Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	sin_n	soul_n	4,646	5	5.4196	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70159	[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 ...	Gatford, Lionel, d. 1665.	1644 (1644)	Wing G335; ESTC R8380	35,555	37

care and diligence zeale and courage in chastening and correcting the daring actors of them but as Chrysostome once-spake I conceive this to be the best way of correction to beginne 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 Vp then in the name of God and sanctify the People by purging out from them this spreading sinne of cursing and swearing and proove the Lord whether he will not upon your banishing the Plague of God and other rash curses and oathes out of mens mouthes banish that Judgment of the Plague it selfe and other Judgements from this City The forementioned Father was bold to ingage his word credit to the Citizens of Antioch that upon their abstaining from swearing God would free them from that great Calamitie which was then upon them I dare not undertake so farre but it were well if you would please to make tryall whether God would do so much or not This you may be assured of for you have Gods owne word and promise for it whether the Plague shall thereupon be removed from others dwellings or not That love of yours to his name shall keepe you and your owne dwellings safe As for your Honours observing these Directions your selves it were too presumptuous a thought in me to expect that any advise of mine should be hearkened unto by you who have so many learned and renowned Doctors to consult upon all occasions yet where you find that I speake home to the purpose and God himselfe speakes the same though not for my sake yet for his daigne it the hearing I and the following too if you love your owne safety Howsoever if you shall but tolerate and approve these Directions so farre that others under your present charge who cannot many of them have accesse to those that are more learned and better able to counsell them or rather are affraid or ashamed to appeare 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 Gods blessing conduce much to their health and preservation this will be ample honour and encouragement to Your Honours most humbly devoted Servant L. G. Certaine Aphorismes and conclusions from them deduced concerning the Plague necessary to be knowne of all that would either prevent it or get it cured AS there is a Corporall or Bodily Plague which is by Physitians defined to be A Common Epidemicall disease most acute contagious and pernicious that with its secret or close-lurking malignity and Spiritfull poison invades and infects the heart and vitall spirits with all other parts of the body suddainly and speedily overthrowing them by causing extreame putridnesse and raging distempers therein shewing it selfe at the last and for the most part in spots sores or Carbuncles together with other dangerous and deadly Symptomes So there is also a Spirituall or Soule-Plague a called Sinne which according to Divines is a transgression of Gods Law b causing death c temporall and eternall and may for its neare resemblance to the other Plague be further described in the same termes with it viz. An universall d or epidemicall disease e most acute f contagious g and pernicious h that with its secret or close-lurking i malignity and spiritfull poison k invades and infects c. 2 The Plague of the Soule is the originall or principall cause of the plague of the body l And therefore without all dispute the best and surest if not the onely course for avoiding or expelling the Plague of the body is to avoid or expell the Plague of the soule m No disease say Physitians can be taken away unlesse the cause be taken away and the cause being removed say the Naturalists the effect removes with it and the onely way that the Scriptures prescribe to get quit of any judgement is first to get quit of Sinne n 3 As the Plague of the body according to Physitians in their Physicall way is caused either by externall causes such as the consuption of the aire the contagious touch of some bodies or things c. or else by internall causes such as the putrefaction of the bloud or humours c. So the Plague of the Soule according to Divines in their Theologicall way is caused either by externall temptations and provocations and those principally of the senses o to some whereof the poison of the temptation is conveyed by the aire to others by some contagious touch p or else by internall corruption q the seed whereof is derived unto us from our Parents r And therefore if we would be preserved from the one plague as well as the other we must provide and furnish our selves with such antidotes and preservatives such cordialls and other approved remedies as are good and proper for the resisting and expelling of both sorts of corruption and putrefaction as well externall as internall And such you shall finde by and by prescribed in their due order 4 Not onely the Body-Plague Å¿ it selfe but also all the naturall or physicall causes thereof are themselves caused by God as the supreme and hyperphysicall cause t And therefore as we endeavour by Physicall preservatives to keepe and defend our selves against the naturall and second causes of that disease before it seize upon us and as we apply to our selves physicall medicines to cure us of it when it hath taken hold on us So we must not faile to addresse and apply our selves by hyperphysicall meanes and wayes to the supreme and first cause u who disposeth and ordereth both that disease it selfe and all its causes as he pleaseth x 5 It is acknowledged by the best of Physitians as a learned Doctor in that faculty Mathias Vntzer y informes 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 successefull both for the preventing and curing the Plague of the body yet it was never said written read nor heard they are the Authors owne words that any mortall man of all those that have beene or are could truly assume so much glory to himselfe as to say that God had shewne and revealed to him any true certaine Antidote or Medicine against it either to preserve man from it or to expell it from man but God reserves that skill to himselfe and that as some Physitians as well as Divines conceive because God would not have men to know any sure defence against that his just scourge of Sinne but onely in him and from him And therefore though we

y is a strong temptation to immodest desires to take up their lodging there z as supposing those breasts not unwilling to be bruised a 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 condemnation hereafter b 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 infections Plague and notwithstanding that they are by some reputed to render faces the fayrer yet the more sober and chast judge such faces and their whole bodyes not alitle the fouler for them c and let such faces take heed they doe not one day gather other blacknesse d 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 't is thought by divers of good judgement not onely 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 There is no little danger likewise at such times and more particularly on dayes of publique humiliation 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 best f Garments polluted with blood though but in the very skirts thereof g or foyled with vomits h or bespotted with the flesh i or otherwise 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 smell k that is with humiliation l mortification m righteousnesse n and other Graces o wherewith his humane nature was filled and abounded and of which fulnesse we have all received grace for grace p 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 and then when thou doest open it be sure there be salt in thy mouth mixt with some herbe of grace r Spices also are very good to hold in thy mouth so that they be some of those which growe in that inclosed Garden before-named Å¿ Some rootes are excellent to chew on but there is no roote that thou mayest confide in save the roote of Jesse t and that I advise thee above all things to trust in for it never fayled any that trusted in it u 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 drinke x A toast of the bread of sorrows y 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 preservative z A little a penny-royall in thy hand or if need require and thou have it b a pretty quantity of the best Mint fresh gathered c 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 selfe d Persons of better ranke shall do well to use more of these e when they stirre abroad but better then these I know not any the richest Pomanders made of Lodanum Benzoin Sanders 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 away f more particularly and specially be carefull to avoyd and not to come neare the way of the Rebell g the way of the whore h the way of blood-thirsty i the way of the coveteous k and the way of the Idolater l 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 time m 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 deadly 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 therefore 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 thine n 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 it o If the Magistrates shall obance to forget or neglect their duty and the publike safety so farre as to tolerate any unecessary publique meetings or concourse of people such as Wakes Feasts Theatricall sports Campings or Footballplayes 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 them p The forsaking or absenting thy selfe from the publike Assemblies in the house of God as the manner of some is I can