[Logos alexipharmakos] or, Hyperphysicall directions in time of plague collected out of the sole-authentick dispensatory of the chief physitian both of soule and body, and, disposed more particularly, though not without some alteration and addition, according to the method of those physicall directions printed by command of the Lords of the Counsell at Oxford 1644 and very requisite to be used with them : also, certain aphorismes, premised, and conclusions from them deduced, concerning the plague, necesiary to be knovvn and observed of all, that would either prevent it, or get it cured / by Lionell Gatford ...

HYPERPHYSICALL DIRECTI∣ons in time of PLAGUE, &c.

THe first and most generall preservative against this infection is not named by the Author of the Physicall directions; for that (as I suppose) he thought it more dangerous to fly from this City, as the case then was, then to abide in it: it being better to fall into the hands of God, who in wrath remembers mercy; then into the hands of such mercilesse bloody men, as then did, and still doe lye in waite to de∣vour us: howsoever I shall be bold to mention it, as being altogether requisite in that case that I shall apply it unto. The Preservative that I meane, is the flying from such Persons and places as are infected. 'Tis approved of in the Letter concerning the Body-Plague; provided, that they who would make use of that meanes have no publique or private bond upon them to the contrary, and that they doe not take that course, as an occasion to save their purses from contributing to the releife and support of those who stay behind them, and are in want; as also, that they do not trust too much upon their flight, as thinking themselves secur∣ed thereby. But in the Allegory as it concernes the Soule Plague, the flying from Persons and plates infected, is not only a prescript of Councell but of Command; and the con∣tagion cannot well be avoyded without ita.

Whether men fly or not, let as many, as have not done it before, set their houses in Order, and settle their estatesb making the best provision they are able for their Wives and Childrenc, and not forgetting the Poored.

Have a care what Strangers thou receivest and entertain∣est in thy house. To entertaine strangers especially in times

of distresse, is an excellent meanes of preservation to a whole family, for thereby some have entertained Angels unawarese, and those such Angells as have preserved them and theirs from the universall destruction of that City wherein they have livedf: and 'tis a most acceptable thing both to God and Christ to entertaine some strangersg, and the excluding or neglecting them most distastfullh. Yet 'tis good to be∣ware whom thou entertainest, lest otherwise thou chance to entertaine Devils in the forme of Angels. In particular beware of false Prophets, or false Teachers, who privily bring in damnable heresies, where e're they come, causing the way of truth by their pernicious wayes to be evill spoken of, and with their fained words make merchandise of mens soulesi, you shall know them by those markes, by which Saint Peter describes them, such as the despising of govern∣ment, carrying themselves presumptuously and selfe-will'dly; speaking evill of dignitiesk, &c. If any such come unto you, or any other that bring any other doctrine then what is consonant to the doctrine of Christ and his Apostles, receive them not into your house, neither bid them God speedl. Be∣ware also of all such as use to creep into houses, and lead Captive silly women, whether they be Prophets, or notm, you shall know them also by those markes which Saint Paul sets them out byn, if you be but carefull to observe them. And because you will say 'tis impossible to know whether strangers be such, or not, I would advise you to be the more carefull, that those strangers whom you do entertaine be able to shew you some way or other either by the re∣port of otherso, or by their owne deportmentp, some good testimoniall of their being free from all such infection or con∣tagion. But if they cannot do that for the present. Not∣withstanding use them humanely and intreat them kindly, so long as thou knowest nothing to the contrary, but that they are cleare and free, and that for his sake who shewed such kindnesse and compassion to thee, when thou wast a stranger to him and stript of all thou hadst that good was, and wounded and cast out into the high way ready to perish,

those that knew thee, passing by thee, neither willing nor able to helpe thee. I meane Jesus Christ himselfe, who tells thee this of himselfe in a parableq, and bids thee do the liker. Nay further; If thou suspect them or know them not to be free from infection, yet if they be in extreme want, make the best provision for them that thou canst with safety to thy selfe and family. And that still for his sake who entertained thee when thou wert a stranger to him and to all worth and goodnesse that might any wayes deserve the least kindnesse from hims, viz. their Lord and thine; they being his crea∣turest and bearing his imageu, as well as thy selfe, and stand∣ing and falling only to himx. And so I passe on to the preser∣vatives prescribed in the Physicall Directions.

Dwelling houses are to be kept cleane, free from filth and ill smells; In particular, from usury and perjuryy, from coveteou∣ousnesse, and Idolatryz, from fornication and adulterya, from rioting and drunkenesseb, from chambering and wantonnessec, from diceing and gameingd, from strife and envyinge, from false weights and false waresf, from false measures and false ballancesg, from the goods of the poore laid to pledge, and goods stollen or otherwise ill gottenh; from the wages and hire of ser∣vants and labourers unjustly detained and kept backei, from pride and excesse in ornaments of the body, or furniture of the housek, from sloth and Idlenessel, from swearers and prophane personsm, from lyars and slaundersn, from flatterrers and tale∣carrierso, and from whatsoever else may bring the wrath of God upon thee or thinep. And I advise thee also to looke to thy out-houses, as thy barnes and grainaries, that there be not found therein either corne hoarded up to make a dearthq,

or Tithes with-held from these to whom they are duer. And in case thou build thy house or inlarge either it or the borders thereof, (I meane thy Gardens, walkes, and the like, have an e∣speciall care that it be done without oppression or wrong to a∣ny, least the violence and injustice done that way pull such plagues and vengeance upon thy house, as will never leave it, till it, or thee, if not thine after thee, be utterly rui∣neds

If thou live neere to any infected or suspected houses (such as are all where-houses and play-housest, the most Tavernes and Tippling-housesu and, as thou mayest certainely conclude all such houses as abound with much of that filthinesse and un∣cleanesse but now mentioned) keepe thy Windowesx and thy dooresy towards those places especially, close shut, so close that no ayre infected or corrupted with the putrid and poy∣sonous malignity of such places get into thy house. And give a strict charge to thy family, that none of them pre∣sume either to gaze much out of thy Windowesz, or to sit long or often at thy dooresa; but let every one of them, as well as thy selfe, retire often to their chambers and other the most private places of thy house, and there fill their eyes with teares, their hearts with groanes, and their mouthes with pray∣ers and strong criesb.

In houses farther off from infection, thou mayest use more Liberty and set open both windowes and doores more freely, yet not without observing how the winde stands; for though the Southerly windes of ease and prosperity do most please the most of men; yet the Northerly blasts of trouble and adversity are most wholsome: the former generating corruption and putrifaction, or at least disposing thereunto, the latter helping both to preserve and keepe from it, as also to purge and cleanse itc.

Fires are to be made in houses infected and the neighbouring houses, and in Churches as times of publike prayers and preach∣ing, and at all publike meetings, not in the chimnies of houses only, but in moveable pannes. &c. But of all fires in houses the fire of love and charityd, the fire of Zeale for Gods wor∣ship

and glorye, fire of fervency in prayerf, the fire of holy indignation against sinne and uncleanesseg, are incomparably the best, and proper for moveable pannes, the breasts and hearts of men. The same fires are also the best that can be used in our Churches, and in all our other publike meetings at season∣able opportunities, but beware of strange fire in Gods house, 'tis most pernicioush. The principall thing whereof these fires are to be made, is the heart of thy best Oake, thy selfei, well dryed, from it's corrupt sap and moysturek, by the peirc∣ing beames of the Sunne of righteousnessel: Some strange smelling herbs, or Aromaticall plants gathered out of Gods owne Gardenm, and cast into those fires when they are fla∣ming or burning, will make an admirable perfume, and adde much to thy safety. There mayest thou also have such sweet watersn, as are not to be matcht for vertue and efficacy, by the richest distillations or extractions that art can boast of; and if thou drinke them, or sprinkle them on thy burning heart, thou wilt finde thy animal and vitali spirits exceeding∣ly recreated and refreshed, and so wonderfully strengthened and corroborated in their withstanding and repelling all ve∣nime and putrefaction. Fayle not of perfuming thy house, chamber or closet▪ or all of them twice or thrice every day••: (as much oftner as thou pleasest, or seeft causep) with the incense of prayerq, and, if thou be so well stored, with a few drops of penitent tearesr cast thereon.

Besides all this, the richer sort if they regard their health, should make themselves fuming candles or cakes of mercy, and almes to the poore. Nothing not already prescribed, burnes or smels better either to rich mens comfort and secu∣rity, or to poore mens refreshment and preservation a and •• better Antidot can scarce be useds.

An especially care must be had of thy wearing clothes, for that they being of a loose porous spongie substance, are ve••y apt to receive and retaine contagion. And we are told by good Authors that have written of the Plague, that some∣times

the poyson thereof hath layen in clothes, and other things of that nature, which have beene layed aside before they have beene well ayred, not onely divers monthes, but yeares, and then infected all that have medled with them: the experience of divers amongst us can witnesse much in this particular. And 'tis further to be noted, that the poyso∣nous seed of this contagion being in a garment, doth passe from thence, not onely into the living bodyes of men, but also into things without life; as namely, from one garment into another, and doth sometimes so lurke in garments, that it hurteth not him in whose garment it is, and yet infects and kils others that come neere it. It behoveth every one then to be very carefull of his wearing apparell; as they were of old commanded to be, when the Plague of Leprousiet was in any place, or other foule diseasesu, And to that purpose be ad∣vised to avoyd all fantasticall affected fashions of garmentsx the contagion thereof being very catching. The fashion of open breasts, how common soever amongst women, is very infectious, and some men may with more safety come neere breasts full of Plague-spots, then such breasts: for the uncovering of the breasts, is, for the most part, a symptome of excesse of lustfull heate in the body: and the laying open to common view that reserved repose of modest lovey, is a strong temptation to immodest desires to take up their lodg∣ing therez, as supposing those breasts not unwilling to be bruiseda, that are willing so to be exposed. Neither is this all the danger; (though it be danger enough, one would thinke, to hazard the losse of thine owne, and others soules, by thy fond and wanton attiring thy body) but thou hast cause to feare, lest thy making naked, and discovering those parts, which thou shouldst not, provoke God to strip thee of all thy apparell and ornaments, and leave thee naked and bare to thy shame and confusion here, as well as to thy con∣demnation hereafterb. Blacke spots and patches, and other paintings and pargetings of the face, as constantly worne by some as any other dresse or attire, are most fouly contagious, & although now (the more is the pity) they are become the

weare of some honest and honourable personages, yet they are suspected to have had their first originall from that pestilentiall disease, called luet venerea, a very sore infe∣ctions Plague: and notwithstanding that they are by some re∣puted to render faces the fayrer, yet the more sober and chast judge such faces, and their whole bodyes not alitle the fouler for themc: and let such faces take heed they doe not one day gather other blacknessed; therefore weare no more on thy face, then thou wilt be willing to appeare with before the face of thy judge. Superfluity and excesse in apparell is also exceeding dangerous, especially in times of Gods, wrath. We reade of men threatned to be cut off for it, and that (as 'tis thought by divers of good judgement) not onely for being effeminate themselves, as too many Phanta∣stickes use to be in their unmanly habits and fancies, but for suffering and maintaining their wives and children in that their folly and vanitye. There is no little danger likewise at such times, and more particularly on dayes of publique hu∣miliation, to weare soft rayments or costly apparell, which may be worne by such as are of place and dignity, on other dayes and at other times. Our best clothes are then our worst, and our worst, even sackecloth, is then our bestf. Garments polluted with blood, though but in the very skirts thereofg, or foyled with vomitsh, or bespotted with the fleshi, or o∣therwise defiled with any uncleannesse, are not to be toucht or come neere to with safety, Whatsoever garments thou put on, let them be perfumed with some of that myrrhe, aloes and Cassia, whereof our Saviours Garments are sayed to smellk, that is, with humiliationl, mortificationm, righteous∣nessen, and other Graceso wherewith his humane nature was filled and abounded, and of which fulnesse we have all recei∣ved grace for gracep.

When thou goost abroad, it is good to lay thy hand on thy mouth till thou have an opportunity of opening it to some good purposeq, and then when thou doest open it, be sure there be salt in thy mouth, mixt with some herbe of gracer, Spices also are very good to hold in thy mouth, so that they

be some of those which growe in that inclosed Garden be∣fore-nameds. Some rootes are excellent to chew on; but there is no roote that thou mayest confide in, save the roote of Jesset and that I advise thee above all things to trust in; for it never fayled any that trusted in itu. In thy hand I approve of a spunge dipped in vineger; so that it minde thee of him, who for thy sake had a spunge filled with vineger given him to drinkex. A toast of the bread of sorrowsy so they be not worldly sorrowes, called by one (though I approve not that apellation) browne bread, dipped in teares, and held patiently to the nose, proves very often an excellent preservativez. A littlea penny-royall in thy hand, or if need require, and thou have itb, a pretty quantity of the best Mint fresh gatheredc, is admirable good; when thou meetest with some poore people, or comest neare an Hospitall or Almes-house, to cast amongst them: it helpes to preserve both them and thy selfed.

Persons of better ranke shall do well to use more of thesee when they stirre abroad; but better then these I know not any: the richest Pomanders made of Lodanum, Benzoin, San∣ders, Storax, Myrrhe, Saffron, Amber, Camphyre, Muske, &c. though excellent in their kinde, are not to be named with them.

Enter not into the path, and goe not in the way, where in thou knowest any infected or suspected persons use to walke, but avoyde it, passe not neare it, turne from it, and passe awayf: more particularly and specially, be carefull to avoyd and not to come neare, the way of the Rebellg, the way of the whereh, the way of blood-thirstyi, the way of the cove∣teousk and the way of the Idolaterl.

Be no lesse carefull to shunne an infected and suspected, houses, such as thou wert before advertised of: And if thou happen to come neere any such ere thou art aware, or upon necessary occasion; and in thy passing by heare any singing and roaring, or (as they call it) making merry therein, be thou truly sorry for them, and let fall a teare or sigh at the least in their behalfe, as for men in a desperate condition: for

besides that such behaviour at such a timem and in such a place strongly argues that a strange raving giddinesse or light-headednesse hath possessed them, a notorious symptome that the poyson or infection hath gotten into their braines; such carriage is usually accompanied, or followed at the heeles, with a deep lethargicall senselessenesse, another dead∣ly symptome of the Plague, from which very few recover.

If thou passe by any house that hath a red crosse, or The Lord have mercie upon us on the doore: be ashamed that any doore should be better furnished then thy heart: and there∣fore let the sight thereof minde thee of getting the doore posts of thy heart marked with the bloud of the Lambe, that so the destroying Angell, which smote that house, may passe over thinen, and pray thou heartily, what thou findest written on such a doore customarily, that the Lord would have mercy upon all that remaine alive within ito.

If the Magistrates shall obance to forget or neglect their duty and the publike safety so farre as to tolerate any une∣cessary publique meetings or concourse of people, such as Wakes, Feasts, Theatricall sports, Campings, or Football∣playes, Dauncings, or the like pastimes: have a care thou do not forget or neglect thine owne duty and safety so farre, as to be present at any of them, or to approach neer them, unlesse it be to reprove themp.

The forsaking or absenting thy selfe from the publike As∣semblies in the house of God, as the manner of some is, I can in no wise approveq. but rather I counsell thee to frequent them the oftener; provided that thou goe prepared with some inward and outward Antidotes and preservatives before and after prescribed, taking with thee thy Bible in thy hand, and something in thy purse or pocket for the poore. For be∣sides that God hath promised his owne especiall presence at such meetings at all timesr; he hath also declared more then ordinary acceptance of such prayers and other religious performances as are presented to him in that place in a Plague-times. And, which is worth our inquiring into, ve∣ry few, if any, of those who have beene infected with the

Plague, either in this or in any other contagious time, could say, and say truly, and upon certainty, that they caught the infection, or the infection them, by frequenting the house of God, either to pray unto him, or to heare his word preacht unto them.

Go not forth early in the morning: to be sure, not before thou have offered up thy morning sacrifice of prayer and praise to Godt, both in thy Closetu, and with thy family, if thou hast anyx. And whensoever thou goest forth, 'tis dangerous to goe out fasting, but what I would advise thee to eate, thou shalt heare by and by, when I come to speake of thy dyet.

Wash thy mouthy every morning with fountaine or spring waterz wherein Sage, that especially of Jerusalema, hath beene infused: and so keepe it cleane from all filth, parti∣cularly from swearing, lying, slandering, (whereof you were warned before) murmuring against God, or against those Rulers and Powers which are ordained by him, principally the supreame power, the Kingb. And if washing thy mouth will not serve for the through cleansing of thy tongue, scrape it soundly, rather then suffer it to be foule; for death and life are in the power of the tonguec; and 'tis naturally full of dead∣ly poyson, which unlesse it be well lookt to, instantly set∣teth on fire the whole course of nature, and is it selfe set on fire of Helld. Thy teeth must not be altogether neglected; for much filth may, and usually doth stick close to theme; which happily may be one reason why men shalbe hereafter so much tormented in themf, as they are not a little here.

Be not abroad too late at night; for the Pestilence it selfe walketh in darknesseg; and in the night time of all times else, the most fowly contagious use to stirre abroadh seeking whom they may infect.

In the morning before thou goe out of thy house, or whe∣ther thou stirre out or not, be sure to breake thy fast: but understand me aright; I would not have thee to breake the' publike religious Fast, if any be appointed by the supreme Magistrate, no nor thine owne private religious fast, resolv∣ed on for thy selfe alone, or for thine owne family with thee;

for so farre thy power extends; but that is the utmost ex∣tent of a private fast, and they, who goe farther in appoynt∣ing a Fast, incroach upon the Princes royall power, whosoe∣ver they are. The taking those things which I prescribe, is no breach, I am sure, of either of these fasts, but an helpe to the better keeping of both; and, as farre as I yet apprehend, the taking of such things, as are in such times prescribed by the Physitians, or otherwise communicated for preservation, is in that respect the like; The fast, that I advise thee to breake, is that fast whereunto every man, through the aboun∣dance of corruption that is in him, is most naturally inclined, viz. the absteining from all spirituall food and nourish∣menti, &c. and this fast thou must breake in the time of Plague especially. Thou needest not eate much in quantity: Every morning a little butter made of the sincere milke of Gods wordk, with some leaves of herbe of Gracel, or else a good draught next thy heart of that milke it selfe, warme from the teats of the Old or New Testament, mixt with faith and lovem, is most Soveraigne against all infectionn.

At meales, let thy food be such as may be easily digested; Eate no bread that is gotten by grinding of the faces of the pooreo, and let neither bread of secreciesp, especially that which is cut from anothers loafeq, nor bread of deceitr, nor any other bread of wickednesses come within thy lips. Eate nothing that is uncleane or defiled, as all meates are, that are not received with thanksgiving, & so sanctified by the word of God and prayert. Be content with such food as God sends theeu, and lust not for otherx: tast not of meat that hath bloud in itz; and if thou come where dainties are, and be a man given to appetite, put thy knife to thy throat; and desire them nota. And because I would have thee know as well what to eate, as what to abstaine from, let me assure thee, that the onely bread and flesh, in which thou mayest confide, is that bread which is called the bread of God, or the bread of life, or the bread from heaven, and that flesh which is called flesh and meate indeedb. This bread and flesh if thou canst feed on it by a true and a lively faith, my life for thine, no plague shall

hurt theec. Eate thereof every day more or lesse according to that provision which thou hast made; and as oftd as thou are invited; if thy appetite be good, doe but examine thy selfe, and eate freely of it at thy Lords Tablee. To prescribe what particular meates every man should, or should not eate, were not onely ridiculous but impossible, so different and contrary are severall mens tempers and constitutions, and so much also, upon occasionall alterations, doth the same mans temper and constitution differ from it selfe. Those meates which are wholsome for some, are little lesse then poison to others; and that which at one time nourisheth a man, may at another time helpe to destroy the same man. Wherefore I advise every wise man that regards his health and safety to consult in point of dyet that Phisitian who hath fairely taken upon him the care and cure of himf, or (as our Church al∣lowes in such a case) if need require some other discreet lear∣ned Physitiang, on whose skill or fidelity he more relies, For Sauce, Salt and Savery discourse is excellent condimenth; but if to thy sweet meate, God send thee sowre or sharp Sauce despise it noti, for although it be unpleasing to many palats, yet 'tis und oubtedly the most wholsomek. One sort of milks I prescribed before to be taken next thy heart in the mor∣ning, and that milke I here againe recommend to be takenl at thy meales, provided still that it be mixt with faith, and that it be eaten with a good appetite without the least nausea∣ting; for if it be so eaten, it neither corrupteth in the sto∣macke, nor causeth any obstructions, (which are the prime reasons why Physitians inhibite milke in time of infection) but it helps to cleansem the Liver, and scouren the Stomack, and keepes from all intemperate heate of the heart and other partso, and withall is most incomparably cordiall for comfor∣ting the Spirits, and strengthening the vitall partsp. Fish I approve of, on those daies wherein our lawes require it to be eatenq; so that it be eaten in obedience to that politicall ju∣dicious constitution for the maintenance of our Navy, Fisher∣men, and Sea-men, and for the preservation of flesh, especial∣ly of beefe and vealer: and not in conformity to any super∣stitious

rules or Canons, for the maintenance of those Fisher∣men belonging to the See of Rome, and for preservation of their Calves and other Cattles. But it is not safe to adven∣ture upon all fish that comes to the net, no nor upon all that comes to that Angle neither. Fish that is sound and firme and fairely taken, may be eaten without danger; but fish taken in other mens waters, or troubled waters, is never sucht; and therefore to be utterly avoided. Fish that is taken by poiso∣ning or intoxicating themu, or by the Angle of deceitx, or by the net of hypocrisyz, or by the degree of violence and ra∣pinea, (the prime wayes that those great Fishers neare Lon∣don upon the bankes of Thames use in these times) may per∣chance be sweet in the mouth, but either they prove very ill of digestion, or being digested, generate onely putrid and corrupt humours, which dispose and expose the eaters there∣of to all manner of plagues and diseasesb. Some Fruits are of admirable virtue against all infection, as fruits worthy of repen∣tancec, the fruit of wisedomed, the fruit of righteousnessee, and all the other fruits of the Spiritf: Other fruits are as deadly poisonous, as the fruit of the wickedg, the fruit of our owne wayh, and all the fruits of the flesh, commonly called, the workes of the fleshi. Thou canst not then be too carefull in choosing thy fruits, remembring what the eating but a little fruit that was forbidden, cost thy first parents and their po∣sterity downe to thy very selfek, as also what super-excellent fruit is to be had, if care be had in the choosing itl. Strong wines or strong drinke, unlesse very moderately taken, is ex∣ceeding dangerousm; but excesse in drinke or meate much moren. Some kind of emptinesse is very bad, and therefore the contrary is prescribedo: nay'tis not safe to appeare empty-handed before the Lordp. But the avoiding all such emptinesse both of heart and hand is most consistent with such fasting as the time of Plague calls for and God accepts; And therefore though I allow not emptinesse, yet I cannot but magnify fasting as one of the best courses that can be taken either to prevent or expell the Plague, if it be observed ac∣cording to the following prescript. When a Publique Fast

is proclaimed or called by the Supreame Magistrate, (which in this Kingdome is the King (and the King onely, to whom the constituting and appointing of a fast solely apperteinesq; faile not to keepe it with all due observation, abstaining from all meate and drinker, except what in case of necessity is pre∣scribed by the Physitian, as also from all pleasure and daily la∣bours; powring out more then ordinary prayers and supplica∣tionst, rending thy heartu, and watering thy cheekes with thy tearesx, loosing the bands of wickednesse, and shewing mer∣cy to the poorey: For such a fast is most acceptable to God, and prevalent with himz. But when a Publique Fast is ei∣ther appointed by such as have not the Supreame power, (like that of Jezebell appointed in the Kings namea, and as such fasts commonly are) for the better colour of murdering the innocent, and taking possession of their inheritanceb, or else is observed onely for debate and strife, and to smile with the sist of wickednessec, and not according to those necessary conditions of a truly religious fast but now named; Such a fast, instead of pacifying Gods wrath, doth much more in∣cense itd. And O my Soule come not thou into their secret: unto their Assembly mine honour be not thou unitede. Private fast∣ing by thy selfe alone or with thy family is of singular vertuef, though not of like force with the publickeg: but be sure thy private fasting be private, otherwise it looseth all it's vertue, and thou all benefit by ith.

Where there is fulnesse or corruption of bloud in any; as, in such a plentifull peaceable land, as this lately was, the most mens blouds are too ranke, and too high, too suddainly rising up∣on small or no occasion, and too often boyling, too much tain∣ted with ease and idlenesse, and divers other wayes foulely cor∣rupted; In such a case letting bloud is fit and necessaryi: but care must he had that too much be not taken away; for that suddainly ruines the parties that are so dealt with, and brings the guilt of bloud upon them that so deale with them. The bleeding by horseleeches I like not, for that they cry allwayes give, give; that is, give us more bloud, give us more bloud, or that which is valued by some as their bloudk; take heed

therefore that thou suffer not these to fasten on thee. And if thou make use of a Physitian or Chirurgion to let thee bloud, beware of those new-upstart Quacks at London, notorious∣ly infamous for bloud-letting throughout the Christian worldl.

Where the humours are corrupted, and where they much abound, and so are neere to corruption (as who can say he hath not such humors in himo) there purging Physicke is ve∣ry necessaryp, so that it be not too strong and violent. A pret∣ty quantity of Rubarb of Patience, infused in wine of cheer∣fulnesse on the fire of Tryall, is approvedly good for the purgeing of all cholericke and melancholy humorsq; or (where they are to be had) the Quintessence of the one, and the extract of the other, made into such pilles as may well be swallowed, are admirable. Aloes of sorrow for sin taken in conserve of amendment of life, is excellent for purge∣ing both those and all other ill humors whatsoeverr. Not to perplex thee with multitude of purgations. Take the Spi∣rit of the feare of the Lords Holy-thistle of compunctionst, A∣loes of confessionu, wormewood of bitter hatred of sinnex, stampt or beaten together in the mortar of Consciencey, then put to them the roote of faithz, infused in the blood of the true Vinea, on the fire of Gods love to theeb, and thy love to God and thy brotherc: and so mixing them all together with the Spirit of grace and supplicationd, and some sugar or honey of Gods promisese drinke a sound draught next thy heart, till the teares stand in thy eyesf, and be confident it will purge thee abundantly.

Issues or fontinels in the remoter parts of the body, made by some cauterie of externall troubles and afflictions, are ve∣ry good for keeping the poyson fr••m the more principall partsg, but there is so much danger in the returning of the humors upon the stopping of such issues, and the corrupti∣on that is purged out by them, without inward purgations,

is so littleh, that I advise you by all meanes to keepe to those inward purgatives now mentioned, whether any outward issues be made or not.

Vomiting, if there be cause, is very necessary, As if any have swallowed ought, that he cannot well digest: or though his stomacke be such that he can digest it for the present, as he thinkes well enough: yet 'tis knowne to be such, as if it be not cast up againe, it will trouble the sto∣mack a long while after, and perhaps corrupt his very bloud, and that to his Childrens Children, as all things that are un∣justly gotten or wrongfully detained will do, more or lessei.

In such a case, if thou have swallowed any such thing, never suffer thy selfe to rest till thou have vomited it up a∣gaine; or else be sure God will either make thee to vo∣mit it up and thy Children that have eaten of it with thee, or else, if he suffer it to remaine with thee and them, it shall be to bring a curse and a consumption on bothk. Now to procure vomit in such a case, If the oile of love to God and obedience to his Commandement, will not worke with thee as to turne thy stomackel; take the extract of severall dreadfull sentences in sacred writ denounced against those who swallowe such thingsm, mixed with the bitter water of the cursen, and some of the Spirit of the feare of the Lord before prescribed, boyled together in thy Conscience, heate with the sense of Gods wratho, and of thine own appearing before the tribunallp, and so drinke it off as hot as thou canst well endure it; and if this do not make thee cast it up, I know not what will.

Exercise with moderation is most healthfull; as the ex∣ercising thy selfe in thy calling, by stirring up that gift which God hath given thee for the enabling thee thereinq. This ex∣ercise will keepe both thy body and minde from a world of corruption, which would otherwise through idlenesse or bad employment growe upon theer. But the prime exercise of all, is to exercise thy selfe unto Godlynesses, so as to have al∣wayes a conscience voide of offence towards God and towards ment. And if the Plague should feise upon thee whilst thou art thus exercising thy selfe, happy will it be for thee to be

found so doingu, whereas to be found idle or ill employed at such a timex, gives the Plague the more power over thee, as finding more corruption in thee to lay hold ony, and thee out of that way wherein God hath promised to protect and keepe theez.

The last meanes of preservation according to the com∣mon prescrips of Physicians, is that which ought to be the first and chiefest in the care and practise of every wise man. Namely, the fortifying and defending the heart and vitall parts by Cordials, against the venime and poyson of that perni∣cious disease. For although there be no member, no entrall, no part or particle of the whole body of man, which doth not feele the insulting cruelty and rageing tyranny of this acute destroying disease; yet of all the rest the heart is the most infected, corrupted, tortured and afflicted with its pe∣stiferous venome; because the heart is the magazine of a∣ctive heat, the royall fort of life, and the fountaine of all the vitall Spirits; which being once vanquished and taken, the victory over all the other parts of man is most easie and ex∣pedite: and it is the nature and property of all poyson, e∣specially of this most subtle and deadly poyson, chiefely and principally to assault and invade, and so to wast and ruine the native heat, and vitall spirits, and in them life it selfe. It may, and doth make its way to the heart by, or through o∣ther parts of the body, and so perhaps shewes it selfe in them first: but 'tis the surprising and overcomming the heart which it principally aimes, and drives at. Take this either literally of the Body-Plague, or Allegorically of the Soule-Plague; you will finde it most true of both. The heart is the principall subject of the Plague of the body; so Physitians; The heart, (that is, the understanding, will, and affections) is the principall subject of the Plague of the soule, so the Scripturesa. Above all things then have a care to preserve thy heartb, Which is to be done chiefly these two wayes. 1 By purgatives. 2 By Cordials. For purga∣tives I can prescribe no better then those before advised. And for Cordials, because there are so many excellent ones,

and particular mens, tempers and cases are so different. I ad∣vise every one to make his addresse (as before in point of diet) to some discreet learned expert Divine-Physitian of knowne honesty and integrity; and unlesse there be some very good reason to the contrary, rather to his own Physici∣an that hath undertaken the care of him, and best knowes his state, then to any otherc: and to be counselled by him, so farre as he shall finde his Counsell agreeable to God, revea∣led in his wordd. But in case thou be any danger more then ordinary, and canst not have recourse to any such Phy∣sitian. Take the Spirit of wisedome and the feare of the Lorde, as before, the Spirit of obedience to Gods commandsf, the Spirit of truth righteousnesse and mercyg, the Spirit of promiseh, the Spirit of love and a sound mindei, the Spirit of meekenesse and humilityk, the Spirit of temperance and sobri∣etyl, the Spirit of prayer and fastingm, the Spirit of zealen, the Spirit of discretiono, the Roote of Faith, Hope and Cha∣rityp, the seed of Gods Wordq, the flowre of the Lilly of purityr. Conserve of Roses of Chastity and modestys, two hands full of bounty and liberality to the pooret. the Elixar of patienceu, the powder of contempt of the worldx, Sale of good Speechy, the tincture of the meditation of Deathz Judgementa and hellb, and with all these that which is the Aurum potabile, Bezoar, Methridate, Diascordium, Tria∣cle, Quintessence of Pearle, of all ingredieuts that can be thought on, viz•• sanguis Christi, the blood of Christc. Mix all these in the wine of Cheerfulnessed, and the water of true repentancee, and take of it dayly more or lesse according as there is cause. It never fayled any.

If for want of taking and making use of these preserva∣tives mentioned, thou finde all these or any of these dange∣rous Symptomes following, As first, A payne in thy head, that it is a trouble to thee to lift up thine eyes to heavenf, or to incline thine eares to wholesome instructiong, or to bow

thy head to Godh▪ or to thy superiouri. 2 A swimming or dizinesse in thy head, that thou knowest not or regardest not what, or of whom, or to whom thou speakestk; and thinkest that other things move out of course, when the fault is onely in thine own brainesl. 3 Overmuch waking when thou shouldest sleepe, either to doe mischiefe to othersm, or to scrape together wealth for thy selfen, or to commit any other iniquity. 4 Overmuch drousinesse and sleepinesse, ei∣ther when thou shouldest be prayingo, or hearing the word of Godp; or when thou shouldest be about the workes of thy callingq. 5 Fainting or swooning, whether it be at others tribulationsr, of under thine owne chastisement and corre∣ctions; whether it be in beleivingt or prayingu; or any kind of well-doingx. 6 Vomiting or pronenesse thereunto, especially upon the eating of wholesome foody. 7 Wearinesse without cause, as with well-doingz, or in suffering for Christs sake, or thine owne chastisementa. 8 Losse of appetite; to that which is goodb. 9 Much thirsting after earthly thingsc. 10 Extraordinary loosenesse, either of body or minded. Upon the finding of any of these Symptomes, especially divers of them concurring betake thee to thy preservatives prescribed both evacuative and Cordiall; as thou lovest thy life: And upon the taking thereof, if thou sweat well, though thou labour under it the more for the present, it will very much conduce to thy ease afterwards, and to thy preservatione. It cost him that tooke thy infirmity and bare thy sicknessef a terrible sweat,g and unlesse the thought of that sweat, the sense of thine owne condition and of Gods wrath, together with the virtue and strength of thy Physicke doe provoke some sweas in thee, I conceive thee to be in a very ill case, little better then desperate. But in thy sweating observe these rules. I Consider that 'tis not the violent or long sweating, so as to weaken thee, or oppresse thy Spirits overmuch, that will do thee good; but the kinde free sweating according to thy strengthh. 2 Doe not thinke all the danger over, upon once

or twice sweating; for the subtetly of the disease is such, that being once or twice (sometimes oftner) repelled from the heart and vitall parts, it still lurkes in some secret angle of the body, and will returne againei unlesse it be more strongly opposed; and therefore be sure to continue thy pre∣servatives after thy sweatsk. 3 Take heed of sleeping too soone after a sweat, for it is very dangerousl, 4 Have a care of cooling thy selfe, and be content to have it done as the great Physitian thinkes fitm. Lastly, take of thy Cordiall be∣fore prescribed, lest otherwise thy strength fayle thee, and indanger thee that wayn.

Thus have I shewen thee the best meanes for preservation that I could recall for the present. And if any Doctor, Batch∣elor, or other Practitioner in Divinity Physick, can shew me any errour in any of these prescripts, I shall willingly cor∣rect it: Or if he shall prescribe any, that are more accurate, I shall amongst others most humbly thanke him for it.

Now for Curation, I observe that that Reverend Physiti∣an, whose method I have kept the most close to of any's, adds very little for the curing of the Plague to what he had prescribed for the preserving from it, except it be for curing the botches, sores, or Carbuncles. And as I apprehend, he therefore doth so, first, because the same physicke, especially the Cordiall Physicke, that is good for preservation, is as good as can be thought on, in ordinary cases, for cure, only where need requires, as it doth in the most, the quantity of the ingredients must be augmented. Secondly, because mens tempers and constitutions as I before told you are so differ∣ent, and in a manner contrary, and the poyson of the disease infecteth and corrupteth in such different wayes and degrees that 'tis not good, scarce safe either for Physitian or the par∣ties infected to adventure upon any Physicke, without the advise (where 'tis to be had and time permits) of some able Physitian, whom they shall please to acquaint with their particular present state and condition. The like course upon the like reasons shall I observe in these my Hyperphysicall Directions. For generall curative Physicke, in generall cases,

where any are infected, (as who can say I am cleaneo?) I know no better, then what I have acquainted you with, by way of preservatives: onely the quantity of the ingredients, and so of the Doses, is to be increased, as there is cause. And for particular cases I once againe, as before, advise every man that desires to deale safely for himselfe, and would have his Physitian to deale so too, by all meanes to repaire (if he have the Liberty) to some discreet learned Divine Physitian for his particular counsell concerning his particular statep, and after his prayers to God to direct his Physitian aright in his counselling, punctually to follow his counsell, so farre, as his counsell is agreable to Gods revealed willq. And for botches and sores, when thy infection and corruption is growne to such tumorsr. take for a great Onyon, strong de∣testations of the filchinesse and loathsomenesse of Sinnet, and put into it instead of Rue, as much bitter sorrow for Sinneu, as thou canst possibly crowd it, together with some of that Treacle which is made of those vipers which Christ himselfe slew, viz, Sinne, the Divell, Death, the Grave, and Hell;x; then heat it well at the fire of the sense of Gods indignation a∣gainst sinne and sinnersy and so apply it by the hand of faithz as hot as thou canst endure it to the tumour. I dare warrant thee it will soone draw thy sore to an head and breake it. But then thou must be carefull that thou wash that part well, wherein the sorea is, with some teares of unfeigned repen∣tanceb, and bath it throughly in that fountaine, which is set open for sinne and uncleanessec, and that will both cleanse and heale thy sore, be it never so foule and dangerousd.

When thou art made whole, forget not to returne thanks to that great Physitian that cured theee. And sinne no more, left a worse thing happen to theef.

A Postscript of Gratitude.

To the Worshipfull Master Thomas Smith the late Loyall Major of the renowned City of Oxford.

Worthy Sir,

THese Directions published for the common good of this City, and therefore dedicated to those Superiour powers, which at this time have more then ordinary influence into the Government thereof, could not passe quietly from my hand to the presse with∣out giving you some particular interest in them, both because I re∣ceived (besides other kindnesses) the constant food that sustained me all the littletime wherein I was composing them (as well as be∣fore and since) at your table; and so 'tis but a due returne of that fruit which your bounty and liberality help't to foster; as also, be∣cause 'tis conceived by them that know you, that your good ex∣ample in observing them, will be no small inducement to others, especially of your owne politie, the more readily and willingly to put them in practise. Other retribution, though none more cor∣diall, shall hereafter be made you, if God make me able. Let it suf∣fice for the present, that as you forget not to doe good, and to commu∣nicate Sacrifices with which God is well pleased: Heb. 13. 16. So that good which you have done, and those good things whereof you have communicated, are not forgotten by all those that have par∣ticipated of them. By all did I say? nay I verily beleeve by none at all, that are truly loyall, and such onely, as neare as you could, were the constant partakers of your courtesie and hospitality; for certainly, they that in such times as these dare be loyall, scorne to be ungratefull. Let this poore commemoration of your rich boun∣ty to such be an earnest thereof: and what I and others of His Ma∣jesties Loyall Subjects are not able to requite, without doubt, that God, for whose sake and cause you have done it, will abundantly recompence into your bosome. For which purpose Saint Pauls benediction, That he that ministreth seed to the sower, will both mi∣nister bread for your food, and multiply your seed sowen, and increase the fruits of your righteousnes. 2 Cor. 9. 10.

Shall be the daily prayers of

Your much obliged L. G.

Notes

• a

  Numb. 16. 26. Jerem 51. 6. Rev. 18. 4. Tit. 3. 10. 1 Cor. 5. 11. 2 Cor. 6. 17. Prov. 5. 8. and cap. 24. 21.
• b

  2 Kings 20, 1.
• c

  1 Tim. 5. 8.
• d

  Prov. 19. 17. and cap. 21, 13. Psal. 41. v. 1, 2, 3. Dan. 4. 27.
• e

  Heb. 13. 2.
• f

  Gen. 19.
• g

  Deutr 10. v. 18, 19. Job: 31. v: 32. Mat. 25. v: 35, 40. 3 E∣pist John v: 5. Isaiah 58. 7. 8.
• h

  Mat: 25. 43, 45.
• i

  2 Pet: 2. v 1, 2, 3.
• k

  2 P••t: 2. from v: 10, to v: 20.
• l

  2 Epist: John v: 10.
• m

  2 Tim: 3. 6.
• n

  2 Tim: 3. v: 3, 4, 5.
• o

  Act: 10. 22. and cap. 22. 12. Heb: 11. 39. 3 Epist: John v: 3, 6.
• p

  James 2. 18. and cap: 3. v: 12, 13. Mat. 7. 16.
• q

  Luke 10. v: 30, 31. &c.
• r

  I••: v 37.
• s

  Ephes: 2. v: 12, 13, &c:
• t

  Ezek: 18. 4. Mala: 2. 10.
• u

  Gen: 9 6.
• x

  Rom: 14. 4.
• y

  Deu: 23 19. Psal. 15. 5 Ezek: 18. 13. cap. 22. 12. Prov. 28. 8. Zach. 5. 4. Mal. 3. 5.
• z

  Prov. 28. 16. Luke 12 15. Psal. 10. 3. 1 Tim. 6. 10. Ephes. 5. 5. Deut. 7. 26. Exod. 20. 4. 5. Deut. 27. 15.
• a

  Prov. 6. 26, 27, 28, 29, &c. 1 Cor. 6. 9, 10. cap. 10, 8. Heb. 13. 4.
• b

  Isaiah 5. 11, 12, 22. cap. 22. 12, 13, 14. Prov. 23. 20. 21, 29, 30, 31. &c. Hos. 4. 11. 1 Cor: 6. 10. Rom: 13. 13. Galat. 5. 21.
• c

  Rom: 13. 13.
• d

  Exod: 32. 6. Ephes•• 5. 15, 16. Colos: 4, 5.
• e

  Prov: 14. 30. Rom. 13. 13. James 3. 14. 15. Galat. 5. 21
• f

  Deut: 25. 13. Prov: 20, 10, 23. Amos 8. 6. Micah 6. 11.
• g

  Amos 8. 5. Micah 6. 10. Prov. 20. 10, 23.
• h

  Deut: 24 12, 13. Exod: 22. 26, 27. Zach: 5. 4. Micah 6 10. Prov. 16. 8. cap. 20. 17. cap: 21 6. Hab: 2. 6.
• i

  Levit. 19. 13. Deut: 24. 14. 15. Jerem: 22. 13. James 5. 4.
• k

  Prov. 15. 25. cap. 16. 5, 18. 1 Pet. 3. 3. Isa. 3. 18, 19, &c. 2 Kings 20. 13, 17. Nahum 2. 9.
• l

  Prov. 20. 4, 13. cap. 21. 25. Ezek. 16. 49. Prov. 31. 27. 1 Tim. 5. 13.
• m

  Exod. 20 7. Levit. 19. 12. Hos. 4. 2, 3. Zach. 5. 3. Mat. 5. 34, 35. &c. Jam. ••. 12. 1 Tim. 6. 20. Heb. 12. 15. 16.
• n

  Psal. 101. 5, 7. Prov. 12. 22. cap. 13. 5. John 8. 44. Ephes. 4. 25. Prov. 4. 24. James 4. 11. Rom. 1. 29. 30.
• o

  Prov. 29. 5. cap. 26. 20, 22, 24, 25. cap. 18, 8 Levit. 19. 16.
• p

  Ephes. 5. 6.
• q

  Prov. 11. 26.
• r

  Malac. 3. 8, 9, 10, 11.
• s

  Isa. 5. 8, 9. Jerem. 2. 2. 13. Hab. 2. 9, 20, 11. Micah. 2. 2. 1 King. 2. Exo. 20. 17.
• t

  Prov. 2. 18, 19. c. 7. 27. c. 9. 18. c. 3. 33. c. 14. 9. 13. Ecstes. 7. 4. Ephes. 5. 4.
• u

  Prov. 20 1. cap. 23. 20, 29. 30. Isa, 5. 11, 12, Isa. 28. 8.
• x

  Jerem. 9. 21.
• y

  Genes: 4. 7. Exod: 12. 22, 23.
• z

  Job: 31. 1. M••••: 5. 28. 2 Sam: 11. 2. 2 Kings 9. 30.
• a

  Prov: 7. 11. 12. cap: 9. 18, 14.
• b

  Isa: 26, 20, 21. Mat: 6. 6.
• c

  Deut. 6. 10, 11, 12, cap 8. 10, 11, 12, &c. cap: 32. 15. Psal: 78. 34. Psal. 106. and 107. Job: 21. from v: 7. 10 v 16. Psal: 73. from v: 3, 10 v: 15. Hos: 5. 15. cap. 6. 1. Psal: 119. 67, 71. Heb: 12, from v. 6. to v: 12.
• d

  Psal: 133. 1. 1 Cor 23. from v: 1, to v: 9. Mat. 22. 37, 39, 40. cap: 5. 44, 45. John 13. 34. 35. Rom: 13. 9. 10. 1 Epist: John a. v: 10, 11. cap: 3. 14. 18. cap: 4. 12, 20 Luk: 7. 47. Ephe. 5. 25, 33. Rom. 12. 9 1 Pet: 1. 22. Exod. 32. 32. Rom. 9. 3.
• e

  Psal. 69. 9. Psal. 119. 139. Psal. 39. 4. Jerem. 20. 9. 〈…〉〈…〉. 32. 32. Rome. 9. 30. Num. 25. 7, 8. 2 King. 23. from v. 1. to v. 26. Revel, 3. 15. 16.
• f

  James 5. 16. Rom: 12. 12, Colos: 4 2. 1 Pet: 4 7. 1 Cor. 14, 15. Rom. 12. 11. Exod, 14. 15. Jonah 3. 8. Heb 5. 7. Luke 18. 1. 2, &c.
• g

  Exod. 32. 19. Num. 25. v. 7, 8. Deut. 13. v. 6, 8, 9. 2 King. 23. Psal. 101. v. 3, 4, 5, 7, 8. Jer. 20. 9 Psal. 39. 4. and 119, v. 158. &, 139. v 21. 22. Pro. 8. v. 13.
• h

  Levit. 10 v. 1, 2.
• i

  Pro. 23. 26. Deut. 6. 5 Ps. 66. v. 8. Jer. 20. 9 Psal. 39. 3. Psal. 108. 1 Zach. 11. 2.
• k

  Psal, 66. 18 Pro. 11, 20. cap. 6. 18. 1 Tim. 1. 5. James 4. 8.
• l

  Malaki. 4. 2.
• m

  Cant, 4. v. 12, 13, 14, 16.
• n

  Cant. 4. 15.
• p

  Luke 21, 36. Eph. 6. 18. 1 Thes. 5 17.
• q

  Psal. 141. 2 Numb. 16 46.
• r

  Psal. 39. 12. If. 38. 5. Heb. 5. 7.
• s

  Deut. 15. v. 7. 8, 10. Pro. 14. 21 31. cap. 19. 17. cap. 28. v. 27. Psal 41, v. 2, 2, 3, Dan. 4. 27. Mat. 19 21. Acts, 10. 31. Is. 58 7. 8 9 10. Phil. 4. 18.
• t

  Levit. cap. 13. & 14.
• u

  Levit. cap. 15.
• x

  Zeph 1. 8. Is. 3. 18, 19, 20, 21, 22, 23, 24.
• y

  Pro. 5. 19.
• z

  Hos. 2, v. 2.
• a

  Ezech. 23. v. 3. 8.
• b

  Is. 3. 17, 18. Ezek. 16. v. 37. 39. cap. 23 v. 26▪ 28, 29, 34. Hos. 2, v. 3.
• c

  1 King. 9. v. 30. Pro. 7. 13. Je••. 3. v. 3 cap. 4. v. 30. Nalt. 3. 5. Hos, 3. 2 sower〈…〉〈…〉 that place thus. Let her put away her for∣nications from her face &c.
• d

  Nahu. 2, 10. Lam. 4. 9.
• e

  Is. 3. from v. 16. 10 26. 1 Pet. 3. v. 3 4, 5. 1 Tim. 2, v. 9.
• f

  1 Chron. 21. 16. If. 22. 12. cap. 32. 11. Joel. 1, 13. Jonah. 3. v. 5, 6.
• g

  J••. 2. 34. Lamen. 4. 13.
• h

  Heb. 2, 15 16. Pro, 23. 20.
• i

  Epist. Jud. 23.
• k

  Psal. 45. v. 8.
• l

  2 Pet. 5. v. 5.
• m

  Rom. 8. 13.
• n

  Job. 29. v. 14.
• o

  Colos 3. 12.
• p

  John 1. 14. 16.
• q

  Eccles. 3. v. 7. Amo. 5, 13. Pro 31. v. 8. 9. Jer. 20. 9 Psal. 39. 1. 2. Pro. 10. 8. 19. 21.
• r

  Colos. 4. 6. 1 Pet. 4. 11. Ephes. 4. 29.
• s

  Cant: 4. 12. 13, 14, 16.
• t

  Rom. 15. 12.
• u

  Nahum: 1. 7. Rom. 10. 11, H. b: 13. 5, 6.
• x

  Mat. 27. 48.
• y

  Psal: 1 27. 2.
• z

  James 1. 2, 3, 4.
• a

  Mark: 12, 42, 43, 44.
• b

  Act 3. 6. 2 Cor: 8. 12.
• c

  James 5. 3.
• d

  Prov: 11. 24. 2 Cor. 9. from 6. 10 14 Psal. 4 ••. 1, 2, 3.
• e

  Mark, 12, 41. 2 Cor. 9. 6.
• f

  Prov: 4. 14. 15.
• g

  Numb. 16. 24. E∣pist. Jud: 11. Prov. 24 21.
• h

  Prov. 2. 18, 19, c. 5. 5, 6, 8. c. 7. 25, 26, 27.
• i

  Epist. Jud: 11. Prov. 1. 11, 15.
• k

  Epist. Jud. 11. Prov. 1, 19.
• l

  Deut. 13. 6. 8, 2 Cor. 6. 16, 17.
• m

  Isa: 22. 12, 13. Ezek. 21. 10.
• n

  Exod. 12, 21, 22, 23. John 1, 29.
• o

  James 5. 15.
• p

  Ephes. 5. 11.
• q

  Heb. 10, 25. Psal, 84.
• r

  Mat, 18. 20.
• s

  2 Sam. 24. 18, 25. 1 Kings, c. 8. 37, 38. 39.
• t

  Psal: 5. v: 3.
• u

  Math: 6. 6.
• x

  Josh 12 24, 15. Genes: 18. 19. Psal: 101. 1, 2. Acts: 10. 2.
• y

  Prov: 13. 3. c: 18. 7. c: 4. 24.
• z

  Prov: 18. 4.
• a

  Isa: 2, 3.
• b

  Numb: 14, 36. 37 1 Cor: 10. 10. Numb 16, 11, 41. Exod. 22 28. c. 16. 8.
• c

  Prov. 18, 21.
• d

  James 3. 6, 8.
• e

  Job 16 9. Psal. 35. 16 Psal. 37. 12. Prov. 30. 14.
• f

  Mat. 8. 12.
• g

  Psal. 91. 6.
• h

  1 Thes. 5. 7. Job. 24. 13, 14, 15, 16. Prov. 7. 9.
• Concerning publike and private fasts and the observation there∣of. Se afterwards in Diet.
• i

  Amos. 8. 12. 1 Cor. 10 v. 3, 4.
• k

  1 Pe••. 2. v. 2. Prov. 30. v. 33.
• l

  Heb. 13. v. 9. 2 Pet: 3. v. 18.
• m

  2 Tim. 1, v. 13. Heb. 4. 2.
• n

  2 Tim. 3. v. 15. 16, 17. Iohn 5. 39. Math, 22. 29. Rom. 15. 4.
• o

  Isa. 3. 15.
• p

  Prov. 9. v. 17.
• q

  Prov. 2. v. 16, 17, 18, 19. cap. 6 from v. 24, to the end.
• r

  Prov. 20. v. 17.
• s

  Prov. 4. 17.
• t

  1 Tim. 4. v. 4, 5.
• u

  Phil, 4, 12. 2. Tim, 6. 8.
• x

  Numb. 11, v. 4. 33.
• z

  Genis. 9. v. A. 5, 6.
• a

  Prov. 23. v. 1, 2, 3.
• b

  John 6.
• c

  Ib.
• d

  1 Cor. 11. v. 25. 26.
• e

  1 Cor: 11. v. 27, 28, 29. cap. 10 v. 21.
• f

  Ma••: 2, 7 Heb: 13. v. 17. 1 Pet. 5. 2. Act. 20, v. 17. 26, 27, 28. T〈…〉〈…〉: 1. 5.
• g

  In the second ex∣hortation before the Confession at the Communion.
• h

  Colos. 4. 6. Ephes. 4. 29.
• i

  Prov: 3. v. 11, 12.
• k

  Heb. 12. v. 11.
• l

  1 Pet. 2. v. 2. Numb. 11 6. Psal: 119 v. 20. 40.
• m

  Ephes. 5. 26. Psal. 119. v. 9.
• n

  Psal. 119. v. 11. 104. 105.
• o

  Psal. 119. v. 23. 51. 61. 69 157. 161.
• p

  Psal: 119. v. 50. 52. 92. 93. 111. 143.
• q

  2, & 3. Ed. 6. cap. 19. 5, & 6. Ed. 6. cap: 3. 5 Eliz. cap. 5. Rom. 13. 2. 1 Pet. 2, v. 13, 14, &c.
• r

  2, & 3. Ed 6. cap. 19. 5 Eliz. cap. 5.
• s

  Ib.
• t

  Prov. 29. 24. Zach. 5. 3, 4. Numb. 16. 42. Act. 5. v. 36. 37, Isa. 17. v. 112, 14. Zach. 14. 13.
• u

  1 Sam. 15, 23, Ga∣lat. 3. 1.
• x

  H••b: 1, 15.
• z

  Ib.
• a

  Ib.
• b

  See the places now cited for every parti∣cular.
• c

  Math: 3. v. 8:
• d

  Prov. 8. v. 19.
• e

  Philip: 1, 11.
• f

  Galat. 5. v. 22, 23.
• g

  Prov: 10. 16.
• h

  Prov: 1, v. 31.
• i

  Gal. 5. v. 19, 20, 21.
• k

  Genes: 3.
• l

  Ezek: 47, 12. Revel. 22. 2.
• m

  Prov: 20 v. 1.
• n

  Prov: 23. v. 20, 21. 29, 30, &c. Eph. 5. 18.
• o

  Col. 1. 9. Eph 5. 18.
• p

  Exod: 23, 15. cap. 34 20. Deu 16, v. 16.
• q

  Chro••: 20 v. 3. Jonah 3. v. 7. Ez. 8. 21. 1 S••m 7 v. 5. 6.
• r

  Dan. 10. v. 3.
• s

  Isa, 58. V. 3.
• t

  Jod: 1. 13 c. 2. 17.
• u

  Jo••l: 2. v. 13.
• x

  Joel: 2. v. 11.
• y

  Isa: 58. v. 6, 7.
• z

  Is••: 58. v. 6, 7, 8, 9, 10, 11. Joe••: 2. from. v. 12, 10 v. 28.
• a

  1 King: 21.
• b

  Ib.
• c

  Isa, 58. 4.
• d

  Ib: v. 3, 4, 5.
• e

  G••n〈…〉〈…〉: 49. 6.
• f

  Nehem. 1. 4. Esther: 4. 16. Psal. 35•• 13. Dan. 9 3. 1 King: 21 v. 27, 29. Luk: 2 37. Mat: 6. v. 17, 18. Mark: 9. 29.
• g

  2 Chr: 20. Jonah: 3. 1 Sam: 7 Isa: 58. 10. 2.
• h

  Mat: 6 v. 16.
• i

  Rom: 13. v. 4. Gen. 9. 6. Deut 13. Num. 25, 8. Levit. 26. v. 25. Psa: 78. 34.
• k

  Prov. 30, 15.
• l

  Nahu. 3. 1. Is. 1. 21. Zeph. 3. v. 1, 2, 3, 4, 5. Ezek, 22. v. 25, 27. Macah. 3. v. 10, 11.
• o

  Pro. 20. 9. Job. 15. v. 15, 16 1 Epist. Jo. 1. 8, 10.
• p

  2 Cor 7. 1. Ezek. 24. 13.
• q

  Pro. 15. 18. Heb. 10, v. 34 36, Rom. 5. 3, 4. J••. 1. v. 2, 3, 4 Heb. 12 v. 1. Colos. 1, 11, 1 Pe. 2. 20. cap. 1. 7.
• r

  Ez••k. 18. v. 21, 22, 27, 28, 30. 2 Cor. 7. 10. Acts 3. 19.
• s

  Is. 11. 2. Pro. 1. 7. cap. 10, 27. cap, 14. 27.
• t

  Act. 2, 37 Ps. 51. 17. If. 66. 2. 2. Cor. 7 10, 11.
• u

  Ps. 51. 3. Ps. 32. 5. Pro 28. v. 13. 1. Epis. John 1. 9.
• x

  Pro. 8. 15. Ps. 97. v. 10. Ps〈…〉〈…〉9, 104, 128.
• y

  Rom. 2, 15. 1 Joh. 3 v. 20.
• z

  Heb. 11.
• a

  John 15. 1. 1 John 1 v.7
• b

  Rom 8 37, 39. 1 John 4. 9, 10.
• c

  John 14. v. 21, 23. 1 Epist. John 4. from v. 7. to the end.
• d

  Zach. 12. 10.
• e

  Ps. 119. v. 103. 2 Cor. 7. 1.
• f

  Joel. 2. v. 12. 13.
• g

  Rom. 8, 28. Heb. 12 11, Psal. 119. v. 67. 71.
• h

  Psal. 78. v. 32, 34, 36, 37, 40, 41. 42. Amos. 4. from v. 6. to the 12. If. 1. 5. 2 Pet. 2. v. 22.
• Pag. prae.
• i

  Pro. 28. 8. ca. 13. 22. Eccles. 5. from v. 13. 10 v. 18 Ja. 5 1 2, 3 4
• k

  Ib. & Job. 20 from v. 10. to the end. Job. 1. cap. 27. v. 13. 14, 15, 16, 17, 18. Zach 5. 3, 4
• l

  Luke 19. v. 8. Jo. 14 v. 21 23.
• m

  such as those new cited let I and K.
• n

  Deut. 27. 26. cap. 28. from v. 15. to the end Zach 5. 3.
• o

  Pro. 18. 14. Ps. 2 12.
• p

  2 Cor. 5. v. 10 11.
• q

  1 Cor. 7. 20, 24. 2 〈…〉〈…〉. 1, 6. Exod. 35. 30, 31, 32, &c. Rom. 12, 6, 7, 8, 11.
• r

  Ezek, 16. 49. Pr. 31. 27. 2 Sam. 11. 2. 1 Ti. 5. 13.
• s

  1 Tim. 4. 7, 8.
• t

  Acts 24. 16.
• u

  Mat. 24. 46.
• x

  Mat. 24, 48, 49, 50, 51.
• y

  Pro. 24. 30, 31.
• z

  Psa. 91. 9, 1, 11, Psal. 33, 18, 19. Psal, 144, 20.
• a

  1 K. 8. 38. Gen. 6. 5. Mat. 15. 19. Eccle. 8. 11. Deut. 29. 18. 19. Jer. 11. 8. cap. 17. 9.
• b

  Pro. 4. 23. Deu. 11•• 16, 18.
• c

  Sc Dyet. let. F. G.
• d

  1 John. 4. 1. Is. 8. 20. Ma. 16. 6. cap. 23. v. 2, 3. Act. 17. 11.
• e

  Is. 1••. 2.
• f

  1 Sam. 15 22. Deu. 28. from v. 1. to v. 15.
• g

  Pro. 3. v. 3, 4. cap. 11. 4, 6. cap. 16. 6. cap. 20. 28. Zach. 8. 16. c. 7. v. 9.
• h

  E••h••s 1. 13,
• i

  2 Tim. 1. 7.
• k

  Is. 57. 15. cap. 66, 2, 1 Pet. 3. 4. Mat. 5. 5.
• l

  Galat. 5. 23. 1 Pet. 5. 8. Tit. 2. 12. 1 Thes. 5. v. 6, 8.
• m

  Zach. 12, 10. Joel. 2. 12. 2 K, 20. v. 2, 5.
• n

  Num. 25. 7, 8.
• o

  Pro. 2, 11.
• p

  1 Cor. 13. James. 2.
• v. 14. 15, 16, 17, &c.
• q

  Luke. 8. 11.
• r

  Ma. 5. 8. 1 Ti. 1. 51 c. 2. 8.
• s

  1 Pe. 3 2. Ti. 2. 5. Mat. 5. 28.
• t

  D••ut. 15. 7, 8 pr••. 11, 25. cap. 28. v. 27. 2 Cor. 9. 6.
• u

  Heb. to 34, 36. Rom. 5. v. 3 4 Jam. 1. v. 2, 3, 4.
• x

  Philip. 3. v. 7, 8. 1 John 2. 15. 16.
• y

  Col••s. 4. 6
• z

  Eccles. 11. v. 8.
• a

  Eccles. 11. v 9, cap. 12. 14, 2 Pet. 3. v. 10. 11.
• b

  Mat. 5. 29 30, ca. 10. v. 28.
• c

  1 John.1. v. 7. cap. 2. v. 2 John 6. v. 54, 55, 56. Rom. 3. 25. cap. 5. v. 9. Eph. 1. 7. Colos. 1. 20. 1 Pet 1. v. 18. 19. Heb. 9. 14,
• d

  Rom. 14. 17. cap. 15 13. Philip. 4. v. 4.
• e

  Acts▪ 2. v. 38. cap. 3 19 Ezek. 18: v. 21. 27, 30.
• f

  Psal, 123, v. 1. 2. John 11. 41 Mat. 13. 15, Psal. 17, 11.
• g

  Jer, 7. 24, 26, cap. 11. 8. cap. 17. 23.
• h

  2 Chron. 29. 30.
• i

  Genes. 43. 28. 1 Sa. 24 8.
• Genes. 24. v. 26. Exo, 12, 27.
• k

  Pro. 10. v. 19. cap.
• l

  Iude v. 10. 16. Nu. 16
• 13. 3. cap. 16. 23. c. 18 7. cap. 17 27. Ja. 1. 19. Iude v. 8. 10.
• m

  Pro. 4. 16.
• n

  Psal. 127. 2 Eccles. 4. 8. cap. 5. 12.
• o

  Mar. 26. 40, 41.
• p

  Acts 20 9.
• q

  Pro. 6. 9, 10•• 11.
• r

  Ephes. 3. 13.
• s

  Pro. 3. 11 H••b. 12. 3
• t

  Luke 22. 32.
• u

  Luke 18. 1.
• x

  2 Thes 3. 13.
• y

  Num. 21. 5. Ioh 6.
• z

  Galat. 6. 9.
• a

  Pro. 3 11. Heb. 12, 3. 12.
• b

  Is. 26, 8. 1 Pet. 2. 2. Mat. 5. v. 6.
• c

  Exod 17. 3. Pr. 21. 26. Eccles. 4. 8.
• d

  1 Pet. 4. v., 3. 4. Rom.
• v. 58 and v. 60 Ps. 50 17, Is. 30. v. 10. Jere: 20, 8 cap. 43. 1, 2.
• Amos 7. 10.
• e

  Mat. 11. 28.
• f

  Mat. 8. 17.
• g

  Luke 22. 44.
• 1. 21, 1 Tim. 6, 5.
• 2 Tim. 3. 8. 1 Pet. 1.
• 13. Jam. 1. 8. cap. 4. 8.
• h

  Every one that is sensible both of his own sin and Gods wrath, cannot make his let swim, nor doth not feele the wrath of God so hot and so heavy upon him, as some doe, Ps 6. Ps. 22, Ps. 38. Ps. 42. Ps. 88.
• i

  Deut. 9. from v. 7. to the end. Psal: 78.
• k

  John 8. 31. c. 15. 4, 5, 6, 7, 9, 10, 16.
• l

  Mat. 26. 40, 41.
• m

  Mat. 26. 38, 39, 42 compared with Luke 22, 44.
• 1 Epist John 2. 24.
• Co••os. 4 2, 1 Cor. 15. 58. 2 Cor. 5. 6.
• n

  Psal. 27. 13, 14.
• Eph••s. 5. 20. Philip.
• 4 4. Acts. 24. 16. 1 Pet. 5. 9.
• Deut. 16. 15. 1 Cor. 16. 13. Ephes. 6. 18. 1 Pet. 5. 8.
• Psal. 38. Genes. 4. 13. Mat. 27. 3, 4, 5.
• o

  Prov. 20. 9. John 15. 15, 16. 1 John 1, 8 •• 10.
• The quantity of the severall ingredients and particular doses both for preservation and curanen, I there∣fore omitted because their nature is such as cannot be proporti∣oned.
• p

  See before Diet. let. F. G.
• q

  See Cordialls let. D
• r

  Is••. 1. 6, Psal. 38. 5. 7.
• s

  Psal. 97. 10. Prov. 8. 13.
• t

  Ez••k, 16. 4, 5, 6. Isa. 64. 6. 2 Pet: 2. 22. Psal: 38. 5, 7. Ezck: 24. 6. 11, 12, 13.
• u

  2 Cor: 7. 9, 10. Ps. 38. 6, 8. Psal. 6. 6, 7.
• x

  1 Cor. ••5. 54. 55. 56. 57.
• y

  Jerem 4. 4. Isa. 66, 15. Nahum. 1. 6.
• z

  Mat. 9. 22. 29.
• Psal. 51. 17. Joel. 1. 13. c: 2. 12, 13.
• Mat: 26. 75. Luke 7. 38.
• a

  Isa. 1. 6, 16.
• b

  Isa. 22. 12. c: 38. 5. Joel. 2. 12.
• c

  Zach. 13. 1. John. 19. 34.
• d

  1 John 1. 7.
• e

  Luke 17. 15. 16, 17, 18.
• Galat. 3. 11, 14. Eph. 2. 8. Rom. 14. 23.
• f

  John 5. 14.