A brief treatise of the nature, causes, signes, preservation from, and cure of the pestilence collected by W. Kemp ...

OF The Pestilence.

OF all Diseases whereunto the Body of Man is subject, the Plague is one of the most venemous and most infecti∣ous, peculiarly opposite to the heart, consuming the Vital Spirits, destroying the natural heat, and corrupting the humours, usually attended with a Fever, and accompanied with variety of most grievous and pernicious symptomes, and most commonly ending in Death.

Of the Causes of the Pestilence.

The Cause of the Pestilence is either

• Supernatural, Or Natural.

1. Supernatural, When without the concurrence of Natural Causes, it is immediately and extraordi∣narily

sent from God, as a just punishment for the sins of Mankind; and this not onely Jewes and Chri∣stians, but even Heathens, Priests, Poets, Philoso∣phers, and Physicians, have acknowledged in their Writings.

Who can choose but with admiration adore his Almighty Power, who if he will build, creates a World; if he rewards, it is with Paradise; if he will protect his People, there is a Pillar of Fire by Night, and a Cloud by Day, to attend them; the Wilder∣ness shall feast them with Quails and Manna, the Rocks remove their station, and give them drink, the Sea opens to yield them passage, the Sun and Moon stay their Courses to enlarge and end their Victories.

But if he will punish, he sends a Deluge and drowns the World, Fire and Brimstone descend from Heaven, the Elements are the Marshals of his Camps, all Creatures are his Host, the Angels march in the Head of his Troops, whereof he hath thousand thousands that stand before him, and ten thousand times ten thousand that minister unto him; one whereof slew the First born of every House in Egypt in one Evening, threescore and ten thousand of the Israelites in three dayes, and one hundred fourscore and five thousand of the Assyrians in one Night.

If he send the Pestilence, as when the Israelites murmured, or David numbred the People, there is no natural Balm of Gilead of sufficient vertue to preserve from it, or recover of it: If Solomon had been then alive, and made an Antidote of all his Gold that came from Ophyr, or extracted the quint∣essence of all those Herbs whereof he knew the se∣veral operations, it would have availed no more for

the preserving the Israelites, than the fortification of Sennacheribs Camp defended the Assyrians.

Can any thing help Nature against the God of Na∣ture? Can man think to protect himself with Me∣dicines fetcht from Vegetables, Minerals, or Ani∣mals? would they not rather prove his Enemies, and sooner do him hurt, than afford him help? Was not one of the greatest, Pope Adrian, kill'd with a flie? One of the wittiest, Anacreon, choak'd with a raisin stone? One of the proudest, Herod, devoured with lice?

But blessed be his glorious Name, his Clemency hath not left us destitute, but revealed to us super∣natural Remedies, Faith and Repentance, Prayer and Patience; which though not prescribed by Ga∣len or Hyppocrates, nor found out by Paracelsus, nor sold by Chymists or Apothecaries, are revealed by God himself, approved by the Prophets and Apo∣stles, and may be had for asking, and never fail'd those that us'd them.

Many Learned Physicians have written of the Theory and Practise of Physick, and experienced Doctors have publisht the Observations which they have met with in the cure of Diseases, searcht into the Secrets of Nature, discovered the Vertues of Herbs, treated of the Preparations of Minerals, en∣quir'd into the Operations of Animals, Merchants have brought Druggs from the Indies, Rarities have been sought in the Wilderness, Pearls have been div'd for in the bottom of the Sea, the bowels of the Earth have been digged out, the Universe hath been rifled, the whole Creation ransackt; and yet not one Medicine found out to preserve the Doctor,

or make one Patient Immortal. The Imperial Crown cannot cure the Head-ach, nor the Golden Garter keep away the Gowt. The best disciplin'd and Victorious Armies, the most Invincible Navies, the best fenced Cities, are not able to protect from Ordinary, much less from Supernatural Maladies.

But these Coelestial and Supernatural Medicines are of a far more Noble and Certain Operation, and if any may be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Hands of God, these are they. Faith brings to your help Manus Christi, better than all Confections, it applies the Lignum Vitae of the Cross, of more effectual Ver∣tue than Xylobalsamum or Lignum Aloes. It makes a Soveraign Balsom of the most precious Blood of the Son of God, that Incomparable and Unparalelled Phy∣sician, who died himself, to save his Patients life. Saint Paul calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Shield of Faith, which will defend you from the Arrow that flyeth by day; which word signifieth also a Door, and will keep out the Terror by Night, and the Pestilence that walk∣eth in Darkness, and the Destruction that wasteth at Noon.

What shall I say more, for the time would fail me, to tell of Gideon, and of Baruck, and of Sampson, and of Iepthah, of David also, and Samuel, and of the Prophets, who through Faith subdued King∣doms, wrought Righteousness, obtained Promises, stopped the Mouths of Lions, quenched the Vio∣lence of Fire, escaped the Edge of the Sword, out of Weakness were made Strong, waxed Valiant in Fight, turn'd to Flight the Armies of the Aliens, and raised the Dead to Life again.

Repentance purifieth the Soul of all corruption, purgeth out the old Leaven, and cleanseth the filth of Sin; the smiting of the heart driveth away, and the breaking of it, will not let it hold Infection; Poverty of Spirit makes it more couragious, Sighs clear and cool the Ayre, Tears are the best Aquae Vitae, and a better Antidote than Aqua Theri∣acalis.

You have heard of the Patience of Iob, why, it was a plaister of Patience which cur'd him of all his sores. Moses Rod when thrown down, became a Serpent, but patiently took up, was but a Rod: and have you not deserv'd to be corrected, and to suffer much more than is laid upon you? What is the shi∣vering of a cold fit to the gnashing of Teeth? What is a burning Fever to the Flames of Hell Fire? To be shut up for a Moneth in your own Habitation, or a Pest-House, and there to be vexed with the Im∣pertinencies of Nurses, the Directions of Doctors, and Operation of Chirurgeons, for a few dayes, in comparison of being imprisoned and tormented with the Devil and his Angels in the Lake of Fire and Brimstone for evermore? Is not the loss of Gods Fa∣vour more than the lack of Trade, or separation of Friends? Is not the Worm of Conscience more pain∣ful than a Carbuncle? Is not the Death of the Soul infinitely more grievous than the death of the Bo∣dy? Why doth the living man complain that suf∣fereth for his sin? Any thing on this side Hell is mer∣cy. Are you not kindly dealt with, when in Ju∣stice you ought to lose your head, and in Mercy you are censur'd onely to cut your hair.

The wise King Solomon was a great Favourite, and might have obtained any request in the Court of Heaven, yet when he petition'd concerning the Pe∣stilence, that might be sent by God among his Peo∣ple, never intreats that Medicines might have their desired effect, to preserve the healthy and restore the sick, but passeth by the helps of Nature, and speaks as if there were none to be had, being consu∣med by Famine, destroyed by Blasting, corrupted by Mildew, eaten by Locusts, devoured by Catter∣pillars, and spoiled by Enemies, and puts all their hope and expectation of relief in the Supernatural Remedy of Prayer, 1 Kings 8. 37. If there be Pesti∣lence, whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man, or by all thy People Israel, which shall know e∣very man the plague of his own heart, and spread forth his hands toward this House; then hear thou in Heaven, and forgive, and do to every man according to his wayes, &c. Prayers, whether they be Gods heavenly and sudden Inspirations, or our holy and premeditated desires, are as so many Angels of in∣tercourse descending and ascending between God and us; and it is one of the greatest favours Mor∣tality is capable of, at all times, and in all places, and on all occasions, to have free access to the Throne of Grace, and make our wants known, and be relieved; for God being Universa! Goodness, and willing to communicate and diffuse the same unto his creatures, how can we fail in having our petiti∣ons granted, when we concur with him in desiring that help and pity, wherewith his very Nature doth most delight.

Man was but a heap of dust, till the breath of life was breath'd into him, and then he became a living soul, and Prayer will keep him a living soul, from returning unto dust again. Is wrath begun? Prayer will make an Atonement; Phineas prayed, and the Plague was stayed: It as it were dis-armes the Almighty, and in some sort may be said to bind his hands. It made him when angry, to entreat Moses to let him alone. It holds the drawn sword of the destroying Angel. It is an Incense, that being of∣fer'd up with fervent zeal, perfumes the air above all Arabian Odors, or the Spice of India. Hearty prayer availeth much, and is the most effectual Cor∣dial, the best Preservative, the most excellent Re∣storative, the most soveraign Antedote, the most powerful Amulet. 'Tis best to be used fasting in the morning, and last at Night, three times a day with Daniel, seven times a day with David, alwayes, as Saint Paul directs. As health is the salt of all earth∣ly blessings, without which they would be uncom∣fortable, so Prayer seasoneth and exalteth the ver∣tue of all Medicines; nay 'tis the Universal Medicine, it cures all diseases, and makes all work for the best, and like the Philosophers Stone turns every thing, nay the iron rods into gold, and the dreadful marks and purples into Gods Tokens.

Secondly, The Plague may be caused extraordi∣narily, by the Devil. That evil Spirit that by his temptations enticeth men to wickedness, is most ready upon all occasions to reward them with pu∣nishment. He that can poyson the minds of men, by suggesting unto them most destructive and pestilent notions, much more can poyson their bodies with

pernicious diseases. The Devil, though fallen, is an Angel, and though he hath lost his happiness, yet retains his power, neither did his knowledge of Na∣tural Causes and their Effects, depart from him with his innocence. He that being permitted to vex Iobs body with biles and sores, that could drive Winds and Tempests together to beat down his house, that could bring down Fire from Heaven to destroy his Cattel, can alter the disposition and healthy Consti∣tution of the Air, whereof he is Prince and Ruler. When Egypt was plagued, God sent evil Angels a∣mong them, and those Spirits that did corrupt the Water, by turning it into Blood, and poyson the Rivers with Froggs, and the Cattel with Murrain, may also corrupt the Air and Water, and raise on mens bodies botches and boils, and destroy them with the Pestilence.

Hitherto may be referred that Pestilence, which in some Countries followeth upon the death and buri∣al of certain Witches, which though it may seem fabulous, yet being related out of Hercules Saxo∣nia by that most candid Author the Learned Sen∣nertus (whose honoured Name must never be men∣tioned by me, without a particular respect and grateful acknowledgement of his Learned Labours in the Art of Physick) I shall mention it in Saxonia's own words.

I had (saith he) a very strong argument to confirm this thing; but because it did seem to exceed all cre∣dulity, I did not dare to publish it: Namely, that in Poland and Germany the Plague is sometimes caused by certain Witches, when they are first dead and buried, and doth not cease till the corps be found and taken

up; then it hath in the mouth of it, some pieces of its own grave-cloths, or of some near adjacent carcass (which it holds fast in the teeth, as if it were about to devour and eat them) then they cut off the head of it, and set it on a pole, and bury the corps again. Th because it seem'd to pass my understanding, I did not dare to write: but afterwards being confirm'd by ma∣nifold testimonies, especially of the most learned Do∣ctor John Ursinus, I did not doubt to publish. The said Vrsinus having seen it with his own eyes, re∣lates it thus, In the year of our Lord 1572. when a certain woman of Rzesna in Poland was buried near the Church of the Exaltation of the Holy Cross, the Plague began to rage and spread extreamly, whereupon the buriers with good reason suspecting that there was a Witch there lately buried, dig up her carcass, and find in her mouth some pieces of devoured grave-cloths; they cut off her head, as the fashion is in such cases, set it on a pole, and bury the corps again, and the Plague ceased.

For confirmation whereof, the said Saxonia brings the testimony of several famous men. And though the reason of it is not easily found out, yet it may not be unpleasant for those that have more leasure to make further enquiry. Perhaps these wretch∣ed persons being of the same malicious mind with him, that wisht the destruction of the World at his dissolution, and said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might indent with the Devil to do some extraordinary mischief when they themselves could do no more; and he, to draw others into the like cur∣sed contract, might get leave to perform his bar∣gain.

Martin Weinrichius hath written a large Narra∣tive of the Tragedies and Troubles that a certain Taylor of Silesia stirred up after his death; and Hi∣stories relate strange stories done by Witches in those places that are under the power of the Prince of Darkness, and without the light of the Gospel. I have heard of the Plague that hath followed upon great Butcheries and Slaughters of men that have been denied quarter, though their Corpses have been all buried. If the body after death, neither by it self, nor by good, or evil spirits, hath no o∣peration, how comes it to pass, that being taken out of the grave, many weeks after it hath been buried, it will bleed fresh blood at the presence of its Mur∣derer? I have heard of many strange stories of Tem∣pests that have attended on the death and burial of Conjurers and Magitians; and it is probable there was somewhat more than ordinary in that Wind on the third of September, when that detestable Tyrant and Traytor Cromwell died.

However the Devil can go no further than his Chain, nor exceed his Commission in afflicting Iob, nay he could not enter into the Gadarens Swine without leave. The Indians talk much of the mis∣chief their Powowes can do, but yet have no power to hurt the English; and the wise Wife of Keith at the intreaty of Earl Bothwell, could not hurt King Iames the Brittish Solomon. The Light of Religion de∣stroys the Power of Darkness, and the Infernal Spi∣rits are subdued and overcome by the heavenly Ver∣tues of Faith and Repentance, Prayer and Pati∣ence; these call in Angels to our guard, which will take charge over us, that there be no Inchant∣ment

against Iacob, nor Divination against Israel.

Secondly, The Natural Causes of the Pestilence are likewise two-fold,

• 1. Such as generate and breed it.
• 2. Such as propagate and spread it.

One cause of breeding the Pestilence is the Corrup∣tion of the Air, which is occasioned, sometimes by the Influence of the Stars, by the Aspects, Con∣junctions and Oppositions of the Planets, by the Ecclipses of the Sun and Moon, by the Consequen∣ces of Comets, by immoderate heat, and excessive moisture, whereby Vapours and Exhalations being drawn up, and remaining unconsumed, do rot and putrifie, and so corrupt and infect the Air with a venenate, malignant, and pestilential quality.

And though some may think it strange, that those pure and coelestial Bodies, as the Sun, Moon, and Stars, should produce any pernicious or hurtful Ef∣fects to Mankind, or Creatures here below; yet when it shall be considered, that Individuals have no perpe∣tuity in themselves, but in their Species, and there∣fore there is a necessity of Corruption as well as Ge∣neration, it will not be difficult to answer, That the Stars intending no evil, hurt, or mischief, produce it onely by accident; of themselves they preserve, but by accident destroy.

Moreover, The Effects that proceed from the Coelestial Bodies, are not so much to be judged by the Nature of the superior heavens, as by the disposi∣tion

of the inferiour creatures: The same heat of the Sun doth harden clay and soften wax; thesame rain that washeth stones, makes miry places the more dirty. Do you not see in the four Seasons of the Year, Spring, Summer, Autumn, and Winter, which are accompanied with Warmth, Drought, Cold, and Moisture, which are in themselves good, though many individual creatures receive damage thereby. The warmth of the Spring is exceeding comfortable, and tending to the good of the Universe, and yet that heat meeting with a body full of vicious hu∣mors, that had been stored there in the fore-going Winter, stirs up Fevers, Plurisies, and other disea∣ses, whereof many die. The Summer Season attend∣ed with its parching heat, serves for ripening of the fruits of the earth, and yet in some persons it cau∣ses Calentures and mortal maladies. The rains of Autumn, the Cold and Frosts of Winter, though good in themselves and seasonable to the Earth, yet in some bodies, occasion Gowts, Palsies, Dropsies, and Consumptions.

And though these Stars, being as it were pestilent∣ly bent against us, and have neither pity, sense, nor power to change their influence, or alter their mo∣tion, yet our most gracious God, who is the Lord of the Host of Heaven, that made the Sun and Moon stand still for Ioshua, and the Sun to go back ten degrees for Hezekiah; that God which Iob speaks of, which removeth the Mountains, and sha∣keth the Earth out of her place; He that sealeth up the Stars, and treadeth on the waves of the Sea, Iob 5. Can disperse any hurtful Exhalations that are ga∣thered in the Air, and suppress any noxious vapours

that arise from the Earth. He that can bind the sweet influence of the Pleiades, can also hinder the malignant Aspects of the Planets; and he that can loose the bands of Orion, can as well dissolve the Conjunction of Mars and Saturn, whom it is no more difficult for him to over-rule, than to guide Arcturus and his Sons, Iob 38. 31, 32. Astra regunt homines, sed regit astra Deus.

Secondly, The Corruption of the Air may be cau∣sed, not onely by the influence of the Stars, but al∣so by the Vapours and Exhalations that ascend from Pools and standing waters, from Lakes that do not run, from stinking sinks, and ditches that are not cleansed, as also from holes and caverns of the earth; they which dig in cole-pits, and work in mines, oft-times, to the damage of their health and hazard of their lives, are made sensible of the effect of damps that thence arise. Guainerius relates, that upon the opening of a pit in Campania, there rushed forth such a poisonous breath, that presently kill'd the by-standers. Physicians, out of Iulius Capitoli∣nus, make mention of an exceeding old Chest, which being found and opened in Babylon, there began a most deadly Plague, that reacht as far as Parthia. And Ammianus Marcellinus relates, that in the time of Marcus Verus the Emperor, Apollo's Temple was sackt, and his Image brought to Rome, where some of the Souldiers of Avidius Crassus espied a little hole, which afterward they opened, and thereup∣on sallied out such a hurtful blast of Air, that kind∣led a most grievous Pestilence.

The Air also may be corrupted by the Exhalations and Vapours that ascend out of the bowels of the

Earth, wherein are many poisonous Minerals, upon the Eruption of Earthquakes, after which (as Histories report) most grievous Plagues have fol∣lowed.

Lastly, The Air may be corrupted by the steams and fumes that arise from Carcases not at all buried, or not buried deep enough, or digged up to make room for others before they have been quite consu∣med. I have read of a great Plague that hath begun upon the opening of a grave, and one might guesse worse, if he should conceive this to be one reason why the Parish of Saint Giles in the Fields should be more infected than other places; and those that have ability and authority may do a worse deed than cause the Church-yard to be covered over with fresh earth.

Secondly, The Plague may be caused by corrupt and superfluous humours, which being bred by ill diet, unhealthy food, unwholesome meat and drink, and being long detained in the body, at last arrive to the highest degree of putrefaction, and become ve∣nemous and pestilential: Hence came the Proverb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: After Famine comes the Plague. From this corruption of humours it is, that especi∣ally Women and Children, that are of a hot and moist temper, and of a soft and tender constitution; and the meaner sort of people that keep little or no order in diet, and have small regard to preserve their health, but having foul bodies, and abounding with peccant humours, become most subject to this per∣nicious disease; from the danger whereof, others that guide themselves more orderly, for the most part live more secure.

Secondly, As the Plague may be generated and bred by the corruption of the Air and putrefaction of the humours, so is it often propagated by Infe∣ction, whereby the like venemous disposition and diseased effect is produced in a healthy body, where∣with that sickly person from whence it came, was first afflicted; and it is most powerful if it be received in∣to such a body, proportionable and of like constitu∣tion, to that wherein it was formerly kindled; whence Kinsfolks and those of the same bloud, are soonest infected by one another.

The Turks are perswaded, that every ones fate is written in his fore-head, and hath a fatal destiny appointed by God, which it is impossible for any to avoid; so that they believe, those that shall die by the Plague, cannot be slain in War, nor drown'd in Water, and those that shall die in battel, cannot be kill'd by the Plague; by which credulity, they slight and neglect all care of avoiding the infection, conversing with one another, and buying the goods out of infected houses, and wearing the apparel of them that lately died. I shall not trouble my self to confute this Opinion, since at Grand Cayre and Con∣stantinople there have been thousands that have suf∣fered death, and multitudes that have been execu∣ted by the Plague for this Heresie.

But would one think there should be any such in England, that in opposition to the good Orders of the Magistrates, and without any regard to their own safety, or the lives of their Families, their Children, Neighbours, Friends and Acquaintance, and all with whom they have to do or come a-near, should not refrain the Conversation of the Sick, and

coming into infected places, when they have no ne∣cessary occasion, that calls them thereunto.

I have seen some sit at the doors, where the Hou∣ses have been shut up, and have heard them speak (I cannot say) reason) as if there were no such thing at all, as that which people fear and call Infection; they say the Scripture doth not say the Plague is in∣fectious: Why, neither doth it say that Whoredome breeds the Pox. They will tell you, they and many more have been with the sick and kept them compa∣ny, and eat, and dranke, and lay with them, and yet themselves never ail'd any thing: They may as well argue that many have had the Plague, Botches, Blains, Carbuncles and the To∣kens, and recovered, and therefore the Sicknesse is not mortal. When a Phylosopher came to a Heathen Idols Temple, one of the Priests shewed him a Ta∣ble of the Names of such persons, that in extremity of Tempests and other dangers, made Vows to their deity, and escaping Shipwrack came safe to Land; but quoth the Philosopher; Can you shew me how ma∣ny made their Vows and yet perished?

I have observed that most of these people are ex∣tream ignorant: and who so bold as Blind Bayard? It would be no great difficulty to perswade an Indian that never saw a Gun shot off, to stand before a Ca∣nons mouth when it is loaden and discharged: Or else they have no good nature, or kindness for Man∣kind; Or else they are exceeding covetous; or such as care not much to be rid of some of their Relati∣ons; or else such as have had the Plague formerly; or else they are middle-witted persons and diseased in the pate, and are as fit for a Pest-House as a mad

man is for Bethlem; and the proper way to confute them is not with discourse or reason, but with a Pad∣lock and a Watch-man.

Are there not some diseases that are infectious? Do not some sick bodies send out fumes and steams from them? Is not the Plague as infectious as the Itch or Pox? Doth not the apparel of several persons smell of such things as they daily use and handle in their Trade? Things of a Homogeneous Nature contain their whole essence in a little quantity; Every part of Quicksilver is Quicksilver; the least drop of Oyl is Oil; the least spark of Fire is Fire, and if it meet with combustible matter, what a flame will it soon beget and kindle!

Any one that shall consider, what operation there is in a few grains of Arsnick, or other deadly poy∣sons; what dolorous effects, and most grievous sym∣ptomes, are caused by the biting of any venemous beast, or stinging of such little creatures as Hornets, Wasps, and Bees, that with their slender stings do make a wound so small, that it is scarce discernable by the sharpest sight; will soon be perswaded, that a great force and efficacy of Contagion may be in∣cluded in a small quantity of room, and like Leaven (a little whereof leaveneth the whole lump) will soon dilate and spread it self throughout the whole Body, and destroy the Vital Spirit.

This Infection is of a hot Nature, that it may di∣sperse; 'tis subtil and thin, that it may enter; 'tis viscous and tenacious, that it may stick; and vene∣mous and pernicious, that it may destroy. It is not conveyed after one manner, sometimes it is commu∣nicated by breathing, sometimes by the pores of the

skin, sometimes by sweat, or in form of a vapour, and divers other wayes; but it is then most dange∣rous, when it comes from those that are in a dying condition, in whom Nature is overcome by the strength of the Disease; sometimes it lies hid, and as it were dormant, and lurking for many dayes; sometimes it quickly becomes rampant, and sudden∣ly discovers its devouring Nature; sometimes a man may carry it about him in his apparel, and not be∣ing infected himself, may infect others.

Hitherto may be referred the Infection that is cau∣sed by Powders, Ointments, Mixtures, and Compo∣sitions dispersed by mischievous persons, whereby the Pestilence hath been strangely spread abroad, and for which (as several credible Histories report) many of them being discovered, have been deser∣vedly executed.

And here a Question may be asked, How it comes to pass, that such mischievous persons escape them∣selves? and whence it is, that Nurses, Searchers, Buriers, and such as minister about the Sick, are free from Infection?

To which I answer, that, perhaps this may not be alwayes true, the pitcher indeed goes often to the well, but at last may come home broken. There have been some Chyrurgeons, that have had Plague sores; some Nurses have died with their Patients, nay have died, when their Patients have recovered; and there have been Bearers and Buriers that have stood in need of the same Office to be done for them, which but very lately they did do for o∣thers.

Perhaps also, many of these persons have for∣merly had the Plague, and recovered, being like some pieces that remain untoucht, when most of the house hath been consumed with the fire; or like some Souldiers, that have escaped with life, when most part of the whole Army hath been cut to pie∣ces.

This their freedom from Infection, cannot be said to proceed from better Antidotes which they take, nor from healthier Constitutions that they are of, nor better Diet and Order which they observe; for many times such persons take little or nothing at all, and are subject to several diseases which many others are free from, and are often of disorderly and dissolute lives, given to intemperance and ex∣cess of drink.

But it proceeds from an undaunted courage, a bold, ready, and present mind, not distracted with fear, or terrified with any peril, whence they ad∣venture on and perform such actions, as others having their minds distracted with danger, and spi∣rits dismayed and dissipated with fear, could not undertake without the apparent hazard of their lives; as we see some that slide on Ice, that walk on Precipices, that swim in deep waters, that climb up tall trees, that dance on high ropes, do it with∣out any great difficulty, because undaunted; where∣as others that should attempt to do the same actions with fear would fail of their enterprise, and break their necks.

Secondly, It may arise from a Particular Consti∣tution they have, which is not easily subject to this Contagion: Before any action can have its effect,

and make impression, the subject must be first dis∣posed thereunto, and made capable thereof. A Salamander is said to live in the flame, though a flie is consumed therewith. Gun-powder and Brimstone will take fire presently, so doth not Chalk nor Clay.

It is from some particular Constitution, that some persons can neither sing, nor distinguish any tune, neither care they for any Musick, and yet others there be which are even ravisht with it. I know one, that playing at Gleek, for more than he is willing to lose, cannot reckon his game aright, if he here one sing; neither could he shake in the cold fit of an ague, if he heard a merry tune on the bag-pipes; his best remedy against any pain is to hear some plea∣sant harmony. There are many fine dames that love to play with a Squirrel, and carry it in their pockets, and yet I know a Lady that will sound if she come neer one. How many are delighted with the fra∣grant smell of a Damask Rose, and yet it did blister a Ladies cheek when laid upon it, though she was a-sleep. There are some that will even sound and be very faint, not only at the sight, but even at the presence of a Cat, though lockt up and concealed in a Chest; and yet how many are there that love their melancholy company? I have seen some that will put a Snake in their bosome, and let it wind it self like a bracelet about their arm, and yet there are others that will be put into strange fits, and be extream sick at the sight of an Eel. It is needless to tell how many hate Cheese, and yet others think they have not din'd well without it.

Some persons there be which hardly any thing will make them sweat, others that can hardly vomit, some that nothing will purge; some there are whom many drams of Scamony will not stir, and yet twelve grains will purge others I know a Gentlewoman now living, about sixty five years of age, and very well, that about five years ago could not be made to vomit with more than three ounces of the infusion of Crocus Metallorum, taken three dayes together, and yet would rid her stomach twice or thrice in a morning with drinking a draught of plain Ale; nei∣ther could she be purg'd with twenty grains of Resin of Ialap, and twelve of Gambugia, and yet as much swell'd as one that had the Dropsie, and withal so feeble, that she could scarce hold a Card, where∣with she delighted much to play; and yet was con∣trary to the expectation of all her acquaintance per∣fectly cured, by being about five and twenty times let blood, and is now living and very healthy. Al∣so I know a Knight that will be as much purged with eating of one Egge, as if he had taken a full dose of pills, or a churlish potion.

Thirdly, This their freedom from Infection, may proceed from some Custome. There have been some that by using themselves to the taking of venemous things and poyson, have made it as familiar and innocent to themselves as ordinary nourishment. There have been some that have eaten Spiders and Hemlock, and great quantities of Opium, without any hurt or prejudice. What Custome will do, one may see by them that are great Drinkers, and smoke and chew and snuff Tobacco, without distempering either their brains or stomacks. They who work in

Glass-Houses, or near great fires, seldom complain of that heat which would even melt or roast others. Many of the poorer sort there be, that in the cold North Countrey, go bare-foot and wet-shod with∣out catching Cold or Ague. Some by using to dive in the Sea for Pearls, can hold their breath the space of almost half an hour. And those who are accu∣stomed, and make it their unhappy Trade to empty Jakes and Privies, scarce perceive, neither are of∣fended with that smell, which is ready to poyson others.

Secondly, As the Plague is propagated by Con∣tagion, so likewise is it spread by Fear and Imagi∣nation.

From the heart proceed the Vital Spirits, which are its Life-guard, and if they by fear are dissipated, or retire inwards, and leave the outward parts for∣saken, which in infectious times, are as it were en∣viron'd and besieg'd with pestilential air, in comes the Plague like a prevailing enemy, and easily en∣ters the Gates, scales the Walls, and surpriseth the Heart, which like a Coward in extremity of danger, is not able to help it self, or make resistance.

Secondly, By Terror and Fear, there is not onely an easie passage made for infectious air to enter in, but also the Spirits retiring to the Center of the Heart, do draw after them such noxious and noisom vapours, which are about the Circumference of the Body (as the Sun draws towards it the vapours of the Earth) and these arriving at the Heart, make a no∣table motion in the Blood, and causing heaviness, compression and contraction, unite that force of the venome, which before was weak and scattered, and makes it stronger and victorious.

Thirdly, When either by the influence of the air, or disorder of diet, or corruption of humors, there is begotten in the body, a disposition or incli∣nation to, or as it were a seed of the Pestilence, Fear and Terror do excite and stir it up, and quick∣ly bring it into action; whence that which such ti∣merous persons did most fear, doth unavoidably fall upon them.

Lastly, As the humors of the body do oftentimes work much upon the mind, in like manner the pas∣sions of the mind work no less upon the body. There have been some, who by imagination have been cured of those diseases, wherewith they have been afflicted; and there have been others, who by imagination have fallen into the same diseases they have feared. Thomas a Vega a learned Physitian, tells a story of one that was light-headed, and sick of a burning feaver, and being in great heat, was ex∣treamly importunate, that he might have leave to swim in that Pool there (pointing with his hand to the floor of the Chamber, which he fancied to be water) for said he, If I should but swim there, I should be immediately well: At length the Physician being overcome with his intreaty, gave him leave, and presently with great content he gets out of the bed, and cheerfully rowles himself upon the floor, saying, The water was now as high as his knees, but he could wish it deeper; by and by after he was more pleas'd that it was up to his middle, and withall he wisht it a little higher, and presently after he seem'd to be over-joyed, for that the water came up to his Chin, and then he said, He was very well; and so it was indeed, for he presently recovered. Where∣as

on the contrary there be other stories, that make relation of some, that did but see one infected with the Plague, and of some that did but behold a-far off a Corps going to be buried; of others, who be∣ing in the House, did but hear the noise of the Buri∣ers, and presently after have caught the Sickness, and died of the Plague themselves.

'Tis not seldom seen, that the weeping of one per∣son will draw tears from the eyes of another. When one begin to cough, many presently follow after. 'Tis very usual, that the laughing of one man, will set another on laughing, that seeth him laugh, though he doth not know the cause why the first man laughed; and the like effect we see in yawning and stretching, which breedeth the like gaping in the lookers on; and this doth proceed out of the a∣ction of the Object upon the fancy of the Spectator, which making as it were the picture, resemblance, or image of it self in the others mind, sendeth his spirits unto the same parts, where they produce the same actions.

How great the force of Imagination is, may be seen not onely by the longing marks that are made on Children, when their Mothers cannot obtain the thing they so much fancy; thus some have had the picture of a Cherry or Mulberry, or some such fruit, imprinted on their body: but also by the impressi∣ons of those things that are made on the Children, wherewith their Mothers were affrighted; thus some have had the resemblance of a bird, or mouse, or blood, or some such thing▪ which put the Mother in a fear.

Did you never see some frantick, distracted per∣sons, who imagining that they are bound, and tied, and cannot stir from the place wherein they are, will lie still, and make great complaints of their impri∣sonment, and not go one step to reach any meat or drink, that should be laid and placed very near them, although they were never so much pressed with hunger, or with thirst; nay, they would not rise up and run away, though an enemy came to them with a drawn sword, or though thieves were rifling all the room, because the apprehension of be∣ing tied and bound, is so strong in their fancy, that it neither can nor will send any spirits into other parts of the body to cause motion. So when any persons being frighted with this grievous disease, shall think of nothing but the Plague, and have their thoughts and fancy fixed Night and Day upon this Sickness, whereof they imagine they shall sure∣ly die and not escape, it comes to passe that the ap∣prehension of the Pestilence is so strong in their ima∣gination, that they forget and neglect to send any spirits unto the Heart, to bring it succour and relief, against its mortal and pernicious enemy.

Now for remedy against these Passions, Fears, Ter∣rors, Frights and Imaginations, which are more ea∣sily discoursed of, than removed. When, nay and before you are forsaken of Friends, and hear nothing but complaints of Neighbours, the crying of Wives and Children, the mourning of Husbands and Pa∣rents, the sorrowing of Kinsfolks and Allies, the Sickness spreading, the Pestilence raging, and the Plague encreasing from Tens to Hundreds, from Hun∣dreds to Thousands, and now ready to seize upon

your self, as it hath done already upon others; re∣member how Saint Peter and the Disciples prayed in a Tempest: Call to mind what David did when he was greatly distress'd at Ziklag, the Town taken, sackt, and burnt, by the Amalekites, his Wives ta∣ken Prisoners, the Inhabitants carried away Cap∣tive, and those few Souldiers that he had left, rea∣dy to stone him, 1 Sam. 30. 6. He comforted himself in the Lord his God: Cast off then the love of the World, let the distrust of Gods mercy be far from you, use the exercise of a holy Life and good Con∣versation, and because it is Gods doing, repine not at his Providence: use the aforesaid approved su∣pernatural remedies. Faith is the best fence against Fear, Patience the best plaister against Sores, Re∣pentance the best Restorative, and Prayer the best Antidote.

Of the Signs of the Pestilence.

Although after several evil Aspects and Malevo∣lent Conjunctions of the Planets after bad Constitu∣tions of the Air, and distemper of the Weather, af∣ter dearth of Corn and scarcity of Provision, where∣by the humours of mens bodies have been corrupt∣ed, and several Diseases have sprung up, yet no Plague hath followed; and on the contrary, though after the signs of healthy Seasons, plenty of good and wholesome Diet, yea and after a most cold and dry Winter, and in a dry and temperate Summer, the Plague hath risen up and spread abroad; yet most commonly there have been some Tokens, Signs, and Fore-runners of it, which have given men an

Alarm to pre••••re for it, expect it, and provide a∣gainst it.

These Signs are of two sorts:

• 1. The Signs of the Plague immanent, and ap∣proaching.
• 2. The Signs of it present and raging.

First, The Signs of the Plague approaching, may be observed,

First, From the Causes producing it: Such as are the Position of the Heavens, the Conjunction of Mars and Saturn, the appearance of Comets and Blazing Stars (but what and how much may be from thence fore-told, I leave to Astrologers) such al∣so are the alterations of the seasons of the year from their usual temper, such are also the corruption of the humours, discovered by the frequency of Ma∣lignant Fevers and Epidemical Diseases, the com∣moness of the Small-Pox and Measils, which often are Fore-runners of the Plague; such also are the Eruptions of Earth-quakes, and digging up several places of the Earth, especially old sinks and standing pools that have been formerly stopped up; such is also Contagion, for if the Plague is, or lately hath been in any Neighbour Country, it doth not usual∣ly cease there, but travails from one Place and Na∣tion to another, as Physitians and Historians do at large relate.

Secondly, The Signs of the Plague approaching, may be gathered from the Effects.

First, In the Earth: If Herbs, Plants and Grashop∣pers do wither almost as soon as spring up, if the Fruits and Flowers of it be blasted and devoured by Caterpillars, Spiders, Moths, and such like Crea∣tures; if there be more than ordinary encrease of Mushromes, if there hath been a Murrain among Sheep or Cattel; for though the same Plague that destroys Man, doth not hurt Sheep, neither doth the same Disease that kills Sheep, presently assault Men, yet it may so come to pass, that by much and long eat∣ing of rotten Mutton, bad humors bred thereby may arrive to so great a malignity as to kill men.

Secondly, In the Water: If there be a great in∣crease of Frogs and Toads, if Fishes die in Ponds or Lakes, if the Water of Springs, Pumps, Wells and Conduits become muddy and troubled.

Thirdly, In the Air: If there be more Flies, Lo∣custs and Insects than is usual, if Birds die, or forsake their place, if Flesh sooner putrifie than ordinary, and Bread sooner become mouldy.

Simon Kelway in the third Chapter of his Treatise of the Plague, printed at London 1593. hath these words, When we see young Children flock themselves together in Companies, and then will fain some of their company to be dead amongst them, and so will so∣lemnize the Burial in a mournful sort, this is a token which hath been well observed in our Age to fore-shew great mortality at hand. And I have heard that One did fore-tell our late unhappy Civil Wars, by seeing Boys and Children make Officers, muster and imitate the Train-Bands; saying, When he was in Germa∣ny, before the Wars did there begin, the Children there did do the like. I remember about twenty

years ago, one of the Chaplains of his late Majesty King Charles the First of ever blessed memory, did preach at Bristol upon this Text out of Gen. 4. 15. And the Lord set a mark upon Cain: And in his Ser∣mon did speak much against black-patches and beau∣ty-spots, and among other things, said that they were fore-runners of other spots, and marks of the Plague; and presently, within a very little while after, the Plague brake out among them, and all those persons that did wear them, fled the Town. And when Saint Andrews Church-yard wall did break or fall down this Winter, I heard some prognosti∣cate the coming of the Plague, saying, It fell in like manner the last great Sickness in 1625. but what rea∣son these had to say so, I do not fully understand.

Secondly, The Signs of the Plague raging, are two-fold:

First, such as are common to other Diseases.

Secondly, More proper and peculiar to it self.

When the Plague first seizeth upon any particular person, before many have been infected, it is very hard to discern it, because it hath divers symptomes attending it that are common to other diseases, and there is no one perfect proper, infallible, and insepa∣rable sign to distinguish it, and many excellent and learned Physicians have disputed and differed much about it; but when it hath continued a while, and spread it self abroad among many, it is very easie to be known.

As man is called a Microcosme or little world, not only because he partakes something of the ••••••ure of all Creatures, he hath a simple being with things

without life; he hath vegetation and growth with Plants, sense and motion with bruits, and under∣standing with the Angels; but also because he hath in him the resemblance of all Creatures, his flesh like the soft earth, his bones like the hard stones and minerals, his hair like the grasse, the blood in his veins and arteries distributed throughout the whole body, and all meeting in the heart or liver, like the rivers and waters dispersed in the earth, and all meeting in the Sea and Ocean; his breath like the wind, his head like the heavens, wherein are seated his eyes, which some compare to the Sun and Stars: so also is the Plague called the Great Sickness, because it borroweth the Symptomes, and includes and comprehends in it self something of the nature of all diseases, whereof it is the Abridgement and Epitome.

It sometimes begins with a cold shivering like an Ague, sometimes continues with a mild warmth like a Hectick Fever or a Diary, and encreaseth with vi∣olent heat like a Burning Fever. It corrupteth the Blood and all the humours, it afflicteth the Head with pain, the Brain with giddiness, the Nerves with Convulsions, the Eyes with dimness, making them look as if they had wept, and depriving them of their lively splendor, it makes the Countenance look ghastly, troubling the Ears with noise and deafness; it infecteth the Breath with stinking, the Voice with hoarseness, the Throat with soreness, the Mouth with drought, and the Tongue with thirst; the Stomach with worms and want of appetite, with hickhop, nauseousness, retching, and vomiting; the Bowels with looseness and the bloody Flix, the Sides

with stitches, the Back with pains, the Lungs with flegme, the Skin with fainty and stinking Sweats; Spots, Blains, Botches, Sores, and Carbuncles, the Pulse with weakness, the Heart with sounding and faintness. It makes feeble like the Palsie, it causeth sleepiness like the Lethargy, watchfulness and mad∣ness like a Phrensie, and sudden death like the Apo∣plexy. And these symptomes happen not alike to all, but differ and vary according to the several constitu∣tions of the parties that are sick. And as in the times of great Infection all Diseases turn to the Plague, so the Plague discovers the symptomes of all those Diseases whereof it had its beginning and original.

And, though this grievous Sickness, most common∣ly comes in state, attended with a Fever, and strengthened with other maladies, yet it is not al∣wayes so, for sometimes it comes stealing into the heart, whereby many have died suddenly, without the sense of fore-going pain or preceding distemper. Iacob de Partibus tells us of some that in the Plague time bronght him their Urine to look upon, and he could perceive neither any symptome or grievous Fe∣ver that they had, and yet they died either before, or as soon as they went from him. Alex. Benedictus tells of some that whilst they have been employed a∣bout their business in the House▪ their trading in the Market, their devotions in the Church, have died suddenly; and sundry other Physitians relate the like, and perhaps the same hath or might have been observed here at London.

Besides these Signs that the Plague hath in com∣mon with other Diseases, it hath some more proper to it self, and doth incredibly destroy the Vital Spi∣rit,

and weaken Nature, so that in a very short time, without any manifest reason or fore-going cause, the party is as weak and faint, as if he had endured much pain without ease, as if he had watched long without sleep, as if he had bled extreamly without stopping it, or purged or vomited exceedingly, without staying it. It is the most venemous and in∣fectious of all Diseases, it seiseth upon many, and the most of them it kills.

What the event of the Sickness is like to be, one may from hence conjecture and prognosticate:

First, If the sick party in the very first beginning of the Disease, and as soon as ever he felt himself ill, did take some proper and effectual medicine, and did not vomit or cast it up again; and if by chance he did cast it up, if presently after he did take some more of the same, or some other, which did abide in his stomach, and was digested, and did make him sweat, and if he grew lightsomer after Sweat; if the Swellings, Botches, or Carbuncles quickly arise to a place not dangerous, neither to the Heart, Neck, Throat, nor about the Ears, and thereupon the symptomes do abate, if the swellings be great, or more than one, and quickly break and run, and come to maturation: If the party hath an honest careful Nurse, and but one Physitian (for two Physitians, a wicked Nurse, and the Plague, are able to make an end of any one sick Patient) there is great probability and hope of his recovery.

Secondly, But if the party hath neglected to take any approved Cordial or Medicine in the beginning of the Disease, before he slept, if the swellings be but small, and arise slowly and near about the heart,

if there be more Carbuncles than one, if the swel∣lings retire back, and quickly strike in again, if the party continue light-headed, talke idle or hath Con∣vulsions, or a deep sleep, or be sick after sleep, or hath no sleep at all, if he hath a great thirst, and the Tongue be black and scorcht, if the Eyes look ghastly, the Voice be hoarse, the Nostrils drawn to∣gether, if he say that all things stink; if he purge or vomit, or bleed at the Nose, and is not better for it, if he be outwardly cold, and inwardly burn, if he doth often faint or swoune, for the most part death follows.

Thirdly, There is no Disease more treacherous and deceitful, for sometimes, when one may think the worst is past, death is at hand, and when death seems to be at hand, the party sometimes recovers beyond hope or expectation.

Fourthly, Children are most in danger, Women with Child next, and young Maids that are marri∣ageable, more than Elder or aged persons.

Lastly, Those that die of the Plague, have com∣monly to be seen upon them Spots, or Marks, or Botches, Blains or Carbuncles, and though these sometimes vanish or disappear, yet the flesh will be quickly softer in one place than another, and the whole body, by reason of the corruption of the hu∣mours, will grow limber, and become more soft than ordinary, and worse coloured than other Corpses, the Ears also, and the Nails and Nose will wax blew, as if they had been beaten or bruis'd.

Of the Preservation from the Pestilence.

Death is not a greater enemy to Nature, than the Pestilence is a friend to Death, and though it be so grievous a Disease, against which there is yet known no general nor infallible Medicine; yet sometimes, either by the strength of Nature, or help of Physick, it hath been heal'd and cured. We see there have been some Houses set on fire, and yet have been pre∣served; there have been Possessions that have been enter'd by Adversaries, and yet have been recover'd and restor'd again to the right and lawful Owners; there have been Enemies, who have invaded Coun∣tries, and enter'd Towns, and yet have been fortu∣nately driven out by the Valour of the Inhabitants; but yet the Housholder could more easily have pre∣vented the Fire, than extinguish it; the Farmer with lesse trouble kept his Possession, than have regain'd it; and the Citizens with lesse losse and hazard have defended their Towns and Countries, than have clear'd them of their Enemies.

The Plague is a Fire that consumeth all before it, and may quickly bring the body to dust and ashes; it is an Adversary that riotously makes a forcible En∣try, and may assault, wound, and evilly entreat you, so that it may be despaired of your life, against whom yon cannot get your damages nor reparation; it is an enemy that seldome gives Quarter, but de∣stroys, spoils, and lays all waste before it, and far more wisdom it is to prevent the Malady, than to abide the trouble, cost, and hazard of the Cure.

The way and means of Preservation (under Gods assistance, as in all things, so especially now, we ought to seek by Prayer and Devotion) consist in two things:

• 1. In avoiding all the Causes of the Plague.
• 2. In strengthening our Bodies against them.

One Cause of the Sickness, is the Corruption and Infection of the Air; for when the Plague begins to raign in any Place, and the Pestilence is as it were sown among the People, the Sick continually not onely breath out of their Mouths, but send out of their Bodies infectious steams and vapours, which being disperst and scattered in the Air, are soon af∣ter drawn in by the breath of others; and thence whole Families are extinguisht, and the Plague not onely creeps, but runs from one House to another: and hence it is that the Plague destroyes more in Ci∣ties than in Countries, and more in narrow Streets and Lanes of those Cities, than in open places, be∣cause usually there are narrow and little rooms, which are soonest fill'd with infectious vapours, and longer keep them in; for though the Air be never so corrupt, you must draw it in with your breath conti∣nually, for without it you cannot live an hour. As meat and drink is the food of our Bodies, so is the air the nourishment of our Spirits; and therefore as by unwholsome meat our Bodies are diseased, so by corrupt air, our Spirits are easily infected, weakened, and extinguished; and therefore we have good cause to avoid it, and provide against it. Hence it

was that the Ancients (as Plutarch relates in his Ro∣man Questions) did alwayes build the Temple of Aesculapius the supposed God of their Health, with∣out the walls▪ because they judged the Country air more wholesome than the City. And in this case the Counsel of Hippocrates in advising to change and flie the corrupted air, is, and hath been receiv'd as an Oracle, and as a Proverb generally approved by all, The Antidote made of three Adverbs, Cito, Longe, Tarde, Flie quickly, Go far, and Return slowly, hath oft-times proved effectual.

And if any of those that will strain at a Gnat, and swallow a Camel, should pretend any scruple of Conscience about the lawfulness of this Remedy, in flying from Infected Places, and say, out of envy, at the accommodation of others, or discontent that they are not so well provided themselves, or some secret design (as I have heard several expresse it) The Lord can follow them and find them out; they may also understand, that it is not their desire to flie from his presence, but his Plague, not from their gracious God, but from his punishing and fearful rod. Do you not see this sort of people, if they should be looking out at a window, and it should chance to thunder and lighten in their faces, would they not presently turn their backs, and shut the Casement, and retire inwards? and yet they cannot think that the Casement can resist Thunder, or the Glasse keep out Lightning. Do they not in Winter, Frost, and Snow, wear Muffes and Gloves, and put on more Apparel? and yet the Psalmist saith, Who can stand before his Cold? Psal. 147. But I shall leave these people as diseas'd in the Pate, and as I have

advis'd all my friends (though much against my own interest) if possible to remove and change their dwelling; so I think it no more unlawful for any persons, whose stay in infected places is not more ne∣cessary than their lives, to take the benefit of better air, than for a great man that hath a large House, to remove from one end or side of it, that is infected or set on fire, to another part of it, that is free and safe from burning; onely this I shall intreat of all that go from infected neighbours, that they would thankful∣ly adore Gods bounty in providing for them places of refuge, and part with some of their Finery, Pride, Excesse, Prodigality, Superstuity, and Luxury, for the Alms and Relief of those that are now brought to great necessity, and send up their pray∣ers for the health of such places, upon which some of their sins may have helpt to pull down Plagues.

But as in taking of other Physick, it is necessary to observe and follow the directions, otherwise you would run into an Error, and make the Remedy worse than the Disease; so when you fly from in∣fected places, you must observe the rules to do it.

1. Cito, Quickly; You must delay no time, but remove with all speed, least you be arrested by death, before you go, or carry the Infection with you, either in your own body, which being stirred and heated with motion, may occasion the humours to putrefie, and destroy your self; or else in your cloths, whereby those persons among whom you come to dwell or sojourn, having not been accusto∣med to such evil air out of which you come, may very easily be infected. Evagrius lib. 4. of his Hi∣story, relates that many sound persons coming out of

infected places, did infect the Inhabitants, and brought the Plague among them; and the like may be remembred to be done in later years.

2. Longe, Far; When there hath been a little Cloud dissolved in the air, it hath been observed to rain sometimes at one end of a Town, and not at all at another; Mists have been at the tops of the Hill, when there have been none in the Valley; there hath been Sun-shine in one Field, and Rain in the next; it hath snowed in some grounds, when it hath hail'd in others; fearful Thunders have astonisht the people in some places, and yet twenty miles off they have not been heard; but in a great over-casting of the Heavens, you must not think to get out of the reach of the Rain or Storm in a little Journey. You cannot smell Rosemary half a mile in England, but from Spain you may smell it many leagues. If the Infection be in a Country Village, a little way will serve to flie from it, but if it be in a great and Im∣perial City, you must go further, and though you fare worse, you will scape the better.

Lastly, Tarde; As you must flie from the infected place in hast, so you must return to it by leasure; for you were better stay away a Moneth too long, than return a day too soon. When a Fox is to passe over any frozen River, he puts his Ear to the Ice, and if he hear the Water run, the memory of being for∣merly wet, and the unpleasantnesse of swimming in the cold, coming to his mind, makes him retire back. 'Tis no wisdom for you, having taken up a good shelter, to come out of it into a Storm or Tempest, till all be calm. Those who are to return into their homes that have still remained clear from

the Infection, may do it sooner than those who are to go into Houses that have been visited. Infection as well as smells and perfumes, may last a long time in a Garment or Apparel. Fracastorius tells of a Furre Gown (sure it was a mourning Gown) that occasi∣on'd the death of five and twenty men that wore it, one after another in Verona, and died of the Plague. And Alexander Benedictus speaks of Feather-beds that have held the Infection seven years; if you lie in them too soon, the linnen may prove your Wind∣ing sheet, and the Down-Bed your Death-bed, where you may sleep your last, and instead of having a Good-morrow, bid the World Good-night.

But least any with over-much care should prejudice their own private affairs, or the Trade of this Royal City of London (whose Wealth and Prosperity eve∣ry true English-man is oblig'd to seek) he may be in∣formed that in the ending of the last great Sicknesse 1625. the people went promiscuously one among a∣nother, and the Houses were quickly fill'd with In∣habitants, and fresh comers out of the Country, and yet no new Infection followed. And I remember that in the Loyal City of Bristol (the place where I was born) about twenty years ago, many Houses were shut up, and hundreds died every week, of the Plague, both before and during the Siege, whilst it was kept for the Kings most Excellent Majesty, by that most renowned and and valiant Commander his Highnesse Prince Rupert; but as soon as ever the Enemies enter'd in, as if the lesser Plague vanisht, and departed at the approach of a greater, the Soul∣diers made no great difference of quartering in any Houses or coming into any company, and the Inhabi∣tants

return'd to their forsaken Dwellings at one Gate, whilst the Pestilence went out at the other, and hath not hitherto return'd again.

But now if through Poverty and lack of means to maintain you, and want of friends to receive and en∣tertain you in better air, or having such Callings, from the attendance whereon, you cannot with ho∣nesty and good conscience absent your self, but are enforced still to stay, and cannot possibly avoid the occasions of the Sicknesse; you must then,

Secondly, Strengthen your Bodies against the Causes of it.

For which purpose you must look upon the Plague as a most poysonous and pernicious Serpent, as a most dangerous and deadly Dragon, whose venom is increased by destroying, and you tied to encoun∣ter with him, where if he assault you, you must either get the victory, or die upon the spot.

If you were to defend your self against a thief, a pistol would perhaps affright him; if to duel a quarrelsome Hector, a sword or rapier would pre∣serve you; a staffe will serve to beat a Dog, the shewing of your self would chase a Fox, and make him take his kennel; but the Plague is so venemous and destructive an Enemy, that to defend your self, and get the victory, you must be more than ordina∣rily armed and appointed.

Imagine then your self to be a Garrison, whereof you are the Governour, and which you are com∣manded for to keep upon the hazard of your life, and in this case do as a most discreet and valiant Souldier would, to defend and maintain his trust, and save his honour. He will remove or secure all

Traytors, and secret Enemies, cut down all Trees and Hedges, and burn all Houses wherein the Ene∣my may take shelter and annoy him; and spoil all provisions that may relieve and succour him; he will repair all breaches and weak places, at which the Enemy may make a Battery, and seek to enter by As∣sault; he will lay in sufficient stores of Ammuniti∣on and Provision; he will fortifie the place with Trenches, Lines, and Out-works; he will raise and muster up a sufficient number of Souldiers, and by good Discipline have them ready at all Postures, Marches, and Commands; he will furnish himself with all manner of offensive and defensive Wea∣pons, Engines, and Fire-works. He will be jealous, and examine all strangers and unknown persons that enter in. He will have his Spies abroad for Intelli∣gence, and never be secure, but alwayes on his Guard.

Now in the Body, bad corrupt humours are as Traytors, which will soon take part with the Dis∣ease, and let him in, if you do not suppresse the breeding of them, and purge them out. All sloven∣ly or sluttish nastinesse, all disorder and excess, are as so many shelters, wherein the Enemy may lurk and lie in Ambush to assault you. The infirmity or weak∣ness of any part, is a breach, by which the Sicknesse may enter, and which you must make up and re∣pair to keep him out. Issues and Fontanels, are as Trenches, Graffes and Ditches; Fumes as Fire-works and Granadoes; Amulets as Fortifications and Out∣works, which you must make to keep him off: The Natural Animal and Vital Spirits are the Souldiers, which you must by all means maintain and cherish,

revive and comfort, and keep from fear and fainting. Good Diet and Cordials are the Provision which you must not want. Medicines are your offensive and defensive Weapons, to preserve your self, and de∣stroy your Enemy. Intelligence and knowledge with whom you do converse, or have to do, are your Spies, and Carefulness your Guard and Sentinel that keeps you from being surpriz'd; and little e∣nough, you cannot be too careful; for there have been places that have been betrayed by the Inhabi∣tants, surpriz'd by Ambush, yielded up by Cowar∣dise, starved for scarcity of Provision, surrendred for lack of Ammunition, could not be made tena∣ble for Breaches, overcome for want of Souldiers, taken by letting in unknown Persons, and surpriz'd by being secure. The City of Troy was taken by bringing in a Wooden Horse, whose Belly was full of armed Greeks; some places have been surpriz'd by Souldiers covered with a load of Hay; and o∣thers by Enemies brought in with Houshold-stuffe. But your life is in greater hazard, it may be lost by a pair of Gloves, a Periwigge or a Muffe, or any Ap∣parel; your destruction may be brought upon you by your Meat from the Shambles, by your Wine from the Tavern, by your Bread from the Bakers, by your Drink from the Brewers; it may come in a Nose-gay from the Garden, in Herbs from the Fields, in Fruit from the Market; it may be handed to you by the Water you wash in, it may be drawn in by the Air you breath in; and as at other times you are so frail, that your breath (so in times of Infection your Death) may be in your Nostrils.

Secondly, To strengthen our Bodies against the Causes of Infection.

One Cause of Infection, is, the Corruption of the Air; and the way to fortifie our selves against it, is, to correct and purifie it.

And here the Air may be considered two wayes:

• First, In General.
• Secondly, In Particular.

The General Air, is, that of all the Region and Place where people live, which is, and may be purged by cleansing and removing all filthy and of∣fensive things out of the Streets, and adjacent places. Physitians, in the time of great and grievous Plagues, have used several means, and tried divers wayes to clear and purifie the Air. Some direct to make great fires in the Streets, as Hyppocrates did in the Plague at Athens, and burning among them sweet Odors, Spices and Perfumes, Fragrant Oint∣ments and Compositions, whereby he freed the Ci∣ty from Infection. Some would have Guns and Mus∣kets discharged in the Streets, especially in hot wea∣ther; and this makes a greater commotion, though less heat and inflamation. Cardanus directs to burn leather, and things that send out strong scents, though they be never so odious and stinking. Others, as A∣lexander Benedictus, would have Dogs kill'd, and left in the Streets unburied, that the Carrion smell

might expel the venom of the putrid air; and per∣haps for this reason, that poysons have not onely an Antipathy to their Antidotes, but also sometimes to one another, it being no more unusual for one poyson, than for one heat, to drive out the other. Moreover, seeing that everything doth work upon its like, and there ought to be something agreeable and suitable between the Agent and the Patient (as we see that oylwill presently mixe & incorporate with grease or wax, but not with vinegar, and many gums will dissolve in vinegar, that will not melt nor mix with oil) it might be probable, that in an extraordinary Infection, those odious scents being somewhat of the same nature with those poysonous vapours that caus'd the Pestilence, might incorporate with them, and carry them away, whereas delightful and better odors and perfumes, by reason of the contrariety of their Nature, might have no effect upon them. Rodericus a Castro would have Kine and Oxen driven up and down the Streets, that the impurity of the air might be cleansed by the sweet smell of their breath; and I have heard the smell of Sheep very much commended; and some have also suspected it, least their flesh afterwards when they come to be kill'd should poyson the eaters. But as the same Plague and Murrain that kills Sheep and Beasts▪ will not hurt men, so will not the Plague that kills men, hurt Sheep or Cattel.

The particular air is that in our own private hou∣ses, and which we breath into us, and this is purifi∣ed by Smells or Fumes, of both which, as well sim∣ple as compound, there are a very great number prescribed by Physitians. I shall commend this.

Take White-Wine Vinegar and smell to it, and wash your mouth and nostrils with it, or mixe it with wa∣ter that you wash your face and hands with; or wet your face and hands with it, after you have washt them with water, and let the vinegar dry in, with∣out wiping of it off.

Or else use it thus.

Take Sage and Rew, of each a handful, steep it in a quart of White-wine Vinegar, and use it as a∣foresaid.

Or else use this.

Take Nutmegs, the roots of Contrayerva Virginia, Shakeweed, Pestilence Wort, Angelica, Elicampane, Zedoary, Master-wort, Lovage, of each an ounce bruised, infuse them in three quarts of White-wine Vinegar close stopped in a bottel, and use it as a∣foresaid, and smell to some of the Root and Nutmeg; and carry some about you in an ivory or other box with holes in it; or wet a piece of a sponge in the liquor, and carry it about you, and put a piece of a∣ny of the ingredients in your mouth.

Rhasis, a costly Physitian, would have linnen cloths dipt in Vinegar, and hang'd about the room, instead of hangings.

Some do commend Pomanders and sweet perfumes, and others dispraise them, that they onely recreate the Spirits, but being no Antidotes-resist not poyson; but Vinegar is a thing without exception, and any or all of those ingredients, do exalt the vertue of it, and make it admirable: And if you cannot get all the aforesaid roots, get as many as you can, and a∣bate a proportionable quantity of Vinegar.

Also, The Vrine of a Goat is much commended by the Arabian Physitians, Avenzoar and Averroes, as having in its smell a specifick and appropriate quali∣ty to help the infection of the ayre. And Mercuria∣lis tells that he went to Vienna to medicine Maximi∣lian the Emperour of Germany, one day when he dined with the Chancellor of Hungary, he espied a great Goat, and asking the reason why it was there kept, they told him for an Antidote against the Plague. And there is as good reason for it, as the smell of a Fox should be a defensative against the Pal∣sie; and it is not for nothing that Physitians prescribe the burning of Goats Horn, as a good Fume against pestilential and infected Air.

For as the air is corrected by Smells, so is it also by Fumes, of which there are multitudes prescri∣bed, and I shall commend this.

Take either some plain White-wine Vinegar, or compounded as aforesaid, and put it into a perfu∣ming pot, either by it self or with Rose water, or any other sweet water, or with any perfume, or put it on a hot Fire-shovel, and let it smoke about the House.

Also, The American Silver-weed, or Tobacco, is very excellent for this purpose, and an excellent de∣fence against bad air, being smoked in a pipe, either by it self, or with Nutmeg shred, and Rew Seeds mix∣ed with it; especially if it be nosed; for it cleanseth the air, and choaketh, suppresseth, and disperseth a∣ny venemous vapour; it hath singular and contrary effects, it is good to warm one being cold, and will cool one being hot. All Ages, all Sexes, all Consti∣tutions, Young and Old, Men and Women, the Sanguine, the Cholerick, the Melancholy, the Phleg∣matick,

take it without any manifest inconvenience; it quencheth thirst, and yet will make one more a∣ble, and fit to drink; it abates hunger, and yet will get one a good stomach; it is agreeable with mirth or sadness, with feasting and with fasting; it will make one rest that wants sleep, and will keep one waking that is drowsie; it hath an offensive smell to some, and is more desirable than any perfume to o∣thers; that it is a most excellent preservative, both experience and reason do teach, it corrects the air by Fumigation, and it avoids corrupt humours by Salivation: for when one takes it either by chew∣ing it in the leaf, or smoaking it in the Pipe, the humors are drawn and brought from all parts of the body, to the stomach, and from thence rising up to the mouth of the Tobacconist, as to the helme of a Sublimatory, are voided and spitten out.

There is also a fume made of Brimstone and Saltpetor, but of this in the latter end of the Book.

Lastly, To guard your self from the corrupted air, you may do well, not to walk abroad till the Sun hath drawn up and disperst all foggy vapours, and to be within doors at Noon and the heat of the day, when the pores being more open, are apter to receive Infection, and not to be abroad in the Moon∣shine, whose beams are hurtful; nor at Night, when noi∣som things may be thrown out of doors or windows into the Streets; or when the diseased persons with sores about them, either by their own craft or contri∣vency of their Keepers, obtain liberty to go abroad.

The Second Cause of the Pestilence, is the Cor∣ruption of the Humors, which you must be as care∣ful to defend your self from as against the Putrefa∣ction

of the Air: And how that may be done by Bleeding, Purging, Vomiting, Sweating, and Observa∣tion of Diet, comes next to be considered.

Of Bleeding.

Concerning Bleeding, though I beleeve that it is an effectu••l means not onely to prevent, but also to cure most Diseases; and though none be more free and ready to comply with the inclination of any Pa∣tients desirous thereof, nor more earnest to per∣swade them to the submitting thereto, and have not in my Practise been unfortunate therein; but have seen Diseases that have been exasperated by o∣ther Medicines, beyond expectation cured thereby; and do think it most commonly so excellent a reme∣dy, that many Patients admitting thereof, would much shorten the time, and lessen the cost and trou∣ble of their Sickness, and not stand-in need of one quarter of those Medicines and Antidotes, those Preparatives and Corroboratives, those Infusions and Decoctions, those Pills and Potions, Purges and Vo∣mits, Cordials and Bolus, Juleps and Emulsions, Ex∣tracts and Juices, Waters and Spirits, Salts and Oils, Syrups and Conserves, Electuaries and Powders, Plaisters and Ointments, Blisters and Glisters, they are made to take; and though there be many Me∣dicines that will purge Flegme, Choler and Melan∣choly, yet none are yet known, that will safely purge bloud or lessen it; yet I cannot in this case of Preservation from the Pestilence, advise any one to open a Vein, but rather disswade them from it. And because it may take better from another of more

authority than my self, I have gotten Iacob Sylvius in his Book of the Blague to deliver his opinion in plain English. As for Blood-letting (saith he) it is no way profitable for the preventing of this Disease, because the bloud▪ being diminished, the body is made more: open and lyable to external injuries, and the strength decayes by the loss of blood, the food and trea∣sure of life. Of the same mind also is the most ex∣cellent Physitian Sennertus, who though in the cure of most other Diseases he begins with Phlebotomy, yet in this forbids it; and the most learned Riverius is of opinion, that bleeding causeth one to be infect∣ed the more easily, as also to escape the more hard∣ly; it being in this venemous Disease as in those that have taken poyson, who by bleeding draw the poy∣son inward, and very difficulty are recovered, and therefore upon the very suspition of being poyson'd, most skilful Physitians abstain from letting blood: Nevertheless, they conclude, that if there be any notable fulness of blood, or necessary evacuation suppressed, a vein may be opened upon 〈◊〉〈◊〉 account, (and then very sparingly) but not in reference to the Pestilence. And as to the present time of the year, Galen forbids to let bloud in a hot and dry season of the Air.

Of Purging and Vomiting.

Although as Hyppocrates saith in his Aphorismes, That, Those which are of sound and perfect health do quickly faint, and grievously endure a purging 〈…〉〈…〉 nor superfluous humor to draw out and work

upon, doth first dissipate the Spirits, and then dis∣solves those parts of the body which are humid and moist, and afterwards corrupts those which are so∣lid, and although (as Crato saith) there be no pur∣ging or vomiting Medicines, which are primarily and directly opposite to the venom of the Plague: yet because foul bodies are more subject to Infection than those which are pure and clean, and the hu∣mours they abound with, may disturb Nature, and interpose themselves, and take off and dull the Ope∣ration of any Cordials or Antidotes, and being agi∣tated by the Disease, might flow and settle to some noble part, and bring the party into a most grievous Fever, Frenzy, or some other Inflamation, where∣by he may be endangered as much as by the Plague. There have been several purging medicines directed by Physitians, and I shall prescribe these.

The Pills of Ruffus, otherwise called the Common or Pestilential Pills, are very excellent, you may take of them once or twice a week when you go to bed; the dose of them is half a dram for an ordina∣ry constitution, or a whole dram for a strong man. You may have them at any Apothecaries, or else make such like yourself.

Take fine Aloes two ounces, fine Myrrhe one ounce, English Saffron half an ounce, make them into powder, and with Venice Turpentine make them into pills; and take half a dram, or a whole dram, as aforesaid. The Aloes clears the Stomach from bad humors, and the belly from worms, the Myrrhe pre∣serves the body from Putrefaction, the Saffron cheers the Spirits, and the Turpentine is good against the Pestilence.

Or else take this.

Dissolve an ounce and a half of Manna in six ounces or a little draught of spring water, and one spoonful of vinegar warmed together on the fire, then strain it, and take an ounce of Venice Turpen∣tine, and put to it the yolke of a new laid egge, and stir it about, and mixe it, and it will look like cream, then by little and little put to it the liquor, being first quite cold, wherein the Manna was dissolved, and stir it about, and drink it up, and keep warm, order∣ing your self as is usual in other purges or vomits, when it works upwards you may take posset drink and downwards broth: If it had a pleasant taste, those that know the vertue of it, would never take any other medicine: It is strong enough for any of the strongest constitution, and for those that are weaker, six drams, or half an ounce of Turpentine is dose enough.

Women with child may use this.

Infuse a dram of Rubarb slieed six hours in six ounces or a little draught of Endive or Succory-wa∣ter, or Spring-water, then strain it, and put to the liquor one ounce, or else two ounces of Manna, and dissolve it over the fire, and strain it, and drink it up.

Children may take an ounce or two ounces, or half an ounce of Manna dissolved in Succory of Endive-water, or in Spring-water, or Barly-water, or Broth, or Posset-drink.

But beware of strong purges and vomits, which will sooner bring the Plague upon you, than preserve

you against it, especially at this time, when it is more probable that the Sickness is occasioned by the Corruption of the air, than by the putrefaction of humors; there having been no scarcity of provision, whereby the poorer sort might have been necessita∣ted to feed on unwholsome diet, and therefore no necessity of taking any purging Physick. I remem∣ber about four years since, many were sick of a ma∣lignant Fever, and the discontented party did attri∣bute the cause to the keeping of Lent, and eating of Fish: what would they have said now, if Lent had been strictly observed?

Of Sweating.

As purging, vomiting, and bleeding, do draw in the humors and vapours from the circumference and outside of the body, to the center and inside of the heart; so medicines that cause Sweat, expel them from the heart to the outside of the body, and rari∣fie those humours into light and thin vapours, which turn into a watery sweat, as soon as they come out of the skin into the air, and thereby drive out those humors and vapours, which breed the Pestilence.

For which purpose it would not be inconvenient to take one or two drams of London or Venice-Treacle, or of Mithridate or Diascordium, or Confection of Iacynth, according to the age or strength of the party; or one dram of Electuary de Ov•• in White-wine Vinegar; or a draught of Posset-drink made of Vinegar and Water put into the Milk instead of Beer or Ale.

Or else this, which is most excellent, without heating of the body, or hurting of the purse.

Take Crabs eyes one ounce, burnt Harts-horn half an ounce, the black tops of Crabs claws an ounce and a half; make them all into a powder, and take of it one dram, or two drams, in a glass of posset∣drink when you go to bed, and drink another draught of posset-drink after, to wash it down.

Or else you may drink a draught of Oxymel Posset-drink, made as followeth.

Boil a quarter of a pint of English Honey, with a quart of water, and skum it, then put to it one pint of vinegar, and let it boil nine or ten walmes; then let it cool, and boil a quart of Milk, and turn it with a sufficient quantity of the Oxymel, and put away the curd, and drink the posset-drink when you go to bed.

Or else take a dose or quantity of the Antipestilen∣tial Vinegar, of which hereafter.

Of Observation of Diet.

Although you defend your self never so safely from the evil air, and retain your Blood as the trea∣sure, and maintain your Spirits as the guard of your life; though you purge out vicious humors, and sweat out bad vapours; yet if you by any neglect, disorder, excess, or defect, do recruit those humors, corrupt your blood, or spend your spirits, it will be to no more purpose, than if you had washt your

cloths never so clean, and yet afterwards should tumble them in the dirt, or trample them in the mire.

By Observation of Diet, Physicians understand, the well ordering of a mans self in those six things which they call▪ Non-Natures, the Air, Sleep, and Watching, the Passions of the Mind, Labour and Rest, Repletion and Evacuation, Meat and Drink, which some have called the six strings of Apollo's Harp, wherein consists the harmony of health: If these be in tune, the body is sound, but if any of these be skrewed up too high by any excess, or slackened too low by any defect, or intemperately u∣sed then is the body put out of tune, and made sub∣ject to diseases.

1. For the Air, let it not be too cold nor too hot, and choose rather to wear by day, and to be covered, at night, with too many cloths, than too few; and let your apparel be rather stuff then cloth, which will soonest catch, and longest hold Infection: but take heed of too great heat. Mercurialis tells of many Smiths and Glass-men that died in the Plague at Ve∣nice, who by the heat of fire had made their bodies too open and apt to receive Infection.

2. As for Sleep, let it be moderate, and take heed of too much watching.

3. Let your Passions be calm'd, and your mind serene, and as much as possible refrain Anger and ba∣nish Fear.

4. Let your Exercise be moderate, and forbear over-heating your body, whereby you will be necessi∣tated to draw in more air; and it hath been observed that many hard Labourers, have not onely been infe∣cted, but died of the Plague.

5. For Repletion and Evacuation, take heed of Excess, and keep your body neither too loose nor costive: Look upon Venus to be as great a friend to the Plague as Mars or Saturn, and the Venereal Marks and Swellings no preservative against the Spots and Botches of the Pestilence. It is no lesse unfortunate and wretched, than devillish and wick∣ed advice, for any to get the Pox, to avoid the Plague; for Experience, which is the Mistriss of Fools, hath taught some, that have no care of their souls, that it is as dangerous for the body to go into some other Houses, as into a Pest-House.

Lastly, For Meat and Drink, you are to have re∣spect not onely to the Quality, that it be good and wholesome (and take heed of surfetting on any Summer fruit) but also to the Quantity of what you take. As the body is not to be weakened, nor the Spirits spent with Fasting, so is it not to be o∣vercharged with Surfetting: They that will eat till they can feel the meat with their fingers, and drink till they can paddle with the liquor in their throats, and be ready to shed it out of their mouths, are in the way of cutting their throat with their tongue, and digging their grave with their teeth. Mercurialis saith of his own knowledge, They are much deceiv'd, who think to preserve themselves by eating and drinking; and tells of many great drinkers both at Padua and at Venice, that died of the Plague, from which they thought to preserve themselves by drinking Wine. It was the Saying of a Politician, that, Maxima pars frugalitatis est bene domatus ven∣ter; so it may be the Aphorisme of a Physitian, Maxima pars sanitatis est bene domatus venter.

As he that loveth pleasure, will not be quickly rich, so he that is given to excess, will not be long well. Temperance and Abstinence as they are not onely re∣medies against most diseases, as Lessius treats at large in his Spare Diet, and Cornaro made experiment, by a little and very wholesom food, so are they also a great corrector of any inconvenience that comes by evil nourishment. When the impregnable City of Carlile, under the government of the most invinci∣ble and resolute Governour Sir Thomas Glenham, in the late Wars, was besieged by an Army of Warlike English and hardy Scots, there was great scarcity of Provision; the besieged did eat all the Dogs and Cats, never Roast-beef was sold so dear as Horse-flesh; of which when Horses were kill'd and sold in the Market, no Family for their money, might have above their allowance; the best provision that an Of∣ficers wife could procure whil'st she lay in Child-bed, was a young Colt: the Souldiers were allowed but two meals a week, and that was a quantity of beans, and the water they were boil'd in, and yet so cou∣ragious as to say, Give us but a Bean a Day, and we will keep the Town. Though the City was full of In∣habitants and Garrison Souldiers, and many of the Loyal Gentry, and divers Valiant Knights, and deli∣cate and tender Ladies came to live there, to defend, and be defended in the place; yet during all that Siege of above forty weeks, as I have been credibly inform'd, there was not one person sick or died, ex∣cept one Woman, who surfeited upon Bread made of Hemp-seed. And if you would know what an excellent Antidote Temperance doth furnish you with against the Plague, Histories will tell you, that in

the most grievous Plague at Athens, described by Thucidydes, Socrates the Phylosopher lived free and not infected. To conclude, sleep when you are drowsie, rest when you are weary, drink when you are dry, and eat when you are hungry; and mixe with your Diet something that is cordial, as Vinegar and Nutmeg where it is agreeable, and rise from the Table with an appetite.

Of Issues.

Seeing it may easily come to pass, that in unheal∣thy times, notwithstanding the most exact Observa∣tion of Diet, some bad humours may be bred in the body, which may prove offensive to Nature, it will be convenient to have recourse to issues, one in the left arm, and the other in the right leg or thigh, and by how much the greater is your danger, the more issues you ought to make: the benefit will re∣compence the trouble, for they evacuate excremen∣titious humours, which might become a receptacle for the Sickness; for the prevention whereof, they have been found a sovereign and useful remedy. Mercurialis in the 23. Chapter of his Book of the Plague, saith, That he did not onely find these Issues to be much commended by Nicholaus Florentinus, a Physitian of great authority, but hath also proved them to be excellent by his own experience, and that he can testifie, that amongst almost an innumerable company which he saw dead of the Plague, he never saw but one that had an issue▪ and desirous to be further satisfied, he made inquiry among other Physitians, who testified the same, that they likewise never saw one dead

that had an Issue. Which may be an argument that they are very helpful, and there is good reason for it; because like sinks they continually drain the body of superfluous humours. And Skenkius in his Sixth Book of his Observations concerning Epidemical Dis∣eases, relates, that many make Issues and raise Bli∣sters with prosperous and good successe of health and safety, although they do converse with thou∣sands of them that die. And for this purpose Physi∣tians forbid the drying up of running sores, the healing of filthy ulcers, or striking in the itch.

And though some may say, It is good sleeping in a whole skin, yet it is not good dying in one; and you were better to have your skin broken with a Launce or Cautery, than with a Botch or Blain; and you will find it lesse cost, pain, or trouble, to go to a Chy∣rurgeon to make an Issue, than to have him come to you to dress a Carbuncle: Or else you may make one your self, for to handle a Launcet is as soon learn'd as to sew with a Needle; and you may soo∣ner grow expert to cut your skin, than to work Cut-work: and though it may seem irksome to keep them alwayes running, yet there is no more danger of drying them up, when the Cause for which they were made is removed, than there would be to heal a cut in the arm, or broken shin, that hath been sore, or run a quarter of a year: and though some have died that have had Issues, and neglected other helps, 'tis no more disparagement to the Medicine, than that a Town having good ditches, should be ta∣ken by an Enemy that entred in at the Gates that lay open and secure, and which ought to have been de∣fended by other helps and forces.

The Third Cause of the Pestilence, against which for our preservation we must defend our selves, is Contagion and Infection.

Seeing it is almost impossible to avoid the occasi∣ons of Infection, which may either assault you a∣gainst your will, or invade you against your know∣ledge, or set upon you on a sudden, to the end that you may break the force of it, that it may have lesse power to enter in, and you more strength to keep it out, you must make use not onely of Purges, Vomits, and Issues, which are not helps directly, and of them∣selves contrary to the Plague; but also, you must have recourse to appropriate Medicines both exter∣nal and internal, Amulets and Antidotes.

Of Amulets.

Amulets are certain outward medicines most com∣monly made of poysonous things, hung about the Neck and worn upon the Breast, supposed to have a hidden power and secret vertue to defend the heart from the venom of the Pestilence. They are worn upon the breast, because the heart is the place principally affected in this Disease: but whence and how they have their operation, the learned differ and vary in opinion.

Some think that the heart becomes thereby some∣what more familiar and accustomed to poyson▪ and will not so easily be hurt and overcome by it.

Others are of opinion, That Arsnick, and such like hot things, whereof Amulets are made, do dry

up noxious humours, and disperse offensive vapours, as we see the heat of fire drieth moisture, and hin∣ders Putrefaction.

Others think that these Amulets being plac't neer the Heart, the Vital Spirits do thereupon, by a cer∣tain aversenesse and antipathy unite themselves toge∣ther and become the stronger; as we see Springs and Fountains, by reason of the coldness of the ambient Air in Winter time, do keep in all their heat, and even smoke with warmth.

Others say it is done by Atraction, as it is com∣monly said, That hot Bread and Onions will draw un∣to them all the Infection in the Room. And these A∣mulets by a kind of sympathy do intercept the pesti∣lential vapours before they can be receiv'd into the body; or else presently draw them out before they can settle there to do any mischief to the Heart, it being in this case as with one that is stricken of a Viper or Scorpion, who is best cured by applying and binding to the place the bruised body of the beast that stung him, and if they cannot get that, they apply some other venemous creature, and the party will pre∣sently be relieved, as if the venome had been drawn out by a Cupping-Glasse; for one poyson having a conformity with another, doth move and joyn it self unto it, and affecteth union with it; even as we see, that holding a burnt hand to the fire, draws out the heat; and bathing a frozen member in Spring-water, helps it of the cold and numbness.

But whatsoever the cause be, they are much com∣mended, and Mercurialis that prescribes this, saith that Pope Adrian the Sixth did wear one.

Take of white Arsenick two ounces, white Dit∣tany and English Saffron, of each two drams, of Camphire and Euphorbium of each one dram, beat them into Powder, and with Gum Arabick dissolv'd in Rose-water, make them into little Cakes about the breadth of a Shilling, and the thickness of two half Crowns, and dry them in the Sun, or in an Oven after the Bread is taken out.

Skenkius commends this: Take white Arsenick two ounces, yellow Arsenick one ounce, powder them, and with the white of an Egge, or Gum Dra∣gon dissolv'd in water, make them into Cakes, as a∣foresaid.

Some there be, that would have onely a piece of Arsenick sewed in Silk, and worn in the bosome, and have little or nothing mixt with it, least it should hinder its vertue and efficacy of operation; others put in many things, that some of them might meet with and resist the pestilential venom, which often∣times is not of the same, but of a different and vari∣ous Nature.

Sennertus directs this: Take of white Arsenick two ounces, Zedoary two drams, Saffron one scru∣ple, Camphire half a dram; beat all into powder, and with Gum Arabick dissolv'd in Rose-water, as a∣foresaid, make it into Cakes.

Rhenanus commends this as the most perfect Amulet, which hath this property, to be moist, and as it were sweat, at the approach or presence of the Pestilential venom, and they are then to be dried at the fire, or over a fume. Take (saith he) of white and yellow Arsenick of each half an ounce, the powder of dried Toads two ounces, Mercury sublimed, Wheat Flowre,

the Roots of Dittany, of each three drams, Saffron, the Fragments of Jacynth and Emerald, of each one scruple, make them all into powder, and with Gum Dragon dissolved in Rose-water, make them into Cakes, and dry them as aforesaid.

I need not tell you that you must not eat them, but sew them in a little silk bag, fastening it to a rib∣bon, and hanging it about your Neck, let it lie a∣bout the middle of your Breast. You are to avoid all violent exercise and over-heating of your self, for fear of growing fainty whilest you wear it.

I have known some of these worn in the City of Bristol, in the time of the Plague, and the parties sometimes would have little pimples like the Itch, rise about the breadth of the Amulet in their Breast, which they did rub and scratch, but never had the Plague, and are alive till now.

There are also some Physitians that praise Quick∣silver as the best, and prefer it before any other A∣mulet. Its vertue was found out thus, It is usual with the Italian women to wear Quick-silver in their bosomes, enclosed in a Quill or Nut-shell, a∣gainst the drying up of their Milk, because by atte∣nuating grosse humours, and rarifying thick blood in the veins, which could not passe the kernels of the Breast, the Milk is thereby increased: Now it so fell out, that during the Plague all those women that wore it, escaped Infection, and it hath since that grown in request, and hath been fortunately tried seve∣ral times. And there be those which say they have known the shell break, and the Quick-silver fall out at the very instant that the ware was infected, and this might be by the super-abundance of the force

and matter of the Contagion, which so little Quick-silver could no longer resist or contain.

It is made thus.

Bore a hole in a Filberd or Hazel-nut, and with a Needle pick out the kernel, and fill the shell with Quick-silver, and stop the hole with waxe, and wear it in your bosome, sewed in a little purse or bag of silk.

And whereas divers Physitians have not onely spoke but writ against these Amulets, so likewise there are many altogether as learned, that have us'd them; and whereas some might question the recei∣ving of any inward benefit by such external applica∣tions, one may also ask them if they did never hear of pigeons applied to the feet, and compounded mixtures to the wrists, and plaisters to the Stomachs and Navels of sick Patients, to draw out such vapours and humours which infest the body. 'Tis no diffi∣cult matter for an Apothecary to make a little ball, which being held in the hand, and smell'd to at the nose, will extreamly purge his Patient. Many have had their Bladder hurt, by having a blistering plai∣ster put to the Neck. And Skenkius mentions some that pist blood, by carrying Cantharides about them in their purse or pocket. There be them that will tell you that the liver of a Frog applied to the heart will mitigate the fits of a burning Fever. A ring made of an Elkes claw is good against the Fal∣ling Sicknesse, and some have been helpt by wearing a Piony Root about their Neck. It is for some good reason that Gold is given to those that are cured of the Kings-Evil. Several restless and unquiet persons

have found ease by wearing of a spleen stone. The Aetites or Stone found in an Eagles Nest, if worn a∣bove the middle of a woman with-child, preserves her from miscarrying; but if below the thigh, doth hasten her delivery; and if not then taken away, her death. A piece of a dried Toad sewed in silk, and worn in the bosome, helps bleeding at the Nose, so doth the Heliotropian and Cornelian Bloud-stone worn in bracelets about the Wrists or Neck. Why may not then such things whereof Amulets are made, have operation against the Pestilence?

But if you fear the danger of having them near you, because they are esteemed venemous, it may be said that Glass taken inwardly by its cutting cor∣roding quality may prove as deadly as Arsnick, which being worn only outwardly, may be as innocent as Glass; and Quick-silver worn before your bosome, may be as harmlesse as that behind your Looking-glasse. The Plague is a venemous Disease, and you were better wear poyson on the out-side of your skin, than the in-side of your heart; and though some have died with Amulets about their Necks, so also have there with my Lady Kents powder in their bel∣lies, and the last liquor they have taken, hath been Aqua Mirabilis, and yet both cordial and harmless. You know Out-works may be useful for some Garri∣sons, though perhaps by carelessnesse they have been surpriz'd by the Enemy, and have no way benefited that Town which they were made for to defend.

Of Antidotes.

As the Pestilence being the general and great Sick∣nesse (as hath been formerly shewed) doth compre∣hend

in it something of the Nature of all other Di∣seases; so we have hitherto already spoken of some general helps that belong to the cure of other ma∣ladies, as well as of the Plague; but because it hath in it something more than ordinarily opposite, and pecullarly dstructive to the Vital Spirits, we come now to speak of such Medicines which have a more than ordinary, and especial vertue to resist its ve∣nome, and preserve the heart; and these are Anti∣dotes, which are to encounter the Disease not onely afar off, where we may chance to meet with it as we go abroad, but also neer at hand, when it comes to assault us at the doors and seize upon us in our Hou∣ses. And here 'tis necessary to give direction,

What is to be done, when there is one sick or dead in the House wherein we live.

This question may well be askt, because the dan∣ger is great, since you are more apt to draw in the infected air, which the sick continually are breath∣ing out; yet if the sick recover, the venome of the Disease is then conquered and dispersed, and seldom any of that family fall desperately ill, after the first hath escaped; but this danger is far more, when there is one lies a dying, for it is observable, that then many of the Family are infected; since Nature in the sick doth by all means endeavour to drive out the venome by the breath and pores. 'Tis in this case as when a Lamp or Candle burns, there is al∣wayes some fume, that rises from the flame, which would blacken any thing held neer or over it; but this is very little offensive, because the stinking noi∣some vapour is consumed by the flame before it can

reach to any considerable distance, but when it is just burning or blown out, there comes from the the week or cotton, a most noisom smell which spreads it self over all the room. Now in this case you must be as careful as you can to avoid the parties breath, and some Physitians advise to put a piece of hot bread before his mouth, to receive the Infection, and afterwards be sure to burn it. Some counsel to put a pail or two of hot water in the Chamber: Some also put in a handful of green Copperas in the water, and afterwards throw in three or four hot burning bricks.

But in the mean time, you must be sure to take Antidotes, Vinegar either simple or compound, as you were before directed, against the infectious Air.

Also for your preservation, this Antidote is very excellent: Take Diascordium two ounces, Venice Treacle three drams, Confection of Iacynth two drams, Nutmeg, Seeds of Rew, Root of Angelica, Zedoary and Elicampane of each two drams powder∣ed, Vinegar two ounces, Oil of Sulphur twenty four drops, Syrup of the Juice of Citron, or Gilly-flowers enough to make it into a moist Electury; and very often, or six or eight times a day, take of it as much as a pease, and let it dissolve in your mouth, and swallow it down.

Or else use the tincture of Roses hereafter menti∣oned.

Or if you are hot and drie, and have a desire to drink, you may take as much Conduit or Spring-wa∣ter as you please, and drop into it as many drops of Oyl of Sulphur or Oyl of Vitriol, or Spirit of Vi∣triol,

as will make it as sharp as you desire to drink it, and the sharper it is, the better; then sweeten it with Sugar, and drink it up. You will find the excel∣lent vertues of Vitriol in the directions how to make Tincture of Roses.

If sometimes you cannot be without strong wa∣ters, you may drink Aqua Petasitis Composita, or An∣gelica, or Imperial-water, or Aqua Mirabilis, or Trea∣cle-water at the Apothecaries; or some of that wa∣ter that goes by the Name of the Lady Allens Water.

If you must needs have Wine, you may put to a quart of Wine a dram of Angelica root, or of Con∣trayerva root, or Virginia Snakeweed, and one Nut∣meg bruised.

You may sometimes eat this breakfast, sprinkle Vinegar on toasted bread, then spread it with but∣ter, and put on it the powder of a Nutmeg, and eat it fasting.

Or else this, Toast a Nutmeg till it sweat, then powder it, and put to it as much salt as you would eat with one bit of meat, and mixe it with two spoon∣fulls of Vinegar, and eat it.

Or else this, Take twenty leaves of Rew, one grain of Salt, two Figgs, and two Walnuts, eat these sometimes in a morning fasting.

Wallnuts have a strange vertue against the Plague and Worms, and Droetus tells of one that was execu∣ted for spreading of the Plague, that confest he took nothing to preserve himself, but a Wallnut roa∣sted and a little burnt. Women with-child, may eat Angelica stalks candied, or Citron peel candi∣ed, or preserved; or drink a little Zedoary and

Nutmeg, with Sugar, in a Glasse of Wine, Beer, or Ale.

If there be any infants that can take nothing, wash their bodies all over with Vinegar, at Night when they go to Bed; once or twice a week you may do so to elder children; and use it your self.

If you have neglected to make an Issue, you must lay one or two blistering plaisters broader than a five shilling piece, to the in-side of one of your arms, be∣tween the Elbow and Shoulder, and when it hath raised a great Blister, which will be in about twelve hours, you may take it off, and lay on the place some Melilot plaister, or else a Plantain or Colewort Leaf, and change it twice a day; and when that Blister is heal'd begin to make another in the other arm or thigh, and keep one sore all the while you fear the Infection. You may have plaisters at the A∣pothecaries, or else make one your self thus; Take six Spanish Flies, shread them very small, and mixe them with a little Mustard and Wheat Flowre, or Dough, or Leaven moistened with a little Vinegar, spread it on leather and apply it.

Let care be taken how Bread is brought home from the Bakers, because it will draw to it any infe∣ction, and therefore you may do well to cover it with a cloth, and put on that cloth another wet in Vinegar.

Be careful that your victuals stand not neer the in∣fected, and if you want room, cover it with a cloth wet in Vinegar.

Again remember what I told you of Socrates to be very spare and moderate in your Diet, discreet Ab∣stinence is as good a Medicine as can be bought at the Apothecaries.

Of Preservation from the Plague, when it may be caused by Fear and Imagination.

The learned Galenists in the method of their Cure, teach, that Diseases are to be help'd by contra∣ries: Drowth is cured by Moisture, Heat with Coolers, Consumptions with Restoratives, Poysons with Antidotes; so Fear must be cured by its contra∣ry Hope. The Industrious Chymists in their under∣takings observe some resemblance and agreement be∣tween the Agent and Patient, the Disease and the Remedy; Aqua Fortis will melt Silver, but not Brimstone; Myrrhe and Frankincense will not dis∣solve in water, so will Gum Dragon and Arabick, because they are of a watery Nature: Sulphureous Diseases must be removed with Sulphur Medicines, Salt Diseases dissolv'd with Salts, Mercurial Mala∣dies with Mercurial Remedies, Tartareous pains eas'd with Tartar, and the Stone is best cured with Stones, such as are Lapis Lincis, Spongiae, Iu∣daicus, &c. so Imagination must be cured with I∣magination, one Fancy by another, and Conceit is the best Receit for an Opinion. Thus Trallianus tells of one that imagined he had a Snake in his Belly, who was cured by conveying a Snake into the Bason, when his vomit wrought. Another thought he had Sparrows in his Head, and was cur'd by one that brought some in his sleeve, who fumbling about his Ears, made him believe he took them out from thence. One fancied that he had so big a Nose, that he could not go abroad for fear of peoples treading on it in the Streets, and was cured by a

Physitian, who coming to the Chamber Door, seem'd to be stopt for making further entrance, and being askt why he came not in, desired the Patient to put aside his Nose, that he might get by it, without treading on it; the Patient did so with his hand, the Doctor gravely enters by the wall, and seem'd very careful of his staffe and steps; the Patient is well pleased at the Doctors plain dealing with him, in acknowledging he had that Disease which his Friends and Family did deny, and said, He was sure he was the man that of all others must do the Cure, and desires his help. The Doctor scarifies his Nose, and let's run upon and from it a great quantity of bloud that he had brought with him enclosed in an empty gut, and clapt a plaister to it; and in a few dayes he grew well.

Imagination directs and moves the spirits and hu∣mours to such parts the fancy runs upon; if one mind eating, the spirits run to the Stomach, and help digestion; if venereal things, the spirits are sent to those parts that serve for generation; if one be stu∣dious, they have recourse to the brain, to help the memory and further invention; in one that is a cow∣ard, they descend to the feet, and help the legs in running; in one that is quarrelsome they flie to his hands, and his fingers itch to be a fighting; and in the sick that think well of Cordials, the spirits passe presently from the Speculum or Septum Lucidum, which is the Seat of Fancy in the Head, by a Nerve which Anatomists observe to reach to the very sub∣stance of the Heart, where it begets hope, and this hope makes confidence, and confidence brings joy, and joy excites heat, which reviveth the spirits,

whereby they better digest their Medicine, and as it were joyn forces to overcome the Malady. This hope makes them obey the Doctors precepts, and think highly of his Medicines, and those Medicines that conceited persons think well of, the Stomach desires more earnestly, keeps them the more close∣ly, and digests them perfectly, whereas the best Me∣dicine that they are averse to, doth do them little good; and it is for nothing that people desire a for∣tunate Physitian: Think well then of your Doctor, and oblige him whilest you are in health, to venture his life to preserve you when you are sick; and think gold ill saved from Apothecaries, to procure you and and your Houshold the richest Medicines, if it must be laid out on Mercers and Taylors to provide your Family mourning.

This Electuary is very excellent both against Fear, and a good preservative against the Plague; Take Conserve of Roses, Gilly-flowers, Borage and Bug∣loss Flowers of each two ounces, Candied Orange-flowers, Candied Citron, of each two ounces, Powder of Laetificans Galeni half an ounce, Cinnamon, Zedo∣ary Roman, Doronicum of each two drams, Saffron one dram, make those things into powder that are to be powdered, and with syrup of the rinds of Citron make an Electuary, of which you are to take the quantity of a great Nutmeg Morning and Evening.

Of the Cure of the Pestilence.

It was the direction of a wealthy Citizen, when he took an Ingenious Youth an Apprentice into his House, that by reason of the badnesse of the times, he should think every one that he did not

know, which came into the Shop, to be a thief: Now in these dangerous and contageous times, when all Diseases are so apt to turn into the Plague, you may do well to suspect every Disease to be the same; and though it come like some old Cu∣stomer, disguised like the Head-ach, which you have formerly had after too liberal drinking; or like some pain about the Stomach which hath opprest you after excessive feeding, or some old Fever or Ague that you have formerly been acquainted with; yet suspect it to be the Plague, and trust not to your own strength, in hope that you shall grow better, for fear you should grow worse; for he that delayes to take Medicines before his strength fails, is almost in as bad or worse case, than he that would not make use of a ladder, till after he had broke his Neck. In this case the opinion of the most judicious Sennertus is very considerable, lib. 4 of Fevers cap. 6. I think (saith he) so many men do die of the Plague, because most of them take Antidotes too late; who might have been recover'd, if they had took them sooner, before the venome of the Disease had corrupted the humours of the Body. I have sometimes observed in Pestilen∣tial Seasons, that some as soon as ever they have per∣ceived themselves infected, have presently taken some Antidote, and put themselves in a sweat, and present∣ly after have recovered, and the day following have gone about their wonted occasions: whereas if they did delay 8. or 12. hours before they took some medicine, scarce one of a hundred did escape.

As that is a happy Nation, which provides in times of Peace and Plenty, for things useful in War and Fa∣mine; and as it becomes good Souldiers to have

their arms ready, and fix'd, before the Enemy en∣ters the Town, and not have them then to buy at the Gun-smiths: so should you be furnished with some Medicines ready made, and not lose so much time, whilest you get a Physitian to prescribe, and an Apothecary to compound them; and it were far better, that the Medicine were lost for want of ta∣king, than you lost for want of a Medicine; and it were far safer to cure any Disease, as the Plague, than to neglect or cure the Plague, as any other Dis∣ease.

First then, As soon as ever you feel your self ill, without further staying for, or expecting the Signs or Symptomes, the Spots, Botch, Blain, or Carbun∣cle, having called upon God for pardon, favour and assistance, betake your self to remedies, such as are Cordials and Antidotes, to defend the heart a∣gainst poyson.

The Simple are, White-wine Vinegar, the Roots of Virginia Snakeweed, Contrayerva, Pestilence Wort, Angelica Elieampane, Zedoary, Tormentil, Valerian, Lovage, Divilsbit, Dittany, Master-wort, &c. The Leaves of Sage and Rew, Berries of Ivy and Iuniper, Wallnuts, Nutmegs, Bole Armenick, Terra Sigillata, Fragments of Iacynth, Emerald and Saphire, Bezar, Bone in a Staggs Heart, Harts-horn, Horn of a Rhino∣ceros, Vnicorns Horn, Crabs Eyes, and Tips of Crabs Claws, &c.

The Compound are, Venice and London Treacle, Mithridate, Diascordium, Confection of Iacynth, Electuary de Ovo, Pulvis Saxonicus, Species Liber an∣tis, Gascoygne Powder, the Lady Kents Powder, Com∣pound water of Pestilence-wort, Compound Angelica-water,

Bezar-water, Treacle-water, Treacle-vinegar, Troches of Vipers, Oyl of Sulphur and Vitriol, and a thousand others, as the Physitian can direct, as he sees occasion; all which do serve for Cure and Pre∣servation.

As soon then as ever you feel your self sick, take some Antidote to make you sweat; for which pur∣pose, This Contra-pestilential Vinegar is excellent.

Take Nutmegs, the Roots of Virginia Snakeweed, Contrayerva, Pestilence-wort, Angelica, Elicampane, Zedoary, Tormentil, Master wort, Devilsbit, Ivy Ber∣ries, Iuniper Berries, of each one ounce bruised; Sage and Rew washt in Vinegar, of each one hand∣ful, Saffron one dram, Juice or Syrup of Elder Ber∣ries two ounces. To every ounce of the roots, put half a pint of White-wine Vinegar, stop them close in a Glass Bottle, and let them stand infused till you use them.

Or else, Take Nutmegs, the Roots of Contrayer∣va, Virginia Snakeweed, Pestilence-wort, Angelica, Elicampane, Tormentil, Zedoary, of each one ounce, bruised Sage and Rew of each one handful, washt in Vinegar. To every ounce put in half apint of White-wine Vinegar, and stop it close in a Bottle, and let it stand for your use.

Or else, Take Nutmegs, Angelica, and Elicam∣pan•• Root of each one ounce, Sage and Rew washt in Vinegar, of each one handful, put to them for eve∣ry ounce half a pint of White-wine Vinegar, and stop it close in a Bottle, and keep it for use.

Or else, Take Tormentil and Celendine of each four ounces, Scabius and Rew of each two handfuls: Boil them in two quarts of White-wine Vinegar in an

earthen glased vessel, for a quarter of an hour, and let it cool, and bottle it up.

Note that the most compounded are the best. Now take any of these Vinegars, or else (if you can get no other) plain White-wine Vinegar twelve spoon∣fuls more or less, but as much as you can well drink down, and mixe with it two drams of London Trea∣cle, or Venice Treacle, or Mithridate, or Diascordium, or Confection of Iacynth; stir it about and drink it up, and go to Bed and sweat. Two drams of any of these is a sufficient ordinary dose, or quantity, for an ordinary person to take at once; they that are stronger than ordinary, may take more; those that are weaker, may take lesse.

If you cast or vomit it up; take presently within a quarter of an hour, another dose or quantity; and if you cast or vomit up that also, take another and less quantity; for it may well be that your stomach being loaden with corrupt humors, being a little assi∣sted with the Medicine, may rise up and strive to exclude them, and that with fortunate success and hopes of future and more speedy recovery.

Remember that the saving of your life consists in sweating out the poyson of the Disease; and there∣fore you must endeavour to sweat as long as possibly you can endure it, whether it be three, six, or twelve hours, the longer the better, and avoid sleeping, and let the sweat be wiped off with hot cloths.

All the time you sweat, and afterwards, you may sustain Nature, and keep up your spirits, by eating some preserv'd or candied Citron peel, or candied Angelica stalks, or preserv'd Raspices, or Syrup of

Citron, or Clove-Gilly-flowers; now and then drinking a spoonful or more of Vinegar, or taking some pos∣set-drink made with Vinegar, you may afterwards eat some Harts-horn Gelly, or drink some Almond Milk, made with distill'd waters, or Barley-water, putting into it a few drops of Oyl of Vitriol, to make it sharp.

Remember also that you drink not any liquor whatsoever, unless you first make water, though never so little, and then you may drink without danger.

During the time of Sweating, the Sick should be comforted with sweet perfumes and odors that re∣fresh the spirits, and some Rose-water and Vinegar is convenient to be cast on a hot shovel, or else sprinkled on a Napkin and laid neer his Nose.

Also whilest the Sick doth sweat, it would be good to apply to the Navel a hot Loaf with a hole made in it, and two drams of Treacle put therein, that the bread may draw the venome: Some apply to the heart the pith of a Manchet dipt in Vinegar, and some apply onely a cloth dipt in Vinegar: Some bruise radishes and lay them to the feet.

When you have done Sweating, if you can be perswaded, you are to forbear the changing of your Linnen; but if you must needs change it, as you ten∣der and regard your life, put on no fresh linnen, though never so well dried and aired by the fire; but put on some linnen that hath been worn by your self or some body else: for if you put on fresh lin∣nen, whether it be by reason of the sope that hath some malignity in it, or for some other cause, it hath been often observed that the Sick have relaps'd

into great anxiety, and bad symptomes, the fore∣runners of Death, have quickly return'd upon them.

Some do highly commends this, Take of Bezar-stone and Emerald powdered, of each seven grains, Iacynth powdered three grains; It is best to put them in a spoonful of Vinegar, and swallow it down, and drink some more Vinegar after it.

Sennertus commends this, Take Bezar-stone twelve grains, the bone of a Staggs heart one scru∣ple, Emerald and Iacynth of each seven grains, pow∣der them very small, and take them with Vinegar: But because true Bezar-stone is hard to be gotten, and there be those in the World that have done as great matters as counterfeit them, that you cannot know the true from the false; and because the fragments of those precious stones, which be commonly sold, are but the spare and crust of them, I would be loath to venture my life on their operation, neither do I perswade others to relie upon them.

The root of Virginia Snakeweed and Contrayerva are most excellent, and you may take the weight of half a dram of each of them in powder, or a dram of any one of them in powder in a spoonful of Vine∣gar, drinking a draught of Vinegar after it.

For young children that can take nothing, let them be wrapped in a cloth that hath been used be∣fore, and dipped in Vinegar, and put the child in the cloth so wet, and let him sweat.

Elder persons may sweat the same way also, being wrapped in a sheet dipt in Vinegar.

In the Works of several Physitians, there is often mention of taking Vinegar, as it were by the By, in

a small inconsiderable quantity, not for its own sake, but with other Medicines, as if it were onely a thing to help them down the better, and make them pallatable; they will tell you that Vinegar is good with Cucumbers, and gives a pleasing relish to a Sallet; whereas in truth neither one nor the other are good, but onely with Vinegar. It is a thing, which is not onely wholesome in it self, but also makes other things wholsome, and takes away their hurtfulnesse. When you speak of this singular li∣quor, away with cold commendations, which argue rather a willingness to dispraise, than a readiness to commend: If it did whet ones wit, as much as sharpen ones stomach, there could nothing dull or flat be spoken of it. It is Food and Physick, Meat and Medicine, Drink and Julep, Cordial and Anti∣dote: Did you formerly taste it but as a common Sawce? do you now eat it as a common Remedy. When you are well, 'tis a Preservative from Sick∣nesse; when you are sick 'tis a Restorative to Health. 'Tis like Apparel, which you put on, not onely for comeliness, to hide shame, but also for warmth, to keep out cold. 'Tis like the Swords which Gallants wear, not onely for Ornament when they walk, but also for defence, to fright a Thief when they travail, and slay an Enemy when they fight. 'Tis Relish for Sawce, 'tis Sawce for Meat, 'tis Medicine for Di∣seases, 'tis cordial for the heart, not onely a Cordi∣al for the Spirits, but an Antidote against Poyson; not onely an Antidote against Poyson, but against the Plague, the chief of poysons: so Vinegar is the chief of Antidotes, as the Sword is the King of Wea∣pons.

If you look upon the Plague as caused by the Cor∣ruption of the Air, you may take notice that the Air which deadeneth and sowreth other liquors, doth not hurt Vinegar, but rather exalt its vertue. 'Tis something to preserve it self; but that's not all; its vertue is communicated, and preserves others. If Roots, Herbs, Flowers, and Fruits, be steeped in Vinegar, they are kept thereby from withering, moulding, and decay.

If you consider the Plague, as arising from the Cor∣ruption of the Humours (as indeed it is the supream & highest degree of Putrefaction) you may also take notice there is nothing that resists it more. 'Tis Vine∣gar that keeps Fish, as Salmon and Oisters, and the like (which otherwise would soon corrupt) from rottennesse and stinking; and if it would not do the like for flesh, why hath it been so much used for the embalming of Dead Corpses; nay, it doth not onely preserve, but recover Flesh from Corruption. Roast stinking Meat, and baste it with Vinegar, and it shall neither offend your Nose or Palate.

If you look upon the Plague as a Poyson, Vinegar is an Antidote against it. Hence 'tis that Physitians to sup∣press & take away the fiery venome of Spurge, Laurel, Mezereon, and other plants, steep them in Vinegar, and so give them safely to their Patients, whereas other∣wise they would kill & be a worse Remedy than the Disease. Some have been choakt by eating of poyson∣ous Mushromes, but had they taken a Draught of Vi∣negar, they had been out of danger; but that's a small matter, not to be choakt with a Mushrome. Hypoc. saith, that, Those who are strangled and foam about the mouth, though they be not quite dead, yet do never recover to

life again. Yet Christoph. a Vega tells of one that was strangled with a rope, and did foam about the mouth, and yet was recovered by drinking Vine∣gar. The heart of a Viper being dexterously cut out of the body, will live and move 24. hours after, but cast a drop of Vinegar on it, and it dies present∣ly. Dioscorides tells you that it resists all poysons hot and cold; and Celsus saith, it is the most effe∣ctual remedy against them; and tells of one that was poysoned by the sting of an Asp, and be∣ing at such a place where there was no liquor, and not being able to go to another, where any might be had, by chance he found a flagon of Vinegar, and drank it all off, and presently recovered.

If you consider the Plague as bred by Ill Diet, what is more commonly eaten with dangerous Meats with Vinegar? If that go along with it, your sto∣mach is guarded from receiving hurt; How else could you eat such viands, as Muscles, Oysters, and Mushromes? Malt is a sad thing wherewith to make Bread, and yet the Meal thereof temper'd with Ale Vinegar (nothing to be compared for goodness to Wine Vinegar) in a besieged Garrison hath been hearty and wholesome.

If you look upon the Plague spread by Contagion, there is nothing that doth sooner choak and smother it.

Is the Plague attended with a Burning Fever? no∣thing doth sooner extinguish fire. Let it not seem te∣dious, to consider a little how it preventeth or as∣suageth its grievous symptomes. Have you not seen when some sorts of liquor have been put into hot Milk, how it all presently turns to Curds and Whey,

and upon stirring, the Curds go one way, and the Whey another; in somewhat like manner it is, when the Plague infects the bloud, the thin and watery part sweats, and is as it were spewed out of the Ca∣pillary small veins into the skin, and becomes Spots, where staying a little while, it loseth its proper co∣lour, and appears various to the eye, according to the humour that is mixed with it, as if it be Cho∣ler, they encline to a purple or dark yellow; if from Flegme, they are paler; if from Humours, more a∣dust, they are blew and blackish; but the thicker and grosser part goes to Botches and Carbuncles on the top of the flesh or out-side of the Skin, even as you see in boiling of the said Whey, the Curds will rise to the top of the Vessel.

Now Vinegar hindereth and preventeth both these, the Spots, by resisting the Putrifaction; and then the Carbuncles, by suppressing the Inflamation of the Bloud. Vis est mirifica refrigerandi Sanguinis indege arcendi Putredinis, è qua febris Pestilens subo∣ritur, & reprimendi fervoris ac incendii sanguinis un∣•••• Carbunculi nascuntur. Such sowre things (saith Vidus Vidius a very great Master of Medicines) do work wonders, in cooling the Blood, and driving a∣way Putrefaction, which cause Pestilent Fevers, and suppressing the heat and burning of the Blood, from whence Carbuncles do arise.

Hath the Plague taken away your stomach? Vine∣gar will stir it up, and get you an Appetite unto your Meat. Is your Throat scorcht, your Tongue black and chopt, and your Mouth sore? any ordinary Nurse will tell you the vertue of Vinegar to make a Gargarisme, and wash it. Are you like to be choakt

with Flegme? Syrup of Vinegar is a common Me∣dicine to cut it. Is your Brain loaden with vapours, that you are like one in a Lethargy or Dead-Sleep? let some Vinegar on a hot iron be smoakt under your Nose, and it presently makes you to awake. Are you pain'd in the head, and troubled with tedious watching? wet a Rose-Cake or Cloth in Vinegar, and lay it to your Temples, and you may go to sleep, and take your rest.

But least so much Vinegar in any one should cause the heart-burn, and make him look sowre, and set his Teeth and Tongue on edge to discourage you from using it, as not approving it himself, you may consider, that there be some that laugh at Vnicorns Horn, and say Treacle is too hot, that find fault with Tormentil as too binding, and dispraise Bole Armenick as too stopping. One thing is too dry, another too cold, this hurts the Stomach, and that the Bladder, every thing must be condemn'd, but what them∣selves extol. Cervantes (in his time, the wit of Spain) derides in the person of Don Pedro Rezio Physi•••••••• to Sancho Panca, such find-fault Philosophers. 〈◊〉〈◊〉 will say that Broth ingenders Rheume, and Mutton is Cholerick, that Brawn breeds viscous Humours, and Lamb is hard of digestion, that Veal turns into waterish, and Beef into gross blood, that Pork is fleg∣matick, and Venison melancholy, and Partridge most dangerous to eat, for fear of surfetting.

Many Antidotes and Medicines, as well as some Meats, may have some inconvenience, but that is inconsiderable, in regard of the benefit by them. Think you not, that it is a disquiet for Citizens to make their Town a Carrison? and yet who would

not receive a Regiment, to defend them from an Enemy? I have known Souldiers that have been troublesome in the House where they have quar∣tered, and yet have been born with, because of the service they were to do. Had you rather a Child should be drown'd, than pull'd out of the water by the hair, when one cannot take him by the hand? They that will not put their mouths out of taste, to put their lives out of danger, are fitter to have their heads purg'd with Hellebore, than their hearts pre∣serv'd with Cordials. I have heard of one, wri∣ting to a Judge for a friend, intreated him, If he was innocent, that he would free him for his own sake; but if he was guilty, that he would yet free him for his sake; but however he must free him. If Vinegar be simple and uncompounded, take it for its own 〈◊〉〈◊〉 mixed with other Antidotes, take it for 〈◊〉〈◊〉; but however take Vinegar. Pliny finds fault with Physitians 〈◊〉〈◊〉 his time, for not knowing its excellent vertue. Vinegar being contrary to most other liquors in distillation, may well have some∣thing more than ordinary in operation: The Spirits of Wine and Beer, and other liquors, presently ex∣hale, and flie away, and have nothing but flegme; but when Vinegar is distill'd, the flegme rises first, and the Spirits stay behind.

Now as Galen saith of Poysons, the hundredth part of a Cantharides doth not hurt, nor one spark of fire burn to any purpose; so it is in Cordials, too little will do little good, there must be a considera∣ble quantity, and sufficient dose; you cannot in reason think one spoonful of Vinegar enough to quench such a heat, as the Plague brings.

'Tis for the vertue of Vinegar that I wrote this Book. I would be loath to present you a Glo-worm instead of a Diamond, or put a Bulrush instead of a Spear into your hand, when you are to fight with such an Enemy. Imagine well, and think highly of this Medicine. I value my own life, as much as ano∣ther man doth his. I had rather take Vinegar by it self, than many other, nay then any other single medicine without it. Despise it not, because 'tis easie to be had, neither let it be contemn'd, because familiar. It is the more excellent, because common; the more precious, because cheap; the vertues of it so many, they will hardly be believed; and therefore the greater, because incredible.

But because the pestilent venome hath a power to corrupt, putrifie, and inflame the humours, and of∣tentimes the Sicknesse is accompanied with a Fever, which sometimes may be almost as dangerous as the Plague, there must be care taken thereof; so that as you may not by too cold things strike in the Plague, so by too hot, you may not exasperate the Fever, but have respect to both: for which purpose you may take cordial and cooling Juleps, made of distill'd wa∣ters, of Sorrel, Endive, Cichory, Borage, Bugloss, Meadow sweet, Angelica, Dragons Dandelyon, Betony, Scabius, Balme, Fumitory, to which you may put as much oyl of Brimstone, or Vitriol, as will make it very sharp to your taste, and to every quart thereof about half a dram of Lapi•• Prunella, or Sal Niter, or Sal Peter, and afterwards sweeten it with any Cor∣dial Syrups, as of Gilly-flowers, Citrons, Lemons, Violets, adding to it, if you please, Alchermes, and when you are hot and dry, you may drink as much as you please, and as often as you will. As thus,

Take of Meadowsweet and Cichory water, of each one pint, of Borage and Buglosse water half a pint, of Dragon and Angelica water of each four ounces; put to it as much Oyl of Vitriol as will make it very sharp, then adde to it a dram of Lapis Prunella pow∣dered, Syrup of Gilly-flowers four ounces, Alchermes two drams, and drink as much and as often as you please.

Or else you may make the Tincture of Roses thus.

Boil four quarts of Spring-water, then let it cool, till it be but about scalding hot, then put it into a glased earthen pot, and put to it two good hand∣fuls, or two ounces of dried Red-Rose leaves, and stir them in the water, that they may be all wet, then put to them one Silver spoonful of Oil of Brim∣stone, or Oil of Vitriol, or as much as will make the liquor very sharp, stir it all about, and present∣ly the Roses and the liquor will be of a delicate red colour; then let it stand covered about four hours, then strain it gently without squeezing, into an earth∣en pan, and sweeten it with a pound or two of Loaf-Sugar more or lesse, as you please, and with more Oil of Vitriol make it very sharp for your taste, and keep it in Glass-bottles, and when you are hot and dry, drink as much as you please; and if you list, you may put any Cordial Syrup to it, as Gilly-flow∣ers, juice of Citron, Lemons, Poppies, or the like.

Or else you may take some Spring-water, and put it fresh into a Glass, and drop some Oil of Vitriol or Brimstone into it, to make it sharp, and sweeten it with Sugar, and drink it, both as a Preservative a∣gainst a Fever or the Plague; and as a Medicine and Julep in time of Sicknesse; and let me tell you that

plain Spring-water and Oil of Vitriol or Brimstone, is a better Julep in the Plague, Pestilent, Malignant, and other burning Fever, than almost any other di∣still'd water without it.

Note that it is a vain and scrupulous error, to take when you are dry and burning hot, but two or three spoonfuls of Julep at a time. I never denied my Patients drink in the heat of a Fever, but let them drink Julep as much as they please, for a lit∣tle Julep doth but little good, and rather encrea∣seth the heat, as the powring of a little Water on a Smiths fire doth make it flame the more, and burn the hotter, whereas a great deal doth quite extin∣guish it and put it out.

And because this Oil of Vitriol is so excellent and useful a remedy mixt with water, in this and all hot Diseases, I should advise every ingenuous person that lives in the Country, never to be with∣out it.

These Oils you must understand, cannot be taken by themselves, but with spring or distilled waters; and you must be careful of spilling any drop on your cloths, for then it will fret and make a hole in them. Now if you refuse to meddle with them, for fear of receiving any hurt, you may as well do so by fire, which you must not sit by, least a spark light on your apron, neither must men take Tobacco for fear of burning their faces. And yet I must tell you that 'tis better to have a spot on your gown, or a hole in your cloths, which the negligent slabbering of it may occasion, than a Purple in your Skin, or a Botch or Carbuncle in your Flesh, which the discreet taking of it will hinder.

I have heard of a Norwegian, that coming out of his frozen Country, into the South parts of the World, saw some Damask Roses growing in a Garden, and said, Well may the weather be so hot, when fire grows upon the Trees; at which the hearers fell a-laugh∣ing, and told him they were most sweet and fra∣grant flowers, as pleasing to the smell as delightful to the eye, and gather'd him one, and bid him smell to it, but he refus'd, neither would he take it into his hands for fear of burning his fingers, nor smell to it least he should fire his beard, or singe his furr'd cap.

To perswade you not to fear, but use this Oil of Vitriol, let me tell you what the most candid and judicious Sennertus saith of it in his fourth Book and 11th Chapter of the cure of pestilent and malignant Fevers. Great in this case is the use of Oil of Vitriol, which hath a notable faculty to stay putrefaction, to open obstructions, to cut, disperse, attenuate, cleanse, and separate all corrupt humours, and further the a∣ctivity, and exalt the vertue of other medicines with which it is most usefully mingled; for whereas the Sy∣rups of Succory, Endive, Violets, and the rest, by rea∣son of the Sugar in them, are not sufficient to extin∣guish the heat nor thirst in a Fever, but are rather turn'd into choler; yet if Oil of Vitriol be mixed with them, so us to make them sharp, they most happily slake the thirst and allay the heat, and with good suc∣cess answer the expectation for which they were taken. And Mindererus in his 15. chap. of his Book of the Pestilence, where he treateth of the Oil of Vitriol and Brimstone, saith, There is no Putrefaction, whose strength it doth not break, no infection which it doth

not overcome, no depravation of humours which they do not rectifie. In truth, if I may speak freely, if I should be hindred or forbid the use of Vitriol, I would never come to the cure of the Plague, or if I did come, I should come disarm'd.

Afterwards, when you find your self at any time of your Sicknesse, especially at the end of any burning fit, inclinable to sweat, you are to follow the conduct of Nature and endeavour to second it by the use of Medicines.

For which purpose, Take two drams of Confe∣ction of Iacynth, or Diascordium, or one dram of Electuary de Ovo, or of the Powder of Cantrayerva, or Virginia Snakeweed, or of the Powder of Crabs Eyes and Claws and burnt Harts-Horn, as formerly you were directed; or else two drams of Gascoyn powder made without Bezar. And indeed consider∣ing the uncertainty of true Bezar, there may be Gascoyne powder made as well without Bezar as Con∣fectio Alchermes made without Musk; for as some can∣not endure the smell of Musk, so many cannot go to the price of Bezar. Or else you may take some of the compounded Vinegars, ordering your self for sweat∣ing, as you were formerly directed.

As for Purging and Bleeding, there have been ma∣ny learned Physitians that have made diligent enqui∣ry into the Nature of the Pestilence, and cure thereof, who would have it wholly omitted, and do com∣mend rather timerousness than rashness in opening a vein; for neither purging nor bleeding do oppose the Disease, but weaken the party. In this case, the Say∣ing of Hypocrates is very considerable; Where Na∣ture

aimes its course, thither it behoves the Physitian to direct his help. Now Nature labours by all means to expel the venome of the Disease to the Superficies and out side of the Body, and bleeding and purging draw it inwards towards the heart, the Center and Seat of Life. What is said of War (Non lioet his pec∣care (for the first error will be your overthrow) is true in the cure of the Plague, the first errour will be your danger, and the second day of purging or bleeding (if you live so long) the first day of your repentance. In this Disease the blood is the life of the party, which if you take away, you soon de∣stroy. Paraeus, a most expert Chyrurgeon, in his Book of the Plague, relateth, that in the year 1566. when there was a great mortality throughout all France, by reason of the Pestilence, he diligently enquired of all the Physitians and Chyrurgeons of all the Ci∣ties where he came, what successe their Patients had after they were let bloud and purged? whereunto they answered all alike, That all that were infected with the Pestilence, and did bleed some quantity of blood, or had their bodies somewhat strongly purged, thenceforth waxed weaker and weaker, and so at length died; but others which were not let bloud and purged, but took Cordial Antidotes, for the most part escaped and recovered their health.

Of the Blain, Botch, and Carbuncle.

The Blain is an angry little blister, somewhat like the Swine or Small Pox, but far more painful, some∣times of a blue, reddish, or leaden colour, and being opened, affordeth corrupt matter. It may arise in any

part; sometimes there will be one or two, but ne∣ver many: It seldome kills or hinders the cure of the party; but being anointed with oil of Saint Iohns∣wort, will break, heal, and scale of.

The Botch is a swelling about the bignesse of a Nutmeg, Wallnut, or Hens Egge, and cometh in the Neck, or behind the Eares, if the Brain be affected; or under the Arm-pits, from the Heart; or in the Groin, from the Liver; for cure whereof, pull off the feathers from about the Rump of a Cock, Hen, or Pigeon, and rub the Tayl with Salt, and hold its Bill, and set the Tayl hard to the swelling, and it will die; then take another and another, and do so in manner aforesaid, until the venom doth not kill any more. Or else take the pith of a hot Loaf from the Oven, and clap it to the Sore. Also it is very good to launce it; for though some pain do thence arise, yet Nature doth not draw back from the place pained, but sendeth humours thither after the launcing. Also take Wheat Flower, Honey, and the Yolke of an Egge, and Venice Turpentine, of each a like quantity, mixe it well, and lay it on just warm; this will ripen, draw, and heal it. Or else take an ounce of Venice Turpentine, the Yolke of an Egge, and Oil of Saint Iohns-Wort one spoonful, mixe it, and apply it warm, it will draw and heal it.

The Carbuncle, so called from its heat like a burn∣ing coal, riseth in any part of the body, like an ex∣ceeding angry Wheal, with a certain rednesse near it, and as if a hole had been made with a hot iron, will quickly eat out a piece of flesh about it. It ought presently to be scarified, to let out the venome; or else you may burn the head of it with a small hot

iron, and you need not fear this burning to be too painful, for it toucheth nothing but the point of the Carbuncle, which by reason of the scar that is there, is void of sense.

Paraeus commends this plaister, Take of Soot from a Chimney or Oven wherein onely Wood is burnt, four ounces, Common Salt two ounces, pow∣der and mixe them with the Yolks of two Eggs, and apply it warm.

Others highly commend this, Take of Soot two ounces, Sowre Leaven, Butter, Venice Turpentine, Salt, of each one ounce, Castile Soap one ounce and a half, Venice Treacle half an ounce, with the Yolks of three Eggs make it into a plaister, and apply it twice or thrice a day.

Some direct to make a Circle about the Carbuncle with a right Blow Saphyr, and say, that presently the Carbuncle dies as a Coal that is quencht with water; according to that of the Poet,

Sapphyri solo tactu Carbunclus abibit.

Dyet in this Disease, especially during the Fever, ought strictly to be observed: Avoid such things as turn into Choler, and breed bad Humours, such as are Sugar Sops and Cawdels. I do not commend, but rather condemn the eating of Eggs. I have made en∣quiry concerning Milk, and am satisfied, that those that eat it during the Fever, never live long after, to complain of the hurt it did them. You may safely take Water-Grewel and Panada with Corants, Mut∣ton, Veal, Chicken, or Barley-Broth, is wholesome, and if you eat any of the Flesh, let your sawce be Vinegar. Almond-Milk made with Barley-Broth, is good and pleasant, but Harts-Horn Gelly is both,

Meat and Medicine, so also is candied and preserv'd Citron, eat but a little and often, Discretion, Mo∣deration and Temperance, are as good a Dish or Me∣dicine as you can either fetch from the Cooks or buy at the Apothecaries.

For a Fume.

Take Sulphur Vivum, otherwise called Quick Brim∣stone one pound, Salt-Peter one ounce, powder them severally, and melt them over the fire in an iron pan, then stir into it an ounce of Yellow Amber powdered, and pour it out on a stone or in a mould, and it will be a Cake: Break a piece of it less than a Nutmeg, and light it at a Candle, and set it on a Trencher, and let it burn in the room where you are.

Note that, A Grain is the weight of a Barley Corn. A Scruple is 20. Grains. A Dram is 3. Scruples. An Ounce is 8. Drams.

FINIS.