and governeth all things 313. That happy Man that doth live in and under the Divine Will and is governed by the Light and Love of Jesus Christ hath no strife about nor in Religion because in all things he hath resigned his Will unto Gods Will Countenances and Commends that which is good in all Men let their Form or Worship or Religion be what it will 314. Let no outward Opinion Form or Ceremony separate thee from having Union with thy Neighbour nor Meats nor Drinks nor any thing but Evil. 315. For there is nothing Recommends Man unto his Maker but Obedience to the Requirements of his Holy Spirit or Divine Principle of his Light and Love which leads all its Followers into Innocency and Concord 316. God is Love and he that loveth not his Neighbour whom he daily Communicates with cannot love God as the Scriptures of Truth do testify for Man is Gods Image 317. Remember that whatsoever Offence or Evil thou dost to thy Neighbour is also a Sin against God 318. There is no outward Religion or Form of Worship has power to reinvest Man again in his first Original State but only Faith in the Lord Jesus Love Humility and Obedience unto the Commands of the Lord and a peaceable innocent walking with his Neighbour 319. Therefore when thou considerest the varieties of Religion and Forms that Men do worship God in be sure to embrace that which tends most to the Glory of God and the good of thy Fellow Creatures and which most exalts Innocency and Well-doing for God will not be Invoked with Lip-service only and outward Ceremonies most of which hides the purer Pearl in the Rubbish of Formality and Hypocrisie 320. Above all things entertain and nourish good Thoughts for serious Thoughts and Meditations concerning our holy Creator are fed and increased by Divine Power and Understanding and kindles the Life of Love so that it longeth and continually hungreth after God and the teachings of his Spirit 321. Christ is the true Touchstone to the knowledge of things Divine and the Corner Stone to all Spiritual Buildings consider therefore in all thy ways whether thy Words and Actions do enter out of Love into Love and whether the Peace of God which passeth all Understanding be sought and desired 322. Remember that all Strife about the Divine Will of God whereby Men do despise one another though it may cover it self with a Mantle of Zeal doth yet in truth proceed from Self-hood and Pride for the Wrath of Man worketh not the Righteousness of God 323. Such Disputations and Contentions do generally or for the most part arise from outward Reasonings vain Imaginations and Custom for if Men dwelleth in Innocency and willeth with his Creator what need he dispute about that which he enjoys and possesseth 324. Men ought in friendly sort to confer together and offer one another their Gifts and refined Knowledge in Love to try all things and hold fast that which is good and not to stand so stiff in their own Opinions as if they could not Err. 325. Man ought to consider what a mighty strong Enemy he hath within himself which continually suggesteth strange Thoughts and Apprehensions concerning God and his Will which often occasions Men to insult over one another whence Sects Parties and Factions about Religious Matters do arise 326. He that contends furiously about Religion 't is to be feared has no true Religion at all and that will force others to bow to his poor narrow Thoughts touching such sublime Mysteries gives a great sign that he neither knows God Nature nor himself nor has felt the Operation of the Divine Dove like Spirit of Peace in his Mind 327. 'T is certain all these Reasonings Disputes and Contentions about the differing Modes of Religion and outward Formalities must be left behind us like Elisha's Hair Mantle in the Wilderness of this World and the Will and all the properties of the Soul and Life must turn it self again unto God out of whom it proceeded and forsake all vain Imaginations and Lusts or else he can never come to the Divine and Beautifying Vision 328. Remember also that all such Strife and Alterations about the Testaments of Christ do arise in Mans Heart for want of Love and the Divine sight or skill in the Heavenly Mysteries which cannot be any otherwise obtained but only by turning the Will and Thoughts unto God by Temperance and Self-denial Innocency and Regeneration which is the true Eye-salve that clears the inward sight of the Understanding 329. As the great Eye of the Material World or Sun doth with its glorious friendly Beams and sweet Influences penetrate all outward Things and Bodies and fills them with its good Vertues whereby they are generated grow and increase and become useful and most pleasant The like but in a more sublime and mysterious manner is to be understood of the holy Spirit and Light of Jesus Christ viz. he animateth cherishes and governs all that doth resign their Wills unto his Sovereign Government over both Soul and Body and all Evil Inclinations and by its friendly and gracious Influences makes them grow and become pleasant Fruit in the Paradise of God and a right Branch on the good Vine in which Heavenly State God and Man are united and God dwells in this Spiritualized Man as the Sun dwelleth by its Influences in Fruits and Plants and maketh them fragrant and ripe for glory 330. For as the Material Heavens and Caelestial Bodies do by their Influences penetrate this gross lower World and all things therein giving them vertue and power so Christ penetrates the Converted Soul by his inward ruling power and resisteth the vain Lusts Wrath Violence and all other Evils that the Earthly Man is subject to 331. A Christian in all his ways must have three Guides Truth Charity and Wisdom Truth to go before him Charity and Wisdom on either side if any of the three be absent he wanders out of the way or stumbles You shall see some do hurt by following even Truths uncharitably and others whilst they would salve up a dangerous Error with Love have failed in their Wisdom and offended against Justice A Charitable Untruth and an Uncharitable Truth and an unwise management of Truth or Love are all to be avoided by him that would go with a right foot in the narrow way 332. Of making many Books there is no end saith the Wise Man but above all others Books of Quarrels and Controversies are apt to have no end for number as well as no good end or scope and effect upon either the Writers or the Readers 333. In all Disputes look how much there is of Passion so much there of is nothing to the purpose the eager Contenders raiseth such dust as puts out his own Eyes whilst he think to choke the Party he opposeth 334. Such violent Contemners works as for the most part they begin their Clamors without cause so they manage them without either Reason
and the Good will work forth its own Nature 414. The Good praiseth the Good and Evil exalteth the Evil. 415. All Creatures praiseth God except Man because they have kept his Law 416. The Fire the Air the Earth the Water and all their numerous off-springs do with one voice continually sing Hallalujahs unto their Creator 417. Consider the wonderful variety of Fruits Grains Seeds and Herbs and how they all praise the Lord in silence and thrusts forth their Virtues in Corcord 418. He that delights himself in violence and oppresseth the Creatures dishonoureth his Maker and perverts his way in Nature and makes his Creation groan 419. Consider what the Good is and its Nature and know for a Truth that all Violence and Oppression is as contrary to it as Light is to Darkness 420. Consider the wonderful Power of God and that he hath made all that Man might through all and by all know the Holy Creator and himself whose Image he bears 422. Note that it is the greatest Evil in the World not to know God for he that knoweth not his Maker knoweth not himself 423. He that knoweth God and the things that are becomes Divine whilst he lives in the Body 424. The Soul of Man hath a fiery Original but the Spirit of the Soul is friendly and of a Divine Nature and is that Holy Spark of Light that shines into and enlightens the Soul 425. The Soul being of the Nature of the Father but the Spirit of the Soul is of the Sons Property which does by its bright Beams enlighten the dark Father and by its friendly Influences moderates the fiery harshness of the Soul 426. The Soul thorough the friendly Power of the Divine Principle if it turn its Will thereinto may obtain Regeneration and be made better but worse it cannot 427. The Soul of Man is from that Principle in which God called himself a jealous God and a consuming Fire which thorough Disobedience to the pure Spirit or voice of Wisdom did and do to this day joyn it self with the Evil which Christ came to seek and to Save 428. That which is Divine cannot sin nor consent to any Evil but it is the Soul that hath falâ— and sinned against God viz. The Divine Principle 429. The Soul in its own Nature is fierce whose Ground is from the first Principle but the Spirit of the Soul is its Light or Sun which doth shine back into and replenish its harsh Father a true similitude we have in the outward Fire which is in its Original of a fierce harsh consuming Nature but its Sun which this harshness and fierceness do Generate viz. The Light is of a most pleasant friendly amiable quality and refreshing nature affording a good Essence 430. But if there were not Fire there would be no Light or at least the Light would not be manifest unto its self 431. The happiness of all Souls is to dwell in the Light and to become one with it and not in the Fire or in its own Principle or Nature 432. The true Joy of Man's Soul is to live in the Power of the Light but if there were but one Thing then there could be no manifestation or if there was no Sorrow Joy would not be known unto it self 433. Behold the whole Created Being with the Eyes of Understanding and then thou will see and find a Good and Evil in all things in Animals Vegetables and Minerals Also Sweet Sowerness Light and Darkness Heaven and Hell Father and Son which two grand Fountains do continually contend in each Thing and Creature for Victory which since the Fall of the Angels and Man the evil Properties or Principle have gotten the upper Dominion which do mightily hide or captivate all the friendly Paradisical Virtues in each Creature and Thing 434. Seeing then that all things have an Evil and Good in them how necessary is it for Men to joyn or choose the things that are most innocent and fâ—eest from the wrath or fierceness in Meats in Drinks Words and Works because the Essences of each Thing do in a secret and most powerful manner by simile incorporate with the Human Nature and according to their Natures increase and strengthen their like Properties 435. Hearken therefore unto the Divine Principle which is the Light of all Souls and the true living Virtue in all Things 436. The Soul of Man is liable to be made Evil by many things viz. by Sorrow Grief Pleasure Pain and many more But to be made Good but by one viz. The Holy Light and Love of Jesus Christ. 437. Also by Meats Drinks Communications Words and Works which do darken and put the Eye of the Mind out 438. The Divine Principle or Holy Light is the pure sweet friendly Power and Essential Virtue in all things especially in the Human Nature but thorough Sin most hid or captivated it 439. None are made partaker of the true Knowledge of God and his Holy Mysteries in Nature but only such as addict themselves to Innocency and Self-denial 440. Those that see but the least spark of the Good and are made partakers thereof do count the State of Man in this World poor low and miserable 441. He that would know Divine Things and understand the highest Good must as it were hate the Body and all Beastial Inclinations for no Man can equally enjoy both 442. Light and Darkness is set before every Man and as a prise the one is as near as the other and the Will of the Soul is free and which soever it enters into unto that he becomes a Subject 443. Consider the wonderful Power of the Soul if it be enlightned by the true Spirit of Wisdom it can then in the Wisdom do all things as it ought to Gods Praise and its own Comfort 444. Consider that the use of mean simple Meats Drinks Cloathing Household stuff and Furnitures are great friends unto Mens Souls it cuts off Covetousness in the Bud frees the Body from great Labours and Cares also from Suspition Passion Sorrow and most kinds of Evil. 445. For no Man will be so concern'd or angry with his Servant for loosing or breaking a wooden Spoon as for a Silver the like is to be understood in all other things 446. Look not therefore on the Rich and Mighty and what they do but what 's honest and sutable to Natures wants 447. Moderation and meaness in Meats Drinks Cloathing and Furniture will in a manner prevent the many troubles and wants that attends most Families 448. He that does know the true Virtue of mean things will never desire the trouble of getting of the Needles Trifles Nothing being more pleasant than to imitate Nature 449. If thou wouldst enjoy Health and Strength in old Age live soberly in Youth and visit not the shades of Venus too often for the secretly wounds her Lovers with incurable Diseases 450. The Original of most Mans Grief and continual Trouble is his suffering his Will and Desire to
and more applauded Crafts tend unto but either Violence Oppression and the Destruction of Men or to fraud and Cousenage or to Gluttony Drunkenness Luxury and Effeminacy or to Pride and Vanity 7. What kind of Property or Principle was that in Man which first invented and daily improves the use of Warlike Weapons to kill murther and destroy those of their own Kind as well as oâ—her inferior innocent Creatures that raked into the bowels of Hell for Brimstone Nitre Saltpetre to furnish them with Gunpowder and Studied the Art of Mining and Blowing up their natural Brethren by Hundreds at a blast Did not all such things originally arise from the Bottomless Pit that deep dark poysonous Abyss of Fierceness and Wrath And still from the same horrid Fountain do proceed all new Inventions that tend to the Destruction of Man wherein it may be observed that Christians have been more unhappily Ingenious than those they call Heathens which is much to be lamented though the latter have so far learnt of them that now they are grown no less expert in the mischievous uses of those Inventions and not seldom do therewith plague and destroy the Original Authors 8. From what Principle in Man did the Invention of Ships arise or what real Necessity was there for the same has the most merciful and bounteous Creator planted Man in any Country which does not afford sufficient to supply all the necessities of Nature For Did not those millions that inhabited those vast Regions since called America subsist without the Art of Navigation any further than meer Nature taught them for many Ages before Columbus could boast of discovering a new World how many have been swallowed up by the vast Ocean through means of Seafaring Attempts which seldom had better aim than either to Disquiet Conquer and Roâ— Innocent peaceable People or to obtain such things as are not at all needful but serve only to please the vanity of the multitude and procure Diseases 9. Considering the certain and inevitable danger that attends Navigation we may justly say that all things brought from remote parts by Seâ— are the price of Blood Now if a Prince cause a single Man to be put to Death or one privately kill another or if a Man hang or drown himself here on shoar then what a great deal of trouble it makes amongst the Relations and also the People which indeed when done by the Hands of Justice is much to be lamented that People should live so contrary to Human Society that there should be any kind of cause for killing of Human Creatures but there do daily many thousands expose their Lives in going to Sea to fetch superfluities that serve only to promote Vanity and Diseases and when they loose their Lives and perish through their own Folly and ill Conduct little or no notice is taken of it as in one Storm thousands of Men sink to the bottom of the Sea in their Ships laden with Spices Wines and the like which if they had brought to Land they nor no others could not have sustained their Hunger and Lives one Week but could have done abundance of hurt to the Eaters and Drinkers thereof 10. What Tongue or Pen can express the hazards the horrors the miseries that People expose themselves to in Tempests at Sea and to what purpose to fetch Wanton Men Pearls to hang at the Ears of their more Wanton Mistresses to bring Pepper to strew over our Cucumbers Mangoes for our Mutton or Claret Florence Wine Brandy and a thousand other Strong Liquors to Intoxicate our Gallants and make them spend their Means ruine their Healths shorten their Lives be mad quarrel kill one another and so to be hang'd for 't Certainly did our friendly courteous Women and nice Ladies and others pretending to Piety and Conscience consider all this they would not be so fond of these foreign Need-nots but rather be of David's mind touching the Water his Soldiers procured which he counted the price of Blood and though he had need of it yet he would not receive nor drink it 11. What Principle or Property in Man was it that first invented all Strong Intoxicated Drinks which do chiefly serve to destroy Mens Souls and Bodies Did not he that first invented the making of Wine commit one of the greatest Evils through Drunkenness which is still the grand cause and in-let of Adulteries Whoredom Murders Blasphemies and all kind of Diseases and Oppressions both of Body and Mind whence it is clear that this Invention did proceed from the Bitter Root 12. From whence did and do the daily Inventions Compositions and Preposterous mixtures of Foods proceed which merely serves to stupify the Intellectuals and distemper the Body with incurable Diseases doth not all such pernicious Inventions proceed and arise from the Poysonous Root as also all Plays Games Fine Cloaths Rich Furniture Stately Buildings as Pyramids and a thousand sorts of stately Structures of vast Charge invincible Labour and Hazards to those that build them Will any body say that such things are necessary to the Life and well-being of Man Are they not rather contrary to the Command of our Lord Having Food and Raiment be ye therewith content The Excellency of clean Foods especially of Bread 1. AS a Medicine drives its Qualities from the Ingrediencies as a Building is weak or strong according to the proportion of the materials and good Workmanship in joyning them together So Meats and Drinks whereby Men are nourished and sustained in this mortal State have a far greater Influence and Operation not only on the outward Body and Senses but also on the Intellectual Faculties or Soul than the vulgar does imagine for the Spirit makes all things Essential 2. Bread being the equallest aâ—e cleanest of all Foods as wherein the four Grand Qualities stand at the nearest harmony deserves to be stiled the Staff of Life because it affords a firm clean nourishment and pure Spirits excelling any other particular Food whence the Great Light of the World has honoured it so far as to pronounce it the Symbal of his Body For as the Divine Principle or Human Friendly Nature will incorporate qualifie and allay the out-goings of the harsh wrathful bitter Spirit and bring all into Concord and Equality whereby the inward Sences of the Soul and intellectual Powers taste fâ—el and imbrace each other in Love and Harmony The like is to be understood of Bread it qualifies and allays the Discord and Inequality of all other Foods and so renders it fit for the health of the Body and Mind 3. Bread was the principal Food the Creator ordained for Man after the Fall it having the first place before all other Foods therefore the Lord said In the sweat of thy Brows thou shalt eat thy Bread for all other things that Man needs to feed on can be prepared without Labour or with very little as Herbs Fruits c. but there goes considerable pains to the procuring of Bread and
the Body too hot causing many silly Discourses and sometimes wanton ones exciting Venus on both sides whence proceeds weak Limbs feeble Joynts and poor low effeminate Spirits 7. It is very hurtful to many Constitutions to lye on Beds with or immediately after deceased People especially Women for thereby many a lusty Man contracts languishing Diseases unknown to themselves and no less to their Doctors and then their Cure is as unknown to them both 8. The aforesaid Intemperance and Uncleannesses do not only generate or occasion Consumptions but in many Constitutions terrible Fevors Stone Gout Palsies Scabs Itch and various other unclean Diseases according to each Mans Nature and Complexion for this cause more People are afflicted with Consumptions Fevers Stone and Palsies and dye thereof than of any other Diseases 9. For it is to be noted that most or all People that have wherewithal do with great desire live on Flesh Fish Eggs Butter Cheese and Milk mixing the richest Vegitations with them as Spice Sugar Raisons Currants and the like and at the same time drink strong Cordial Drinks which do strongly provoke Nature and awaken its hidden Properties and Centeral Fires and put all into Discord and Confusion one Property or Quality endeavouring to overeome the other in which Combat the Malus Genius do generally obtain the Victory and then the poor Soul is captivated and overwhelmed in the Sea of Wrath and Uncleanness and the Body precipitated into Fevers Consumptions or some other cruel Distemper according to the Nature of each Mans Constitution 10. That which is the hardest Vice in Mankind to overcome especially in the Males most People do with all Cunning and Art endeavor no less to indulge than hide viz. The inclinations to Venus which if Men by Prudence and Temperance can subdue such especially as are naturally inclined thereunto it will not be hard for them to vanquish all other Vice but instead thereof most Men do in one degree or other promote and advance it viz. By the common eating of Flesh Fish and various sorts of compounded Sweet Fat Spicy Foods and strong Drinks which do wound Nature to the very Heart and this Intemperance and Uncleanness is much more practised in England than any other known Country especially in Cities and Towes than in the Country and therefore more do there dye of Consumptionâ— c. The danger of Fat Foods as Flesh Fish Butter Eggs Cheese and the like 1. IT is to be noted that all sorts of Vegitations or Vegetative Foods are much easier separated and digested by the tart pleasant sharp and yet not sower Liquor or great Menstruum of the Stomach and natural heat than such as proceed from the Animal Kingdom as fat Flesh Fish Butter Eggs Cheese Milk or the like the understanding thereof is only obtained by Experience for nothing but Practice makes a Doctor 2. Such fat succulent Foods do Oyl and fâ—r the Stomach and Passages and are difficultly disgested or dissolved lying longer in the Stomach and heavier than such as are lean or not fat or which arise from the Vegitative Kingdom as every bodies experience may easily convince him and besides when mixed with Sugars Spices Fruits or the like they do not only obstruct the passages and generate bad Blood and impure Spirits but also for the most part causes great heats to attend all the External parts whilest the Center is cold and disordered and then the disgestive faculty requires a dram of some Cordial strong Liquor the truth of this thousands of living Witnesses can attest whence do arise a further Debillitation of the Stomach Venerial Inclinations great heats and uneasiness Consumptions Gout and a thousand other Evils both to the Soul and Body 3. Such Foods are endued with great plenty of gross phlegmatick Juices very pernicious as being too hard for the Natural heat to dissolve and dispatch away downwards into the Bowels but remaining behind do infect the Blood obstructing its Circulation and renders the Spirits foul thick impure and dull which People feel in their Limbs and Joynts after great Meals of such Food which do by degrees sow the Seeds and lay Foundations for Diseases especially Consumptions and Fevers 4. These Inconveniencies are much increased by great drinking of strong Spirituous Liquors which the natural heat of the Stomach does quickly separate for the spirituous parts of all firmented Liquors are on the wing and when such Drinks comes into the Stomach the more pure and volatile spirits thereof do as it were in an instant join and incorporate and draw them forth so that in a little time they spread themselves into all the External parts and cause them to burn with heat whereby the whole Body becomes uneasie and disordered 5. But the colder gross phlegmatick parts of such strong spirituous Drinks remain in the Stomach and Vessels mixed with the grosser undigested Particles of the Food which do after coagulate or as it were knit together and does still so much the more heat and oppress the Stomach occasioning Surfets Fevers and other Diseases seldom curabâ—e 6. For Strong Drinks do contain all properties but more especially two vâ—z a quick brisk lively spirit that is volatile and penetrating which through fermentation presently puts into motion and a dull dead heavy phlegmatick Liquor which by degrees falls down into the Uriters in such Constitutions as are hot and vigorous but not without leaving some dregs on the Stomach but in such as have but weak heats and are of colder Compositions the same incorporates with the Juices of the Food and hinders Concoction by fouling the Stomach and Vessels which do quickly destroy the Natural tone of the Stomach and so prove the original of various Diseases for this cause there is greater danger in superfluous or excessive Drinking after full Meals of fat Flesh Fish with Butter c. then on an empty clean Stomach for though the latter will sooner intoxicate the Head the former is more prejudicial to Nature in its Consequences for most Surfets by over-drinking are gotten after full over-plentiful Meals of the before-mentioned Foods Of Foods that are Easie Innocent and most Healthy 1. ALl Vegetative Foods are not only wholsom but easily concocted for the pleasant Ferment or Menstruum of the Stomach can with much more facility dissipate dissolve and disgest Vegitations than Flesh or Fish and the reason is because the former are not only more innocent and equal in their parts but more sharp and less Oyley and withall more Spirituous 't is true they are endued with an Oyly Body but it is as it were a Spirituous Oyl as it manifest in several sorts of Vegitations in whose preparations if due care and prudence be not used both the spirit and also the Oyl will evaporate and then the thing becomes of no use nor true virtue the Oyl in all Vegetations being the ponderous quality and also is the house or dwelling place of the Volatile spirit and if any violence be offered to
things and are swifter then the Wind so that near and afar off is all alike to them 210. Know also that this Invisible Eternal Spark as it is an Image of its Creator so it is always in motion and as active when the Body and sences are asleep as in the day from whence proceeds Dreams for that which is Eternal standeth not still 211. How strange then and yet how true it is that this Excellent Dignified Creature Man should be the grand Trouble of the World and the Enrager of all the Elements 212. For from whom proceeds Tumults Wars Noise Killing Fighting Oppression Violence Disorder Hatred Malice Backbiting Jearing Scoffing Vain Plays and all kind of Evil is it not Man that is the Author and Actor of all these Tragedies 213. For he having descended and throughout his depraved Will entred into the first Principle or fierce Wrath of God and the savage nature of this External Principle has thereby subjected himself to every inferior thing and becomes the lowest and most miserablest of mortal Creatures 214. Therefore look about and into thy self Man and seriously consider the cause of this thy Degeneration 215. In the next place apply thy self to the Voice of Wisdom viz. to thy Redeemer Jesus Christ that came to seek and save that which was lost 216. Draw near with thy Will and Desires unto Him to be guided by His Holy Spirit to learn of Him and to be Obedient unto His Voice 217. He alone gives Bread to the Hungry and Ease to the Weary He will give and teach thee all that is wanting and restore what thou hast lost 218. His Yoak is easie and His Burden is light from this Divine Fountain flows Rivers of living Waters let all drink freely which will infallibly cure them of all their old desperate Distempers 219. As thou increasest in Knowledge remember that thou dost increase in Obedience Separation and Self-denial or else thou shalt increase in Sorrow as the Wise Man saith 220. Reveal not thine own secrets nor those of others committed to thy Breast 221. Make much of the Wisdom the Lord hath endued thee with and cast not thy Pearls before Swine 222. Count not thy Blood that runs in thy Veins better then thy poor Neighbours for God made both of one Lump and all proceed from one Stock 223. Consider and let it dwell upon thy Mind and Understanding that nothing makes Man acceptable before his blessed Creator but only Virtue and Obedience to his Commandments 224. As to the Things and Goods of this World Death equals all Men. 225. When thou seest Lame Crooked Decriped People or such who labour under any cruel or loathsom Diseases let it not only move pity and compassion but in a special manner give the Lord hearty Acknowledgement of his wonderful favour that he has not made thee so 226. Take not so much care to get Money as to spend it well 227. Consider that he that spends Talents daily must use ways to get them which being oftentimes unjust prove hazardous to the Health both of Body and Mind 228. He that has attained the true knowledge of himself is very rich and knows as his wants are but small so they are very easily supplied 229. After hard Walking or tedious Labours or any kind of Exercise that has exhausted your Spirits remember to Rest before you Eat or Drink 230. But if there be a necessity of Eating and Drinking do it sparingly and of Foods of easie concoction 231. Much talking for weakly People and upon weariness is injurious to Health 232. Silence does wonderfully recover the Natural Spirits and beget appetite and gives many advantages to the Mind 233. Eat not in a morning before you Labour or Travel or if you do let it be things easie and in small quantity 234. But when you Labour or Travel remember to Eat and Drink before your Spirits grow flat or are wasted or else you hurt Nature and procure Diseases 235. After long Fasting or on great Stomachs be sure to observe the Rules of Temperance and proportion and beware then of too great a quantity which at such times is very apt to steal upon a Man and insnare him into heaviness and indispositions 236. He that considers the power of Simpathy and Antipathy may avoid many Inconveniencies 237. Be friendly to all things for by Love every thing is attracted and made better 238. But Violence and Oppression do not only separate Man from his Creator but also from the Good in all things and increaseth Enmity 239. Art thou a Person Saturnine Sower Melancholy Dogged Envious and subject to suspect Divine Providence then turn the Eye of thy Mind inwards and hearken and learn of Wisdom that thou mayest withstand this Evil Genius by Faith in God and following Wisdoms Voice 240. Art thou a Martialist Proud Fiery and Passionate then allay those Storms by the meek and gentle Influences of Wisdom and stand still and hear what the Lord will teach thee 241. Art thou a Jovial Person inclined to Religion have a care thou dost not disallow that in others that thou dost allow in thy self 242. Art thou a Venial Person inclined to Plays Games Dancings lewd obscene Musick and Women then call upon the Lady Faith and Prayer for strength and embrace Temperance and Sobriety and as much as in thee lies avoid the sight and company of Lewd or petulent wanton Women 243. Art thou a Mercurian apt to speak much and to little purpose to boast and lie and unfixed and irresolute in thy thoughts call upon the Lord for Wisdom who will teach thee both Wisdom Silence and Stability 244. Art thou under the government of the Moon and subject by inclination to Revelling Swearing Drinking and all kinds of Wantonness then turn towards Wisdom and pray against these Vices and also oppose them by all the contrary Virtues as Silence Temperance Self-denial and the like 245. Such whose Labours and Exercises are but little and whose Lives are sedentary ought to remember that their Meats and Drinks ought to be proportionable viz. more mean and simple then those that labour hard but the quite contrary is now a-days practised which brings upon them many great mischiefs 246. Art thou a poor Man and hard Laborious then forget not Frugality and Temperance which if embraced will chear and comfort thy Heart and make thee as rich as a Prince and both sufficiently supply thy Wants and ease thee from immoderate Labour of Body and care of Mind See our Book Intituled Wisdoms Call or a Dialogue between Sophronio and Guloso where this is demonstrated at large and that the great Wants poor People suffers and the hard Labours they undergo is chiefly through their want of Wisdom and Temperance and a discreet choice of Foods 247. If Men did take but half the pains in the Study of Virtue and Wisdom as they do to obtain the perishing Goods of this World they might be Crowned with Temporal and Eternal Happiness 248.
Light and Means of Knowledge 279. God loveth and preserveth all his Creatures do tâ—ou imitate him 280. God is no respecter of Persons endeavour to be like him 281. Be sober and patient and then be assured that all things shall work together for thy good 282. Endeavour to keep thy Instrument in Tune that thy hidden Lute may Harmonize both in the Day and in the Night 283. Temperance generates good Blood and fine Spirits whence proceeds calm and equal Inclinations and Dispositions with good Words and Works 284. It is the very foundation of all Virtue and the parent of Humanity and Charity it attracts the good out of all Things and potently resists the Evil. 285. It is the Mother of Pity Compassion and Mercy gives the opportunity of time and mature Consideration opposing all Passions and irregular Inclinations 286. It is the only Friend of Charity and Enemy of Wantonness the Nurse of Plenty and the very radix of a sound and healthy Generation 287. It eases the Body from hard and sore Labours the Mind from carking Cares and Perturbations 288. It makes the Poor Man Rich and enables the Rich to employ their Substance to the Ends for which God intrusted them therewith 289. As it was Intemperance that shut the Gates of Paradice against Man so Temperance and Order are the only Keys that opens them and establisheth him again in Innocence and well-Doing 290. For Temperance brings Man again near unto his first Innocent Estate and fits him to live again in the Garden of Pleasure amongst the innocent Herbs and Fruits and prepares him for the Consummation of Happiness in the Coelestial Paradice 291. Know for a certainty that no Man can understand and see into the Mysteries of the outward Principle or the Nature of Things but only by the inward Eye and Gift of God 292. For can any know the true Nature and Operation of any one Thing but by a continued Practise and Experience thereof 293. For Example Wouldst thou know the true Virtue and particular Operation of Bread then Eat that only for a Month with Drink viz. Ale 294. Wouldst thou take Food in a Physical way to open and cleanse thy Body and its Passages or to prevent or help great Costiveness or hard binding of the Body Bread and Drink only for 3 or 4 Weeks will bravely cleanse and open some Bodies 295. Bread and boiled Herbs of various sorts Eaten only with Salt without Butter will do the same in others for they open and loosen the Belly more powerfully than the former 298. Bread and raw Milk Eaten for a Month or Oyl and Bread will do it in some People 297. Bread and Raisons Eaten for a Week two or three without other Foods will effect it in others 298. Therefore let every one make Trial what agrees best with his particular Constitution and follow the same for some competent time that he may judge not rashly but from Experience 299. There is nothing in the World can do us good but God and therefore give up thy Will unto the guidence of his Holy Spirit 300. Should Hell its self shoot all its Fiery Darts against us if our Wills be Right that is if it be informed by and conformed unto the Divine Will they then can do us no hurt 301. God will not hurt us nor wicked Men nor Devils cannot hurt us if we will nothing but Gods Will. 302. Therefore by imbracing the Holy Principle and hearkning to the Voice of Wisdom walking in the Paths of Innocency with Temperance Sobriety Purity and doing all the Good we can to all and avoiding Evil and Violence to any of the Creation Let us endeavour to have our Wills enlarged to the extent of Gods own Will and give way unto the Influences of his Holy Spirit so shall we escape the Snares of the Evil one and pass with safety through the Evil day enjoying Happiness both here and hereafter 303. No Man can stand in a certain State of Virtue except the Soul thorough Divine Sight and the power of the Will re-enter and continue in the Centre whence it proceeded 304. The Soul is sprung from the Father of all Beings and the true Spirit of the Soul from Gods Word and Holy Will in the second Principle or Sons Property and therefore its real Establishment must be in its first Ground viz. In the second Principle of Light and Love without being Centered there iâ— runs to and through in mere uncertainty and spends its days altogether in Vanity and Vexation 305. The true cause of all Violence and Oppression is also of all Strife and fierce disputing about God and his Will and Worship is because Mens Understandings hath departed from its right Center and the Properties of his Soul are entred into Discord and Inequality viz. from the guidance of Godâ— Word into the Beastial Life where the Wilâ— and all the Imaginations through the Sence do act in Self-Lust and Creaturely Speculation without Divine sight 306. Understand that the human Life and all Things in this visible Universe is an out-flowing of the great Power of God therefore the Soul ought to re-enter and continuâ— in the Divine Principle of Gods Light and Love and not enter with its Will into Beastiallity for if it do it presently looseth the Divine Sight and Power and Self-Knowledge gets the Dominion which do darken the truâ— Pearl of Understanding 307. Self-hood and outward Learning cannot see into nor apprehend the Divine Mysteries neither material nor immaterial Beings the first being but the out-flowing forming or Figure of the last nor can the outward Reason with all its Learning and Philosophy comprehend them until the Soul and Will do re-enter into the Divine out-flowing Will of the Lord which makes all Things manifest 308. Whatsoever imagineth or willeth contrary to the Holy Principle or Word that made all Things such are captivated in the Babilonical Reasoning part and cannot see into the intrinsick value of any Thing 309. The Soul of Man hath its Original from the Lord and is therefore Immortal and Everlasting and for this Cause it cannot rest or 〈◊〉 satisfied without injoying him though it were possest of or vested with the greatest Treasures of this World and the more it 〈◊〉 seeks for Satisfaction in the Things of 〈◊〉 World the further it is off from its true Mother and the necessary State of Regeneration 310. Strife and Contention about Religion and the Divine Mysteries are for the most part unprofitable and proceeds from Self-Perceptibility 311. For there cannot be any Comprehension true Understanding or Knowledge of God nor a Mans own Nature except Man do with earnestness enter in Self-Denial which is the right Path that leads towards the new Birth 312. Reason must forsake its Self and live no longer in Contention but sink down into the Center out of which it is departed that so it may be a Dwelling or Temple for God wherein the Divine Will and friendly Love of God worketh
or Charity every Mote in their Antagonist is a Beam every misinterpretable though innocent Expression Heresie or Blasphemy against Holy Scripture or a Doctrine of Devils 335. On the contrary every Argument or Text they themselves use though never so miserably wrested is invincible like the Sword of Goliah there is none like it Thus they please themselves and seek not Truth but the Triumph of a supposed Victory 336. The great art and too common practise of these Book-worms these Gnawers of other Mens harmless Papers is to pass over and neglect what they cannot but acknowledge is good and fit to be put in practice in a Mans Writings and to hunt and lie at catch for someting that may admit of a quarrel or be rendred odious to the People as being contrary to their common Customs and Apprehensions Thus like some sort of troublesom Flies they delight on Sores and Ulcers and if they cannot find faults will make them 337. He that Disputes about Things he doth not understand nor has any Experience of 't is no wonder if he often mistakes and fathers false Notions on him he writes against if he Combat his own Dreams instead of his Adversaries Centiments and brings unconcluding Arguments to prove insignificant Premises 338. Wise Men will consider their own and other Mens time then to waste it in tedious Replies to such Clamorous Invectives and can be silent though Lovers of Strife will not let them be quiet 339. Therefore delight not your self with the Writings or Reading of Contentious Books for God and the Divine Principle of Love is not in the Thunder or the Whirlwind but in the soft and still Voice besides every Book do bear the Image and Spirit of him that wrote it and therefore such Books of Controversies and all Romance Lewd Writings do according to their respective Natures excite the Readers to Animosity and Vanity 340. He that takes his Liberty in what he may shall Repent him how much more when he runs out into what he should not You shall never know a since Christian Repenting of having taken too little Worldly Delights the first Course in all Earthly Enjoyments and Pleasures is to rest with an appetite and be satisfied with a little 341. Nothing is more absurd then that Epicurean Resolution Let us Eat and Drink for to morrow we shall dye as if we were made only for the Paunch yet certainly there was never any Natural Man found savor in that Meat which he knows should be his last we should rather say Let us fast and pray to morrow we shall dye for to what purpose is the Body strengthened that it may perish whose greater strength makes our Death the more painful and violent no Man bestows a costly Roof on a ruinous Tenement that Mans end is both easie and happy whom Death finds with a weak Body and a strong Soul 342. Affection in superfluity is in all things a sign of Weakness as in Words he that useth Circumlocutions to express himself shews want of Memory and proper-Speech and much talk argues a Brain feeble and distempered What good can any Earthly thing yield us besides its use And what is it but vanity to affect that which does us no good And what use is in that which is superfluous it is a great skill to know how little is enough and great Wisdom to care for no more then self-denial with the limits thereof 343. Christianity is an easie Yoke and a hard one easie to bear when once taken up in good earnest and once accustomed to it but the Heart requires much labour e're it can be induced to stoop under it yet finds as much Contentment when it hath stooped Men are apt to think Religion severity but the sincere Christian knows whose Slave he was till he entred into this Service and that no Bondage can be so miserable as the casting off these sacred Bands 344. Long Acquaintance as it maketh those things that are irksom to seem less irksom so it makes good things which at first were unpleasant delightful There is no Evil of Pain nor any Moral good Action that is not hard at first Continuance of pain which might seem to weary us is many times a kind of Remedy or abatement of Weariness and the practise of good as it profiteth so it pleaseth he that is a stranger to Good and Evil finds both of them troublesom God therefore doth well for us whilst he Exerciseth with long Afflictions and we do well to our selves whilst we continually busie our selves in good Exercises 345. Each day is a new Life and an Abridgement of the whole Spend every day therefore as if thou countedst it thy first and thy last as if thou didst begin to live but then and shouldst live no longer after it 346. It is no small Commendations to manage a little well he is a good Wagoner that can turn in a narrow Room to live contentedly in abundance is the Praise of the Estate not the Person Let us therefore study to give a good Account of that little which God lends us rather then turmoile our selves to make it more 347. It may seem a Paradox but it is a Truth that a Wise Christian hath no Enemies many hate and wrong him but he loves all Men and all profits him those that profess to Love him pleasure him with the Comfort of their Society and Mutual Reflection of Friendship those that profess hatred make him more weary of his ways shews him faults in himself which his Friends would either not have espied or not censured as the worst doing Good to him though against their wills so he again doth good to them voluntarily with all his Heart 348. To do Evil for Evil as Ioab to Abner is sinful weakness to do Good for Good as Ahashuerus to Mordecai is but Natural Justice to do Evil is for Good as Iudas to Christ Unthankfulness and Villany only to do Good for Evil agrees with and is peculiar to Christian Profession and what greater work of Friendship then to do Good for Evil if Men will not be my Friends in Love I will endeavour to make them my Friends per force in a good use of their causeless Quarrels and Hatred 349. Riches Beauty Honour Strength or any other Worldly good that we have enjoyed and is past do but grieve us that which is present doth not satisfie that which may be hoped for as future is altogether uncertain what folly or madness then is it to trust to any of them 350. He that knows not God knows nothing and he that loves not God knows him not for he is so Sweet and infinitely Lovely and whosoever knows him cannot but affect him the little Love of God therefore that is in the World argues the great Ignorance even of those that profess most Knowledge 351. The Proud Man hath no God the Envious Man hath no Neighbour the Angry Man hath not himself now what can that Man have that hath
wander after many things most of which are not needful nor natural 451. Consider that the often Tilling and Dunging of Land especially with Soil that proceeds from variety of Creatures both Dead and Living do as it were suffocate or wound the pure falniteral Virtues and sweet Qualities of such Earth and in all particulars endues the Fruits with those Ranciâ— Properties which the Dung did in it self contain and convey thereunto 452. The like holds Good in the Human Earth or Nature and indeed in a far higher Degree for all Foods do as it were consist of Body and Soul that is of a gross and of a spirituous Property the First answers to our Bodies and the finer or spiritous Parts to our Spirits and each from each receives its Aliment respectively for from clean Meats and Drinks is generated well tempred Blood and of the goodness of that the Spirits depends in a great measure the Dispositions Inclinations Words Works and Actions for their Essences do not depart 453. Great are the Powers of Meats and Drinks which if understood together with the secret Sympathetical Operation of Things Men would more desire and endeavour after mean simple Food and Drinks than they do 454. Temperance is a Divine Gift and the Foundation of all Wisdom and right Knowing is within a Mans Self 455. Sobriety and Self-Denial do always fortifie the observers thereof against many Evils and prepares the Mind to be the Temple of God 456. All the Prophets and Holy Seers as Moses and Elias who through Temperance and the great benefit of clean Foods Moses could guide his Body as if he had been a Spirit and made his Face to shine 457. Those that would preserve the Body and Mind in Health ought by simple Innocent Meats and Drinks preserve their Spirits potent which cannot be done but by Temperance and Cleanness 458. The Prophet Daniel and his Companions was sensible of the great Power and good Virtue of clean Meats and Drinks when they were threatned with the Kings Displeasure if they would not Eat of the various sorts of Meats that came from the Kings Table but they contented themselves with Fruits and Grains and pure Water for Drink 459. Was not the Sobriety and Cleanness of the Racobites well pleasing to the Lord in that they had Faithfully observed the Commandment of their Fathers as to Moderation that Ionadah should never want a Man to stand before the Lord. 460. Did not the Prophet Iohn content himself with Locust and wild Honey which our Saviour Christ saith That there was not a greater Prophet Born of a Woman 461. And Iames the Brother of our Saviour was eminent for his Sobriety and Abstinence as Eusebius Reports He Eat no Flesh Drank no Wine nor strong Drink and wore no Woollen Garments 462. Was not the Mother of Sampson commanded by the Angel of the Lord to abstain from Wine and strong Drink during the time of her being with Child and so was Sampson her Son who the Lord indued with great Strength which continued with him so long as he observed the Rules of Temperance and Simplicity 463. Temperance Cleanness and Abstinence have wonderful Power to preserve both Soul and Body none can be sensible of the excellent Virtues thereof but such only as live in the practice 464. Some of the Wise Antients have delivered it as a Maxim That none could understand God and his Works and enjoy perfect Health of the Body and Mind but those that abstain from Flesh Wine and Vices 465. Know for a Truth that there is no other way to preserve the most pure friendly principle of God in Man but only by Temperance Cleanness Gentleness and to avoid Passions 466. For the Divine Light and Guide of Mankind cannot nor will not endure any kind of Violence or Oppression without great prejudice it is in its own Nature so tender gentle meek and friendly all Passions Cares Perturbations violent motions of the Body Covetousness Intemperance in Meats or Drinks either in quality or quantity robust Imployments evil Communications or too often visiting the Shades of Venus or any other irregular motion either of the Body or Mind do powerfully oppress violate keep under and hinder the operation of this bonus Genius or good Principle of Gods Love and Light which is the true quallifier and moderator of the harsh dark or evil Nature in all Things as well as in Man 467. The very same is to be understood in all Vegitatives Animals and Minerals the Virtue and good Power in every thing is so meek friendly and aimable that it will not endure any harsh motion or violent Operation without manifest prejudice as is most clear in all preparations both of Food and Physick the best Properties in all Things do suffer first by reason of its Meakness 468. It is very easie in all preparations of Food and Physick to evaporate suffocate or wound the good Virtues in a thing and increase harshness but very haâ—d and difficult to advance the Divine Principle or Properties and on the other side abate or moderate the dark harsh Properties 469. For the harsh Bitterness or dark Form are the Root viz. the first and last in all Things therefore the strong fixed power of the Salts property cannot be destroyed in any thing being a branch of the Original as witness Lott's Wife being precipitated into a Pillar of Salt that is into the original dark Principle for she looked back that is into the Root 470 But the Sons property or Holy Light which is generated out and from all the Powers of the Father do shine back into all the Powers of the Father and enlighten them that they become joyful which is the Holy Glance or Light or Divine Principle and good Power in all Things which Mankind ought to have regard unto and to chuse unto himself all those things that stands in the nearest Affinity with it 471. This principle as is said before is mild meek and most full of all Virtue and Divine Power therefore all things both in the Animal Vegitable and Mineral Kingdom that stand in their quallifying and operation nearest equallity and are most simple meek and friendly all such Things are the nearest and most agreeing to this Divine thing in Man 472. For this very Cause the Holy Prophets and Philosophers in all Ages have so much recommended the most innocent simple Meats Drinks Exercises Imployments and Communications for all such things stands nearest unto the simple meek Principle of Gods Love in Mans Heart and they do powerfully stir up and increase their likeness both in the Body Soul and Spirit and have far greater power to excite the good than the unseeing can apprehend the like is to be understood of their contraries Good begets Goodness and Vertue and the Evil begets Evilness and Vice 473. Consider the great care and trouble Men do take in the getting of Money even to the hazard of Body and Soul which when obtained do very frequently
the worst savage Brutes for they often get Children in the heat of Lust and Drunkenness and then suffer both Mother and Child either to perish or go a begging 23. Intemperance causes Men to Blaspheme their Creator and is the root of Covetousness Murders Pride Vain-glory and every evil Word and Work 24. Intemperance renders the Body a sink of Diseases the Mind a Cage of unclean Thoughts banishes all good Meditations and makes People Desolute and Vile 25. Intemperance causes those of the Female Sex to turn common Prostitutes or makes them Rude Bold Surly and Inhuman for it destroys their curious friendly Human Nature and fits them for hard slavish Imployments which do ill become their Delicate Shapes and loving compassionate Complexions 26. Intemperance as it is the grand Incendiary of Kingdoms and States the main inlet and foundation of all War and publick Bloodshed so it is the Common Barreter that disquiets private Families and sets Neighbors and Friends at variance 27. Intemperance occasions People to venture the Health both of Body and Soul at Land and at Sea to procure such things as do indeed stand us in no real stead when we have got them but rather adds trouble to the Mind and Diseases and Labours to the Body 28. Intemperance is the Mother of Surfeits and Consumptions and the Nurse of most other Diseases so that in the Weekly Bill inâ—tead â—f the numerous Dead Roll of Diseases and Distemâ—â—â—s one might properly enough write Dyed this Week of Intemperance 395 29. Intemperance is a brutish Vice and indeed only the worst sort of Brutes are subject to it for all innocent Creatures can live without either Labour or Preying on their Fellows they are only the wild Savages that cannot subsist either by Labour or without preying upon and eating the Flesh and Blood of their more innocent Fellow-creatures and amongst all the fierce Savages Man is become the worst and uncleanest because he preys upon and is beholding to the inferior Creatures for his Food and Cloathing which is a part of his Curse 30. Intemperate Men are but sinks of Luxury monsters of Impiety burthensom to themselves and intolerable to the rest of the Creation the plague of their own Times and scorn of all Posterity 31. Intemperance invades the Mind and all the Noble Faculties of the Soul nay stupifies the very Sences and renders Men utterly incapable of sublime Penetrations or Spiritual Attainments 32. Intemperance is an Epidemical Contagion which has over-run almost all England and except there be a Revocation we must expect the severe Judgment of God to fall upon us 33. Intemperance is the hospitality of a Brute the Happiness of a Swine and the Civility of a Devil and betrays Mankind into a far worse condition than to be Condemn'd to the Mines or the Gallies 34 Intemperance is the Original of all baneful Customs whilst it promotes and spurs Men on to every sort of Vice to the undoing both of Body and Soul 35. Intemperance is the Grand Obstruction and overtherthrow of all true Religion and Piety for what will that Man pretend to believe or profess or what wickedness will he slick at who makes his Belly his God Post-pones all other Considerations to that of gratifying his Paunch 36 Intemperance is the In-let and cause of all Oppression both to those of their own kind and to all other Creatures as also of eating their Flesh and Blood which do generate unclean and filthy Juices 37. Therefore as Plato wrote over his School Door Let none enter â—â—re that is ignorant of Geometry so you shall find it always Inscrib'd on the Portal of Wisdoms Temple That never any had or shall have admission there but such as had first devoted themselves to a strict and regular Temperance 38. None ought to take care for more than Food and Raiment in this World for the original of all trouble to Mens Souls is a vain desire after Things that are superfluous and yet difficult to be procured Of Cain and Abel and their respective Offerings 1. CAIN was the first Born of Adam which do signifie in the Language of Nature the first Principle of fierce Wrath of the Father 2. Cain brings of the Fruits of the Earth an Offering unto the Lord which was not accepted because it proceeded from and was composed of the Fruits of the bitter Root or the harsh astringent earthy Properties which cannot be accepted or entertained by the Divine or Love Principle 3. Then Cain was Wrath and his Countenance fell which does further denote that the angry Principle predominates in the Lifes Center then the Lord said Why art thou Wrath and thy Countenance fallen if thou doest well shalt thou not be accepted which does sufficiently intimate that Cain's Offering was not Corn of Wine or any of the common Fruits of the outward Principle which in themselves are innocent and harmless but rather of evil uncircumcised Works which were not nor never will be acceptable to the Lord of Love and Innocency 4. Then Cain rose up that is he elevated himself in the fierce harsh wrath as he was in the Field that is in the will'd Nature and flew his Brother Abel viz. the innocent Divine Principle which the wrathful harsh fierce property does still Slay and Murder in the Hearts of all Cain's Children 5. Therefore Moses adds further that after Cain had slain his innocent Brother He departed from the presence of the Lord which could not be as the great Creator is understood in the two grand Principles of Love and Anger because he is the Life the being of all Beings and in every thing but Cain departed out of the presence of the Divine innocent Principle of Love and Light and went into the Land of Nod that is took up his Habitation in the wrathful fierce earthy property and built a City that is he grew strong and powerful in the inward and outward Principles of Wrath and became a great Lord and Master in all Inventions of Building of Cities Trading by Sea Violences Oppressions and most apt in the use of all killing and warlike Weapons for from this Cain-like fierce Spirit do proceed all the great Oppressions and Murthers that are common unto Mankind and always did does and ever will endeavour to domineer over innocent Abel or the principle of Love and Meakness and to keep the whole Earth in Bondage 6. It would be but a symtome of Vanity or Ignorence grosly to conceive that Cain offered Corn Oyl or other external Fruits or that Abel brought Sheep Lambs Calves or the Fat of them their Offerings were the living Powers of their Souls viz. evil and good Works the first were Cain's producing from the harsh earthy fierce wrathfull Principles that had the Government in him the latter were Abel's flowing from the Divine innocent Fountain and each was received of each that is the Holy Fountain of Light and Love kindly entertained Abel's Offering by simile and it was a sweet savour
hence too we are taught to Pray for our Daily Bread as including under that Name all things necessary for the support of Human Life 4. Outward cleanness in Meats Drinks Cloathing and Exercises is of great use and prevents and as it were cuts off in the bud many Diseases and Inconveniences both from the Body and Mind therefore the Light of the Gospel or Divine Principle makes that part of Moses Law touching Cleanness Essential when it opens its self in the Center of Man's Heart and it is a Ceremony to none but such as are ignorant of Gods Law and the Sympathetical Operations 5. Frequent Bathing or Washing in pure Running Water is highly convenient for all persons especially after easing themselves for the same will in a great measure prevent the pernitious Diseases of the Fundament some of which are incurable 6. Be careful that you do not sit on Common house of Easement which oftentimes proves of evil consequence and infects the Party with Diseases of various kinds according to each Mans Constitution or Complexion therefore those in Cities that would avoid such Dangers ought to ease themselves in a vessel of Water and when the Excrement is cold then to put it into the House of Office particular Reasons in Nature I have shewn elsewhere 7. Have a care of Compositions use and Desire Simplicity for Wisdom In the preparation of Food preserve Unity that is prepare but one thing at a time for things of differing Natures cannot be prepared together because some requires a longer some a shorter time besides the Spirits and inward Virtues of each thing do mix and incorporate and mightily strive with each other for Victory by which the pure parts of them all are wounded for in the Combat the weaker suffers Violence and the Spirit is Suffocated 8. Flesh and Herbs Roots and Puddings are not to be prepared together in one Vessel but each alone because of their different Nature and times of preparation for Water after it hath boiled an hour more or less will not prepare any sort of Food to that degree of Excellency as at first 6. Let Seafaring Men and others that Travel when they go ashore beware of Venus as also of lying in soft warm Beds especially Feather-beds As also of eating of fresh Flesh and Fish too immoderately lest they fall into Fluxes for Nature cannot endure suddain Changes and where Wisdom and Temperance is wanting People are subject to various Diseases on such occasions as Fevers Fluxes Colds c. 10. The chief occasion why Mankind is so subject to frequent Fevers is the variety of Foods improperly compounded especially the common eating of Flesh and Fish As also Butter Cheese and the use of strong Drinks for always fat Foods do fur the Stomack and are hard to be separated either by the natural heat or by the Liquor that is drank especially strong hot Drinks Water being the proper Minstrim or Liquor for the Stomach for this Cause Obstructions and Fevers as also hot Diseases are so common and griping Pains and Fluxes such Meats and Drinks do awaken the original fierce Fires 11. All Foods proceeding from the vegitable Kingdom are innocent more equal in there Parts easily dissolved affording fine Spirits therefore those that live chiefly on such innocent Foods are more airy pleasant cool and full of Delight in Body and Spirit which none can know or understand but such as have experienced it for some considerable time 12. All that would prevent Fevers and many other Diseases and keep themselves in harmony should apply themselves to simple Foods viz. Bread Fruits Herbs and the like forbear all sorts of Flesh Fish and eat sparingly of Butter Cheese and Milk and eat but little Fat besides Oil for this you must always remember that every thing begets its likeness 13. Bread Herbs Seeds Fruits and most or indeed all vegetative Foods do represent unto Man the Divine Principle of Light and Love but Flesh be it of what kind it will does denote the harsh wrathful Principle and Mans Desires so much after it is a true sign that he lives in that harsh fierce killing Principle 14. For now-a-days if any Man should be condemned to live only on Bread and Water and what might be made thereof he would think himself hardly dealt with which do demonstrate the high degree of Mans Depravation and Separation from the Divine Vision or first simple State 15. Many of the Holy and Wise Antients have declined and decried the eating of Flesh and Blood especially of such Creatures as are unclean and that will eat the Flesh of their Fellow Creatures but never did any of the Philosophical Men forbid the eating of such harmless things as Herbs Bread and the like but have recommended them as most agreeable to Nature and Health 16. A time shall come when the Lyon shall eat Hay with the Ox and the Wolf lye down with the Lamb that is the fierce savage beastial Nature in Man shall be thorough shined and bowed before the Divine Principle or Lamb-like Spirit and whosoever comes to know that time will be contented with innocent Herbs Bread and the like harmless Foods 17. For if the Wolfish Dogâ—sh Nature did not predominate in Man they would not so much long after the Flesh and Blood of Beasts but whatsoever Principle do Reign in the Center of a Mans heart whether Good or Evil he will desire Food suitable thereunto Some particular Notes whence Consumptions proceed and the occasions thereof 1. THE Compositions of sweet fat Foods and Spices all mixed together do destroy the innocent ways of Nature especially when done without understanding the Principles of Nature clog and obstruct the Stomack and too much open the Gate of Venus 2. The frequent eating of Flesh and Fish and such as are Rapacious mixed with the richest vegetations do open and manifest the hidden internal Properties of such Flesh and Fish thereby increasing Lust and evil beastial Inclinations 3. The great quantities of Food wherewith most People overchange Nature which do generate superfluity of gross Juices and if such Foods be from the Animal Kingdom as Flesh Fish Butter Eggs Milk or various sorts of them mixed together then they do so much the more provoke Inclinations to Venus for Flesh and Fish do much more strengthen the Venerial Property than simple Vegetations especially when joyned with strong intoxicating Liquors 4. The frequent or overmuch drinking of strong fermented Drinks especially when the Foods are fat rich spicy and succulent then if there be not great temperance in quantity Nature is set into an unnatural Flame 5. The too frequent visiting the shades of Venus with the before-mentioned Intemperances do extremely promote to the utter ruin of many thousands this is the secret Enemy that wounds the bravest Gallant and strongest Nature and send them down with Sorrow to the Grave betimes 6. The common Lying of Men and Women together on hot soft Feather-beds which do hinder Rest keep
the spirit then also the Oyl does with the true spirit become either suffocated or evaporated for this very cause all Herbage that has lost its spirit does neither smell well nor weigh heavy for that fragrant smell proceeds from the Essential spirits and the weight and ponderousness is from the Oyl the very same is to be understood in all Grains as Wheat Barly Rye and the like the true colour also do arise and proceed both from the Essential spirit and Oyly quality 2. Therefore all Vegitative Foods especially such as are made of Corn as Wheat Rye Barly or the like are far more agreeable and harmonial than Flesh and Fish easier of digestion affording a finer livelier and more brisker spirit and less phlegm or gross Juices which the Natural heat and sharp pleasant Minstruum or Runnet of the Stomach can easily digest and send down into the passages and so free the Joynts and other parts of the Body from Inconveniencies This is manifest by External Operations for how quickly will Bread dissolve being put into Water nay the whole dry Corn it self being infused grows soft and tender in a little time but how long may one infuse Flesh Fish Cheese or Butter before they dissolve or grow more tender Vegetative Foods do also keep the Body cool and pleasant preventing Fumes and Vapours from flying into the Head because such Foods do not generate them as all fat Victuals does for their crude obstructive phlegmatick Juices that lodge in the Stomach and Vessels that cause Fumes and Vapours as also Fevers for the principal cause that Fevers are so frequent is that surplusage of matter that proceeds from Intemperance in Foods both in quantity and quality for when People over-charge Nature then the digestive faculty cannot make a perfect separation but the gross Juices does load stop and fur the passages whence is generated thick Blood and impure Spirits so that Nature becomes stagnated which does immediately stir up and awaken the Centerial Fires in all parts of the Body and makes the whole burn with an unnatural heat uneasie and burthensom which is that we call a Fever 4. Therefore in a special manner after full Meals of Flesh or Fish or other fat Foods Men ought to be cautious of drinking too plentifully of strong spirituous Drinks a cup of good Water to most Constitutions has had far better success to carry off a full Meal of such Foods than strong Liquors for good Water is endued with a mild friendly quality of a dissolving dissipating digestive nature and therefore helpâ— Concoction better than Spirituous Drinks as may be gathered from most or all External Operations for Water especially River Water or Spring Water such as will Wash Boil and Brew well will dissolve and dissipate hard Coagulated Bodies sooner than strong Drink or Spirits as Water will dissolve Sugar sooner than Beer Wine or Brandy for in the last especially it will lie a great while before it dissolves 5. Vegetative Foods affords not only the greatest and most vigorous spirits in the Bodies of either Men or Beasts but more fine and innocent free from the seeds of violence passion and inclinations to Beastiality 6. For the forementioned Reasons those that live wholly on Vegitations can drink more strong spirituous Drinks and with far less prejudice than those that live on Flesh and Fish for they will not so soon fume up into their Heads nor so much heat their Bodies finding their Stomachs free from those Crudities and flatulent Juices wherewith the others are pestered and consequently the digestive Property more powerful the Drink is presently dispatched and the grosser parts evaporated by the Uretors without any let or hindrance but the case is otherwise in the Stomachs of such as eat Flesh and fat Foods the truth of this may further appear by Men that do drink much strong Drink after full Meals such will be made drunk before and also sick before those that take the like quantity whose Stomachs are rather empty than full and the latter are in far less danger of Surfets it being seldom known that such that are both great Eaters and great Drinkers too do live long but on the contrary great Drinkers that eat but small quantities of Food do often live to old Age or if a great Eater chance to out-live Youth they seldom but have the Gout from all which it follows that Animal Foods which are for the most part fat are nothing so Excellent or Commendable as Vegitations which none can understand or know but Doctor Experience talk will not convince any Man no not Men of the greatest Reasons Obj. Some will be apt to object and say that it is nonsence to discourse after this manner viz. to affirm that fat Animal Foods are not so good as poor lean Vegitations and Victuals made thereof for we see will they say that fat things are desired by all or most and if Flesh be not fat it is counted worth little because fat is counted to be of a brave healing nourishing Nature and Operation and therefore our Nurses endeavour to make sucking Children to take it even against their Stomachs Answ. To which I answer that I am not ignorant that this is indeed the vulgar Opinion but for that very reason to be suspected nay if you will hearken to the Voice of Wisdom utterly to be expelled for Doctor Experience and that most excellent Phylosopher Right Reason will tell you that it is a grand mistake to think that Vegitations and Foods made thereof though they have not gross greasy qualities as Animal Foodâ— have are therefore to be counted poor lean and of but little Nourishment for are we not every day taught the contrary though not in Man yet in all other Creatures Will not a little cold Grass and dry Hay and especially Corn make several sorts of Beasts fat and that too very firm and substantial And what is your brave Butter and Cheese but the digested Juice of Grass and Vegitations all dried Grains as Wheat Barly Rye and many other sorts are endued with an excellent Spirit and pure Oyl much finer and freer from grossness and phlegm than Flesh or the product of Flesh the Oyl of Grains being as it were vollatile like a Spirit so that when it comes into the Stomach it is brisk and lively most easily separated and digested as being turned into an Unctious substance from whence the fatness of these Creatures that live on Corn does proceed which Unctious quality does also contain a bright lofty exhillerating spirit that makes all such Creatures so strong lively and brisk that they have no need of the fat either of Flesh or Fish The very same would happen to Man if he could content himself with Vegitative Foods and good Drinks made thereof 7. Such as live on Vegitative Foods are hardly ever subject to drought though they can when they eat drink with more pleasure to the Stomach though not so much to the Pallate as
Fancy raises to a great price nay if a Man or a Woman have but a rich Garment on and it please God to send a sweet Shower of Rain what Lamentations and Wailings what Discontent and Trouble is the silly Creature in on this occasion and how many foolish wishes will it often cause to the Mind the like is to be understood in all other things that cost much Money or Labour the Silver Tankard is lost what Confusion is all the House in nay the Good resolves to go to the Cunning Man that is as she believes to the Devil to get it again when an honest black Jack wooden Can or a sweet Earthen Mugg would have served their turns full as well to Drink out of and prevented all this Hurly-burly for on the other side there is but little trouble about the loosing or spoiling those things that are easily procured and cost not much Money or Labour it not being the real value intrinsique Virtue or Goodness of a thing that causes this noise and contention amongst Men but the cost and high vulgar Esteem as a piece of good Bread is of a more true Value Virtue and Excellency than Twenty of those Dishes which my Ladies French Cook has been this Fortnight a preparing An ordinary Cloth Coat such as Shepherdâ— and Plow-men wear is of far more use to prevent the injuries of the Elements and to cover Shame for I know no Third use of Cloaths unless it be that which the Devil Taught us viz. Pride then the richest Silk that ever Florence beheld so that it appears the most of our vexations and quarrels are about things that are not useful to Man or at least stand him in very little stead and which he may as well nay better be without for Nature needs but few things and those easily to be procured but if the way of the Lord in Nature be perverted and Man's Soul depraved then the whole World and all the Things and Creatures in it will be too little to satisfie his extravagant Appetite and Desires therefore it is the part of a prudent Man to take more Care and Circumspection in the spending of Money than in the getting because he that spends much hazards both Soul and Body Health and Pleasure 8. Remember to entertain Humanity and to live in the good Port of the World for that is the Sons Property for all Innocency Simplicity Virtue be it in what it will whether in Man Beasts Herbs Grass Fruits or Grains it all proceeds and has its Birth from the Holy Fountain viz. the Divine Word and on the other side all Wrath Bitterness Violence and Poisons arises from the first Principle or dark Root for all things things in this visible World or Being consist of Good and Evil the knowledge of which way is Man's Fall as the Divine Moses saith that the Knowledge of Evil is the doing of it and the Knowledge of Good the practice of Righteousness 9. If a Good and Virtuous Person happen to be amongst Evil Men his very refraining from the Evils they commit althô he say not a Word against what they do but remain in silence does yet Judge and Condemn them to their great disquiet and trouble as having an inward Sence and Feeling that the Good Man's Soul and Spirit does with great Power withstand their Enormities and hence is come that common Proverb that a Sober Man or one that will not commit Outrages and Excess as fast as the rest spoil good Company 10. So if one Man tell any absurd or foolish Story that is filled with Lies he always keeps his Eye fixt on his Fellow or Companion to whom he tells it and if he doth not shew him some sign of his good liking or pleasure by smiling or answering he wil ' quickly be weary of his Talk and be ashamed for thorough an internal Sense and Feeling he perceives himself Judged and Condemned though his Companion say not a Syllable good or bad 11. By this you may perceive that Mans Judge is always near him that is those that live and act in the Good and on the other side those that 〈◊〉 in the Evil condemn and persecute such as live in the Good From this ground all good Christian Doctrine and Books have been opposed because the Foolish and Intemperate have found themselves condemned by them as not living up to what such Books directs unto 12. Pride is the great evil Judge of all Virtue Temperance and Well-doing 13. It is hard to be a practising Philosopher in a Married Estate a Man of a Thousand but a Woman of Ten thousand 14. Women are for the most part harder to be weaned from the pernitious Customs of the World and foolish ways of the Multitude than Men it being rare to any of them to have the deep sight of the Divine and Natural Mysteries for the profound and penetrating does arise from the bright flash of Light which is higher Dignified and the property of Fire more exalted in Men than in Women whence greater abilities for Strength Power Understanding Judgment and Government do arise or proceed Man being a wonderful Creature not much inferior to Angels when his great Fire is tinctured and moderated with the amiable Friendly Light which will temper qualify and allay all the unequal operations of the Great Fire whence in Man all Arts and Cunning do arise if its Holy Council be obeyed 15. Man's high Graduation in the deep original fierce Fire is manifested by his fierceness and cruelty in the use of all warlike Weapons his contentious Humors Fighting and Killing those of his own Kind and all other Creatures because the wrathful Property has got the upper Dominion in the Center of his Heart being mightily augmented by Opinion and Custom by which the principle of Friendlyness and Virtue is as it werâ— wholly captivated that ought to have the Government in each persons Life 16. But as for Women their Dignification is from another Property viz. highly Graduated in the Aimable Sanguine Human soft Nature whence doth arise Tenderness yielding Tempers and great Love exceeding Mans which good Nature would be much more potent in them if the daily noise and practising of Arms Fighting and Killing one another and all other Creatures were not so common and counted lawful for that does mightily increase and excite the wrathful Fire in the Females who by Nature are fearful and hâ—te the fight of Arms Tumults and Combustions 17. But if the Females through Custom do suffer their Wills and Desires to enter into Wrath Fierceness and Cruelty suffering the bridles of Chastity and friendly sanguin Nature to be violated which good property is powerful in them as it were their Radix then such Women become far more Dissolute Cruel Fierce and Inhuman than Man because they have suffered or rather forced their Wills and Desires into the dark root of bitter Fierceness which is a Contrarium to â—heir Composition therefore the Cruelty and â—â—chastity of
to its like therefore a Wise Man can only be said to be a Priest a Lover of God and fit to Pray for he only can Worship that confounds not the Qualities of them he is to adore but first making himself the Sacrifice erects a Statue of God in his own Bâ—east and builds in his Soul a Temple for the Reception of the Celestial Light 35. Hence it follows that he is truly Pious who having attained the knowledge of things Divine returns his own Perfections as his greatest glory unto the cause from whence it flow'd wholly resigning himself to a desire of enjoying that which is able to satisfie him 36. These 3 last Aphorisms I have borrowed from the Comments of Hiracles on the Golden Verses of Pythagoras writ in Greek more than 2000 years ago which may shew that what I Recommend is no Novel but asserted by the Wisest Ancients Of REASON from whence it proceeds and Cause of its variety in Mankind 1. THere is scarce any thing wherein Man is more proud of himself than in a certain Faculty which he calls Reason hence Aristotle defined Man to be a Rational Creature though Yet according to his own method of Logick which is the Art of Reasoning it is thought several undergraduated Animals may fairly put in for a share in that Epethite or Difference And still what this Reason is where it exists and whence it proceeds is a Question 't is certain it does not unfrequently take up Arms against it self witness Mr. Hobbs a Person that might claim as great an interest in that Indowment as most our Age has known who lays it down as a Maxim That as oft as Reason is against a Man that is against Advantages and Inclinations so oft would a Man be against Reason witness also that Prodigy of Wit the late Earl of R who with the highest colour of Reason wrote a virulent Satyr against Reason it self endeavouring to expose it as the greatest Plague of Human kind and which rendred them both more absurd and miserable than the most brutish of Beasts 2. I alledge not this as partaking with or justifying either of these Authors but only to shew how variable some Mens Conceptions are about this matter which will further appear if we consider that what one Man asserts and contends for as the most Rational thing in the World another no way his inferior for parts shall explode and laugh at as most absurd and contrary to Reason and this Contradiction is not only seen in particular Men but between great and numerous Parties Sects and whole Nations in things of the greatest importance and daily in practise amongst them as their Customs Laws Rites and Ceremonies both Civil and Religious The Story is well known of that Eastern Prince who having got in his Army some Indians that were wont to eat their Parents Bodies when dead and other Europeans that buried theirs in the Ground demanded of the first what they would take to quit their Custom and suffer their Fathers to be interr'd who cryed out Unanimously Let the Gods forbid that we should commit such unreasonable Impiety as to expose the dear Corps of our Ancestors to rot in the vilest of Elements but when to the other on the contrary he proposed the Eating of their Friends Bodies they rejected it with horror as the most unreasonable Overtures in the World 3. Since therefore the Reason of Mankind appears to be so different I shall endeavour briefly to penetrate into the Original Grounds of such its variety in order whereunto it will be requisite to consider the three grand Principles or Fountains the Understanding and distinguishing of which will render us capable to know the Root whence the variety of Mans Reasoning doth arise and proceed for to whichsoever of those each Man hath devoted himself or entred into with his will sutable thereunto will his Reason be 4. The first Principle or Fountain is the Original Fire or Fountain of all things the Cause of all Life and Motion which in its own Nature devoid of the Sons Property is a dark Poysonous Fierce Consuming Fire as the highly worthy Moses saith The Father is a Iealous Angry God and a Consuming Fire that is without the qualification of the Divine power or Son of God for it is the Son that influences qualifies enlightens and reconciles the dark harsh Father and unites the Soul to its Creator for from this dark harsh Principle the Soul of Man takes its Original being an unbounded Fountain having in it self a Free Will and though it be fallen out of that glorious Estate it was first Created in and forsaken its beloved Spirit or Sons Property yet it is fallen into the Human Nature and therefore stands in the possibility of being made better if the Will enter into the Divine or second Principle but worse it cannot be then it is in its own Nature for this cause the great Light of the World said he came to seek and to save that which was lost viz. the Souls of Men which had departed and separated from the guidance of the holy Principle and lived in the operations of its own Nature and fierce harsh Fires now if Man enters with his Will into this fierce poysonous dark harsh Principle and separates himself fâ—om the Light and suffers his Soul to its operatâ—ons in its own nature so that this fierce prâ—perty comes to be predominant in the Center of his Heart then all the Reasonings of such a Man does arise and proceed from it and unto such People Injustice Covetousness Pride Domineering Oppressions Violence Outraging Envy Backbiting Fighting with and killing not only our own Kind but all others seems to be natural and therefore the highest of Reason with them for they account those things and practises to be their rights and priviledges and that God justifies them in doing the Voice of the Fierce Wrath as Captain Vratz the German that was Executed here some years ago for the Murther of Esquire Thin being a little before his Death urg'd with the hainousness of his Crime and what deep and sincere Repentance ought to be found in him before he could expect a Pardon from God he answered That he knew indeed that killing a Man was always amongst little People counted a great business but in many Circumstances lookt upon by Persons of Quality under a far different Aspect and that he did not doubt but God Almighty would regard him as a Gentleman And if others that make profession of Human Butcheries do not speak out altogether so plainly we may reasonably suppose they have yet ready the same Sentiments or else they could never follow such Courses without the least shew of Remorse and from this Principle as devoid of the second does proceed not only amongst Heathens Turks and Jews but even amongst those that call themselves Christians all their bad Reason Laws Pollicies Customs and whatever else is of the nature of evil in Man one to another and to
all inferior Creatures all comes from the same dark Root 5. The second grand Principle or Fountain is the holy meek Light which proceeds from and is continually begotten and generated by the Father and it is of a most amiable and blessed nature and this is the true Light and Spirit of the Soul which throughout shines or tinges all the haâ—sh Astringent Qualities of the Father and also the Soul of Man which is as is mentioned before of the same nature for without this blessed power the Human Soul is but a dark Fierce Fire and an House of Death but if a Man suffers his Will which in it self is free to enter into this amiable and blessed meek Principle of Light and Love and will freely and humbly give up him or her self to this most gracious Spirit to be guided ruled and conducted in all its ways then it becomes enlightned and all its harsh dark fierce ardours becomes as it were changed quallified and made meek gentle and courteous this is the good genus happy Demon or good Angel guardian of every one that hearkeneth unto and will be sure to bring him to Tranquility and Bliss this is the Pearl of great value which every one ought to seek with the highest Diligence for when this good Principle comes once to bear Rule in Man's Soul than from its Blessed Nature do all the Reasonings arise and proceed and are tinged therewith as Water-tast's of those Minerals from or through which they pass and such Peoples discourses shall not be vain empty fallacious sophistical pernitious or unfruitful but sound efficacious and fruitful in every good Word and Work for that Man shall not only have his Conversation as it were with Salt administring Grace to the Hearers but likewise will with all diligence abandon Pride Covetousness stately High-mindedness Envy Malice Cruelty oppressing Violence Fighting and Killing not only of one another but of all other inferior graduated Creatures and so contributes as much as in him lies to deliver the whole Creation and Creatures into that Glorious State or Liberty of the Sons of God which the Apostle saith they groan and travel in pain to be delivered into 6. The Third Principle or Fountain is the outward visible World viz. The four Elements the Sun Stars and all the Operations of the outward Nature of which Men and all other Creatures are made and constituted as to their Bodies and Senses and if Man should degrade himself and immerse himself too far into this External Nature or Principal doating with all his Affections on these inferior things and supposing his chief Happiness therein to consist whereby the Spirit of the Great World is suffered to predominate and bear sway in the Heart then all his Reason and Understanding is formed by and continually generated from vain trifling outward Objects so that thenceforth all foolish and wicked Customs easily take place in him and hurry his Mind at their pleasure from one Passion to another till he arrives at the most foolish debauchery and extravagance as a Man that has given up his Soul to sensual Love the desire of Money or earthly Honour and the like or is it be but to the cruel exercise of Hunting or the foolish diversion of Gaming and Dancing each of these persons whose Minds are taken up and amused with that particular to which he has Intailed himself and accordingly not only all his own Discourses borders thereupon but he esteems any thing another can say to be impertinent and absurd thus to an ambitious Spirit that designs the Conquest of Kingdoms and building himself an airy Name to be much talk'd of in the present and future Ages as a brave Fellow the desperate Mischiefs he has done nothing is so acceptable as to speak or hear of deep Policies of State and sutable stratagems of War of raising and disciplining Martial Troops of Diving into the Councils of Princes and contriving Projects of Greatness but all this the besotted Inamorate cryes out against as the silliest toil that ever Mortal undertook and avows there is no Affair in this World so important as good Cloaths neat Address and curious Compliments to obtain the Grace and Favour of his good Mistriss whilst the covetous Miser that wears his Heart in his Fob and his Brains in his Bags laughs at them both as the most egregious Coxcombs that ever the Sun did yet shine upon and will allow no Conversation to be since that does not Treat of Debtor and Creditor Houses Lands Sales Mortgages Executions and Fifty per Cent. yet both he and the rest are run down as stupid Animals Masters of not one dram of Reason or good Sense by a brisk Spark who makes Wit and Repartee the Grand business of Life and will not disown himself to be the Author of a well taking Play for the place of Chancellor or a thousand Guines paid down on the Nail for he swears a Man ought not to value himself on the hapâ— hazard of Birth Pelfe or Fortune but the true Riches of the Mind which with him are only high Talking extravagant Drinking and wild Thinking thus we see that each Man does prise himself upon and value things just as he has plunged his Spirit and Inclinations into them by a habitual Custom and Affection 7. Hence it is thâ—t all wicked and foolish usages take place in Man as intemperateness either in Diet called Gluttony or of Liquors which is called Drunkenness so Swearing Lying vain Plays and Games fashions of superfluous Garments idle Jeasting Jearing and many ridiculous Sports and Pastimes as the Multitude calls them do proceed and most or all these things by inuring themselves thereunto become their Reoson for from thence comes that vulgar Saying which is swallowed as a Maxim We had as good be out of the World as out of the Fashion and to speak truly they had much better be out of this wicked fantastick World than to follow its Vanities which leads all its followers into or joyns them with the first darke fierce principle of Wrath and Perdition for all that is vain and fantastick is called Reason when the Souls of Mankind are swallowed up in this Principle But from what has been said and a prospect of the Actions and Conversations of Men we may readily be enabled to make Judgment from what root each Man 's reasoning proceeds and whether they tend A Bill of Fare Of several excellent Dishes of Food easily procured without Flesh and Blood or the Dying groans of God's innocent and harmless Creatures which do as far exceed those made of Flesh and Fish as the Light doth Darkness or the Day the Night and will satisfie all the wants of Nature to the highest Degree which Banquet I present to the Sons of Wisdom and to all such as shall obtain that happy Condition as to decline that depraved Custom of Killing and Eating their Fellow-Creatures and whose desire is to Live accordin to the innocent Law of Nature and do