{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, OR, hyperphysical DIRECTIONS IN TIME OF PLAGUE.  
Collected out of the sole-authentic Dispensatory of the chief physician both of soul and Body,  
And Disposed more particularly (though not without some alteration and addition) according to the method of those physical Directions Printed by Command of the Lords of the council at OXFORD 1644. and very requisite to be used with them.  
Also, certain aphorisms, premised, and conclusions from them deduced, concerning the Plague, necessary to be known and observed of all, that would either prevent it, or get it cured.  
By Lionel GATFORD, Bachelor in divinity-physic.  In his disease he sought not to the Lord, but to the physicians. 2 Chron. 16. 12. 
OXFORD, Printed by H. Hall. 1644.   

To the Right Honourable the Lords of the council, and others His majesty's Commissioners for the Government of the City of OXFORD, Lionel Gatford wisheth increase of honour, and the blessing of Peace, temporal and eternal.  
BEing unjustly forced from that Cure, whereunto God had called me, as the most of my▪ Profession are, that will not turn mountebanks and poison the People) and not suffered▪ upon His majesty's gracious Exchange, (after seventeen months' imprisonment in London, without any cause shown in all that time) either to return to that Care or to practise anywhere else with safety (though licenced for all parts of this kingdom) I was necessitated to repair to this City made happy in the midst of miseries by your Vigilancy & God's blessing thereupon. I had not been long here, but I saw and partooke (Praised be the Lord for it) of one of the greatest mercies (let others value it as they please) that ever this City was blessed with: A vast, and in their own opinion, an invincible Army surrounded us, 
2 King 18. and 19  as sometimes the Assyrians did Jerusalem: Their Tartaris, their Rabsarises and their Rabsakehs opened their mouths wide both against our religious Hezekiah, and against all his loyal Subjects then attending his sacred Person, thinking (as their own bloody Pamphlets did intimate) instantly to have devoured them all. And without doubt, If the Lord himself had not been on our side. 
Psal. 124.  If the Lord himself had not been on our side, when those men thus rose up against us, they had swallowed us up quick when they were so wrathfully displeased at us: But blessed be the Lord, he did not give us up as a prey unto their teeth; but put his hook in their nose, 
2 Kings 19▪ 28.  and his bridle in their lips, and turned them back by the way, not by which they came, but by which they became the object of their sovereign's tender mercy and compassionate pity, whom they then pursued with their Rebellious malice and merciless cruelty. This unspeakable mercy of God to this City, or rather to this whole Nation, was attended upon (whether for our unthankfulness, or for our other sins, or for both! with that formidable judgement of Plague. Upon the increasing and spreading whereof, observing, that your Honours, in your extraordinary care of this place, had commanded certain physical directions in time of Plague to be published, I was encouraged to believe, that hyperphysicall directions for such a time could not want your patronage, And therefore finding none other of my calling, though far more able, to have prevented me, I presumed to present you with these: Knowing withal, that without your help and assistance, both physical and hyperphysicall prescripts, how excellent soever, will be but of little benefit or profit to the most of men; all men being naturally prone to reject, at least to neglect that advice which would do them most good: and unless the Magistrates make them know that they bear not the sword in vain, but will proceed to severe correction where wholesome instructions are despised, the Divine and physician both may prescribe till they are weary, and all to no purpose. 
Numb. 16▪ 46.  We read of an Aaron needing a calling upon from Moses to do what belonged to him in the time of a Plague. 
Numb, 25. 8.  But as the Plague may be (and, for aught any man knows to the contrary, this Plague may be such) the Magistrates actual exercising their power in the execution of justice upon some provoking Offenders may be so necessarily required, that the raging contagion will not cease without it. This I am confident of, and not without good grounds: That would your Honours be pleased but to revive the execution of some of your own laws against that one horrid crying sin of swearing and blaspheming God's name, which so reigns in our streets and houses, the Plague of God would not rage so much in them, as now it doth. 
Exod. 20. 7.  The Lord (saith the commandment) will not hold him guiltless that taketh his name in vain 'Tis swearing (saith one of the Prophets) that brings the flying roll of the curse into men's houses, 
Zach. 5. v. 3, 4.  and makes it to remain there, till it have consumed both them and the very timber and stones thereof. And 'tis for swearing amongst other foul crimes (saith another Prophet) that the Land mourns. 
Hose 2 4, v. 2, 3.  As therefore ye tender particular men's persons, that have jeoparded their lives, for you, as ye regard the welfare of this City, wherein God hath preserved you, and as ye love this whole Land, wherein God hath highly honoured you, suffer not the sacred Name of that gracious and glorious God, who hath wrought these and other infinite mercies for you, to be dishonoured and profaned so as it is by cursed oaths and blasphemous Cursings. Let some sharp mulcts against Cursing and Swearing be duly inflicted and required, that if the dread of that Name do not terrify men from so abusing it, yet the fear of that Power wherewith God hath entrusted you, and their own just punishment for disregarding both, may make them afraid to use that Name in vain, which you have found by so often experiment not to be in vain to those that honour and rely upon it: so shall your names be precious in God's account, your friends and servants that fly hither for succour be solaced and confirmed in their expectation thereof, your enemy's mouths be stopped in one of their loudest clamours, and all both friends and foes, that visit this City, be constrained to acknowledge, that the streets and ordinary places of concourse, under your Government are sweeter and better kept, than the Churches and Pulpits under the rebel's Tyranny. Pardon me (I humbly beseech you) for Pleading thus earnestly in this cause. The King's, your Honours, and this whole kingdom's hopes of deliverance from those sore judgements, under which they still groan, (as well as those miraculous deliverances that have been vouchsafed us) depend wholly upon that great Name. And therefore if not my zeal to God's glory, yet my loyalty to my sovereign, my duty to your Honours, and my love to my Nation, may excuse my boldness in minding you of a speedy vindication of the honour of that Name. I know there are many other crimes amongst us, that cry aloud for your more than ordinary care and diligence, zeal and courage, 
Hom. 3. ad pop● Antioch.  in chastening and correcting the daring actors of them: but (as Chrysostom once-spake) I conceive this to be the best way of correction, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  to begin first with one part of the Law, and see that that be observed, and then to go on to the rest. And with what part should ye begin first, if not with that, which is most transgressed, and (if it be rightly considered) easiest to be amended: up, then in the name of God, and sanctify the People by purging out from them this spreading sin of cursing and swearing; 
Joshus. 7. v. 13  and prove the Lord whether he will not, 
Malach. 3. 10.  upon your banishing the Plague of God, and other rash curses and oaths out of men's mouths, banish that judgement of the Plague itself and other Judgements from this City; The forementioned Father was bold to engage his word & credit to the Citizens of Antioch, that upon their abstaining from swearing God would free them from that great calamity which was then upon them. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c.  I dare not undertake so far; but it were well if you would please to make trial, whether God would do so much, or not. This you may be assured of, for you have God's own word and promise for it, whether the Plague shall thereupon be removed from others dwellings or not, 
Hom 3. ad Pop. Antioch.  That love of yours to his name shall keep you and your own dwellings safe. 
Psal. 69. 36. & Psal. 91.  As for your Honours observing these Directions yourselves, it were too presumptuous a thought in me to expect, that any advice of mine should be harkened unto by you who have so many learned and renowned Doctors to consult upon all occasions: yet where you find that I speak home to the purpose and God himself speaks the same, though not for my sake, yet for his, deign it the hearing, I and the following too, if you love your own safety. Howsoever if you shall but tolerate and approve these Directions so far, that others under your present charge, who cannot, many of them have access to those that are more learned and better able to counsel them, or rather are afraid or ashamed to appear to such, how willing or ready soever to receive them, may by that your toleration and approbation (the Reverend Doctors not dissenting be fully satisfied, that there is nothing herein prescribed, but what is good and wholesome, and will, through God's blessing, conduce much to their health and preservation, this will be ample honour and encouragement to  
Your honour's most humbly devoted Servant L. G.   

Certain aphorisms and conclusions from them deduced, concerning the Plague, necessary to be known of all that would either prevent it, or get it cured.  
AS there is a corporal or Bodily Plague; which is by physicians defined to be, A Common epidemical disease, most acute, contagious, and pernicious, that with its secret or close-lurking malignity, and spiritful poison invades and infects the heart and vital spirits with all other parts of the body, suddenly and speedily overthrowing them by causing extreme putridness and raging distempers therein; showing itself at the last, and for the most part, in spots, sores, or Carbuncles, together with other dangerous and deadly symptoms. So there is also a spiritual or soul-plague 
a 1 Kings: 8, 38. , called sin, which according to Divines, is a transgression of God's Law 
b 1 John. c. 3 v. 4. Rom. 7. v. 7, 8. cap. 4. v. 15.  causing death 
c Rom. 7. v. 9, 10, 11. cap. 5. 12, Deut. 30. Ezek. 18.  temporal and eternal; and may, for its near resemblance to the other Plague, be further described in the same terms with it: viz. An universal 
d Rom. 3. v. 9, 10, 11. 12, 19 ●3. 1 John. c. 1. v. 8. 10.  or epidemical disease 
e Ez. k. 34. v. 4. Math. 8. v. 17. , most acute 
f Gen. 6 5 Ps. 19 1●. , contagious 
g Isa●h●. 6. cap 24. 5. Psal. 106. 35. Revel 18. 4. , and pernicious 
h Levit. 26. Deut. 28. Rom. 6. 23. 1 Cor. 6. v 9, 10. , that with its secret or close-lurking 
i Psal. 19 12. Rom. 7. 23.  malignity and spiritful poison 
k Deut. 32. v. 33. Psal. 140. 3 James 3. v. 6. 8.  invades and infects, &c.  

(2)  
The Plague of the soul is the original or principal cause of the plague of the body 
l Levit. 26 v. 23. 25. Deut. 28. v. 15 21. Jerem. 29. v. 18, 19 Ezek, 14. v. 23. 19 Numb. 12. v. 4. 33. cap. 16. v. 41. 46. . And therefore without all dispute the best and surest, if not the only course for avoiding or expelling the Plague of the body, is to avoid or expel the Plague of the soul 
m 1 Kings: 8. v 37, 38, 39 Ezek. 9 v. 4, 5, 6. . No disease, say physicians, can be taken away, unless the cause be taken away; and the cause being removed, say the Naturalists, the effect removes with it; and the only way that the Scriptures prescribe to get quit of any judgement, is first to get quit of sin 
n Jerem. 18. v. 8. Ezek. 18. 30 Hosea: 6. v. 1. Luke: 13. v. 3, 5. .   

(3)  
As the Plague of the body (according to physicians in their physical way) is caused either by external causes, such as the consuption of the air, the contagious touch of some bodies or things, &c. or else by internal causes, such as the putrefaction of the blood or humours, &c. So the Plague of the soul (according to Divines in their theological way) is caused either by external temptations and provocations, and those principally of the senses 
o Genes. 3. v. 6, 17. cap. 6. 2. 2 Sam, 11. 2. Prov. 6. v. 24, 25. cap. 7. 21. , to some whereof the poison of the temptation is conveyed by the air, to others by some contagious touch 
p Prov. 6. 29. cap. 7. 13. 2 Co. 6 17. ; or else by internal corruption 
q Rom. 7. v. 20, 21, 23, 24. Genes. 6 5. Matth. 15. 19 , the seed whereof is derived unto us from our Parents 
r Psal. 52. 5. Rom. 5. 12. Ezek. 16. 3. . And therefore if we would be preserved from the one plague as well as the other, we must provide and furnish ourselves with such antidotes and preservatives, such cordials and other approved remedies, as are good and proper for the resisting and expelling of both sorts of corruption and putrefaction, as well external, as internal. And such you shall find by and by prescribed in their due order.   

(4)  
Not only the Body-Plague 
s Levit 26. 25, Deut. 28, 21. Numb. 1● 33. cap. 16. 46. 2 Sam. 24. 15. Amos 4 10.  itself, but also all the natural or physical causes thereof, are themselves caused by God, as the supreme and hyperphysical cause 
t Psal. 38. v. 3, 7. Deut. 28. v. 22, 61. Psal. 74. v. 17. Job. cap. 37, & 38. Amos 3. 6. . And therefore as we endeavour by physical preservatives to keep and defend ourselves against the natural and second causes of that disease before it seize upon us; and as we apply to ourselves physical medicines to cure us of it, when it hath taken hold on us: So we must not fail to address and apply ourselves by hyperphysical means and ways to the supreme and first cause 
u 1 Kings: 8. 37, 38. 2 Sam. 24 v. 17, 18, 21. 2 Kings: 20, v. 2, 3. 7. Hosea 6. 1. 2 Chr. 16. 12. , who disposeth and ordereth both that disease itself and all its causes as he pleaseth 
x Deut. 32. 39 Psal. 135. 6. .   

(5)  
It is acknowledged by the best of physicians (as a learned Doctor in that faculty Mathias Vntzer 
y Lib. 2. delve pestif●ra.  informs me) That although there are many excellent medicines found out, and by reason, use, and experience of the wisest approved to be very happy and successful, both for the preventing and curing the Plague of the body; yet it was never said, written, read, nor heard (they are the Authors own words) that any mortal man, of all those that have been, or are, could truly assume so much glory to himself, as to say that God had shown and revealed to him any true certain Antidote or Medicine against it, either to preserve man from it, or to expel it from man; but God reserves that skill to himself; and that, (as some physicians as well as Divines conceive) because God would not have men to know any sure defence against that his just scourge of sin, but only in him and from him. And therefore though we do and aught to make use of such preservatives and medicines 
z 2 Kings. 20, 7.  in time of Plague, as God 
a Job. 5. 28. James 1. 17. 1 Cor, 12. 9  hath by learned and experienced physicians 
b Coloss 4. 14.  imparted unto us; giving him thanks for them 
c Ephes. 5 20. : Yet we cannot and ought not to rely upon them: but we must submit all to the Lord and rest upon him 
d Deut. 32. 39 Psal. 121. v. 1, 2. and Psal. 107, v. 18, 19, 20. Luk. 8. 43, 44. . And if we so do, and repent truly of our sins, and do that which is just and right; although the physician can prescribe no certain infallible remedy for it; yet the Divine can, so far as to assure thee that it shall not hurt thee. For thy so doing (I mean thy repenting truly of all thy sins, and relying wholly upon God in and through the merits and mediation of Christ,) will undoubtedly preserve thee 
e Ezek. 18. 30. Psal. 1▪ 9 1 and Psal. 31. 19 , if not from its stroke, from its venom and poison; so that, if it kill thee, yet it shall do thee no harm; for that he will be the death of its death, or the plague to its death for thee 
f John: 11 25, 26, 1 Cor. 15. v. 55, 56, 57: Hos. 13. v. 14. ; and thy death shall be an advantage to thee 
g Philip. 1. 21. .   

(6)  
Whatsoever we take or make use of to prevent or expel the Plague either of Body or soul, must be taken or used speedily, without the least delay 
h Numb. 16. 45. 46. 2 Sam. 24 15, Joel. 2. 12. Psal. 95. v. 7, 8. Isaiah 55. 6. Prov. 1. v. 24, 25, 26, 27, 28. : for the poison of both Plagues is so subtle and spiritful, that it both infects and kills in a very short time; oftentimes in a few hours.  
These aphorisms and conclusions being premised, I hope the following Directions will prove the more beneficial, provided that these two cautions be observed.  
First, That these Directions be looked upon directly as they are, not as the original prescripts of a Divine, for then there had been less of the physician in them, but as the occasional meditations of a Divine upon the original prescripts of a physician, and so there is a kind of necessity, that they should favour the more both of the physicians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to, his medicinal confections and his medicinal expressions.  
Secondly, That whereas the Director keeping close to the Allegory makes use of physical terms to express theological graces, the Reader be not so graceless as to abuse those expressions to the venting of his own rudeness and profaneness.    

Hyperphysical DIRECTIons in time of PLAGUE, &c.  
THe first and most general preservative against this infection is not named by the Author of the physical directions; for that (as I suppose) he thought it more dangerous to fly from this City, as the case than 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 merciless bloody men, as then did, and still do lie in wait to devour 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 mean, 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 means have no public or private bond upon them to the contrary, and that they do not take that course, as an occasion to save their purses from contributing to the relief 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 secured thereby. But in the Allegory as it concerns the soul Plague, the flying from Persons and plates infected, is not only a prescript of council but of Command; and the contagion cannot well be avoided without it 
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. .  
Whether men fly or not, let as many, as have not done it before, set their houses in Order, and settle their estates 
b 2 Kings 20, 1.  making the best provision they are able for their Wives and Children 
c 1 Tim. 5. 8. , and not forgetting the poor 
d Prov. 19 17. and cap. 21, 13. Psal. 41. v. 1, 2, 3. Dan. 4. 27. .  
Have a care what Strangers thou receivest and entertainest in thy house. To entertain strangers especially in times of distress, is an excellent means of preservation to a whole family, for thereby some have entertained Angels unawares 
e Heb. 13. 2. , and those such angels as have preserved them and theirs from the universal destruction of that City wherein they have lived 
f Gen. 19 : and 'tis a most acceptable thing both to God and Christ to entertain some strangers 
g Deutr 10. v. 18, 19 Job: 31. v: 32. Mat. 25. v: 35, 40. 3 Epist John v: 5. Isaiah 58. 7. 8. , and the excluding or neglecting them most distasteful 
h Mat: 25. 43, 45. . Yet 'tis good to beware whom thou entertainest, lest otherwise thou chance to entertain Devils in the form of Angels. In particular beware of false Prophets, or false Teachers, who privily bring in damnable heresies, where e'er they come, causing the way of truth by their pernicious ways to be evil spoken of, and with their feigned words make merchandise of men's souls 
i 2 Pet: 2. v 1, 2, 3. , you shall know them by those marks, by which Saint Peter describes them, such as the despising of government, carrying themselves presumptuously and self-willed; speaking evil of dignities 
k 2 P●t: 2. from v: 10, to v: 20. , &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 speed 
l 2 Epist: John v: 10. . Beware also of all such as use to creep into houses, and lead Captive silly women, whether they be Prophets, or not 
m 2 Tim: 3. 6. , you shall know them also by those marks which Saint Paul sets them out by 
n 2 Tim: 3. v: 3, 4, 5. , if you be but careful 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 careful, that those strangers whom you do entertain be able to show you some way or other either by the report of others 
o Act: 10. 22. and cap. 22. 12. Heb: 11. 39 3 Epist: John v: 3, 6. , or by their own deportment 
p James 2. 18. and cap: 3. v: 12, 13. Mat. 7. 16. , some good testimonial of their being free from all such infection or contagion. But if they cannot do that for the present. Notwithstanding use them humanly and entreat them kindly, so long as thou knowest nothing to the contrary, but that they are clear and free, and that for his sake who showed such kindness and compassion to thee, when thou wast a stranger to him and stripped 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 help thee. I mean Jesus Christ himself, who tells thee this of himself in a parable 
q Luke 10. v: 30, 31. &c. , and bids thee do the like 
r I●: v 37. . 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 thyself and family. And that still for his sake who entertained thee when thou wert a stranger to him and to all worth and goodness that might any ways deserve the least kindness from him 
s Ephes: 2. v: 12, 13, etc: , viz. their Lord and thine; they being his creatures 
t Ezek: 18. 4. Mala: 2. 10.  and bearing his image 
u Gen: 9 6. , as well as thyself, and standing and falling only to him 
x Rom: 14. 4. . And so I pass on to the preservatives prescribed in the physical Directions.  
Dwelling houses are to be kept clean, free from filth and ill smells; In particular, from usury and perjury 
y Deu: 23 19 Psal. 15. 5 Ezek: 18. 13. cap. 22. 12. Prov. 28. 8. Zach. 5. 4. Mal. 3. 5. , from covetousness, and Idolatry 
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. , from fornication and adultery 
a Prov. 6. 26, 27, 28, 29, &c. 1 Cor. 6. 9, 10. cap. 10, 8. Heb. 13. 4. , from rioting and drunkenness 
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. , from chambering and wantonness 
c Rom: 13. 13. , from dicing and gaming 
d Exod: 32. 6. Ephes● 5. 15, 16. Colos: 4, 5. , from strife and envying 
e Prov: 14. 30. Rom. 13. 13. James 3. 14. 15. Galat. 5. 21 , from false weights and false wares 
f Deut: 25. 13. Prov: 20, 10, 23. Amos 8. 6. Micah 6. 11. , from false measures and false balances 
g Amos 8. 5. Micah 6. 10. Prov. 20. 10, 23. , from the goods of the poor laid to pledge, and goods stolen or otherwise ill gotten 
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. ; from the wages and hire of servants and labourers unjustly detained and kept back 
i Levit. 19 13. Deut: 24. 14. 15. Jerem: 22. 13. James 5. 4. , from pride and excess in ornaments of the body, or furniture of the house 
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 , from sloth and idleness 
l Prov. 20. 4, 13. cap. 21. 25. Ezek. 16. 49. Prov. 31. 27. 1 Tim. 5. 13. , from swearers and profane persons 
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. , from liars and slanders 
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. , from flatterers and talecarriers 
o Prov. 29. 5. cap. 26. 20, 22, 24, 25. cap. 18, 8 Levit. 19 16. , and from whatsoever else may bring the wrath of God upon thee or thine 
p Ephes. 5. 6. . And I advise thee also to look to thy outhouses, as thy barns and granaries, that there be not found therein either corn hoarded up to make a dearth 
q Prov. 11. 26. , or Tithes withheld from these to whom they are due 
r Malac. 3. 8, 9, 10, 11. . And in case thou build thy house or enlarge either it or the borders thereof, (I mean thy Gardens, walks, and the like, have an especial care that it be done without oppression or wrong to any, lest 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 ruined 
s Isa. 5. 8, 9 Jerem. 2. 2. 13. Hab. 2. 9, 20, 11. Micah. 2. 2. 1 King. 2. Exo. 20. 17.   
If thou live near to any infected or suspected houses (such as are all where-houses and playhouses 
t Prov. 2. 18, 19 c. 7. 27. c. 9 18. c. 3. 33. c. 14. 9 13. Ecstes. 7. 4. Ephes. 5. 4. , the most taverns and Tippling-houses 
u Prov. 20 1. cap. 23. 20, 29. 30. Isa., 5. 11, 12, Isa. 28. 8.  and, as thou mayest certainly conclude all such houses as abound with much of that filthiness and uncleanness but now mentioned) keep thy windows 
x Jerem. 9 21.  and thy doors 
y Genes: 4. 7. Exod: 12. 22, 23.  towards those places especially, close shut, so close that no air infected or corrupted with the putrid and poisonous malignity of such places get into thy house. And give a strict charge to thy family, that none of them presume either to gaze much out of thy windows 
z Job: 31. 1. M●●: 5. 28. 2 Sam: 11. 2. 2 King's 9 30. , or to sit long or often at thy doors 
a Prov: 7. 11. 12. cap: 9 18, 14. ; but let every one of them, as well as thyself, retire often to their chambers and other the most private places of thy house, and there fill their eyes with tears, their hearts with groans, and their mouths with prayers and strong cries 
b Isa: 26, 20, 21. Mat: 6. 6. .  
In houses farther off from infection, thou mayest use more Liberty and set open both windows and doors more freely, yet not without observing how the wind stands; for though the Southerly winds of ease and prosperity do most please the most of men; yet the Northerly blasts of trouble and adversity are most wholesome: the former generating corruption and putrefaction, or at least disposing thereunto, the latter helping both to preserve and keep from it, as also to purge and cleanse it 
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. .  
Fires are to be made in houses infected and the neighbouring houses, and in Churches as times of public prayers and preaching, and at all public meetings, not in the chimneys of houses only, but in movable pans. &c. But of all fires in houses the fire of love and charity 
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. , the fire of zeal for God's worship and glory 
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. , fire of fervency in prayer 
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. , the fire of holy indignation against sin and uncleanness 
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. , are incomparably the best, and proper for movable pans, 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 public meetings at seasonable opportunities, but beware of strange fire in God's house, 'tis most pernicious 
h Levit. 10 v. 1, 2. . The principal thing whereof these fires are to be made, is the heart of thy best oak, thyself 
i Pro. 23. 26. Deut. 6. 5 Ps. 66. v. 8. Jer. 20. 9 Psal. 39 3. Psal. 108. 1 Zach. 11. 2. , well dried, from it's corrupt sap and moisture 
k Psal, 66. 18 Pro. 11, 20. cap. 6. 18. 1 Tim. 1. 5. James 4. 8. , by the piercing beams of the sun of righteousness 
l Malaki. 4. 2. : Some strange smelling herbs, or aromatical plants gathered out of God's own Garden 
m Cant, 4. v. 12, 13, 14, 16. , and cast into those fires when they are flaming or burning, will make an admirable perfume, and add much to thy safety. There mayest thou also have such sweet waters 
n Cant. 4. 15. , as are not to be matched for virtue and efficacy, by the richest distillations or extractions that art can boast of; and if thou drink them, or sprinkle them on thy burning heart, thou wilt find thy animal and vitali spirits exceedingly recreated and refreshed, and so wonderfully strengthened and corroborated in their withstanding and repelling all venom and putrefaction. Fail not of perfuming thy house, chamber or closet▪ or all of them twice or thrice every day●: (as much oftener as thou pleasest, or seeft cause 
p Luke 21, 36. Eph. 6. 18. 1 Thes. 5 17. ) with the incense of prayer 
q Psal. 141. 2 Numb. 16 46. , and, if thou be so well stored, with a few drops of penitent tears 
r Psal. 39 12. If. 38. 5. Heb. 5. 7.  cast thereon.  
Besides all this, the richer sort if they regard their health, should make themselves fuming candles or cakes of mercy, and alms to the poor. Nothing not already prescribed, burns or smells better either to rich men's comfort and security, or to poor men's refreshment and preservation a and ● better antidote can scarce be used 
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. .  
An especially care must be had of thy wearing clothes, for that they being of a loose porous spongy substance, are ve●y apt to receive and retain contagion. And we are told by good Authors that have written of the Plague, that sometimes the poison thereof hath lain in clothes, and other things of that nature, which have been laid aside before they have been well ayred, not only divers months, but years, and then infected all that have meddled with them: the experience of divers amongst us can witness much in this particular. And 'tis further to be noted, that the poisonous seed of this contagion being in a garment, doth pass from thence, not only into the living bodies of men, but also into things without life; as namely, from one garment into another, and doth sometimes so lurk in garments, that it hurteth not him in whose garment it is, and yet infects and kills others that come near it. It behooveth every one then to be very careful of his wearing apparel; as they were of old commanded to be, when the Plague of leprosy 
t Levit. cap. 13. & 14.  was in any place, or other foul diseases 
u Levit. cap. 15. , And to that purpose be advised to avoid all fantastical affected fashions of garments 
x Zeph 1. 8. Is. 3. 18, 19, 20, 21, 22, 23, 24.  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 near breasts full of Plague-spots, than such breasts: for the uncovering of the breasts, is, for the most part, a symptom of excess of lustful heat in the body: and the laying open to common view that reserved repose of modest love 
y Pro. 5. 19 , is a strong temptation to immodest desires to take up their lodging there 
z Hos. 2, v. 2. , as supposing those breasts not unwilling to be bruised 
a Ezech. 23. v. 3. 8. , that are willing so to be exposed. Neither is this all the danger; (though it be danger enough, one would think, to hazard the loss of thine own, and others souls, by thy fond and wanton attiring thy body) but thou hast cause to fear, lest thy making naked, and discovering those parts, which thou shouldst not, provoke God to strip thee of all thy apparel and ornaments, and leave thee naked and bare to thy shame and confusion here, as well as to thy condemnation hereafter 
b Is. 3. 17, 18. Ezek. 16. v. 37. 39 cap. 23 v. 26▪ 28, 29, 34. Hos. 2, v. 3. . black spots and patches, and other paintings and pargetings of the face, as constantly worn by some as any other dress or attire, are most foully contagious, & although now (the more is the pity) they are become the wear of some honest and honourable personages, yet they are suspected to have had their first original from that pestilential disease, called luet venerea, a very sore infection's Plague: and notwithstanding that they are by some reputed to render faces the fairer, yet the more sober and chaste judge such faces, and their whole bodies not a little the fouler for them 
c 1 King. 9 v. 30. Pro. 7. 13. Je●. 3. v. 3 cap. 4. v. 30. Nalt. 3. 5. Hos, 3. 2 sour 〈…〉 that place thus. Let her put away her fornications from her face &c. : and let such faces take heed they do not one day gather other blackness 
d Nahu. 2, 10. Lam. 4. 9 ; therefore wear no more on thy face, than thou wilt be willing to appear with before the face of thy judge. Superfluity and excess in apparel is also exceeding dangerous, especially in times of Gods, wrath. We read of men threatened to be cut off for it, and that (as 'tis thought by divers of good judgement) not only for being effeminate themselves, as too many Phantastickes use to be in their unmanly habits and fancies, but for suffering and maintaining their wives and children in that their folly and vanity 
e Is. 3. from v. 16. 10 26. 1 Pet. 3. v. 3 4, 5. 1 Tim. 2, v. 9 . There is no little danger likewise at such times, and more particularly on days of public humiliation, to wear soft raiments or costly apparel, which may be worn by such as are of place and dignity, on other days and at other times. Our best clothes are then our worst, and our worst, even sackcloth, is then our best 
f 1 Chron. 21. 16. If. 22. 12. cap. 32. 11. Joel. 1, 13. Jonah. 3. v. 5, 6. . Garments polluted with blood, though but in the very skirts thereof 
g J●. 2. 34. Lamen. 4. 13. , or foiled with vomits 
h Heb. 2, 15 16. Pro, 23. 20. , or bespotted with the flesh 
i Epist. Jud. 23. , or otherwise defiled with any uncleanness, are not to be touched or come near to with safety, Whatsoever garments thou put on, let them be perfumed with some of that myrrh, aloes and Cassia, whereof our saviour's Garments are said to smell 
k Psal. 45. v. 8. , that is, with humiliation 
l 2 Pet. 5. v. 5. , mortification 
m Rom. 8. 13. , righteousness 
n Job. 29. v. 14. , and other Graces 
o Colos 3. 12.  wherewith his human nature was filled and abounded, and of which fullness we have all received grace for grace 
p John 1. 14. 16. .  
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 purpose 
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. , and then when thou dost open it, be sure there be salt in thy mouth, mixed with some herb of grace 
r Colos. 4. 6. 1 Pet. 4. 11. Ephes. 4. 29. , Spices also are very good to hold in thy mouth, so that they be some of those which grow in that enclosed Garden beforenamed 
s Cant: 4. 12. 13, 14, 16. . Some roots are excellent to chew on; but there is no root that thou mayest confide in, save the root of Jesse 
t Rom. 15. 12.  and that I advise thee above all things to trust in; for it never failed any that trusted in it 
u Nahum: 1. 7. Rom. 10. 11, H. b: 13. 5, 6. . In thy hand I approve of a sponge dipped in vinegar; so that it mind thee of him, who for thy sake had a sponge filled with vinegar given him to drink 
x Mat. 27. 48. . A toast of the bread of sorrows 
y Psal: 1 27. 2.  so they be not worldly sorrows, called by one (though I approve not that apellation) brown bread, dipped in tears, and held patiently to the nose, proves very often an excellent preservative 
z James 1. 2, 3, 4. . A little 
a Mark: 12, 42, 43, 44.  pennyroyal in thy hand, or if need require, and thou have it 
b Act 3. 6. 2 Cor: 8. 12. , a pretty quantity of the best Mint fresh gathered 
c James 5. 3. , is admirable good; when thou meetest with some poor people, or comest near an hospital or almshouse, to cast amongst them: it helps to preserve both them and thyself 
d Prov: 11. 24. 2 Cor. 9 from 6. 10 14 Psal. 4 ●. 1, 2, 3. .  
Persons of better rank shall do well to use more of these 
e Mark, 12, 41. 2 Cor. 9 6.  when they stir abroad; but better than these I know not any: the richest Pomanders made of Lodanum, Benzoin, Sanders, Storax, myrrh, Saffron, Amber, Camphyre, musk, &c. though excellent in their kind, are not to be named with them.  
Enter not into the path, and go not in the way, where in thou knowest any infected or suspected persons use to walk, but avoid it, pass not near it, turn from it, and pass away 
f Prov: 4. 14. 15. : more particularly and specially, be careful to avoid and not to come near, the way of the rebel 
g Numb. 16. 24. Epist. Jud: 11. Prov. 24 21. , the way of the whore 
h Prov. 2. 18, 19, c. 5. 5, 6, 8. c. 7. 25, 26, 27. , the way of bloodthirsty 
i Epist. Jud: 11. Prov. 1. 11, 15. , the way of the covetous 
k Epist. Jud. 11. Prov. 1, 19  and the way of the Idolater 
l Deut. 13. 6. 8, 2 Cor. 6. 16, 17. .  
Be no less careful to shun an infected and suspected, houses, such as thou wert before advertised of: And if thou happen to come near any such ere thou art aware, or upon necessary occasion; and in thy passing by hear any singing and roaring, or (as they call it) making merry therein, be thou truly sorry for them, and let fall a tear or sigh at the least in their behalf, as for men in a desperate condition: for besides that such behaviour at such a time 
m Isa: 22. 12, 13. Ezek. 21. 10.  and in such a place strongly argues that a strange raving giddiness or light-headedness hath possessed them, a notorious symptom that the poison or infection hath gotten into their brains; such carriage is usually accompanied, or followed at the heels, with a deep lethargical senselessness, another deadly symptom of the Plague, from which very few recover.  
If thou pass by any house that hath a red cross, or The Lord have mercy upon us on the door: be ashamed that any door should be better furnished then thy heart: and therefore let the sight thereof mind thee of getting the door posts of thy heart marked with the blood of the lamb, that so the destroying angel, which smote that house, may pass over thine 
n Exod. 12, 21, 22, 23. John 1, 29. , and pray thou heartily, what thou findest written on such a door customarily, that the Lord would have mercy upon all that remain alive within it 
o James 5. 15. .  
If the Magistrates shall obance to forget or neglect their duty and the public safety so far as to tolerate any unecessary public meetings or concourse of people, such as Wakes, Feasts, theatrical sports, Campings, or Footballplayes, dancings, or the like pastimes: have a care thou do not forget or neglect thine own duty and safety so far, as to be present at any of them, or to approach near them, unless it be to reprove them 
p Ephes. 5. 11. .  
The forsaking or absenting thyself from the public Assemblies in the house of God, as the manner of some is, I can in no wise approve 
q Heb. 10, 25. Psal, 84. . but rather I counsel thee to frequent them the oftener; provided that thou go 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 poor. For besides that God hath promised his own especial presence at such meetings at all times 
r Mat, 18. 20. ; he hath also declared more than ordinary acceptance of such prayers and other religious performances as are presented to him in that place in a Plague-time 
s 2 Sam. 24. 18, 25. 1 Kings, c. 8. 37, 38. 39 . And, which is worth our enquiring into, very few, if any, of those who have been 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 hear his word preached 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 God 
t Psal: 5. v: 3. , both in thy Closet 
u Math: 6. 6. , and with thy family, if thou hast any 
x Josh 12 24, 15. Genes: 18. 19 Psal: 101. 1, 2. Acts: 10. 2. . And whensoever thou goest forth, 'tis dangerous to go out fasting, but what I would advise thee to eat, thou shalt hear by and by, when I come to speak of thy diet.  
Wash thy mouth 
y Prov: 13. 3. c: 18. 7. c: 4. 24.  every morning with fountain or spring water 
z Prov: 18. 4.  wherein Sage, that especially of Jerusalem 
a Isa: 2, 3. , hath been infused: and so keep it clean from all filth, particularly 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 supreme power, the King 
b Numb: 14, 36. 37 1 Cor: 10. 10. Numb 16, 11, 41. Exod. 22 28. c. 16. 8. . And if washing thy mouth will not serve for the through cleansing of thy tongue, scrape it soundly, rather than suffer it to be foul; for death and life are in the power of the tongue 
c Prov. 18, 21. ; and 'tis naturally full of deadly poison, which unless it be well looked to, instantly setteth on fire the whole course of nature, and is itself set on fire of Hell 
d James 3. 6, 8. . Thy teeth must not be altogether neglected; for much filth may, and usually doth stick close to them 
e Job 16 9 Psal. 35. 16 Psal. 37. 12. Prov. 30. 14. ; which happily may be one reason why men shall be hereafter so much tormented in them 
f Mat. 8. 12. , as they are not a little here.  
Be not abroad too late at night; for the Pestilence itself walketh in darkness 
g Psal. 91. 6. ; and in the night time of all times else, the most foully contagious use to stir abroad 
h 1 Thes. 5. 7. Job. 24. 13, 14, 15, 16. Prov. 7. 9  seeking whom they may infect.  
In the morning before thou go out of thy house, or whether thou stir out or not, be sure to break thy fast: but understand me aright; 
Concerning public and private fasts and the observation thereof. See afterwards in Diet.  I would not have thee to break the public religious Fast, if any be appointed by the supreme Magistrate, no nor thine own private religious fast, resolved on for thyself alone, or for thine own family with thee; for so far thy power extends; but that is the utmost extent of a private fast, and they, who go farther in appointing a Fast, encroach upon the Prince's royal power, whosoever they are. The taking those things which I prescribe, is no breach, I am sure, of either of these fasts, but an help to the better keeping of both; and, as far as I yet apprehend, the taking of such things, as are in such times prescribed by the physicians, or otherwise communicated for preservation, is in that respect the like; The fast, that I advise thee to break, is that fast whereunto every man, through the abundance of corruption that is in him, is most naturally inclined, viz. the abstaining from all spiritual food and nourishment 
i Amos. 8. 12. 1 Cor. 10 v. 3, 4. , &c. and this fast thou must break in the time of Plague especially. Thou needest not eat much in quantity: Every morning a little butter made of the sincere milk of God's word 
k 1 Pe●. 2. v. 2. Prov. 30. v. 33. , with some leaves of herb of Grace 
l Heb. 13. v. 9 2 Pet: 3. v. 18. , or else a good draught next thy heart of that milk itself, warm from the teats of the Old or New Testament, mixed with faith and love 
m 2 Tim. 1, v. 13. Heb. 4. 2. , is most sovereign against all infection 
n 2 Tim. 3. v. 15. 16, 17. John 5. 39 Math, 22. 29. Rom. 15. 4. .  
At meals, let thy food be such as may be easily digested; eat no bread that is gotten by grinding of the faces of the poor 
o Isa. 3. 15. , and let neither bread of secrecies 
p Prov. 9 v. 17. , especially that which is cut from another's loaf 
q Prov. 2. v. 16, 17, 18, 19 cap. 6 from v. 24, to the end. , nor bread of deceit 
r Prov. 20. v. 17. , nor any other bread of wickedness 
s Prov. 4. 17.  come within thy lips. Eat nothing that is unclean or defiled, as all meats are, that are not received with thanksgiving, & so sanctified by the word of God and prayer 
t 1 Tim. 4. v. 4, 5. . Be content with such food as God sends thee 
u Phil, 4, 12. 2. Tim, 6. 8. , and lust not for other 
x Numb. 11, v. 4. 33. : taste not of meat that hath blood in it 
z Genis. 9 v. A. 5, 6. ; and if thou come where dainties are, and be a man given to appetite, put thy knife to thy throat; and desire them not 
a Prov. 23. v. 1, 2, 3. . And because I would have thee know as well what to eat, as what to abstain from, let me assure thee, that the only 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 meat indeed 
b John 6. . 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 thee 
c Ib. . Eat thereof every day more or less according to that provision which thou hast made; and as oft 
d 1 Cor. 11. v. 25. 26.  as thou are invited; if thy appetite be good, do but examine thyself, and eat freely of it at thy Lord's Table 
e 1 Cor: 11. v. 27, 28, 29. cap. 10 v. 21. . To prescribe what particular meats every man should, or should not eat, were not only ridiculous but impossible, so different and contrary are several men's tempers and constitutions, and so much also, upon occasional alterations, doth the same man's temper and constitution differ from itself. Those meats which are wholesome for some, are little less than poison to others; and that which at one time nourisheth a man, may at another time help to destroy the same man. Wherefore I advise every wise man that regards his health and safety to consult in point of diet that physician who hath fairly taken upon him the care and cure of him 
f Ma●: 2, 7 Heb: 13. v. 17. 1 Pet. 5. 2. Act. 20, v. 17. 26, 27, 28. To 〈…〉: 1. 5. , or (as our Church allows in such a case) if need require some other discreet learned physician 
g In the second exhortation before the Confession at the Communion. , on whose skill or fidelity he more relies, For Sauce, Salt and Savery discourse is excellent condiment 
h Colos. 4. 6. Ephes. 4. 29. ; but if to thy sweet meat, God send thee sour or sharp Sauce despise it not 
i Prov: 3. v. 11, 12. , for although it be unpleasing to many palates, yet 'tis undoubtedly the most wholesome 
k Heb. 12. v. 11. . One sort of milks I prescribed before to be taken next thy heart in the morning, and that milk I here again recommend to be taken 
l 1 Pet. 2. v. 2. Numb. 11 6. Psal: 119 v. 20. 40.  at thy meals, provided still that it be mixed with faith, and that it be eaten with a good appetite without the least nauseating; for if it be so eaten, it neither corrupteth in the stomach, nor causeth any obstructions, (which are the prime reasons why physicians inhibit milk in time of infection) but it helps to cleanse 
m Ephes. 5. 26. Psal. 119. v. 9  the Liver, and scour 
n Psal. 119. v. 11. 104. 105.  the stomach, and keeps from all intemperate heat of the heart and other parts 
o Psal. 119. v. 23. 51. 61. 69 157. 161. , and withal is most incomparably cordial for comforting the Spirits, and strengthening the vital parts 
p Psal: 119. v. 50. 52. 92. 93. 111. 143. . Fish I approve of, on those days wherein our laws require it to be eaten 
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. ; so that it be eaten in obedience to that political judicious constitution for the maintenance of our Navy, Fishermen, and seamen, and for the preservation of flesh, especially of beef and veal 
r 2, & 3. Ed 6. cap. 19 5 Eliz. cap. 5. : and not in conformity to any superstitious rules or Canons, for the maintenance of those Fishermen belonging to the See of Rome, and for preservation of their Calves and other Cattle 
s Ib. . But it is not safe to adventure upon all fish that comes to the net, no nor upon all that comes to that Angle neither. Fish that is sound and firm and fairly taken, may be eaten without danger; but fish taken in other men's waters, or troubled waters, is never such 
t Prov. 29. 24. Zach. 5. 3, 4. Numb. 16. 42. Act. 5. v. 36. 37, Isa. 17. v. 112, 14. Zach. 14. 13. ; and therefore to be utterly avoided. Fish that is taken by poisoning or intoxicating them 
u 1 Sam. 15, 23, Galat. 3. 1. , or by the Angle of deceit 
x H●b: 1, 15. , or by the net of hypocrisy 
z Ib. , or by the degree of violence and rapine 
a Ib. , (the prime ways that those great Fishers near London upon the banks of Thames use in these times) may perchance be sweet in the mouth, but either they prove very ill of digestion, or being digested, generate only putrid and corrupt humours, which dispose and expose the eaters thereof to all manner of plagues and diseases 
b See the places now cited for every particular. . Some Fruits are of admirable virtue against all infection, as fruits worthy of repentance 
c Math: 3. v. 8: , the fruit of wisdom 
d Prov. 8. v. 19 , the fruit of righteousness 
e Philip: 1, 11. , and all the other fruits of the Spirit 
f Galat. 5. v. 22, 23. : Other fruits are as deadly poisonous, as the fruit of the wicked 
g Prov: 10. 16. , the fruit of our own way 
h Prov: 1, v. 31. , and all the fruits of the flesh, commonly called, the works of the flesh 
i Gal. 5. v. 19, 20, 21. . Thou canst not then be too careful in choosing thy fruits, remembering what the eating but a little fruit that was forbidden, cost thy first parents and their posterity down to thy very self 
k Genes: 3. , as also what superexcellent fruit is to be had, if care be had in the choosing it 
l Ezek: 47, 12. Revel. 22. 2. . Strong wines or strong drink, unless very moderately taken, is exceeding dangerous 
m Prov: 20 v. 1. ; but excess in drink or meat much more 
n Prov: 23. v. 20, 21. 29, 30, &c. Eph. 5. 18. . Some kind of emptiness is very bad, and therefore the contrary is prescribed 
o Col. 1. 9 Eph 5. 18. : nay'tis not safe to appear empty-handed before the Lord 
p Exod: 23, 15. cap. 34 20. Deum 16, v. 16. . But the avoiding all such emptiness 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 emptiness, yet I cannot but magnify fasting as one of the best courses that can be taken either to prevent or expel the Plague, if it be observed according to the following prescript. When a public Fast is proclaimed or called by the supreme Magistrate, (which in this kingdom is the King (and the King only, to whom the constituting and appointing of a fast solely apperteines 
q Chro●: 20 v. 3. Jonah 3. v. 7. Ez. 8. 21. 1 S●m 7 v. 5. 6. ; fail not to keep it with all due observation, abstaining from all meat and drink 
r Dan. 10. v. 3. , except what in case of necessity is prescribed by the physician, as also from all pleasure and daily labour 
s Isa., 58. V. 3. ; pouring out more than ordinary prayers and supplications 
t Jod: 1. 13 c. 2. 17. , rending thy heart 
u Jo●l: 2. v. 13. , and watering thy cheeks with thy tears 
x Joel: 2. v. 11. , losing the bands of wickedness, and showing mercy to the poor 
y Isa: 58. v. 6, 7. : For such a fast is most acceptable to God, and prevalent with him 
z Is●: 58. v. 6, 7, 8, 9, 10, 11. Joe●: 2. from. v. 12, 10 v. 28. . But when a public Fast is either appointed by such as have not the supreme power, (like that of Jezebel appointed in the King's name 
a 1 King: 21. , and as such fasts commonly are) for the better colour of murdering the innocent, and taking possession of their inheritance 
b Ib. , or else is observed only for debate and strife, and to smile with the sister of wickedness 
c Isa., 58. 4. , and not according to those necessary conditions of a truly religious fast but now named; Such a fast, instead of pacifying God's wrath, doth much more incense it 
d Ib: v. 3, 4, 5. . And O my soul come not thou into their secret: unto their Assembly mine honour be not thou united 
e G●n 〈…〉: 49. 6. . Private fasting by thyself alone or with thy family is of singular virtue 
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. , though not of like force with the public 
g 2 Chr: 20. Jonah: 3. 1 Sam: 7 Isa: 58. 10. 2. : but be sure thy private fasting be private, otherwise it loseth all its virtue, and thou all benefit by it 
h Mat: 6 v. 16. .  
Where there is fullness or corruption of blood in any; as, in such a plentiful peaceable land, as this lately was, the most men's bloods are too rank, and too high, too suddenly rising upon small or no occasion, and too often boiling, too much tainted with ease and idleness, and divers other ways foully corrupted; In such a case letting blood is fit and necessary 
i Rom: 13. v. 4. Gen. 9 6. Deut 13. Num. 25, 8. Levit. 26. v. 25. Psa: 78. 34. : but care must he had that too much be not taken away; for that suddenly ruins the parties that are so dealt with, and brings the guilt of blood upon them that so deal with them. The bleeding by horseleeches I like not, for that they cry always give, give; that is, give us more blood, give us more blood, or that which is valued by some as their blood 
k Prov. 30, 15. ; take heed therefore that thou suffer not these to fasten on thee. And if thou make use of a physician or chirurgeon to let thee blood, beware of those new-upstart Quacks at London, notoriously infamous for blood-letting throughout the Christian world 
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. .  
Where the humours are corrupted, and where they much abound, and so are near to corruption (as who can say he hath not such humours in him 
o Pro. 20. 9 Job. 15. v. 15, 16 1 Epist. Jo. 1. 8, 10. ) there purging physic is very necessary 
p 2 Cor 7. 1. Ezek. 24. 13. , so that it be not too strong and violent. A pretty quantity of rhubarb of Patience, infused in wine of cheerfulness on the fire of trial, is approvedly good for the purgeing of all choleric and melancholy humours 
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. ; or (where they are to be had) the Quintessence of the one, and the extract of the other, made into such pills as may well be swallowed, are admirable. Aloes of sorrow for sin taken in conserve of amendment of life, is excellent for purgeing both those and all other ill humours whatsoever 
r Ez●k. 18. v. 21, 22, 27, 28, 30. 2 Cor. 7. 10. Acts 3. 19 . Not to perplex thee with multitude of purgations. Take the Spirit of the fear of the Lord 
s Is. 11. 2. Pro. 1. 7. cap. 10, 27. cap, 14. 27.  Holy-thistle of compunctions 
t Act. 2, 37 Ps. 51. 17. If. 66. 2. 2. Cor. 7 10, 11. , Aloes of confession 
u Ps. 51. 3. Ps. 32. 5. Pro 28. v. 13. 1. Epis. John 1. 9 , wormwood of bitter hatred of sin 
x Pro. 8. 15. Ps. 97. v. 10. Ps 〈…〉 9, 104, 128. , stamped or beaten together in the mortar of Conscience 
y Rom. 2, 15. 1 Joh. 3 v. 20. , then put to them the root of faith 
z Heb. 11. , infused in the blood of the true Vine 
a John 15. 1. 1 John 1 v. 7 , on the fire of God's love to thee 
b Rom 8 37, 39 1 John 4. 9, 10. , and thy love to God and thy brother 
c John 14. v. 21, 23. 1 Epist. John 4. from v. 7. to the end. : and so mixing them all together with the Spirit of grace and supplication 
d Zach. 12. 10. , and some sugar or honey of God's promises 
e Ps. 119. v. 103. 2 Cor. 7. 1.  drink a sound draught next thy heart, till the tears stand in thy eyes 
f Joel. 2. v. 12. 13. , and be confident it will purge thee abundantly.  
Issues or fontanelles in the remoter parts of the body, made by some cautery of external troubles and afflictions, are very good for keeping the poison fr●m the more principal parts 
g Rom. 8, 28. Heb. 12 11, Psal. 119. v. 67. 71. , but there is so much danger in the returning of the humours upon the stopping of such issues, and the corruption that is purged out by them, without inward purgations, is so little 
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. , that I advise you by all means to keep to those inward purgatives now mentioned, 
Pag. prae.  whether any outward issues be made or not.  
Vomiting, if there be cause, is very necessary, As if any have swallowed aught, that he cannot well digest: or though his stomach be such that he can digest it for the present, as he thinks well enough: yet 'tis known to be such, as if it be not cast up again, it will trouble the stomach a long while after, and perhaps corrupt his very blood, and that to his children's Children, as all things that are unjustly gotten or wrongfully detained will do, more or less 
i Pro. 28. 8. ca. 13. 22. Eccles. 5. from v. 13. 10 v. 18 Ja. 5 1 2, 3 4 .  
In such a case, if thou have swallowed any such thing, never suffer thyself to rest till thou have vomited it up again; or else be sure God will either make thee to vomit it up and thy Children that have eaten of it with thee, or else, if he suffer it to remain with thee and them, it shall be to bring a curse and a consumption on both 
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 . Now to procure vomit in such a case, If the oil of love to God and obedience to his commandment, will not work with thee as to turn thy stomach 
l Luke 19 v. 8. Jo. 14 v. 21 23. ; take the extract of several dreadful sentences in sacred writ denounced against those who swallow such things 
m such as those new cited let I and K. , mixed with the bitter water of the curse 
n Deut. 27. 26. cap. 28. from v. 15. to the end Zach 5. 3. , and some of the Spirit of the fear of the Lord before prescribed, boiled together in thy Conscience, heat with the sense of God's wrath 
o Pro. 18. 14. Ps. 2 12. , and of thine own appearing before the tribunal 
p 2 Cor. 5. v. 10 11. , and so drink 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 healthful; as the exercising thyself in thy calling, by stirring up that gift which God hath given thee for the enabling thee therein 
q 1 Cor. 7. 20, 24. 2 〈…〉. 1, 6. Exod. 35. 30, 31, 32, &c. Rom. 12, 6, 7, 8, 11. . This exercise will keep both thy body and mind from a world of corruption, which would otherwise through idleness or bad employment grow upon thee 
r Ezek, 16. 49. Pr. 31. 27. 2 Sam. 11. 2. 1 Ti. 5. 13. . But the prime exercise of all, is to exercise thyself unto godliness 
s 1 Tim. 4. 7, 8. , so as to have always a conscience void of offence towards God and towards men 
t Acts 24. 16. . And if the Plague should feise upon thee whilst thou art thus exercising thyself, happy will it be for thee to be found so doing 
u Mat. 24. 46. , whereas to be found idle or ill employed at such a time 
x Mat. 24, 48, 49, 50, 51. , gives the Plague the more power over thee, as finding more corruption in thee to lay hold on 
y Pro. 24. 30, 31. , and thee out of that way wherein God hath promised to protect and keep thee 
z Psa. 91. 9, 1, 11, Psal. 33, 18, 19 Psal, 144, 20. .  
The last means of preservation according to the common 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 vital parts by Cordials, against the venom and poison of that pernicious disease. For although there be no member, no entrall, no part or particle of the whole body of man, which doth not feel the insulting cruelty and raging tyranny of this acute destroying disease; yet of all the rest the heart is the most infected, corrupted, tortured and afflicted with its pestiferous venom; because the heart is the magazine of active heat, the royal fort of life, and the fountain of all the vital Spirits; which being once vanquished and taken, the victory over all the other parts of man is most easy and expedite: and it is the nature and property of all poison, especially of this most subtle and deadly poison, chiefly and principally to assault and invade, and so to wast and ruin the native heat, and vital spirits, and in them life itself. It may, and doth make its way to the heart by, or through other parts of the body, and so perhaps shows itself in them first: but 'tis the surprising and overcoming the heart which it principally aims, and drives at. Take this either literally of the Body-Plague, or Allegorically of the soul-plague; you will find it most true of both. The heart is the principal subject of the Plague of the body; so physicians; The heart, (that is, the understanding, will, and affections) is the principal subject of the Plague of the soul, so the Scriptures 
a 1 K. 8. 38. Gen. 6. 5. Mat. 15. 19 Eccle. 8. 11. Deut. 29. 18. 19 Jer. 11. 8. cap. 17. 9 . Above all things than have a care to preserve thy heart 
b Pro. 4. 23. Deu. 11● 16, 18. , Which is to be done chiefly these two ways. 1 By purgatives. 2 By Cordials. For purgatives I can prescribe no better than those before advised. And for Cordials, because there are so many excellent ones, and particular men's, tempers and cases are so different. I advise every one to make his address (as before in point of diet) to some discreet learned expert divine-physician of known honesty and integrity; and unless there be some very good reason to the contrary, rather to his own Physician that hath undertaken the care of him, and best knows his state, then to any other 
c Sc diet. let. F. G. : and to be counselled by him, so far as he shall find his counsel agreeable to God, revealed in his word 
d 1 John. 4. 1. Is. 8. 20. Ma. 16. 6. cap. 23. v. 2, 3. Act. 17. 11. . But in case thou be any danger more than ordinary, and canst not have recourse to any such physician. Take the Spirit of wisdom and the fear of the Lord 
e Is. 1●. 2. , as before, the Spirit of obedience to God's commands 
f 1 Sam. 15 22. Deu. 28. from v. 1. to v. 15. , the Spirit of truth righteousness and mercy 
g Pro. 3. v. 3, 4. cap. 11. 4, 6. cap. 16. 6. cap. 20. 28. Zach. 8. 16. c. 7. v. 9 , the Spirit of promise 
h E●h●s 1. 13, , the Spirit of love and a sound mind 
i 2 Tim. 1. 7. , the Spirit of meekness and humility 
k Is. 57 15. cap. 66, 2, 1 Pet. 3. 4. Mat. 5. 5. , the Spirit of temperance and sobriety 
l Galat. 5. 23. 1 Pet. 5. 8. Tit. 2. 12. 1 Thes. 5. v. 6, 8. , the Spirit of prayer and fasting 
m Zach. 12, 10. Joel. 2. 12. 2 K, 20. v. 2, 5. , the Spirit of zeal 
n Num. 25. 7, 8. , the Spirit of discretion 
o Pro. 2, 11. , the root of Faith, Hope and Charity 
p 1 Cor. 13. James. 2. , 
v. 14. 15, 16, 17, &c.  the seed of God's Word 
q Luke. 8. 11. , the flower of the lily of purity 
r Ma. 5. 8. 1 Ti. 1. 51 c. 2. 8. . Conserve of Roses of Chastity and modesty 
s 1 Pe. 3 2. Ti. 2. 5. Mat. 5. 28. , two hands full of bounty and liberality to the poor 
t D●ut. 15. 7, 8 pr●. 11, 25. cap. 28. v. 27. 2 Cor. 9 6. . the elixir of patience 
u Heb. to 34, 36. Rom. 5. v. 3 4 Jam. 1. v. 2, 3, 4. , the powder of contempt of the world 
x Philip. 3. v. 7, 8. 1 John 2. 15. 16. , Sale of good Speech 
y Col●s. 4. 6 , the tincture of the meditation of Death 
z Eccles. 11. v. 8.  Judgement 
a Eccles. 11. v 9, cap. 12. 14, 2 Pet. 3. v. 10. 11.  and hell 
b Mat. 5. 29 30, ca. 10. v. 28. , and with all these that which is the Aurum potabile, Bezoar, mithridate, Diascordium, treacle, Quintessence of pearl, of all ingredieuts that can be thought on, viz● sanguis Christi, the blood of Christ 
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, . Mix all these in the wine of cheerfulness 
d Rom. 14. 17. cap. 15 13. Philip. 4. v. 4. , and the water of true repentance 
e Acts▪ 2. v. 38. cap. 3 19 Ezek. 18: v. 21. 27, 30. , and take of it daily more or less according as there is cause. It never failed any.  
If for want of taking and making use of these preservatives mentioned, thou find all these or any of these dangerous symptoms following, As first, A pain in thy head, that it is a trouble to thee to lift up thine eyes to heaven 
f Psal, 123, v. 1. 2. John 11. 41 Mat. 13. 15, Psal. 17, 11. , or to incline thine ears to wholesome instruction 
g Jer, 7. 24, 26, cap. 11. 8. cap. 17. 23. , or to bow thy head to God 
h 2 Chron. 29. 30. ▪ or to thy superior 
i Genes. 43. 28. 1 Sa. 24 8. . 2 A swimming or dizziness in thy head, 
Genes. 24. v. 26. Exo, 12, 27.  that thou knowest not or regardest not what, or of whom, or to whom thou speakest 
k Pro. 10. v. 19 cap. ; and thinkest that other things move out of course, when the fault is only in thine own brains 
l Jude v. 10. 16. Nu. 16 . 3 Overmuch waking when thou shouldest sleep, 
13. 3. cap. 16. 23. c. 18 7. cap. 17 27. Ja. 1. 19 Jude v. 8. 10.  either to do mischief to others 
m Pro. 4. 16. , or to scrape together wealth for thyself 
n Psal. 127. 2 Eccles. 4. 8. cap. 5. 12. , or to commit any other iniquity. 4 Overmuch drowsiness and sleepiness, either when thou shouldest be praying 
o Mar. 26. 40, 41. , or hearing the word of God 
p Acts 20 9 ; or when thou shouldest be about the works of thy calling 
q Pro. 6. 9, 10● 11. . 5 Fainting or swooning, whether it be at others tribulations 
r Ephes. 3. 13. , of under thine own chastisement and correction 
s Pro. 3. 11 H●b. 12. 3 ; whether it be in believing 
t Luke 22. 32.  or praying 
u Luke 18. 1. ; or any kind of well-doing 
x 2 Thes 3. 13. . 6 Vomiting or proneness thereunto, especially upon the eating of wholesome food 
y Num. 21. 5. Ioh 6. . 7 weariness without cause, as with well-doing 
z Galat. 6. 9 , or in suffering for Christ's sake, or thine own chastisement 
a Pro. 3 11. Heb. 12, 3. 12. . 8 loss of appetite; to that which is good 
b Is. 26, 8. 1 Pet. 2. 2. Mat. 5. v. 6. . 9 Much thirsting after earthly things 
c Exod 17. 3. Pr. 21. 26. Eccles. 4. 8. . 10 Extraordinary looseness, either of body or mind 
d 1 Pet. 4. v., 3. 4. Rom. . Upon the finding of any of these symptoms, 
v. 58 and v. 60 Ps. 50 17, Is. 30. v. 10. Jere: 20, 8 cap. 43. 1, 2.  especially divers of them concurring betake thee to thy preservatives prescribed both evacuative and cordial; 
Amos 7. 10.  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 preservation 
e Mat. 11. 28. . It cost him that took thy infirmity and bare thy sickness 
f Mat. 8. 17.  a terrible sweat, 
g Luke 22. 44.  and unless the thought of that sweat, the sense of thine own condition and of God's wrath, together with the virtue and strength of thy physic do provoke some sweas in thee, 
1. 21, 1 Tim. 6, 5.  I conceive thee to be in a very ill case, little better than desperate. 
2 Tim. 3. 8. 1 Pet. 1.  But in thy sweating observe these rules. 
13. Jam. 1. 8. cap. 4. 8.  I Consider that 'tis not the violent or long sweating, so as to weaken thee, or oppress thy Spirits overmuch, that will do thee good; but the kind free sweeting according to thy strength 
h Every one that is sensible both of his own sin and God's wrath, cannot make his let swim, nor doth not feel the wrath of God so hot and so heavy upon him, as some do, Ps 6. Ps. 22, Ps. 38. Ps. 42. Ps. 88 . 2 do not think all the danger over, upon once or twice sweating; for the subtetly of the disease is such, that being once or twice (sometimes oftener) repelled from the heart and vital parts, it still lurks in some secret angle of the body, and will return again 
i Deut. 9 from v. 7. to the end. Psal: 78.  unless it be more strongly opposed; and therefore be sure to continue thy preservatives after thy sweats 
k John 8. 31. c. 15. 4, 5, 6, 7, 9, 10, 16. . 3 Take heed of sleeping too soon after a sweat, for it is very dangerous 
l Mat. 26. 40, 41. , 4 Have a care of cooling thyself, and be content to have it done as the great physician thinks fit 
m Mat. 26. 38, 39, 42 compared with Luke 22, 44. . 
1 Epist John 2. 24.  Lastly, take of thy cordial before prescribed, 
Co●os. 4 2, 1 Cor. 15. 58. 2 Cor. 5. 6.  lest otherwise thy strength fail thee, and endanger thee that way 
n Psal. 27. 13, 14. . 
Eph●s. 5. 20. Philip.   
Thus have I shown thee the best means for preservation that I could recall for the present. 
4 4. Acts. 24. 16. 1 Pet. 5. 9  And if any Doctor, bachelor, or other Practitioner in Divinity physic, can show me any error in any of these prescripts, 
Deut. 16. 15. 1 Cor. 16. 13. Ephes. 6. 18. 1 Pet. 5. 8.  I shall willingly correct it: Or if he shall prescribe any, that are more accurate, I shall amongst others most humbly thank him for it.  
Now for Curation, I observe that that Reverend physician, 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, 
Psal. 38. Genes. 4. 13. Mat. 27. 3, 4, 5.  except it be for curing the botches, sores, or Carbuncles. And as I apprehend, he therefore doth so, first, because the same physic, especially the cordial physic, 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 men's tempers and constitutions as I before told you are so different, and in a manner contrary, and the poison of the disease infecteth and corrupteth in such different ways and degrees that 'tis not good, scarce safe either for physician or the parties infected to adventure upon any physic, without the advice (where 'tis to be had and time permits) of some able physician, 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 hyperphysical Directions. For general curative physic, in general cases, where any are infected, (as who can say I am clean 
o Prov. 20. 9 John 15. 15, 16. 1 John 1, 8 ● 10. ?) I know no better, than what I have acquainted you with, by way of preservatives: only the quantity of the ingredients, and so of the Doses 
* The quantity of the several ingredients and particular doses both for preservation and curanen, I therefore omitted because their nature is such as cannot be proportioned. , is to be increased, as there is cause. And for particular cases I once again, as before, advise every man that desires to deal safely for himself, and would have his physician to deal so too, by all means to repair (if he have the Liberty) to some discreet learned Divine physician for his particular counsel concerning his particular state 
p See before Diet. let. F. G. , and after his prayers to God to direct his physician aright in his counselling, punctually to follow his counsel, so far, as his counsel is agreeable to God's revealed will 
q See cordials let. D . And for botches and sores, when thy infection and corruption is grown to such tumours 
r Is●. 1. 6, Psal. 38. 5. 7. . take for a great onion, strong detestation 
s Psal. 97. 10. Prov. 8. 13.  of the filthiness and loathsomeness of sin 
t Ez●k, 16. 4, 5, 6. Isa. 64. 6. 2 Pet: 2. 22. Psal: 38. 5, 7. Ezck: 24. 6. 11, 12, 13. , and put into it instead of Rue, as much bitter sorrow for sin 
u 2 Cor: 7. 9, 10. Ps. 38. 6, 8. Psal. 6. 6, 7. , as thou canst possibly crowd it, together with some of that Treacle which is made of those vipers which Christ himself slew, viz, sin, the devil, Death, the Grave, and Hell; 
x 1 Cor. ●5. 54. 55. 56. 57 ; then heat it well at the fire of the sense of God's indignation against sin and sinners 
y Jerem 4. 4. Isa. 66, 15. Nahum. 1. 6.  and so apply it by the hand of faith 
z Mat. 9 22. 29.  as hot as thou canst endure it to the tumour. 
Psal. 51. 17. Joel. 1. 13. c: 2. 12, 13.  I dare warrant thee it will soon draw thy sore to an head and break it. But than thou must be careful that thou wash that part well, 
Mat: 26. 75. Luke 7. 38.  wherein the sore 
a Isa. 1. 6, 16.  is, with some tears of unfeigned repentance 
b Isa. 22. 12. c: 38. 5. Joel. 2. 12. , and bathe it throughly in that fountain, which is set open for sin and uncleanness 
c Zach. 13. 1. John. 19 34. , and that will both cleanse and heal thy sore, be it never so foul and dangerous 
d 1 John 1. 7. .  
When thou art made whole, forget not to return thanks to that great physician that cured thee 
e Luke 17. 15. 16, 17, 18. . 
Galat. 3. 11, 14. Eph. 2. 8. Rom. 14. 23.  And sin no more, left a worse thing happen to thee 
f John 5. 14. .  

A Postscript of Gratitude.  
To the worshipful Master Thomas Smith the late loyal Major of the renowned City of Oxford.  
Worthy Sir,  
THese Directions published for the common good of this City, and therefore dedicated to those superior powers, which at this time have more than ordinary influence into the Government thereof, could not pass quietly from my hand to the press without giving you some particular interest in them, both because I received (besides other kindnesses) the constant food that sustained me all the littletime wherein I was composing them (as well as before and since) at your table; and so 'tis but a due return of that fruit which your bounty and liberality helped to foster; as also, because 'tis conceived by them that know you, that your good example in observing them, will be no small inducement to others, especially of your own polity, the more readily and willingly to put them in practice. Other retribution, though none more cordial, shall hereafter be made you, if God make me able. Let it suffice for the present, that as you forget not to do good, and to communicate 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 participated of them. By all did I say? nay I verily believe by none at all, that are truly loyal, and such only, as near as you could, were the constant partakers of your courtesy and hospitality; for certainly, they that in such times as these dare be loyal, scorn to be ungrateful. Let this poor commemoration of your rich bounty to such be an earnest thereof: and what I and others of His majesty's loyal Subjects are not able to requite, without doubt, that God, for whose sake and cause you have done it, will abundantly recompense into your bosom. For which purpose Saint Paul's benediction, That he that ministereth seed to the sour, will both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness. 2 Cor. 9 10.  
Shall be the daily prayers of Your much obliged L. G.    

Physical DIRECTIONS IN time of Plague.  
DWelling-houses are to be kept clean, free from filth, and ill smells, the windows near infected houses kept close with glass, or oiled, waxed paper, that light, but no infected air, may come in. In houses farther from infection, windows open sometimes, toward wholesome air and wind.  
Fires to be made in houses infected, and the neighbouring houses, and in Churches, at times of public Prayers and Preaching, and at all public meetings, not in chimneys only, but in movable pans; the fires made with dry wood, oak, Ashe, Beech, dry Vine-branches, Willow, Baytree, Rosemary sticks, &c. Iuniper, Rosemary, dried, bayleafs, Angelica, Lavender, Sage, hyssop, marjoram, Thyme, Mints, balm, Pitch, tar, Rosin, Turpentine, Frankincense; some of these cast on the coals, to perfume the house.  
Richer persons may have fuming candles or cakes, made with Benzoin, Storax, musk, &c. For which order shall be given by the physicians, if any please to have them, and be not otherwise provided. Oak boughs, Ashe, Willow, Bay leaves, hyssop, marjoram, Thyme, lavender, Mints, Rosemary, Fennell, Sage, Wormwood, Meadsweet, &c. may be laid in the chimneys and windows.  
Sometimes the fume of vinegar, rose-water, and Rosemary, and Cloves, over the fire.  
Wearing clothes perfumed with juniper, red Sanders, or Rosemary hurned.  
Going abroad, or talking with any, it is good to hold in the Mouth, a clove or two, a piece of Nutmeg, Zedoary, Angelica, Gentian, Tormentill, or Enulacampana root; in the hand a Sponge dipped in vinegar and rose-water, wherein Rosemary, Sage, Angelica, or Rue have been infused, or a toast of brown bread dipped therein, tied up in a linned cloth, or the Sponge in a Juniper or Ivory box with holes. For persons of better rank, Pomanders made of laudanum, Benzoin, red and white Sanders, Storax, myrrh, Saffron, Amber, Camphyre, musk, &c.  
Go not forth early in the Morning, nor fasting; eat not much: Sage and butter, a Potched egg with vinegar, or such like will suffice; be not late abroad at night. In the Morning wash the Mouth with water wherein Sage hath been boiled or infused, and rub thy teeth with the leaves.  
Take a spoon full of quick wine vinegar, 
cordials.  wherein wormwood chopped hath been infused. Take figs good and clean thirty, walnut kernels peeled twenty, (if to be had) green Rue picked a good handful, Salt one spoonful, stamp them, and incorporate them together, take the quantity of a Prune, a child as much as a Hasell nut. More pleasing; conserve of wood-sorrel, Borage, Sage, of each one ounce, harts-horn a dram, Bole-Armeniake two drams, yellow Sanders half a dram, Saffron the weight of 3d, syrup of wood-sorrel, as much as will make it into a most electuary; take as much as a good Nutmeg, twice or thrice a day. London treacle the weight of 8d. first in the morning with conserve of Roses, fasting one hour after it; treacle-water two spoonfuls, with one dram of Mithridate, 
diet.  Confectio liberaus, or Electuary de Ovo. diet, meats of easy digestion, sauce sour. sharp, sorrel, Lemon, vinegar, verjuice, &c. forbear Milky meats, Custard, &c. Fish slimy as eels, &c. raw fruits, and strong Wines; excess in meat or drink is dangerous. Fasting, or much emptiness is bad.  
If there be fullness of blood, 
Bleeding.  letting blood is fit, but not much, rather repeated.  
If the body be bound, 
Purging.  a Suppository with honey and salt. If fullness of putrid humours, Aloes the weight of 6d, in the pap of a roasted apple; or pills of Ruffus a dram once a week. For persons of quality, other proper purges, as the present condition shall require, potion, &c. and an Issue or fontanelle, in arm or leg, 
Issue.  if there be cause; and vomits proper if need be. Vomits easy to be had; salad-oil three spoonfuls, juice of radish-root one spoonful, or oxymel of squills two spoonfuls, oil and posset drink. Exercise moderate.  
Signs of infection appearing, 
Infection.  viz. fainting, swooning, vomiting, or proneness thereto, heaviness, weariness without cause, loss of appetite, much thirst, divers of these concurring, let blood or purge, or both, as cause requireth, the first or second day, no botch or fore appearing. Then defend the heart with cordials formerly prescribed. Let the party sweat with Carduus, or Marigold posset-drink, London treacle two drams, or with wood sorrel water five spoonfuls, treacle water one spoonful, and London treacle a dram and a half.  
If a tumour, botch or sore appear, 
Botch.  let the inside of the arm, thigh, or calf of the leg be blistered with Cantharides powder two drams, with vinegar and leaven. Take a great onion, hollow it, put into it Venice-treacle one dram, a fig and a little Rue cut small, roast it soft, close stopped, in a wet paper under the Embers, apply it hot to the Tumour, let one lie three hours. Or a poultice of mallows two handfuls, two lily roots cut and bruised, twelve figs sliced, boil all well in water, stamp them, put to it three spoonfuls of oil of lilies, apply it, and shift it thrice a day. When it is broken, take the yolk of an egg, honey of Roses one ounce, Turpentine half an ounce, London treacle, or Venice, and mithridate, and Saint John's wort oil, each one dram, a little meal flower, mix all together, lay it to the sore, upon leather, changing it twice a day. Or a hot loaf out of the Oven. Or three lily roots roasted, beaten and applied; burn the plasters, &c. taken off the body.  
Those that escape, are to be purged before they go abroad; those that die, are to be buried in remote places, and deep in the ground.  
FINIS.