Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	heat_n	spirit_n	vital_a	2,349	5	10.6043	5	false

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

eaten with a good appetite without the least nauseating for if it be so eaten it neither corrupteth in the stomacke nor causeth any obstructions which are the prime reasons why Physitians inhibite milke in time of infection but it helps to cleanse m the Liver and scoure n the Stomack and keepes from all intemperate heate of the heart and other parts o and withall is most incomparably cordiall for comforting the Spirits and strengthening the vitall parts p Fish I approve of on those daies wherein our lawes require it to be eaten q so that it be eaten in obedience to that politicall judicious constitution for the maintenance of our Navy Fishermen and Sea-men and for the preservation of flesh especially of beefe and veale r 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 Å¿ 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 firme and fairely taken may be eaten without danger but fish taken in other mens waters or troubled waters is never such t and therefore to be utterly avoided Fish that is taken by poisoning or intoxicating them u or by the Angle of deceit x or by the net of hypocrisy z or by the degree of violence and rapine a the prime wayes that those great Fishers neare London upon the bankes 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 onely putrid and corrupt humours which dispose and expose the eaters thereof to all manner of plagues and diseases b Some Fruits are of admirable virtue against all infection as fruits worthy of repentance c the fruit of wisedome d the fruit of righteousnesse e and all the other fruits of the Spirit f Other fruits are as deadly poisonous as the fruit of the wicked g the fruit of our owne way h and all the fruits of the flesh commonly called the workes of the flesh i Thou canst not then be too carefull in choosing thy fruits remembring what the eating but a little fruit that was forbidden cost thy first parents and their posterity downe to thy very selfe k as also what super-excellent fruit is to be had if care be had in the choosing it l Strong wines or strong drinke unlesse very moderately taken is exceeding dangerous m but excesse in drinke or meate much more n Some kind of emptinesse is very bad and therefore the contrary is prescribed o nay'tis not safe to appeare empty-handed before the Lord p But the avoiding all such emptinesse both of heart and hand is most consistent with such fasting as the time of Plague calls for and God accepts And therefore though I allow not emptinesse yet I cannot but magnify fasting as one of the best courses that can be taken either to prevent or expell the Plague if it be observed according to the following prescript When a Publique Fast is proclaimed or called by the Supreame Magistrate which in this Kingdome is the King and the King onely to whom the constituting and appointing of a fast solely apperteines q faile not to keepe it with all due observation abstaining from all meate and drinke r except what in case of necessity is prescribed by the Physitian as also from all pleasure and daily labour Å¿ powring out more then ordinary prayers and supplications t rending thy heart u and watering thy cheekes with thy teares x loosing the bands of wickednesse and shewing mercy to the poore y For such a fast is most acceptable to God and prevalent with him z But when a Publique Fast is either appointed by such as have not the Supreame power like that of Jezebell appointed in the Kings name a and as such fasts commonly are for the better colour of murdering the innocent and taking possession of their inheritance b or else is observed onely for debate and strife and to smile with the sist of wickednesse c and not according to those necessary conditions of a truly religious fast but now named Such a fast instead of pacifying Gods wrath doth much more incense it d And O my Soule come not thou into their secret unto their Assembly mine honour be not thou united e Private fasting by thy selfe alone or with thy family is of singular vertue f though not of like force with the publicke g but be sure thy private fasting be private otherwise it looseth all it's vertue and thou all benefit by it h Where there is fulnesse or corruption of bloud in any as in such a plentifull peaceable land as this lately was the most mens blouds are too ranke and too high too suddainly rising upon small or no occasion and too often boyling too much tainted with ease and idlenesse and divers other wayes foulely corrupted In such a case letting bloud is fit and necessary i but care must he had that too much be not taken away for that suddainly ruines the parties that are so dealt with and brings the guilt of bloud upon them that so deale with them The bleeding by horseleeches I like not for that they cry allwayes give give that is give us more bloud give us more bloud or that which is valued by some as their bloud k take heed therefore that thou suffer not these to fasten on thee And if thou make use of a Physitian or Chirurgion to let thee bloud beware of those new-upstart Quacks at London notoriously infamous for bloud-letting throughout the Christian world l Where the humours are corrupted and where they much abound and so are neere to corruption as who can say he hath not such humors in him o there purging Physicke is very necessary p so that it be not too strong and violent A pretty quantity of Rubarb of Patience infused in wine of cheerfulnesse on the fire of Tryall is approvedly good for the purgeing of all cholericke and melancholy humors q or where they are to be had the Quintessence of the one and the extract of the other made into such pilles as may well be swallowed are admirable Aloes of sorrow for sin taken in conserve of amendment of life is excellent for purgeing both those and all other ill humors whatsoever r Not to perplex thee with multitude of purgations Take the Spirit of the feare of the Lord Å¿ Holy-thistle of compunctions t Aloes of confession u wormewood of bitter hatred of sinne x stampt or beaten together in the mortar of Conscience y then put to them the roote of faith z infused in the blood of the true Vine

a on the fire of Gods love to thee b and thy love to God and thy brother c and so mixing them all together with the Spirit of grace and supplication d and some sugar or honey of Gods promises e drinke a sound draught next thy heart till the teares stand in thy eyes f and be confident it will purge thee abundantly Issues or fontinels in the remoter parts of the body made by some cauterie of externall troubles and afflictions are very good for keeping the poyson fr●m the more principall parts g but there is so much danger in the returning of the humors upon the stopping of such issues and the corruption that is purged out by them without inward purgations is so little h that I advise you by all meanes to keepe to those inward purgatives now mentioned whether any outward issues be made or not Vomiting if there be cause is very necessary As if any have swallowed ought that he cannot well digest or though his stomacke be such that he can digest it for the present as he thinkes well enough yet 't is knowne to be such as if it be not cast up againe it will trouble the stomack a long while after and perhaps corrupt his very bloud and that to his Childrens Children as all things that are unjustly gotten or wrongfully detained will do more or lesse i In such a case if thou have swallowed any such thing never suffer thy selfe to rest till thou have vomited it up againe 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 remaine with thee and them it shall be to bring a curse and a consumption on both k Now to procure vomit in such a case If the oile of love to God and obedience to his Commandement will not worke with thee as to turne thy stomacke l take the extract of severall dreadfull sentences in sacred writ denounced against those who swallowe such things m mixed with the bitter water of the curse n and some of the Spirit of the feare of the Lord before prescribed boyled together in thy Conscience heate with the sense of Gods wrath o and of thine own appearing before the tribunall p and so drinke it off as hot as thou canst well endure it and if this do not make thee cast it up I know not what will Exercise with moderation is most healthfull as the exercising thy selfe in thy calling by stirring up that gift which God hath given thee for the enabling thee therein q This exercise will keepe both thy body and minde from a world of corruption which would otherwise through idlenesse or bad employment growe upon thee r But the prime exercise of all is to exercise thy selfe unto Godlynesse ſ so as to have alwayes a conscience voide of offence towards God and towards men t And if the Plague should feise upon thee whilst thou art thus exercising thy selfe happy will it be for thee to be found so doing u whereas to be found idle or ill employed at such a time x gives the Plague the more power over thee as finding more corruption in thee to lay hold on y and thee out of that way wherein God hath promised to protect and keepe thee z The last meanes 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 vitall parts by Cordials against the venime and poyson 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 feele the insulting cruelty and rageing tyranny of this acute destroying disease yet of all the rest the heart is the most infected corrupted tortured and afflicted with its pestiferous venome because the heart is the magazine of active heat the royall fort of life and the fountaine of all the vitall Spirits which being once vanquished and taken the victory over all the other parts of man is most easie and expedite and it is the nature and property of all poyson especially of this most subtle and deadly poyson chiefely and principally to assault and invade and so to wast and ruine the native heat and vitall spirits and in them life it selfe It may and doth make its way to the heart by or through other parts of the body and so perhaps shewes it selfe in them first but 't is the surprising and overcomming the heart which it principally aimes and drives at Take this either literally of the Body-Plague or Allegorically of the Soule-Plague you will finde it most true of both The heart is the principall subject of the Plague of the body so Physitians The heart that is the understanding will and affections is the principall subject of the Plague of the soule so the Scriptures a Above all things then have a care to preserve thy heart b Which is to be done chiefly these two wayes 1 By purgatives 2 By Cordials For purgatives I can prescribe no better then those before advised And for Cordials because there are so many excellent ones and particular mens tempers and cases are so different I advise every one to make his addresse as before in point of diet to some discreet learned expert Divine-Physitian of knowne honesty and integrity and unlesse there be some very good reason to the contrary rather to his own Physician that hath undertaken the care of him and best knowes his state then to any other c and to be counselled by him so farre as he shall finde his Counsell agreeable to God revealed in his word d But in case thou be any danger more then ordinary and canst not have recourse to any such Physitian Take the Spirit of wisedome and the feare of the Lord e as before the Spirit of obedience to Gods commands f the Spirit of truth righteousnesse and mercy g the Spirit of promise h the Spirit of love and a sound minde i the Spirit of meekenesse and humility k the Spirit of temperance and sobriety l the Spirit of prayer and fasting m the Spirit of zeale n the Spirit of discretion o the Roote of Faith Hope and Charity p the seed of Gods Word q the flowre of the Lilly of purity r Conserve of Roses of Chastity and modesty ſ two hands full of bounty and liberality to the poore t the Elixar of patience u the powder of contempt of the world x Sale of good Speech y the tincture of the meditation of Death z Judgement a and hell b and with all these that which is the Aurum potabile Bezoar Methridate Diascordium Triacle

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

Quintessence of Pearle of all ingredieuts that can be thought on viz● sanguis Christi the blood of Christ c Mix all these in the wine of Cheerfulnesse d and the water of true repentance e and take of it dayly more or lesse according as there is cause It never fayled any If for want of taking and making use of these preservatives mentioned thou finde all these or any of these dangerous Symptomes following As first A payne in thy head that it is a trouble to thee to lift up thine eyes to heaven f or to incline thine eares to wholesome instruction g or to bow thy head to God h or to thy superiour i 2 A swimming or dizinesse in thy head that thou knowest not or regardest not what or of whom or to whom thou speakest k and thinkest that other things move out of course when the fault is onely in thine own braines l 3 Overmuch waking when thou shouldest sleepe either to doe mischiefe to others m or to scrape together wealth for thy selfe n or to commit any other iniquity 4 Overmuch drousinesse and sleepinesse either when thou shouldest be praying o or hearing the word of God p or when thou shouldest be about the workes of thy calling q 5 Fainting or swooning whether it be at others tribulations r of under thine owne chastisement and correction ſ whether it be in beleiving t or praying u or any kind of well-doing x 6 Vomiting or pronenesse thereunto especially upon the eating of wholesome food y 7 Wearinesse without cause as with well-doing z or in suffering for Christs sake or thine owne chastisement a 8 Losse of appetite to that which is good b 9 Much thirsting after earthly things c 10 Extraordinary loosenesse either of body or minde d Upon the finding of any of these Symptomes especially divers of them concurring betake thee to thy preservatives prescribed both evacuative and Cordiall as thou lovest thy life And upon the taking thereof if thou sweat well though thou labour under it the more for the present it will very much conduce to thy ease afterwards and to thy preservation e It cost him that tooke thy infirmity and bare thy sicknesse f a terrible sweat g and unlesse the thought of that sweat the sense of thine owne condition and of Gods wrath together with the virtue and strength of thy Physicke doe provoke some sweas in thee I conceive thee to be in a very ill case little better then desperate But in thy sweating observe these rules I Consider that 't is not the violent or long sweating so as to weaken thee or oppresse thy Spirits overmuch that will do thee good but the kinde free sweating according to thy strength h 2 Doe not thinke all the danger over upon once or twice sweating for the subtetly of the disease is such that being once or twice sometimes oftner repelled from the heart and vitall parts it still lurkes in some secret angle of the body and will returne againe i unlesse it be more strongly opposed and therefore be sure to continue thy preservatives after thy sweats k 3 Take heed of sleeping too soone after a sweat for it is very dangerous l 4 Have a care of cooling thy selfe and be content to have it done as the great Physitian thinkes fit m Lastly take of thy Cordiall before prescribed lest otherwise thy strength fayle thee and indanger thee that way n Thus have I shewen thee the best meanes for preservation that I could recall for the present And if any Doctor Batchelor or other Practitioner in Divinity Physick can shew me any errour in any of these prescripts I shall willingly correct it Or if he shall prescribe any that are more accurate I shall amongst others most humbly thanke him for it Now for Curation I observe that that Reverend Physitian whose method I have kept the most close to of any's adds very little for the curing of the Plague to what he had prescribed for the preserving from it except it be for curing the botches sores or Carbuncles And as I apprehend he therefore doth so first because the same physicke especially the Cordiall Physicke that is good for preservation is as good as can be thought on in ordinary cases for cure only where need requires as it doth in the most the quantity of the ingredients must be augmented Secondly because mens tempers and constitutions as I before told you are so different and in a manner contrary and the poyson of the disease infecteth and corrupteth in such different wayes and degrees that 't is not good scarce safe either for Physitian or the parties infected to adventure upon any Physicke without the advise where 't is to be had and time permits of some able Physitian whom they shall please to acquaint with their particular present state and condition The like course upon the like reasons shall I observe in these my Hyperphysicall Directions For generall curative Physicke in generall cases where any are infected as who can say I am cleane o I know no better then what I have acquainted you with by way of preservatives onely the quantity of the ingredients and so of the Doses * is to be increased as there is cause And for particular cases I once againe as before advise every man that desires to deale safely for himselfe and would have his Physitian to deale so too by all meanes to repaire if he have the Liberty to some discreet learned Divine Physitian for his particular counsell concerning his particular state p and after his prayers to God to direct his Physitian aright in his counselling punctually to follow his counsell so farre as his counsell is agreable to Gods revealed will q And for botches and sores when thy infection and corruption is growne to such tumors r take for a great Onyon strong detestation ſ of the filchinesse and loathsomenesse of Sinne t and put into it instead of Rue as much bitter sorrow for Sinne u as thou canst possibly crowd it together with some of that Treacle which is made of those vipers which Christ himselfe slew viz Sinne the Divell Death the Grave and Hell x then heat it well at the fire of the sense of Gods indignation against sinne and sinners y and so apply it by the hand of faith z as hot as thou canst endure it to the tumour I dare warrant thee it will soone draw thy sore to an head and breake it But then thou must be carefull that thou wash that part well wherein the sore a is with some teares of unfeigned repentance b and bath it throughly in that fountaine which is set open for sinne and uncleanesse c and that will both cleanse and