks
of
some
Strains
they
got
whilst
they
lived
in
intemperate
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
Intemperance
,
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
corrupted
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
upper
hand
:
Here
the
Harmony
was
broken
,
and
Discord
took
place
;
here
was
the
Strife
:
Then
the
Lord
shortned
Man's
Life
,
but
not
before
he
became
intemperate
,
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
Obedience
,
and
lived
under
the
Government
of
the
innocent
Principle
of
God's
Light
and
Love
,
all
the
inferiour
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
Principle
of
God's
Love
,
and
holy
Light
,
whence
doth
arise
no
Disposition
of
Hatred
,
Violence
,
or
Oppression
;
it
being
as
contrary
to
it
,
as
Light
is
to
Darkness
:
All
Cruelty
and
Blood-shedding
do
proceed
from
another
Fountain
,
as
different
in
Nature
and
Operation
,
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
pleasant
,
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
everlasting
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
Innocency
;
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
precipitated
his
Will
and
Desires
into
the
Principle
of
Wrath
,
then
presently
the
Earth
was
filled
with
Violence
,
and
the
Element
of
his
Body
and
Soul
was
corrupted
;
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
Innocency
,
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
Government
of
its
Nature
,
then
he
could
not
be
satisfied
without
doing
Violence
,
and
Killing
;
for
innocent
Herbs
and
Fruits
had
no
Simile
with
that
Nature
that
had
gotten
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
accompany
all
those
that
have
attained
to
that
state
of
Purity
and
Innocency
which
our
first
Parents
were
cloathed
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
observing
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
detestable
Spirit
of
Scoffing
,
Jearing
and
idle
Jesting
;
neither
do
we
spend
whole
days
and
nights
in
Drunkenness
,
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
Distressed
;
nor
are
our
Common
Halls
filled
with
the
disharmonious
noise
of
drunken
Healths
,
and
roaring
Huzza's
;
no
fulsome
Fumes
of
Tobacco
,
nor
detestable
Steams
of
Brothel-houses
,
to
infect
the
chaste
Air
;
no
Mistrissing
,
nor
Revelling
,
turning
Day
into
Night
,
and
Night
into
Day
;
no
Merriment
or
Sporting
at
the
Funeral
of
the
Beasts
;
neither
do
our
Women
spend
most
of
their
Time
in
lying
a-bed
,
Idleness
,
nor
in
superfluous
Inventions
to
gratifie
their
luxurious
Palates
,
nor
with
playing
and
sporting
themselves
with
negre
nosed
Dogs
,
who
make
these
ravenous
,
unclean
Savages
their
Day
and
Night-Companions
,
for
which
some
have
been
put
to
death
by
the
Sentence
of
the
Judge
,
by
playing
,
kissing
,
and
embracing
of
them
,
sitting
in
their
Laps
,
which
many
of
them
will
hardly
afford
their
Husbands
the
like
kindness
;
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
inhumane
,
depraved
,
and
most
detestable
:
Neither
do
we
accustom
our selves
to
Lye
,
nor
go
to
drunken
Clubs
,
to
tell
Stories
of
Dogs
,
Tobacco-boxes
,
Hunting
,
Riding
for
Wagers
,
Scoffing
and
Jearing
each
other
,
speaking
lightly
of
their
absent
Acquaintance
.
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
Nature
on
the
Rack
by
violent
Exercises
,
whence
proceed
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-doing
:
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
Petitions
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
assist
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
Dominion
,
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
accomplished
;
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
Mysteries
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
Mysteries
,
both
divine
and
humane
.
We
trouble
not
our
Heads
,
nor
spend
much
good
Time
in
learning
many
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
Repentance
,
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
many
other
Evils
,
and
perverse
Companions
attending
her
;
but
,
at
her
first
appearance
,
doth
court
her
Lovers
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
,
Temperance
,
Cleanness
,
Separation
,
Self-denial
,
which
is
a
little
austere
and
burthensome
at
first
to
old
Adam
,
and
to
those
that
have
spent
most
of
their
days
in
the
Intemperances
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-conceitedness
,
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
provided
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
contented
,
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
Inclinations
after
Flesh
and
Blood
,
they
smell
of
the
Original
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
,
Butchers-Shops
,
and
Sheep
,
than
there
is
between
a
pleasant
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
destroy
the
Government
of
the
violent
,
wrathful
Spirit
,
and
ravenous
Nature
,
which
most
Men
love
to
practise
;
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
receieve
Virtue
,
Life
,
and
Power
,
standing
all
in
quietness
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
commit
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
several
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
continue
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
support
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
,
Meditations
,
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
every
Likeness
doth
forcibly
draw
proper
Aliment
out
of
all
things
,
for
the
increase
and
support
of
its
own
Body
,
both
in
good
and
evil
;
and
for
this
same
purpose
we
do
often
meet
together
,
for
our
outward
occasions
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
manifesting
the
inward
secrets
of
our
Hearts
,
and
the
Mystical
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
divine
or
natural
Wisdom
,
by
which
the
low
,
mean
Capacities
are
rais'd
by
Simile
,
Use
,
and
Custom
,
to
some
degree
of
Wisdom
;
Silence
being
in
much
esteem
amongst
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
properly
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
amongst
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
agreeable
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-worthy
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
Behaviours
,
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
Apothecaries
,
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
proceed
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
proper
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
subject
to
bring
forth
evil
Fruit
,
or
Vegetation
not
so
profitable
for
use
;
and
if
there
be
not
special
care
taken
,
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
,
Seditions
,
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
account
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
Oppressions
and
Intemperances
:
We
do
not
admit
the
importing
of
Wine
,
or
any
strong
Drinks
to
be
made
,
that
is
capable
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
advantage
of
Nature
,
but
altogether
the
contrary
:
Therefore
the
Wise
amongst
us
do
refrain
it
,
and
prohibit
themselves
for
their
sakes
:
We
had
rather
the
excellent
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
Servitude
,
and
the
Drinkers
thereof
with
little
less
;
Drunkenness
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
intemperate
Egypt
,
though
the
Foolish
Ones
have
:
And
if
we
should
give
liberty
again
to
Drunkenness
,
Gluttony
,
and
the
like
Vanities
,
we
may
justly
expect
the
same
measure
,
and
to
have
no
more
Mercy
than
Pharaoh
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
needful
,
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
Principle
whence
the
Good
or
Evil
doth
proceed
;
therefore
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
Palates
,
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
intombing
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
Bestiality
:
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
.
Abstinence
,
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
inferiour
,
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
,
Drunkenness
,
Adulteries
,
Theft
,
and
Murders
;
as
also
,
unto
all
vain
Sports
,
and
violent
Exercises
;
as
,
Bear-baitings
,
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
Inventions
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
Spectators
,
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
aforementioned
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
Violence
,
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
gather
the
rude
,
violent
Multitude
together
,
and
to
torment
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
Inclinations
,
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
Wisdom
;
and
many
of
them
are
become
excellent
Proficients
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
,
during
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
Occasion
,
but
to
defend
our
Souls
from
Viciousness
.
We
join
not
Harmony
,
Swearing
,
and
vain
Discourses
together
,
as
the
Egyptian
Masters
of
Musick
do
.
Our
Men
do
not
rob
Women
of
their
principal
Ornament
,
neither
living
nor
dead
,
nor
adorn
their
Heads
with
theirs
;
which
shews
(
in
those
that
do
)
a
base
,
depraved
,
effeminate
Nature
:
Most
of
this
sort
of
People
belong
to
Pharaoh's
Troops
,
that
are
,
or
may
expect
to
be
swallowed
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
,
counterfeit
Dresses
,
to
allure
the
wanton
Eyes
of
the
Passers
by
.
We
have
no
Play-houses
,
neither
dare
we
use
Consorts
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
Temperance
.
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
belong
to
the
Trade
of
Killing
,
Violence
,
or
Oppression
amongst
us
;
most
of
them
revolted
,
and
join'd
themselves
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
.
Neither
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
Governours
over
us
,
but
only
those
that
by
Industry
,
Prayer
,
and
Meditation
have
attained
to
a
more
excellent
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
natures
:
We
use
no
double
Preparations
;
the
more
simple
our
Food
is
,
the
more
agreeable
it
is
to
our
Nature
,
and
best
sustains
our
Healths
.
It
is
not
a
Custom
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
predominate
,
there
being
a
certain
Harmony
between
the
Properties
of
Nature
in
Milk
;
and
therefore
it
hath
always
been
found
by
Experience
,
to
be
the
best
Food
for
Children
,
and
all
young
People
;
administring
proper
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
separates
the
wheyish
part
from
the
thick
;
the
same
is
to
be
understood
,
if
Children
or
others
drink
after
eating
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
themselves
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
offensive
to
them
,
and
disagreeing
,
especially
to
some
particular
People
,
whose
Stomachs
are
,
as
it
were
,
naturally
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
Stomach
,
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
Body
,
making
no
variation
,
or
separation
,
as
other
Liquors
will
;
and
therefore
it
hath
been
found
by
Experience
,
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
nature
so
clean
,
simple
,
and
innocent
,
that
it
doth
not
only
wash
and
cleanse
the
Mouth
throughly
,
and
all
the
Vessels
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
,
without
making
any
noise
,
or
causing
an
unequal
Motion
,
cooling
and
refreshing
Nature
;
strengthens
Concoction
;
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
Injuries
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
Ornaments
,
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
Offence
.
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
Smithfield
,
to
buy
Horses
;
for
we
have
no
Jockies
or
Horse-Coursers
amongst
us
,
who
do
make
it
their
chief
Business
to
sell
counterfeit
Wares
:
Neither
do
our
Leathern
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
Ornaments
,
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
ordinarily
abstemious
;
which
done
,
every
one
casts
up
his
Account
;
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
extraordinary
Bargains
made
between
Buyers
and
Sellers
,
whereas
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
Extravagances
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
Afternoon
:
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
Preparation
,
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
;
especially
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
before
.
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
Diseases
by
Temperance
and
Cleanness
,
and
not
by
Physick
.
Our
Women
observe
the
time
of
their
Uncleanness
,
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
Radixes
,
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
Imaginations
,
or
lending
an
Ear
to
every
Woman's
Story
or
Medicine
;
but
first
call
on
the
Lord
,
desiring
his
Counsel
;
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
together
,
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
Inventions
,
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
,
delivered
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
Pleasure
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
Children
,
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
Creature
,
and
Thing
,
according
to
their
Natures
;
that
is
,
expressing
their
Natures
and
Properties
:
He
did
not
give
Names
to
wild
,
savage
Beasts
,
that
did
signifie
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
,
signifie
the
eternal
Principle
of
God's
Love
,
viz.
Cain
imitates
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
Ancients
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
expressing
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
accounted
to
him
for
Righteousness
,
then
the
Lord
said
unto
him
,
Thy
Name
shall
no
more
be
called
Abram
,
but
Abraham
,
which
doth
truly
comprehend
and
signifie
both
the
first
and
second
Tabernacle
.
The
Lord
did
not
destroy
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
another
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
Abram
,
a
Thorn
,
or
wild
Thistle
;
but
Abraham
,
the
Father
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
Conversion
?
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
always
truly
signifie
what
Property
or
Quality
did
predominate
in
the
Child
or
Thing
so
named
.
This
Knowledge
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
thereby
,
doth
remain
as
a
Mystery
unto
Mankind
;
which
is
the
original
Language
,
or
the
true
Language
of
Nature
,
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
hungry
,
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
Conditions
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
communicate
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
communicate
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
thereof
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
loansome
Fields
,
amongst
the
Beasts
,
there
all
things
are
quiet
and
still
,
all
Creatures
praising
their
Creator
,
according
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
inferiour
Animals
under
his
savage
Butcheries
,
and
how
ungrateful
,
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
extend
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
inarticulate
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
Universe
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
derive
thy
Title
?
Is
not
he
good
,
and
bountiful
,
and
merciful
to
all
the
Works
of
his
Hands
,
and
the
Preserver
of
the
whole
Creation
?
and
darest
thou
take
upon
thee
to
a
Destroyer
,
a
Killer
,
and
daily
Practiser
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
irregular
pleasure
,
but
intrusted
to
thy
Conduct
and
Oversight
,
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
formed
,
governeth
,
and
conserveth
so
many
Millions
of
wonderful
Beings
?
And
wilt
thou
,
instead
of
this
noble
,
serene
,
and
quiet
study
of
worthy
Faculties
so
divine
as
thou
art
endued
with
,
forget
thy
Duty
,
thy
Office
,
and
all
Obligations
,
as
to
be
the
first
that
disturbs
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
admirable
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
Variety
,
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
:
Amongst
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
Nature
:
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
Divine
Law
,
we
never
had
had
any
such
inclination
at
all
,
)
our
Battels
are
sudden
,
and
not
premeditated
Murthers
;
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
Judgments
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
Sovereign
Food
of
it self
,
but
being
altered
,
and
variously
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
't
is
unnatural
to
take
away
any
Creature
's
Young
,
before
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
Egyptian
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
forget
our
former
Injuries
;
but
assoon
as
we
have
gathered
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
Generation
?
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
Countries
;
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
,
't
is
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
Charter
of
Nature
,
and
at
last
we
die
both
untimely
and
unwillingly
,
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
restrain
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
pieces
with
our
Horns
?
Yet
we
do
none
of
these
,
but
continue
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
Moderation
;
and
can
we
chuse
then
but
send
up
our
Complaints
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
Protection
,
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
innocently
towards
all
the
rest
of
its
Fellow-Creatures
?
For
our
Creator
hath
indued
us
with
a
meek
,
friendly
Nature
;
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
satisfaction
;
and
we
are
delighted
in
Solitariness
and
Cleanness
;
hence
all
the
good
and
wise
Men
of
old
,
always
compared
good-natured
Men
unto
us
:
We
are
free
from
Covetousness
;
for
our
Desires
exceed
not
the
Necessities
of
Nature
:
Our
Imaginations
do
not
wander
after
the
Varieties
of
foreign
Regions
;
nor
have
we
any
occasion
to
travel
out
of
our
own
native
Countrey
,
into
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
remained
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
,
't
is
another
;
but
still
to
them
intelligible
,
that
't
is
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
Covetousness
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
manifest
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
inclined
to
Melancholy
;
for
this
Reason
,
very
wet
,
dripping
Seasons
,
especially
in
the
Fall
of
the
year
,
prove
dangerous
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
enable
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
tortures
of
the
Stone
,
the
trembling
Palsie
,
the
meager
Consumption
,
the
idle
Gout
,
or
the
lascivious
POX
;
we
need
not
your
Bagnio's
or
Hot-Houses
;
we
never
are
troubled
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
complaining
:
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
Innocency
,
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
;
't
is
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
notwithstanding
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
imagine
they
can
make
Money
of
us
,
they
will
for
a
small
time
Regale
,
or
flatteringly
feast
us
with
store
of
Pasture
;
and
when
they
think
we
are
fat
enough
to
gratifie
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
centre
of
Wrath
?
For
no
Violence
can
be
done
,
but
Wrath
must
have
the
chief
hand
in
it
;
and
't
is
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
predominant
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
Dispositions
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
liberty
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
Spirit
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
Labours
;
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
very
few
Hours
.
All
this
we
do
,
and
are
contented
to
do
;
but
what
is
reasonable
,
and
agreeable
to
our
Natures
,
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
destroyed
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
almost
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
finish'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
excessive
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
violent
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
another
,
for
to
gratifie
their
foolish
Vanity
,
Pride
,
and
Covetousness
.
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
Consideration
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
extended
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
Delight
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
;
interring
their
Carcases
in
their
own
Paunches
,
and
mixing
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
Inconveniences
from
Man
,
and
for
his
sake
contracted
many
Diseases
;
then
,
to
make
us
amends
,
when
we
are
almost
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
beginning
of
Pain
and
Torment
to
him
that
doth
it
;
and
though
we
are
dumb
,
and
cannot
call
to
our
Creator
after
the
manner
of
Men
,
with
dissembling
Hearts
,
and
lying
Tongues
,
yet
we
send
up
our
Petitions
to
him
after
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●feriour
Creatures
,
as
though
we
had
no
sense
or
feeling
of
our
Pains
.
Are
not
we
the
Work
of
the
great
Creator's
Hand
?
And
though
we
are
not
so
highly
graduated
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
Element
wanting
in
us
;
and
do
not
we
contain
the
true
Nature
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
?
'T
is
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
Governour
;
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
Understanding
,
and
true
Method
of
Governing
,
and
would
fain
be
an
absolute
Monarch
,
or
arbitrary
Tyrant
;
making
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
Punishment
;
therefore
all
those
that
use
us
roughly
,
and
oppress
us
,
and
such
as
are
of
killing
Occupations
,
are
generally
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
Vegetables
,
both
for
Food
and
Physick
,
and
almost
innumerable
their
Virtues
;
but
two
things
are
especially
to
be
regarded
:
1.
That
they
be
gathered
in
their
proper
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
certain
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
Aspects
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
Dispositions
,
both
of
Men
and
Beasts
,
good
or
evil
,
handsome
or
the
contrary
,
according
to
the
time
of
Conception
and
Birth
,
and
according
as
the
benevolent
or
malevolent
Configurations
of
the
superiour
Constellations
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
Weakness
,
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
flourishing
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
afterwards
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
Conjunctions
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
distinction
,
and
administer
them
,
without-separating
the
crude
,
earthy
parts
from
the
more
spiritous
and
balsamick
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
Medicine
,
and
cure
every
Disease
,
if
it
were
true
which
the
Ancients
have
left
on
Record
of
Herbs
,
appropriating
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
Astrologically
,
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-Gilliflowers
,
♋
-
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
Benedictus
,
♈
-
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
Arehangel
,
♎
-
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-Pennyroyal
,
♎
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
September
.
-
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
gathered
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
underneath
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
Operations
,
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
pleasant
lively
Rays
of
the
Air
have
their
free
Influences
,
and
to
keep
them
duly
turned
,
until
the
gross
moisture
,
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
sufficiently
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
consume
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
Husband-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
Weather
will
permit
;
after
which
,
many
will
make
it
into
large
Ricks
,
viz.
Almost
a
load
or
more
in
each
,
and
let
it
stand
two
or
three
Weeks
more
,
which
does
prepare
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
second
Fermentation
,
digest
and
destroy
that
moist
fainty
Quality
,
which
all
Hay
newly
made
does
plentifully
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
into
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
Spirituous
Vapours
of
the
Air
do
penetrate
it
,
and
thereby
keep
the
Spirituous
Parts
living
,
and
free
from
Suffocation
,
or
contracting
any
gross
Humidity
,
which
all
places
do
abound
with
,
where
the
pleasant
comforting
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
curious
.
Whereas
Hay
put
into
Barns
,
&c.
will
not
settle
so
hard
and
close
,
though
never
so
much
care
and
pains
be
taken
in
treading
it
down
;
the
Reason
is
,
because
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
before
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
Delightsome
,
perfuming
the
whole
Field
with
its
wholesome
Odours
;
But
then
if
the
same
be
there
too
long
continued
,
the
very
same
Influences
which
exhaled
and
destroyed
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
other
thing
of
like
nature
,
will
not
have
any
true
Vertue
or
Life
in
them
.
On
the
other
side
,
if
they
be
not
dryed
enough
,
the
gross
phlegmy
Substance
that
remains
will
suffocate
the
pure
Spirits
,
and
cause
Putrifaction
,
and
kindle
the
bitter
,
sower
and
astringent
Qualities
,
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
very
much
impair
them
;
For
,
'T
is
the
Sun
and
open
Air
that
keeps
the
Volatile
Spirits
,
and
Balsamick
Virtuers
living
,
for
want
whereof
,
the
true
Life
,
and
spirituous
Properties
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
Tradition
,
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
Spirituous
Vapours
of
the
Air
that
penetrate
all
Bodies
,
and
keep
the
Spirits
of
each
thing
living
in
all
Preparations
.
A
Man
would
think
it
almost
impossible
,
for
those
that
make
it
their
whole
business
to
prepare
Medicines
,
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
natural
way
of
preparing
the
Food
for
his
Cattel
,
than
these
Worshipful
Rabbies
have
either
in
the
Preparations
of
their
own
,
or
Patients
Food
,
or
Physick
;
and
the
Common
People
seeing
what
these
Men
of
reputed
Learning
do
,
follow
them
like
Apes
,
never
questioning
whether
it
be
good
or
bad
;
so
verifying
the
Proverb
,
where
The
Blind
leads
the
Blind
,
&c.
Tell
me
,
I
pray
,
what
Virtue
or
true
Life
hath
Carduus
,
Wormwood
,
Centaury
,
Winter-Cherries
,
and
many
other
sorts
of
Physical
Herbs
,
when
dried
in
the
Saturnine
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
.
'T
is
confessed
,
a
Man
may
use
some
of
the
before-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
therefore
cannot
be
destroyed
,
except
such
Herbs
be
annihilated
;
but
the
pure
Essential
Virtues
and
Balsamick
Body
are
wholly
destroyed
:
Therefore
Medicines
made
of
any
Herbs
prepared
,
as
most
Physitians
and
Apothecaries
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
Preparation
be
wrong
,
and
the
true
and
living
Virtues
destroyed
,
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
Summer
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
Understanding
,
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
contrary
both
to
the
first
and
second
,
then
such
a
Composition
,
or
Medicine
,
does
make
three
degrees
of
variation
,
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
several
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
Stomach
and
whole
Nature
of
Man
doth
loath
them
;
for
in
such
Mixtures
,
things
not
Homogenial
,
or
agreeable
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
Diseases
,
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
Superfluous
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
,
Consumption
,
windy
Diseases
,
or
the
like
;
nothing
being
a
greater
Evil
to
Nature
,
than
those
improper
and
unnatural
Mixtures
both
of
Food
and
Physick
,
the
first
being
the
very
Radix
of
Diseases
,
and
the
second
does
increase
and
prolong
them
.
Physicians
may
pretend
and
boast
as
much
as
they
will
of
the
Excellency
of
their
Dispensatory-Ware
;
't
is
certain
,
that
such
Diseases
as
are
generated
by
degrees
,
by
the
frequent
use
and
eating
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
,
Recompounded
,
Decompounded
,
and
Surrecompounded
Medicines
,
as
daily
Experience
shews
.
Therefore
let
no
Man
have
Faith
,
or
repose
Confidence
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
invaded
the
Body
,
and
wasted
the
Spirits
,
then
't
is
a
difficult
matter
to
root
out
such
Disorders
either
by
Temperance
or
Medicine
;
but
still
the
first
has
the
greater
Power
to
give
Relief
,
there
being
far
greater
Danger
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
Quantity
of
Meats
and
Drinks
,
and
then
their
Eyes
will
be
opened
,
and
see
the
Errors
of
those
things
which
formerly
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
suppose
;
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
Apothecaries
,
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
design
from
the
beginning
to
the
end
being
to
get
Money
,
to
live
in
Wantonness
,
Gluttony
,
and
Superfluity
.
There
was
no
occasion
amongst
the
Ancients
for
this
sort
of
People
;
for
every
one
was
his
own
Physician
;
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
authorizing
of
Ignorant
Pedantry
for
the
sole
Curing
,
or
rather
Killing
of
their
Neighbours
.
Can
any
understand
,
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
Sciences
.
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
Physicians
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
Spectacles
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
Object
,
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
wonderful
Effects
.
'T
is
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
Diseases
;
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
Sayings
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
particulars
,
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
instruct
them
in
any
things
belonging
to
their
Preservation
:
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
themselves
,
then
all
goes
astray
,
and
the
true
Efficacy
or
Virtue
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
diseases
,
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
directed
,
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
Disorders
,
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
answerable
;
he
has
perhaps
purged
their
Purses
to
a
Vacuum
;
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
Tradition
,
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
compounded
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
adulterated
,
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
Apothecaries
,
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
Consumption
;
she
applies
her self
to
a
Famous
Doctor
for
Learning
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
Directions
how
she
might
prevent
that
Consuming
Distemper
?
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
,
Tradition
,
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
Apothecary
had
mustered
up
his
several
Slops
,
and
compleated
the
Composition
of
Omniumgatherum
,
the
Small-Pox
began
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
Materials
enough
to
half
set
up
an
Apothecary
.
The
Receipt
.
R.
Ol
Amygd
.
dulc.
rec
.
Syr.
Capiat
Veneris
anaʒiss
.
Sacchar
.
Cant.
ʒiss
,
mis.
exactissim
.
Capiat
cochleare
unum
ter
quaterve
in
die
superbibendo
℥
iv
.
〈◊〉
pozem
.
sequent
.
calid
.
Re.
Decoct
.
pector
depurat
.
lb
jss
.
Tinct.
Crocj
.
Syr.
capil
Veneris
ana
℥
iss.
mis.
fiat
Apozema
.
R.
Cons.
Ros.
rub
.
antiq.
per
setacerum
traject
.
℥
ii
.
Pulv.
Halyʒiss
.
Laud.
liquid
.
ʒi
.
Syr.
Balsamic
.
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-powder
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
following
Apozem
warm
.
Take
of
the
Pectoral
Decoction
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
Ounces
,
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
various
Natures
as
many
,
disagreeing
one
with
the
other
,
and
consequently
make
a
Medicine
of
a
loathing
Quality
,
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
healthiest
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
.
'T
is
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
Nourishment
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
destroyed
by
the
contrary
Qualities
of
other
intermixt
Ingredients
.
It
is
further
to
be
noted
,
that
most
sorts
of
Herbs
,
when
cut
in
their
proper
Seasons
,
and
under
good
Influences
,
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
exhale
and
destroy
the
gross
earthy
phlegmy
substance
,
and
preserve
the
pure
spirituous
parts
,
and
Balsamick
Virtues
,
and
sets
the
Spirit
free
,
that
it
becomes
volatile
;
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
Liquors
will
greedily
receive
the
good
Virtues
and
Spirituous
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
common
Fire
is
to
be
compared
therewith
;
for
by
this
Chymical
Art
of
Nature
,
the
more
sublime
Virtues
and
vegitative
Qualities
are
preserved
,
and
the
gross
earthy
Substance
destroyed
;
but
in
all
our
Chymical
Preparations
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
Spirit
,
nor
Balsamick
Body
or
Vegitative
Virtue
,
but
only
the
fierce
fiery
harsh
astringent
bitter
Spirits
,
which
properties
are
the
original
of
every
Life
,
and
cannot
be
destroyed
in
any
preparation
,
though
never
so
unnatural
,
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
Liquors
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
Scurvey-Grass
,
of
Salt
,
and
many
others
of
like
Nature
that
are
prepared
by
Fire
,
whereby
the
Radical
Moisture
,
or
sweet
Balsamick
Quality
,
the
Volatile
Spirit
,
and
Vegitative
Vertue
or
middle
Quality
are
al●
destroyed
,
have
no
such
physical
Virtues
〈◊〉
their
Authors
appropriate
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
sulpherous
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
,
astringent
,
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
Brandy
,
(
the
last
of
which
those
great
Physicians
and
Masters
of
Art
,
do
use
to
draw
their
Spirits
of
Scurvey-grass
in
)
;
when
you
have
put
your
Ingredients
into
your
Liquor
,
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
Cleansing
Qualities
such
Herbs
or
Seeds
were
naturally
endued
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
Traditionary
senseless
Ways
and
Methods
to
be
abandoned
,
as
destructive
to
the
Health
,
and
Well-being
of
Nature
.
It
is
further
to
be
noted
,
that
none
ought
to
apply
themselves
to
the
●●actice
of
Physick
but
such
only
as
the
Lord
hath
in
their
Radixes
endued
with
proper
Gifts
,
and
natural
Parts
;
for
't
is
not
sufficient
for
them
to
read
other
mens
Works
,
and
vapour
with
their
Receipts
,
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
contrary
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
follows
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
,
't
is
by
meer
chance
;
Whereas
Physicians
ought
not
to
administer
any
Medicine
without
true
Knowledge
both
of
his
Patients
Disease
,
and
what
he
gives
to
remove
it
;
all
things
,
especially
where
mens
Lives
are
concerned
,
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
very
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
any
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
vindicate
his
Cause
by
Law
,
't
is
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
destroyed
his
Health
,
he
may
be
sure
to
destroy
the
other
part
also
,
if
he
keep
close
,
and
follow
the
Physicians
Prescriptions
,
and
take
good
store
of
their
adulterated
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
Graces
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
Beings
,
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
against
the
simple
Light
of
Truth
;
they
have
cloathed
themselves
with
Vanity
and
Self-hood
,
being
contented
with
Tradition
and
a
Worldly
puffing-up
Knowledge
,
which
serves
them
to
swagger
with
,
but
not
to
do
any
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
natural
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
,
produce
such
abundance
of
Rank-weeds
,
as
overtop
and
choak
the
good
Seed
,
that
it
cannot
attain
to
any
maturity
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
abundantly
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
convenient
,
infuse
them
in
Ale
,
Beer
,
Cyder
,
Wine
or
Spirit
of
Wine
;
but
remember
that
they
do
not
continue
above
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
understood
if
your
Herbs
or
ingredients
be
of
a
strong
bitter
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
't
is
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
prepared
twice
,
and
therefore
when
mixed
with
any
kind
of
Liquor
or
Drink
,
they
give
it
a
sickish
fainty
Taste
,
being
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
Reasons
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
balsamick
Virtues
and
Tinctures
will
become
either
suffocated
or
evaporated
;
for
all
sorts
of
Menstrums
or
Liquors
do
first
extract
or
receive
the
pure
subtle
spirituous
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
;
therefore
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
equally
unpleasant
to
the
Nose
,
the
Pallate
and
the
Stomach
.
Many
Examples
I
could
instance
to
demonstrate
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
,
Apothecaries
,
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
virtue
,
except
for
Stilling
;
whereby
't
is
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
handful
of
Grass
and
smell
to
it
,
does
it
not
send
forth
a
gross
,
fulsome
earthy
smell
and
scent
;
but
if
you
expose
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
volatile
,
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
,
except
some
Spicy
Herbs
,
whose
pure
Virtues
stand
a
degree
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
Spirituous
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
Stofor
as
there
is
a
most
pleasant
sweet
friendly
Power
and
Virtue
in
all
Herbs
,
Seeds
and
Grains
;
so
on
the
contrary
,
there
is
a
strong
gross
poysonous
fulsom
Quality
,
there
being
nothing
so
good
but
it
hath
an
evil
in
it
,
nor
any
thing
so
evil
,
but
there
is
an
essential
good
in
it
;
therefore
there
is
required
Wisdom
and
Understanding
in
all
Preparations
,
whether
for
Food
or
Physick
.
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
,
making
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
extract
the
Virtue
and
good
Properties
of
such
Ingredients
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
Ingredients
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
particular
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
together
,
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
delightful
,
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
Fermentation
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
any
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
presently
the
sweet
Balsamick
Body
dieth
,
and
turneth
of
an
evil
,
sower
,
heavy
taste
and
smell
,
and
of
a
dead
heavy
Nature
and
Operation
,
having
in
it
neither
true
Virtue
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
't
is
cold
,
and
then
tell
me
what
't
is
good
for
?
Verily
for
as
much
as
Salt
is
,
when
it
hath
lost
its
Savour
.
Nay
,
will
not
the
very
standing
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
Nature
,
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
beneficial
against
the
Disease
such
Ingredients
are
appropriated
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
Epidemick-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
management
,
and
unnatural
Preparation
of
each
Ingredient
before
they
are
mixt
:
And
secondly
,
the
jumbling
together
such
various
things
,
most
of
which
are
of
contrary
and
disagreeing
Natures
,
is
sufficient
to
destroy
the
good
Virtues
of
the
best
of
things
;
and
therefore
't
is
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
Operation
than
Common-Brandy
or
Spirit
of
Wine
:
'T
is
true
,
they
do
allay
this
hot
fiery
Nature
and
Quality
,
by
adding
to
it
Sugar
,
or
the
like
,
which
renders
it
more
tolerable
to
the
Pallate
and
Stomach
;
but
the
Operation
is
the
very
same
as
Brandy
sweetned
,
or
any
other
Spirits
.
If
a
strong
healthy
person
should
be
confined
to
the
Cordials
,
Iulips
,
daubing
Electuaries
,
and
great
number
of
sick
Potions
,
boyled
Drinks
,
and
variety
of
sweet
Slops
(
and
nothing
more
hurts
and
obstructs
the
Stomach
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
,
Nature
and
Themselves
.
3ly
.
They
ought
to
apply
themselves
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
between
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
over
,
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
;
't
is
vain
to
expect
any
benefit
from
such
Peoples
hands
;
They
are
all
(
as
the
Scripture
saith
in
another
case
)
Physicians
of
no
value
;
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
Nature
;
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
hunted
by
the
Adder
,
is
said
to
fortifie
himself
by
eating
of
Originum
;
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
Weezle
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
,
't
is
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
themselves
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
,
living
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
afterward
with
Mud.
So
that
some
men
who
are
curious
in
Observation
,
have
learned
many
Medicinal
Virtues
of
Herbs
from
Brutes
,
which
they
are
led
unto
by
a
natural
inclination
,
which
we
call
Instinct
,
having
always
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
Creatures
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
limits
of
their
Practice
,
were
born
and
bred
,
and
lived
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
differ
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
endued
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
Mediterranian
,
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
only
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
Anoharba
,
a
Town
in
Cilicia
,
and
lived
before
Christ's
Incarnation
;
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
,
't
is
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
Cultivating
Ground
,
the
change
of
Peoples
Constitutions
,
the
contrariety
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
remember
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
eminent
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
Countries
,
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
Preparations
thereof
:
They
did
then
,
and
most
of
them
do
to
this
Day
,
drink
Water
,
and
many
of
them
go
almost
naked
;
the
use
of
Soft-beds
,
and
warm
close
Houses
was
hardly
known
to
them
except
to
some
few
:
Their
Princes
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
Number
of
compounded
or
complicated
Diseases
as
we
are
.
Therefore
simple
Herbs
,
Seeds
and
the
like
,
had
greater
power
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
Consequence
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
Inventions
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
Virtues
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
comparatively
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
,
'T
is
true
,
they
will
grow
here
,
but
their
Fruits
will
not
come
to
any
Maturity
.
Now
if
the
Variation
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
produce
rich
sweet
Wines
,
Sugars
,
and
delicate
Fruits
,
as
Pine-Apples
,
sweet
Oranges
and
Lemons
,
Plantans
,
Coco-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
't
is
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
,
Complexions
,
and
the
manner
of
our
Living
,
Meats
,
Drinks
,
Imployments
,
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
according
to
the
Elevation
of
the
Pole
,
and
the
Neighbourhood
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
understood
in
all
their
Fruits
,
Vegetatives
and
Minerals
.
The
Salnitral
and
Seminary
Virtues
of
the
Earth
,
varying
also
in
the
predominant
Qualities
from
ours
,
there
being
a
concurrence
in
all
Countries
and
Climates
between
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
Silver
,
which
proceeds
from
the
powerful
Influences
of
the
Sun
and
Venus
,
but
especially
of
the
Sun
,
its
warming
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
Bodies
,
as
Experience
might
teach
us
,
by
the
great
numbers
of
new
Diseases
that
have
of
late
been
cantracted
by
the
superfluous
Mixtures
of
the
East
and
West-Indian
Ingredients
with
our
common
Food
,
as
Spices
,
Fruits
,
Sugars
,
as
also
Tobacco
,
&c.
which
have
strangely
wasted
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
plentifully
bring
forth
all
manner
of
Herbs
,
Fruits
Seeds
,
Drugs
and
Grains
suitable
and
proper
for
the
Sustenance
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
amongst
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
Elevation
?
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
Innate
instant
Qualities
of
each
Place
;
and
as
the
property
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
Degrees
of
the
Spirit
,
which
is
the
Life
of
all
things
,
having
an
innate
Power
to
attract
proper
matter
for
a
Body
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
,
Mineral
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
Creatures
,
as
Sheep
,
Cows
,
&c.
the
same
is
to
be
understood
in
the
Vegetative
and
Mineral
Kingdoms
,
and
the
outward
Body
or
Signature
does
in
all
particulars
manifest
and
shew
the
inward
Nature
of
each
thing
to
the
enlightned
understanding
,
and
sagacious
Naturalist
,
whom
God
and
Nature
have
made
capable
of
such
sublime
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
various
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
Tinctures
compleat
,
which
hath
never
been
known
;
nor
is
it
possible
that
any
gross
Herb
should
have
that
Divine
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
enabled
her
to
press
through
the
Throng
and
Multitude
to
touch
his
Garment
;
where
't
is
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
united
or
joyned
it self
with
the
friendly
Divine
Principle
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
Quality
and
friendly
Nature
which
the
Creator
hath
endued
every
Herb
and
other
thing
with
;
for
as
the
Sickness
of
the
Soul
or
Mind
is
nothing
else
but
the
Deprivation
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
elevating
the
Soul
to
the
Divine
Principles
,
which
will
reinforce
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
Nature
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
incorporate
it self
with
the
wounded
Spirits
,
and
Radical
Moistures
,
and
so
reinforce
and
restore
them
to
their
former
strength
and
power
,
and
then
immediately
the
raging
Fury
of
the
bitter
astringent
and
sour
Properties
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
differ
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
Radixes
;
but
how
unlikely
,
improbable
,
nay
,
impossible
it
is
,
that
one
Herb
should
effect
so
many
Disagreeing
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
various
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
Vegitable
,
Animal
and
Mineral
Kingdoms
;
therefore
there
is
an
absolute
necessity
to
study
to
know
the
Properties
and
Qualities
of
a
man
's
own
individual
and
specifick
Nature
and
Complexion
,
and
not
rely
upon
,
and
trust
to
the
adulterated
Medicines
,
ahd
phantastick
Directions
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
ordinary
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
acquainted
with
Stars
that
never
peep'd
into
our
Hemisphere
,
only
to
get
a
little
useless
,
uncertain
,
perishing
,
and
many
times
harmful
and
destructive
Riches
.
They
'l
be
acquainted
at
Iava
and
Iapan
,
the
Streights
of
Gibaltore
,
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
Eternity
;
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
't
is
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
Authority
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
,
't
is
certain
there
have
been
in
all
Ages
a
sort
of
a
Letter-Learned
Curers
of
both
the
Souls
and
Bodies
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
mankind
,
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
AEgyptian
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
hundred
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
delivered
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
Abimelech
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
every
one
address
to
this
Grand
Physician
,
whose
Arm
is
not
shortened
,
nor
his
Mercy
and
Goodness
diminished
.
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
deceive
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
Medicines
might
know
that
they
are
worse
than
the
Diseases
they
are
prescribed
against
:
I
,
say
,
If
you
follow
these
Courses
,
't
is
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
Compositions
,
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
sober
and
temperate
,
both
in
the
Quantity
and
Quality
of
Meats
,
Drinks
and
Imployments
.
And
if
Diseases
do
at
any
time
invade
the
Body
,
by
any
Accidents
,
or
through
the
Male-Configurations
of
the
Constellations
,
or
the
like
,
then
humbly
to
apply
themselves
by
Prayer
to
the
Lord
,
and
to
the
Oracle
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
Reason
,
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
Directions
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
stinking
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
ponderous
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
Diseases
,
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
imported
from
several
Countries
,
which
are
the
Drivings
of
old
Beds
,
the
uncleanness
whereof
is
not
considered
.
As
to
the
Nature
of
Feathers
,
they
are
of
a
strong
,
hot
,
sulsome
Quality
;
for
Fowls
,
of
all
Creatures
are
for
the
most
part
the
hottest
,
and
their
Feathers
contain
the
same
Nature
:
Therefore
the
constant
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
receive
,
but
retain
all
evil
Vapours
and
Excrements
that
proceed
from
,
and
are
breathed
forth
by
various
Diseased
people
.
Hence
it
comes
to
pass
that
sundry
Distempers
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
vigorous
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
people
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
powerfully
penetrate
the
whole
Body
,
and
if
they
are
not
withstood
by
the
central
heat
and
power
of
the
Spirits
,
then
these
evil
Vapours
do
seise
the
Spirits
,
and
incorporate
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
others
not
.
It
is
a
general
custom
when
men
go
abroad
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
common
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
Mankind
,
and
the
least
care
is
taken
to
prevent
it
.
Every
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
washed
,
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
moments
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
sickness
;
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
Housewives
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
?
Also
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
generate
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
chiefly
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
egress
;
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
Radixes
of
such
things
for
the
generation
of
such
Vermin
.
2.
From
the
pernicious
Smells
and
putrified
Vapours
that
do
proceed
from
old
Beds
,
are
generated
the
Vermin
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
sulpherous
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
ignorant
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
before
)
the
thin
pure
Air
,
with
the
refreshing
Influences
of
the
Sun
and
Elements
,
have
their
free
egress
and
regress
,
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
incorporating
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
attributed
the
generation
of
this
Vermin
to
Wood
,
as
Bedsteads
,
and
the
like
,
are
grosly
mistaken
in
the
productions
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
humidity
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
Putrefaction
,
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
generation
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
certain
that
there
is
no
possibility
in
Nature
for
this
Production
:
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
generated
,
retains
its
first
Species
,
viz.
a
Hair
,
with
a
live
Head
,
which
was
its
Element
whence
it
proceeded
:
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
Darkness
;
the
predominant
Qualities
in
it
is
the
Salts
Nature
,
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
contracted
.
These
Sorts
of
Beds
,
that
stand
so
,
are
apt
to
have
them
more
than
others
.
Also
,
you
are
to
set
your
other
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
Influences
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
Influenees
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
Passages
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
Body
,
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
prevent
the
Generation
of
this
Vermin
,
but
also
to
preserve
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
willing
to
lye
a
little
further
off
,
that
they
may
cool
themselves
,
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
fulsome
,
and
by
their
Heat
they
do
powerfully
dry
up
the
Radical
Moisture
,
causing
a
general
Faintiness
to
attend
the
whole
Body
.
But
on
the
contrary
,
hard
,
even
Beds
,
that
lye
smooth
,
are
not
only
easy
through
Custom
,
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
immoderate
Evacuations
by
Sweating
,
and
keeping
the
Body
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
Feather-beds
do
;
but
are
sweat
and
clean
.
Certainly
nothing
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-mentioned
.
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
Inconveniencies
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
,
fulsome
,
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
contained
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
Communication
,
all
things
have
power
by
a
Sympathetical
Operation
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
,
Nitting
,
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
observed
.
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
according
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
,
wholsome
.
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
Water
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
wholsome
.
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
sooner
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
proceed
,
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
,
especially
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-garments
,
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
,
furring
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
attribute
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
complain
,
as
dayly
experience
doth
shew
.
For
all
outward
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
:
Suppose
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
obstructed
,
the
evil
is
felt
in
that
part
.
Therefore
if
the
Mouth
be
kept
clean
by
continual
Washings
,
it
will
prevent
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
Natures
,
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
Spirits
,
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
prevent
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
Water
:
The
use
of
other
Washes
is
to
little
or
no
purpose
;
but
whosoever
do
constantly
wash
their
Mouths
with
Water
,
as
is
before
mentioned
,
shall
find
an
essential
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
eating
;
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
swallow
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
Childrens
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
Ignorance
and
Folly
of
most
People
,
to
admire
those
things
they
do
not
know
,
and
,
on
the
other
side
,
to
despise
and
trample
underfoot
those
Things
and
Mysteries
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
Vessels
,
but
only
Water
;
all
other
Liquors
leaving
only
a
sower
stinking
Quality
behind
them
,
which
will
quickly
cause
Putrefaction
:
But
Water
in
its
own
nature
is
clean
and
pure
,
not
only
for
all
Uses
in
Housewifery
,
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
Divine
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
unequal
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
,
Affliction
and
Distraction
on
the
Minds
of
People
(
and
many
times
lamentable
Diseases
in
their
Bodies
too
)
than
inconsiderate
and
unfit
Marriages
,
I
could
not
but
think
it
necessary
to
add
a
few
words
on
a
subject
so
general
and
important
.
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
abuses
of
that
holy
Institution
,
it
is
now
to
many
become
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
seldom
,
if
ever
,
done
but
for
some
base
,
hellish
,
sordid
,
self-ends
on
the
Man's
side
,
and
bruitish
unnatural
stimulations
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
holy
Institution
of
God
.
In
the
Beginning
,
after
the
Lord
created
Male
and
Female
,
he
said
unto
them
,
Increase
,
multiply
,
and
replenish
the
Earth
.
This
was
the
Command
of
the
Creator
,
which
all
Mankind
are
obliged
unto
;
and
whosoever
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
,
because
he
has
on
purpose
withstood
the
most
Natural
influences
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
Properties
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
Woman
in
the
World
,
except
some
few
,
who
have
depraved
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
inward
,
natural
,
and
therefore
unappeasable
contrariety
,
loathing
and
dislike
between
them
,
whence
ariseth
Aversion
,
Hatred
,
Jealousie
and
Irreconcilable
Discords
,
and
causeth
the
Young
Man
to
long
after
forbidden
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
Destruction
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
,
Idleness
▪
&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
ever
any
such
Unnatural
Marriages
were
celebrated
.
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
altered
with
Troubles
,
when
Sickness
,
and
the
like
Accidents
happen
,
there
being
few
Married
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
Disappointments
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
Disharmonious
Life
,
and
is
the
Fruit
of
the
Tree
of
Wrath
which
Mankind
has
stirred
up
through
their
Unnatural
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
Principle
both
in
the
Evil
and
the
Good
doth
comprehend
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
consider
how
great
a
sin
it
is
for
men
and
women
on
purpose
,
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
every
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
willfully
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
Marriages
,
which
ought
not
by
any
pretences
to
be
countenanced
,
but
condemned
by
all
sober-minded
people
,
as
a
practice
of
Sodom
and
AEgypt
,
and
such
as
follow
it
without
repentance
,
will
be
swallowed
up
by
the
Red-Sea
of
Divine
Vengeance
and
Indignation
.
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
Marriage
,
nor
ought
to
delude
themselves
with
the
pleasurable
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
remainder
of
their
Days
single
;
for
Solitude
does
afford
unto
the
sober-minded
and
contemplative
Soul
many
excellent
Advantages
,
both
by
Night
and
Day
,
it
being
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
Husband
,
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
certain
their
opportunities
can
be
but
short
,
because
there
is
but
little
Sand
left
in
their
Lives-Glass
,
and
't
is
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
Contemplations
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
)
appear
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
into
act
.
Such
Matches
therefore
,
however
they
may
be
cloaked
with
the
Title
of
Holy
Matrimony
,
are
indeed
Rapes
upon
Nature
,
and
lustful
Sallies
of
a
debauched
Imagination
,
which
always
proves
very
prejudicial
to
the
Health
of
the
Body
,
and
obstructs
the
ways
of
Virtue
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
)
without
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
Children
by
former
Wives
,
't
is
great
odds
,
but
it
proves
a
great
Mischief
to
Them
,
and
an
occasion
of
such
unnatural
Heart-burnings
and
Animosities
,
as
every
prudent
man
would
willingly
prevent
.
3.
There
are
another
sort
of
Youngsters
,
that
are
for
an
equality
in
Estates
and
Births
,
despising
the
innocent
,
simple
and
natural
influences
of
agreeing
Hearts
,
and
united
Affections
,
and
all
those
Real
,
though
Secret
Grounds
of
Love
,
whence
proceed
our
inclinations
to
affect
such
and
such
Complexions
,
Features
or
Humours
;
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
Spirits
as
these
,
make
nothing
to
strain
Nature
,
and
offer
Violence
to
their
own
Inclinations
,
nay
,
to
their
Consciences
too
,
if
it
may
but
make
for
their
Covetous
Interests
.
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
inclined
,
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
Considerations
of
every
mon
in
Marriage
,
and
not
the
mixing
of
Mannours
,
and
joyning
together
of
Farms
,
and
coupling
of
Stocks
,
as
if
their
Bags
must
needs
mutually
Engender
,
and
breed
and
multiply
as
well
as
their
Persons
:
This
making
of
Matrimony
a
Matter
of
Money
,
and
Miserly
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
devoured
them
;
but
you
deliver
them
up
,
and
force
them
into
loathed
Embraces
,
where
perhaps
they
languish
out
twenty
or
thirty
Years
in
perpetual
Vexations
and
Torment
,
without
one
hours
solid
Content
or
Satisfaction
,
and
all
this
for
a
little
Base
Pelf
,
which
never
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
Daughters
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
nothing
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
hundred
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
diseased
,
infirm
,
or
unfit
,
all
is
overlook'd
and
excused
,
Money
covers
all
Infirmities
,
where
the
heart
is
degenerated
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
taketh
care
for
all
,
and
preserveth
all
,
and
from
whom
every
good
Gift
proceeds
,
both
Temporal
and
Spiritual
;
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
Infirmities
;
and
what
Fruit
can
be
expected
from
such
corrupt
Trees
?
Whence
think
ye
proceed
Leprous
Scabby
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
confidently
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
future
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
become
Rude
,
Sordid
,
Stubborn
,
Bold
,
Surly
,
and
Inhumane
,
having
no
true
Natural
Affection
unto
,
nor
taking
any
honest
Care
for
Wife
or
Children
,
but
grow
Dissolute
,
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
thousands
of
poor
Women
and
Children
are
more
miserable
than
any
Creatures
on
the
Earth
,
if
we
do
but
consider
the
Hunger
,
Cold
,
Diseases
,
Griefs
,
Vexations
,
and
Distractions
,
which
they
endure
from
the
intolerable
Idleness
,
Debauchery
,
Crosness
,
or
other
ill
Carriage
,
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
Wisdom
,
both
Divine
and
Humane
,
ought
to
be
the
principal
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
Marriage
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
whether
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
pleasant
,
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
.
'T
is
true
,
every
Married
Estate
is
followed
more
or
less
with
Inconveniences
;
for
it
forceth
a
Man
to
appear
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
,
because
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
,
sometimes
by
Servants
,
sometimes
by
Children
,
and
seldom
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
nothing
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
Expences
,
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
Marriage-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
answer
the
Ends
of
those
that
chiefly
propose
Pleasure
,
Money
,
or
the
satisfaction
of
any
particular
Lust
or
Passion
;
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
,
Idleness
,
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
Gyants
,
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
immoderate
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
vigour
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
Unmans
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
sometimes
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
attend
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
swallowed
,
so
many
Families
dishonoured
,
and
so
many
Persons
Bodies
weakened
and
decayed
,
would
be
prevented
.
2dly
,
All
young
People
ought
to
refrain
the
reading
the
Books
of
Romances
,
Plays
,
&c.
whose
chief
Subject
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
possession
in
the
Soul
,
they
will
soon
wholly
subdue
and
captivate
it
;
for
when
once
a
young
Person
of
either
Sex
has
baffled
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
.
'T
is
easier
to
Prevent
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
Virtue
;
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
Contempt
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-married
,
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
't
is
no
wonder
if
they
Tyre
before
they
arrive
at
their
Journies
end
,
contracting
Surfeits
,
Gouts
,
general
Weaknesses
,
alteration
of
the
Complexion
,
Consumptions
,
and
other
languishing
Diseases
,
as
may
appear
by
many
young
Men
and
Women
,
especially
Men
,
who
grow
Pale
,
and
their
Flesh
wastes
,
and
their
Joynts
grow
feeble
,
and
their
Nerves
tremble
,
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
Retaliation
,
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
Disorders
,
which
is
the
more
remarkeable
,
since
the
same
,
or
the
like
,
is
not
to
be
instanced
in
any
other
Creature
:
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
nothing
does
so
much
Injury
to
Women
(
especially
when
Pregnant
,
or
great-with-Child
)
as
a
cross
surly
Carriage
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
Stoppages
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
violently
into
the
Venereal
Properties
;
for
the
Imagination
of
Mankind
is
so
strong
and
powerful
,
that
it
can
kindle
and
awaken
all
the
Central
Properties
,
whereby
many
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
,
Idleness
,
or
the
like
,
but
rather
makes
People
more
lightsome
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
thereaabouts
,
for
then
Nature
has
attained
to
the
highest
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
Families
.
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
Nature
is
a
growing
,
it
does
in
some
Constitutions
weaken
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
proper
time
to
alter
their
Condition
,
and
of
Virgins
commence
Women
.
'T
is
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
excuse
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
puling
Children
,
makes
her
a
Mistress
before
she
understands
her self
,
whence
ill
management
of
the
Family
,
and
forty
other
Mischiefs
,
too
tedious
to
enumerate
.
5thly
,
As
Nature
,
Reason
,
and
the
Law
of
God
require
Women
to
separate
themselves
when
their
Uncleanness
,
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
coming
together
again
more
desirable
and
pleasant
;
it
being
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
Enjoyments
.
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
provocations
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
Operation
;
therefore
no
Woman
ought
to
know
her
Husband
after
known
Conception
,
till
after
they
be
delivered
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
Mankind
by
the
Practice
thereof
.
Indeed
Custom
makes
the
greatest
Evils
▪
easy
and
familiar
,
and
even
excusable
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
Distempers
,
which
no
other
Creatures
are
subject
unto
,
because
Men
break
the
good
Law
of
God
in
Nature
,
and
turn
the
natural
use
of
things
into
Wantonness
,
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
little
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-Harlots
;
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
Properties
,
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
Inclinations
;
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
juncture
,
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
conveyance
,
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
Understanding
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
Temperament
or
Equality
.
As
on
the
other
side
,
Contrariety
is
the
Root
and
Parent
of
all
Diseases
,
both
Internal
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
Wisdom
will
lead
and
conduct
every
one
that
is
an
obedient
Student
,
into
the
Life
of
Uniformity
,
where
every
property
of
Nature
does
impress
and
reign
in
each
other
,
sending
forth
Hymns
and
Hallelujahs
,
and
Everlasting
Songs
of
Praises
unto
the
God
of
Unity
and
Order
.
Lastly
,
It
is
to
be
noted
,
That
the
Lord
and
Great
Creator
of
all
Beings
,
has
subjected
all
Creatures
unto
his
unalterable
Law
of
Nature
,
and
therefore
they
keep
and
observe
their
proper
Times
and
Seasons
for
Generation
,
and
consequently
are
more
healthy
and
sound
than
Mankind
;
but
Man
being
made
greater
than
any
other
Creature
visible
,
viz.
God's
Image
,
and
endued
with
Divine
and
Humane
Wisdom
,
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
Wisdom
;
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
driving
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
Body
.
But
few
there
be
that
are
sensible
of
the
sublime
Virtues
and
Benefits
that
accompany
Sobriety
and
Chastity
,
tho
the
Pleasures
that
attend
them
are
so
many
and
great
,
and
most
easily
attainable
,
if
we
will
hearken
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
Humane
,
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
certain
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
,
Trouble
or
Hazard
,
which
,
as
has
been
proved
by
manifold
Experience
,
will
not
fail
to
heal
and
cure
all
such
Defects
;
and
let
none
slight
it
,
for
its
plainness
and
meanness
,
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
before-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
Sugar
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
again
;
and
if
your
Wound
be
great
,
or
the
Flesh
raw
,
or
some
Flesh
cut
off
;
then
when
you
have
done
sucking
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
requisite
to
suck
it
the
oftner
,
and
you
need
not
despair
of
healing
it
to
admiration
.
The
same
is
to
be
understood
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
awakened
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
awaken
the
Mercurial
Poysons
of
that
part
,
which
do
not
only
cause
the
Flesh
to
burn
and
heat
,
but
those
Original
Poysons
do
so
violently
attract
matter
unto
themselves
,
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
Mercury
.
Now
these
Venomous
Spirits
that
are
so
violently
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
adjoyning
part
,
also
dislodges
the
poysonous
matter
from
that
very
part
,
so
that
by
this
way
of
Sucking
,
the
Member
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
other
Remedy
,
but
can
help
her self
by
her
innate
power
.
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
Sulpherous
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
Virtues
are
wounded
or
hurt
by
any
kind
of
Violence
,
presently
the
Original
or
fierce
Brimstony
Spirits
are
awakened
,
and
then
they
appear
in
their
own
Form
,
which
so
long
as
the
pure
Spirits
and
Balsamick
Oyl
remained
entire
,
were
hid
,
or
rather
moderated
and
burned
gently
and
friendly
,
and
gave
life
and
motion
to
Nature
;
but
as
soon
as
the
pure
Oyl
and
Spirits
are
wounded
,
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
Vegetable
Kingdom
;
if
you
destroy
the
pure
Spirits
and
sweet
Oyl
,
or
Balsamick
Virtues
,
in
any
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
Reasons
of
them
all
;
Nay
,
the
chief
Cause
and
Foundation
of
all
Diseases
and
Distempers
in
the
Body
is
from
the
same
Ground
;
for
when
by
Accidents
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
Feavers
and
Diseases
that
destroy
Life
in
a
moment
.
The
Mouth
and
Attractive
Faculty
of
the
Stomach
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
shorter
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
,
especially
to
the
Country-people
,
who
often
fall
into
such
ill
Accidents
,
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
themselves
,
but
relying
upon
other
Unskilful
People
,
many
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
wrathful
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
suffocation
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
concoction
,
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
Uncleanness
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
Natural
,
I
am
still
afraid
that
not
only
the
Learned
,
but
many
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
understand
;
and
on
the
contrary
despise
and
slight
the
things
that
they
do
know
;
and
so
long
as
any
particular
thing
remains
a
Mystery
,
they
admire
,
but
as
soon
as
they
come
to
know
it
,
they
trample
it
under
their
Feet
with
disdain
.
Therefore
all
the
Phylosophical
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
nothing
more
refreshes
a
Mind
wearied
with
Labours
than
the
sweet
Airs
of
Musick
and
Harmony
,
so
now
drawing
towards
a
Conclusion
of
this
Treatise
,
I
shall
put
a
period
thereto
with
some
unvulgar
Considerations
of
the
Nature
of
Sounds
and
Melody
.
Of
all
kinds
of
Harmony
,
as
well
Vocal
as
Instrumental
,
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
Composition
.
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
Upper
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
Animal
,
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
Wonders
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
Instrument
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
Creatures
,
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
Property
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
Properties
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
,
't
is
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
alter
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
't
is
apparent
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
excite
those
of
their
own
kind
to
various
Passions
according
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
turneth
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
Influences
both
of
the
Coelestials
and
Terrestrials
,
changing
the
Affections
,
Intentions
,
Gestures
,
Motions
,
Actions
and
Dispositions
of
the
Auditors
,
quietly
alluring
them
to
its
own
Property
.
The
grave
consorts
of
Musick
,
both
vocal
and
instrumental
,
are
true
similitudes
of
the
Harmonical
state
man
was
created
in
,
if
he
had
not
fallen
there-from
,
and
suffered
his
desires
to
enter
into
Inequality
,
where
every
Form
and
Property
does
strive
with
all
its
might
to
be
Lord
over
the
other
,
and
so
destroys
all
Harmony
,
and
is
the
true
Original
of
all
Inequality
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
fountain
whence
proceeds
all
Ioy
and
Pleasure
,
both
in
Angels
,
Men
and
all
other
Creatures
,
because
they
all
originally
were
derived
from
Unity
.
All
Instrumental
and
Vocal
Musick
,
works
various
effects
on
the
Hearers
,
according
to
the
Equality
or
Inequality
of
each
:
The
grave
Consorts
of
Organ
,
Viol
,
and
Voices
,
beget
Gravity
and
composed
Dispositions
,
and
work
so
powerfully
on
some
Sanguine-tempered
People
,
as
to
make
them
forget
all
Troubles
,
Sorrows
and
Perturbations
,
raising
up
the
hidden
Properties
of
Nature
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
further
from
Equality
,
both
in
their
Humours
and
Elements
of
their
Bodies
and
Minds
,
it
makes
worse
condition'd
,
melancholly
,
sad
and
dull
after
a
little
time
of
hearing
.
This
new
change
or
alteration
of
Disposition
,
seeming
burdensom
to
them
,
therefore
such
never
care
to
hear
Musick
long
,
but
had
rather
be
entertained
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
worked
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
,
Inequality
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
Government
of
the
evil
,
unequal
fiery
Nature
,
cannot
,
either
by
their
Words
,
Prayers
or
Works
,
move
or
attract
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
corruption
of
every
Life
,
both
external
and
internal
,
Death
it self
being
nothing
but
a
Contention
,
Strife
,
Disharmony
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
Contention
;
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
Principle
,
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
dominion
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
Properties
embrace
and
court
each
other
,
whence
doth
arise
and
proceed
the
most
harmonious
Consorts
and
heavenly
Joy
:
This
is
manifest
in
all
Vocal
and
Instrumental
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
Trebles
;
the
Basis
gives
Majesty
,
and
the
Trebles
Sweetness
;
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
seven-fold
Nature
,
which
being
near
the
Equality
,
denominates
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
themselves
,
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
;
forasmuch
as
it
ariseth
by
an
Harmonious
consent
of
the
humane
Soul
,
having
a
nearer
Affinity
to
their
Fantasies
,
than
the
Sounds
of
Instruments
,
by
which
it
easily
penetrates
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
certain
secret
Power
to
moderate
various
Passions
and
Diseases
,
especially
when
they
happen
to
be
more
Mental
than
Corporeal
;
for
then
if
the
Lessons
,
Compositions
,
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
Nature
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
Heavenly
;
and
as
it
contains
many
great
Secrets
;
so
if
used
in
the
fear
of
God
,
its
Effects
then
prove
beneficial
;
but
if
contrariwise
it
be
practised
,
it
becomes
the
greatest
Curse
;
for
the
higher
any
thing
is
graduated
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
,
melancholly
Tones
and
Sounds
,
rather
a
Noise
than
Harmony
,
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
delightful
;
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
Saturn
,
suitable
to
accompany
dying
Groans
,
and
attend
Mourners
at
Funerals
;
their
harsh
jarring
Sounds
proceed
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
delicate
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
,
heavy
,
melancholly
,
rattling
,
jarring
Sounds
do
manifest
;
for
as
they
arise
from
the
dark
wrathful
Centre
in
Nature
;
so
they
carry
with
them
the
power
of
the
same
Properties
,
and
therefore
do
encourage
Wrath
and
Violence
,
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
original
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
Influences
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
raging
,
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
wrathful
Sounds
from
Mars
,
and
their
losty
Majestical
Harmonies
from
Sol
;
they
afford
a
Masculine
Musick
,
which
encourages
Warlike
Inclinations
and
Dispositions
,
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
Harmony
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
Instrument
are
Great
,
Noble
,
and
full
of
Majesty
,
Sweetness
,
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
quickly
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
,
being
skilfully
handled
,
and
make
some
of
the
best
Harmonies
of
Pipes
,
being
agreeable
to
both
Vocal
and
Instrumental
Musick
;
their
Sounds
and
harmonious
Tones
are
grave
,
and
full
of
Majesty
,
attractive
and
delightful
,
especially
in
open
Fields
,
and
near
Rivers
and
Fountains
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
noble
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
open
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
Alluring
:
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
,
Youthful
and
Effeminate
,
than
Grave
;
but
Delightful
,
having
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
property
,
being
under
the
Dominion
of
Venus
and
Mercury
,
in
the
Sign
Libra
.
The
Lute
affordeth
most
pleasant
,
soft
,
friendly
Harmonies
,
having
a
sweet
Violence
,
and
Attractive
Operation
,
but
Effeminate
;
't
is
under
the
Dominion
of
Venus
and
Mercury
;
its
sweet
attractive
Sounds
and
Harmonies
arise
from
the
Properties
of
Venus
,
and
its
Variety
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
Harmonies
,
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
Instrument
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
pleasant
,
soft
,
effeminate
Harmonies
.
Of
the
Power
and
Virtue
of
Mental
,
Vocal
,
and
Instrumental
Harmony
;
that
it
can
pacifie
Wrath
,
and
the
contrary
.
All
men
do
endeavour
by
a
secret
and
natural
Inclination
,
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
principle
soever
he
doth
precipitate
himself
,
that
same
quality
does
reign
in
his
Thoughts
and
Will
,
and
hath
the
Key
in
its
self
to
unlock
all
Nature's
secret
Cabinets
,
and
by
its
Rays
can
penetrate
into
the
Depths
;
and
wheresoever
it
finds
its
Simile
,
there
it
incorporates
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
Speeches
;
every
Word
,
Sound
or
Cry
,
stirs
up
to
Love
,
Anger
,
Concord
or
Discord
,
according
to
the
principle
of
that
Root
,
or
predominate
power
from
whence
it
proceeded
.
And
these
Sympathetick
Operations
of
Nature
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
Lightning
;
for
all
things
do
naturally
incline
to
the
Centre
;
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
Imployments
,
do
secretly
stir
them
up
to
Wrath
,
Discord
and
Inhumanity
,
as
the
contrary
Trades
do
beget
more
humane
or
tractable
Dispositions
.
And
so
in
the
same
manner
,
and
more
effectually
,
does
Musick
work
upon
the
Mind
and
Passions
of
Man
:
This
the
Kingly
Prophet
David
was
sensible
of
,
when
he
harmoniz'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
mitigate
,
by
awakening
and
strengthening
its
Simile
,
and
by
its
friendly
Influences
compose
,
and
as
it
were
by
a
sweet
Violence
,
chase
away
Inequality
,
Discord
,
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
Property
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
Musician
,
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
capable
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
Intemperance
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
Humility
and
Temper
in
the
King
begetting
its
own
Property
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
Harmony
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
Instruments
of
Musick
by
David's
appointment
.
And
2
Chron.
5.
One
hundred
and
twenty
Priests
blowed
with
Trumpets
,
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
People
did
by
a
secret
attraction
draw
forth
and
incorporate
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
Glory
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
slaughter
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
Effeminately
with
Oyl
,
and
yet
have
no
Bowels
of
Compassion
,
nor
Commiserate
the
Afflictions
of
Joseph
(
that
is
,
the
Miseries
of
their
Brethren
and
fellow-Creatures
)
but
crucifie
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
apply
Musick
,
or
any
other
thing
,
either
to
the
glory
of
God
,
or
to
his
vain
Glory
,
Vanity
or
Lusts
,
so
it
becomes
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
Instrument
,
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
imperceptible
a
manner
as
to
outward
Sense
,
that
many
Thousands
are
wounded
or
impressed
with
the
Influences
,
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
Plowing
of
Land
we
ought
not
to
make
others
Rules
our
Prescriptions
,
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
Musick
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
particular
Man
and
Woman
to
search
and
examine
themselves
,
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
proceeds
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
pleasant
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
sublime
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
Medium
,
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
outward
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
Heathenish
Customs
thereof
,
and
arrived
at
the
Coelestial
Canaan
,
a
Land
flowing
with
Milk
and
Honey
,
and
entred
into
the
ravishing
Harmonies
of
the
New
Ierusalem
.
But
too
many
,
after
a
few
Steps
in
this
Holy
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
Quality
;
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
degrees
,
and
before
they
were
sensible
,
were
again
ensnared
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
always
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
;
thereby
giving
him
a
right
Understanding
and
Distinction
of
what
things
are
good
,
wholsome
,
and
profitable
,
and
what
not
.
And
this
tenderness
hath
generally
the
greatest
power
and
vigour
in
the
beginning
,
as
all
that
have
travelled
in
this
way
can
witness
;
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
purposing
to
themselves
the
using
of
those
things
moderately
and
temperately
,
which
formerly
they
have
spent
in
superfluity
,
and
of
late
have
altogether
declined
;
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
't
is
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
special
Power
and
natural
Inclination
to
beget
its
own
property
,
and
by
degrees
enslave
the
more
noble
Properties
in
Man
.
Therefore
't
is
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
Inconveniences
,
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
unpolluted
Temple
of
God
,
which
is
the
Supream
Musick
attainable
,
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
persecuting
of
one
another
,
because
they
are
of
different
Forms
,
Shapes
,
Figures
,
Complexions
,
Inclinations
,
or
Understandings
,
of
which
Vocal
and
Instrumental
Harmony
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
outward
thing
.
'T
is
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
perverse
the
contrary
;
for
the
Lord
appears
to
every
Man
,
either
in
his
Love
or
Anger
,
according
to
what
Principle
he
hath
suffered
his
Will
to
enter
into
,
as
the
Scripture
saith
,
That
the
Lord
is
an
angry
jealous
God
,
and
a
consuming
Fire
:
And
yet
again
it
saith
,
That
he
is
a
merciful
gracious
God
,
full
of
Love
and
Pity
,
and
will
shew
Mercy
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
Concord
and
Harmony
are
the
best
Accomplishments
and
sublimest
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
understood
,
if
the
lesser
be
not
put
into
practice
.
Man
cannot
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
Influences
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
contrary
,
moves
him
in
the
stern
Wrath
,
and
therefore
is
said
to
be
an
Abomination
unto
him
.
For
this
Reason
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
People
are
either
Virtuous
,
or
the
contrary
.
Therefore
it
is
highly
necessary
for
every
one
to
study
the
knowledg
of
himself
,
that
he
may
understand
the
differences
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
himself
,
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
Happiness
,
the
Ioy
and
Solace
of
created
Beeings
,
the
celebrated
Musick
of
the
Spheres
,
the
Eocho
of
Heaven
,
the
Business
of
Seraphims
,
and
the
Imployment
of
Eternity
.
Amon.
FINIS
.