A SHORT DIALOGUE CONCERNING THE PLAGVES' INFECTION. Published to preserve blood, through the blessing of God. Psal. 91. 11. He shall give his Angels charge over thee, to keep thee in all thy ways. Matth. 4. 7. Thou shalt not tempt the Lord thy God. ANCHORA. SPEI. LONDON, Printed for Richard boil, and are to be sold at his shop in Blackfriar's. 1603. TO HIS WELL-BELOVED IN CHRIST, THE PARISHIONERS OF SAINT OLAVES IN Southwark, JAMES BAMFORD wisheth increase of Grace and knowledge of our Lord and Saviour jesus Christ. IT is written in the 33. of Ezechiel: That, if the people of the land take a man of their coasts, and make him their watchman, if when he seeth the sword come upon the land, he blow the trumpet, and warn the people: then he that heareth the sound of the trumpet and will not be warned, if the sword come and take him away, his blood shall be upon his own head. But if the watchman see the sword come; and blow not the trumpet, and the people be not warned, if the sword come, and take any person from among them, he is taken away for his iniquity, but his blood will I require (saith the Lord) at the watchman's hand. So you (my beloved) have chosen me to be your watchman. Therefore it concerneth me to give, and you to take warning of mortal danger, as we will be free from blood-guiltiness. But I have publicly given you warning of that bloody error, which denieth the Pestilence to be contagious: maintained, not only by the rude multitude, but by too many of the better sort; you are therefore to take warning. That ye may the rather take heed to the silver trumpet, which hath sounded in your ears, I have thought it necessary to set down in writing all that I have publicly taught, together with whatsoever else, I perceive, by private conference to be appertaining to that question, that ye may take time, better to consider that which is either misunderstood, or not well remembered, because it was but once delivered, and the common sort are not acquainted with, and therefore hardly capable of Scholastical disputations. And yet I endeavoured to speak as plain as I could. But now I have contrived all in the form of a Dialogue, which is a more familiar manner of teaching; hoping that now ye will more readily both perceive, and receive the truth herein contained. I humbly and earnestly desire you (at your leisure) diligently to examine the quotations: but first to read over the Dialogue itself. If any desire a more learned discourse, I refer them to that worthy Treatise written by that reverend father (the light of our age) Master Beza, and translated by that faithful and profitable servant of Christ, Master Stockwood. Furthermore, as I desire you to read this Dialogue with good respect: so I pray you do not think, that I have any purpose to traduce you as maintainers of error, and gainsayers of your teacher. For howsoever (indeed) I was occasioned by that I saw and heard amongst ourselves, to preach this doctrine, and have committed it to writing for your special good, yet knowing that bloody error (which I impugn) to be commonly maintained in London, I thought it convenient to publish this Dialogue in print, for a more general good. As for yourselves, I am so far from traducing you, that I do (with joyful thanks to God the father, in the name of jesus Christ) give you this testimony; that notwithstanding the judgement of some be not well informed in this point, yet I have much comfort in my Ministry amongst you: for in sundry things ye show the obedience of faith. Amongst the rest, ye attend the Sacrament of Baptism, from which in most places people run away most contemptuously; Ye frequent Friday Lecture as diligently (ever since the Plague was kindled) as in winter nights: whereas many in & about London are winter hearers, attending the word when they have nothing else to do: and ye fill God's house upon the days of humiliation, & holy rest, notwithstanding there have died in our parish from the 7. of May to this day 2640. Whereas before the Plague our Church was partly filled by strangers, both on Sundays & Fridays. These things I take knowledge of, as to signify, that in this Dialogue I do not tax you, or any of you, more than other, so, to encourage you to go forward (& not backward) in your holy profession, serving God, and sanctifying his sabboth's as religiously hereafter, as ye do now while God is present with you in this his grievous visitation. For it is a good thing (saith one Apostle) to love earnestly always in a good thing: Gal. 4. 18. And it is better (saith another Apostle) for you not to have taken the way of righteousness, 2. Pet. 2. 21 than after ye have taken it to forsake it. Therefore (good brethren) take heed that ye cool not in your devotion, because the number of the buried in our parish is fallen (blessed be God) from 305. to 51. in one week, and from 57 to 4. buried in one day. Shall our love cool, when God's love is kindled? God forbid. O remember that when Moses lifted up his hands, Exod. 17. 11. 12. Israel prevailed: but when his hands were heavy Amalech prevailed. And when it shall please God to remove this heavy judgement, let us never forget this visitation, according to the doctrine we have learned out of the title of the 38. Psal. 78. 34. 35. 36. 37. 57 Psal. Let us not turn back like a deceitful bow, and let us sin no more, lest a worse evil come untous, according to the saying of Christ himself to a man delivered from a grievous disease. Conceiving good hope that ye will hide the words of exhortation in honest and good hearts to bring forth fruit with patience, I commend me to your favour, my Dialogue to your reading, and yourselves to God, and to the word of his grace, which is able to build further. From my study this 13. of October. 1603. Yours in the Lord assured and ready to do all the service he may, JAMES BAMFORD. The Contents of this Dialogue. 1 THE occasion of this Dialogue, and chief points to be discussed. page 2. 2 People must hear well, before they presume to judge their teachers. pag. 2, 3, 4. 3 Magistrates may and aught to sever the sound from the infected, and the infected from the sound. pag. 5, 6, 7, 8. 4 How the poor infected may go abroad for necessary relief, which otherwise they should want. pag. 9 5 The infected who want no necessary relief should keep in, and they, withal supposed to come about them, are to forbear the Church for a while. pag. 10, 11, 12, 13. 6 The Plague may be in a garment. pag. 13, 14, 15. 7 The Plague may be taken by fear, whereof we are therefore to take heed. pag. 15, 16, 17. 8 How Ministers are to visit the sick. 18, 19, 20, 21, 22, 23, 24. 9 How the sick are to be visited by other. pag. 24, 25, 26, 27, 28. 10 The sick of the plague are not to desire the unnecessary presence of their friends. pag. 28, 29, 30. 11 Thronging at the burying of the infected, is to be taken heed of. pag. 31, 32, 33. 12 The law of Lepers proveth separation between the sound and the infected. pag. 3, 34, 35, 36, 37. 13 Great care is to be had of that bloody error, which denieth the Plague to be contagious. pag. 38, 39, 40. 14 The true cause and effects of inordinate fear. pag 41, 42, 43. 15 Magistrates are to be resident. pag. 43, 44. 16 The escaping of some conversant with the infected, is not a good argument against the infection. pag. 44. to 59 17 Causes why some escape, though conversant with the infected. pag. 49. to 54. 18 An absolute faith touching deliverance from the Plague, is not required. pag. 54. to 57 19 Why godly men die of the Plague. pa. 57, 58, 59 20 The Plague is contagious, notwithstanding there die none but by the special appointmeot of God. pag. 59, to 69. 21 Who may fly into the country from the Plague, and with what cautions. p. 70. to 74. 22 Gods people are to come to Church, notwithstanding the plagues contagion. pag. 75, 76, 77. 23 The Plague is contagious, though the Scripture doth not expressly affirm so much. pag. 78. 24 The contagion of the plague may be concluded out of the word. pag. 79. 80. 25 The use which is to be made of this Dialogue. pag. 81, 82. A short Dialogue concerning the Plague's infection. Professor. SIR, I make bold to trouble you, and to desire your resolution in a point wherewith I find the minds of many honest men (better acquainted with the Scriptures than I am) much cumbered and perplexed: I cannot be quiet till I be resolved; therefore pardon my boldness I pray you. Preacher. Neighbour, you are very welcome: for I take you to be of that discretion, that you will not (as many do) trouble yourself and others with frivolous, or curious questions. And therefore if I were as able as willing, you should not go away unresolved: but you shall have mine opinion with all faithfulness, and then judge thereof in the sobriety of wisdom. Tell me then: What is the matter? Prof. May it please you: We hear yourself, and other faithful Preachers in this City, reprove such as (for the comfort of their souls) come to Church, either with plague sores, or out of infected houses. As also those, that of charity visit such as have the plague, and accompany the diseased of that disease, unto the grave. In all which duties we think (with your favour) that Preachers should rather encourage then discourage us. Now because I am under your ministery, and you have publicly willed us to resort to you for satisfaction, if we either understand not, or approve not any thing by you delivered: I am bold to come and crave your satisfaction accordingly. Preach. You do well, & I thank you: for there be too many that run counter in a contrary course. For whereas they should be swift to hear and slow to speak, jam. 1. 19 they have heavy ears, E●a. 6. 10. and ready tongues to speak evil of things they know not, 2. Pet. 2. 12 and so scandalise (that is, Ro. 14. 13. stumble) themselves and other, in hearing the word, 1. Thes. 2. 13. which is to be heard not as the words of men, but as indeed the word of God. But I pray you tell me, in what sense, and for what reasons have you observed me and other Preachers to reprove the offenders you speak of? Prof. Truly Sir, sith you put me to it, I must acknowledge mine infirmity: for assoon as I hear you or other begin to check Piety and Charity, (so seeming to me) I am presently so troubled, that I cannot understand, much less rightly remember, what hath been delivered. Preach. If it be so with you, who profess the obedience of faith, how is it with the rude multitude, whose imaginations are in no good sort brought into captivity to the obedience of Christ? But we see the words of Christ fulfilled: joh. 8. 43. That we do not understand his talk, because we cannot hear his word. Me thinks, professors should attribute so much to their teachers, yea such as they acknowledge to be faithful, as to hear with the Athenians, Act. 17. 19 20. 32. 11. and to examine with the Bereans. For doth the law of God judge a man, joh. 7. 51. before it hear him? But truly ye presume too far in censuring your teachers, as those that check Piety and Charity. What? Is this Piety, with an high hand to break godly Orders of a gracious Prince set down for preservation of life? Is this Charity, presumptuously to hazard the lives, God knoweth of how many? Is this either Piety or Charity, wilfully to run ourselves into mortal danger? Prof. I am enforced of conscience to confess it to be a fault, that we have presumed to censure our teachers, and that so severely, before we well understood and humbly examined their doctrine: for by our deed we speak that in God's ears, which irreligious people, by word uttered to jeremiah his face, jer. 44 16. 17. viz. The word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee; but we will do whatsoever goeth out of our own mouth. But pardon me, and let me now with your patience entreat you to prove, not by man's policy, but by God's word (according to your profession) that Princes may inhibit, or forbid the works of Piety and Charity. Preach. Neighbour, you still beg the question, which is the common fallacy of the common sort, who dote upon whatsoever cometh out of their own mouth, as you said. For it is in question, whether the works you commend, be the works of Piety & Charity or no. But I will show you by the word of God, that Princes both may and ought keep from assemblies, such as be no less dangerous to them, than one scabbed sheep is to an whole flock, and restrain the whole and sound from unnecessary running into eminent danger. This I will do upon condition, that you will then show me, what reasons you have to doubt of so clear a truth, or object against any thing I have said, or shall say, that I may either satisfy you, or reform mine own judgement. Prof. If I do not so, my second error will be worse than the former: for than I should be like them that pretended with protestation to be informed by jeremiah, jer. 42 56. & 43. 2. 3. but yet obeyed not his voice, when it was against their mind: for the truth is, the longer we talk, the more I remember what is muttered by the common, and what objected by the better sort. Preach. Upon this condition I proceed, yet so, as not intending any large discourse: for I need not, speaking to a professor; and I would you should have time enough to propound all your doubts. In one word therefore consider well this argument: Esa. 4●. 23. 1. Tim. 2. 2 Kings and Queens ought to be nursing fathers and nursing mothers to the Church, so as that God's people may lead a quiet and a peaceable life, in all godliness and honesty. But this is an honest thing before God and men, that Kings should (out of a fatherly care) preserve their subjects from destruction, by infection, as well as by the sword. 2. Sam. 24. 17. & 19 9 As David was no less careful for his people, when the Pestilence raged, than valiant in defending them against their enemies. Again, what other thing do sundry laws and customs of Israel teach us? Leuit. 10. 9 10. Priests were forbidden to drink wine or strong drink, that they might put difference between the clean and unclean: Num. 5. 2. 45. 57 that every leper and every one that had an issue, and whosoever is defiled by the dead, should be put out of the host: that garments and houses defiled by leprosy, Leu. 13 45. 57 & 14. should be destroyed: Deut. 23. 12. 13. that every one to do the work of nature, should go out of the host: Luk. 7. 12. and that the dead were buried out of the city. joh. 19 17. 41. Heb. 13. 12. What (I say) do these laws and customs (well considered) teach us in their equity, but that God's people should be carefully preserved from filthiness and contagion? Let us a little better consider the laws of Lepers, as most nearly concerning us, and we shall find that they were not only to have marks to be known by, but also to give warning to company approaching, Leuit. 13. 45. by saying: I am unclean, I am unclean. Whereby it is evident, that Lepers should shun other, and other should shun them. And it is as evident, that they were not to come into the house of God. 2. Chro. 26. 20. 21. For a King being a Leper, was kept out thereof all the days of his life. Much more may Moses (a Magistrate) shut Miriam (though his sister) out of the host for 7. Numb. 12. 10. 14. days. But the plague is more dangerously contagious being mortal, Ezec. 34. 2. 8. than the Leprosy which is not mortal: therefore Princes and Magistrates (which are called shepherds) may and aught to be very careful, to keep the sound from the infected, and the infected from the sound, especially in assemblies. As the shepherd is careful to keep scabbed sheep from his flock, and his flock from scabbed sheep. Let this suffice for this time: let me now hear your doubts. Prof. As king Agrippa said unto Paul: Almost thou persuadest me to become a Christian, Act 26. 28. so I may say, you have almost changed my mind. But yet for my promise sake, and for further resolution, I will propound certain doubts: and will first begin with that which I know doth most trouble most men, especially of the poorer sort. To wit, they think it most extreme cruelty, to be barred from going abroad to seek relief or maintenance for them and theirs, except they either had sufficient of their own, or their wants were supplied. Preach. I am of the same mind: for Lepers might go abroad to seek relief: Luk. 17. 12. 13. but yet in such sort, as hath been showed. And so I could wish that our infected poor, sith they must needs go abroad, would remember the 10. Lepers, how they stood afar off, & lift up their voice, when they craved help of our Saviour: so they would go abroad in such sort as authority directeth: to wit, out of the most frequented way, and with a rod in their hand. I say with grief (must needs) for if authority had regarded these things betimes, when there were but few infected houses, they might have been well shut up and provided for, till they were cleansed, either of their own, or the common charges. But what say you to those, who are not so poor, but that they may keep their houses at their own charges, till they be cleansed? Profess. They think it an hell to be so long shut up from company and their business: the neglecting whereof is the decay of their state. Preach. Indeed this impatiency is the cause why so many smother the plague in themselves and their families, so long as they can to the hazarding of life: but I advise them to consider the resolution of Paul, which was, never to eat flesh rather than he would offend his brother: 1 Cor. 8. 13 much more ought they patiently to endure a little restraint and loss, rather than to endanger the life of many. Gen. 4. 10. O blood is a grievous and crying sin! Psal. 51. 14. and therefore David would not drink the water of the well of bethlehem though he longed for it, 2. Sam. 23. 15, 16, 17. because it was gotten with the jeopardy of lives, but called it blood. Let them believe that God is able to give them more than they lose by following his direction. 〈◊〉 〈◊〉 5.9 〈◊〉 〈◊〉 〈◊〉 Let them know what this is: I will have mercy, and not sacrifice. Rom. 8. 25. Let them show their faith by patience. For he that believeth, maketh no haste, Esa. 28. 16. & 30. 15. being assured of God's promise: that in quietness and confidence shall be their strength. Let them imitate Moses and Aaron, Numb. 12: 12, etc. who were as hasty in behalf of their sister Miriam, but yet were persuaded by God to shut her out of the host seven days. Thus much for these goers abroad. But what say you now for those that come to Church, in whose behalf you seemed much affected at the first. Profess. I was indeed affected as I seemed: but that which you have said to goers abroad, belonging for the most part to comers to Church, hath stopped my mouth: and the rather because I remember the King, who was kept from the Temple, 2. Chro. 26. 20, 21. whiles he lived, for the Leprosy. Why then (think I) should not the infected with the Plague be content to forbear for a while, sith in the Plague they usually mend or end in short time? Preach. God be praised, for now you understand and remember well, I have therefore the less to say: only this, touching the comfort of soul, which they desire by coming to Church. I pray them examine what true comfort they can have, when they consider that they are more dangerous than they who go abroad. For in the Church they sit by it, and that in a throng and heat: whereas if they humble themselves under God's hand, and tarry at home, though taking it as a part of their cross that they keep so long from the Church; I doubt not but that they shall find God (who turneth his children's bed in time of sickness) as a sanctuary to them. Psal. 41 3. And this I further say, Ezec. 11. 16. that he rather is in the assembly of saints, 1. Cor. 5. 4. who is there in spirit, though absent in body; Esa. 29. 13. then he that is present in body, but absent in spirit. Profess. All this (as I understand) concerns such as being infected themselves, do yet come to Church. But what say you to those who have spacious houses, so as they come not near the sick of their family, and be sound themselves: may not they come to Church as well as those, between whom and the infected there is but a wall? Preach. They may, as I am persuaded. But all things are not expedient which are lawful. 1. Cor. 10. 23. 24. For many too foolishly fearful (another extremity of this time, as general and dangerous, as Presumption) knowing their houses to be infected, will verily suppose that they have been about the sick, and that the plague is in their garments; and therefore if it fall out so that they sit together, their fearful conceit may breed the Plague. Profess. O sir, are you of that mind, that the Plague may be in a garment, and the party not sick; and that one may take the Plague only with fear, and do you bear with such a conceit? Preach. No, I do not. But I deem them guilty of their own bane, who take it with such a conceit. And yet I think every charitable Christian will grieve at the heart, that he should be the occasion of such a fright, and could wish that he had rather been from the church a month, especially being in some sort God's prisoner, and the affrighted having likelihoods that either he or his garment might be infected. That a garment may be infected, and the Plague taken only by fear, experience and reason do make manifest. Concerning the former, it hath been proved that clothes of infected persons laid up and not well aired, being opened though a year or more after, have instantly renewed the Plague. Again, we perceive by the smell that garments will retain the sent of Wormwood or musk for a long time: the cause is not in the sent by itself considered, but in the air which is the subject of the sent. The plague in a garment is a poisoned air (being according to the nature thereof called by the learned the Death of the air) proceeding from the party infected, and infecting the garment, though not perceived by smell: as the open, clear and wholesome air of the heavens is healthful for the body, though not perceived by smell. Lev. 13. 51. & 14. 46. 47 Lastly, leprosy infecteth garments: and he that sleepeth or eateth in an house, shut up for leprosy, must wash his clothes: which argueth that infection may be by the air, sith a man may eat in the house, and not touch the walls infected. If Leprosy be so contagious, much more the Plague, which is a stronger poison, because it infecteth and killeth. Profess. This is more than ever I heard and considered, and I think it reasonable: but I cannot conceive how the garment can be infected, and yet the person that weareth it escape the Plague. Preach. I will show you that in a word. Do you not consider that either the infection may be but weak, or the party of a strong and healthful constitution. Cinders will not set fuel on fire so soon as burning coals: neither will green wood be so soon kindled as chips and dry deale-boord. Profess. I now see and in some sort assent to your opinion: proceed therefore I pray you to give reasons why by only fear a man may be infected with the Plague. Preach. The spirit of a man will sustain his infirmities: Pro. 18. 14. & 4. 23. but a wounded spirit, who can bear it? saith Solomon. By spirit here is meant a comfortable heart, which animateth a man in all troubles: but if that fail, he is soon overthrown. From the heart proceed (as Physicians say) vital spirits, whereby man is made active and courageous. If they by fear be enforced to retire inward, the outward parts be left infirm: as may appear by the paleness and trembling of one in great fear, so that as enemies easily scale the walls of a town abandoned by soldiers: so the Plague (especially in a season disposed to infection) doth find ready passage into the outward parts of a man, destitute by fear of the vital spirits which should correct the same. Mat. 9 22. & 13. 58. Again, as faith maketh us partakers of God's helping hand, so unbelief depriveth us thereof: Pro. 10. 24. & fear (adversary to faith) pulleth to the wicked the evil which he feareth. Profess. By this conference I have learned to fear more than I have done, and yet to take heed of fear: to fear because the plague may be carried about in garments, and therefore may infect me, keeping company with one that is conversant with the infected, I being peradventure not of so strong a constitution as the party. To take heed of fear, lest I be guilty of mine own bane. Preach. Your collection is good, especially if you remember the distinction of fear in that sense which I have often taught it: to wit, Fear is contrary either to Security, Phil. 2. 12. 13. and so it may be called Héedfulnesse, or to Faith, and so it is cousin german to Despair. Mar. 4. 40. But hoping that now you see our doctrine against unruly and uncharitable going abroad of the infécted, either in person or garments, not to be a check to Piety and Charity, I pray you tell me, what you can say for unnecessary and desperate running to the sick and buried of the Plague? Profess. What? I tell you (be it without offence) that many marvel (I will not say, cry out) that Preachers, who should be examples of love and faith in visiting the sick according to their office, 1. Tim. 4. 12. do yet so flatly speak against the express words of Christ. For doth not he say: Mat. 25. 36, 43. That we shall be judged at the last day, according to our works of charity, and amongst the rest, our visiting, or not visiting the sick? Preach. O neighbour you now lay on load! I must therefore ease (a little) the shoulders of Preachers whom you charge heavily, for not visiting the sick of the Plague; before I can nimbly encounter your main objection. Surely ye Professors, who so urge this pretended duty, are far from the loving care and kindness of the Israelites, who would not suffer David to hazard himself in battle, 2. Sam 18. 3. &. 21. 17. lest if he, being worth ten thousand of them, were slain, and the light of Israel should be put out. Again, ye forget that Christ said to him that desired to bury his father: Mat. 8. 21. 22. Follow thou me, let the dead bury their dead. If ye did consider this well, you could not but think, that as Paul said, 1. Cor. 1. 17 Christ sent me not to baptise but to preach: so Preachers may say: Christ hath sent us not to visit the sick, but to preach, and thereupon conclude; that the less duty (if a duty) especially being dangerous, must give place to the greater, and the visiting of a few sick and less capable of instruction, must give place to the teaching of the whole congregation, and more capable of doctrine and comfort. Now if they visit every one that is sick, how can they attend unto reading, and follow Christ in the most proper and necessary work of the ministery? 1. Tim. 4. 13. 15. 16. Luk. 10. 42 Lastly, I see not (but herein I humbly submit mine opinion to the Church) that visiting the sick is a proper duty of a Minister, as he is a Minister. For as none can ordain officers in the Church but Christ, Eph. 4. 8. 11 Mat. 28. 18. 19 so none (as I am persuaded) can prescribe duties to those officers, 1. Cor. 12. 5. 8. but Christ. But I cannot find where Christ prescribeth visiting of the sick, as a Minister's duty. If not Christ, why should any surcharge Ministers, and the rather because they are not (no not the best) sufficient for duties prescribed? 2. Cor. 2. 16 Act. 6. 1. 2. 3. 4. Did not the Apostles pronounce it an unmeet thing to be hindered from giving themselves continually to prayer, and to the ministration of the word, by ministering to the poor, and therefore put over that duty to special men? If the Apostles extraordinarily assisted, by the Spirit, both with gifts and blessing, cast off an impertinent burden (yea such an one as is no less necessary than visiting.) Alas, why should Ministers, who need all helps (as much reading, diligent conference, and frequent meditation,) be further charged than they are by Christ? Indeed I confess that a Minister ought (as you said) to be an example of all good works, Esa 50. 4. especially of that as being the fittest man to satisfy the doubtful conscience, to humble the stubborn heart, and to comfort the wounded spirit. Profess. I never heard this matter doubted of before. But (I pray you Sir) doth not james say: jam. 5. 14. Is any sick among you, let him call for the Elders of the Church? Doth he not understand Ministers by Elders? If so, doth not this place prove plainly, that it is a Ministers duty to visit the sick? Preach. I say not but that it is a Ministers duty to visit the sick, for example sake: and as he is more able to do good than other, but not as he is Minister. I grant also, that long since the same doctrine from this place hath been gathered, which you now apprehend. So as upon the same, Papists have grounded their bastard Sacrament of Extreme unction. joh. 7. 49. jer. 44. 16. 17. Which taken away, the cursed people (which know not the law) neither care to know it (being ever addicted to superstitious vanities) must needs (forsooth) in stead thereof, have a Minister to visit their sick, though they be more than half dead. As in stead of Dirgies and Trentals, they must have funeral Sermons for fashion sake. Thus the holy Ministry, and most glorious name of God must be abused and taken in vain, by following the vain humour of arrogant Folly, which never cared for Ministers, or Sermons (as all aught to have done) in time of health. I grant that some Professors (for all this Plague, whereby humours (I trow) should be mortified) have a mind, that funeral Sermons attend their credit. So strong a temptation is the Pride of life encouraged by Custom. But to come to the point: this place of james doth not prove, that it is the proper duty of a Minister to visit the sick. For the Elders were sent for to heal the sick by prayer and oil, according to that miraculous grace which was then bestowed upon them, Mar. 6. 13. for confirmation of the Word: so that I am of your mind, that teaching Elders be here understood. Which gift discontinuing, this Canon is annulled: so that in time of Pestilence, it is absurdly concluded: that because james enjoined Ministers to go to heal the sick, therefore Ministers must upon every call adventure their lives, by visiting the sick of the plague. Again, if it be the proper duty of Ministers to visit the sick, as it was the proper gift of Elders, for confirmation of the word, to heal with oil, than none must visit the sick but Ministers, Heb. 5. 4. 2. Chor. 26. 16. 17. 18. 19 as none must minister the Sacraments (which properly belong to their function) but they. Lastly, this word, Elders in the plural number, putteth me in mind, that Ministers were in the primitive Church, assisted with other Elders, 1. Tim. 5. 17. Act. 6. 2. 3. Rom. 12. 7. 8. (for there were two sorts of Elders) who looked to the manners of people, and with Deacons who looked to the poor, that they themselves might attend their study, prayer, preaching, and the Sacraments. Why then should we think, that visiting the sick, was laid upon them as a duty properly pertaining to their ministery? But rather that Elders by spiritual comfort, and Deacons by outward relief visited the sick as there was need: so that the Minister was not troubled but in extraordinary necessity. As when none but he could satisfy the despairful conscience, or mind doubtful in a fundamental error, of one likely (otherwise) to die out of the faith. In which case, I think a Minister ought to hazard his life. My reason is: It is the revealed will of God that he must save a lost sheep: Ezec. 34. 2. 4. but it is Gods secret, whether he shall be infected. And the rather because of the promise made to him that walketh in his way. Psal. 91. 10. 11. The premises considered touching ordinary visitation, thus I conclude, that as Ministers are exemplarily (but not as Ministers) to relieve the poor, according to their ability, and where they have some special calling: so they are exemplarily (but not as Ministers) to visit the sick, according to their leisure, and where they have some special calling. Profess. I know not whether I should be glad or sad, for drawing from you so probable, and (it may be) a profitable discourse: but I will suspend my judgement, sith you submit your opinion to the censure of the Church, and proceed (with your favour) to require the justifying of that uncharitable doctrine (so seeming) against visiting the sick of the Plague, and so contrary to Christ his judgement, as hath been showed. Pag. 17. Preach. But have you showed that the plague is expressed? And have you never heard, that there be few rules so general, but they admit some exception? By the same judgement prisoners are to be visited, and yet none were bound in conscience to go into the dungeon there personally to visit jeremy, jer. 38. 6. though he were the Lords prophet. Again, you utterly mistake the point: for the question is not whether the sick of the Plague are to be visited; which God forbid that any Preacher should gainsay: but whether they are to be so visited and with such resort, as other sick of diseases not contagious. Lastly, in the place so much urged, Christ doth not necessarily require personal visitation (though that also be comfortable in cases convenient, and so required accordingly) but real, that is, by relief, either brought, Mat. 25. 44. sent or procured: for in the 44. verse of that chapter you may find, Ministering to Christ used, for all other works of Charity before specified. Whereby it is manifest, that Christ requireth not so much personal visiting, as charitable ministering to the necessity of the sick. Of all other, Princes and Magistrates (who are foster-fathers' and shepherds) are to visit the sick. But who will say they are to do it in person, and not rather by a faithful care, that the sick of the Plague be well provided for. Profess. But how can the sick be well provided for, if none do personally attend them? and if none be bound in conscience personally to visit, how shall they be attended? Preach. All this is true. But husbands and wives, parents and children, masters and servants, near neighbours and dear friends, are mutually to attend each other: if otherwise convenient attendance cannot be procured. Profess. Why do you add this condition? Preach. Because life is precious: 2. Kin. 1. 14. Deuter. 22. 6, 7, 8. so that we must not destroy the dam with the young: and therefore seeing the plague swéepeth where it findeth many together, life ought to be preserved with as much care as may be, by separating the sound from the infected, except there be necessary cause of the sound, or some of their attendance or repair. Moreover, it may be that the sound, or some of them, be profitable members in the Church, or common wealth: now the more hope there is of good by them, the more care there ought to be of their preservation; according to the people's care for the safety of David, before spoken of. Profess. In my conscience this seems to be very true: but I pray you tell me what you think of them who send their servants unto the pest-house. Preach. Right well: especially if they want convenient room & other means at home: for I understand of the Cities right honourable and christian provision for that house: I know divers there well used, and thence well returned: and it is extant in print, that when there were buried in and about London 3385. in one week, yet of all pestered in that house there were buried but six. And therefore I condemn those that raised a slander upon that house, holding them as despisers of government, jud. 8. and wicked ill speakers of them that are in authority. Prof. If you conversed amongst people as I do, and must do, I know your spirit would be grieved to see how ready they be to lay hold on every light occasion and false report, to speak their wicked pleasure of Governors. O that they would consider the example you lately in a Sermon urged of a plague kindled amongst the Israelites, Numb. 16. 41. 46. for charging Moses and Aaron with killing Corah and his rebellious complices. Well, God amend us all, and give us grace to humble ourselves under this his heavy hand, that we may be raised again and comforted, Psal. 90. 15. according to the days he hath afflicted us. Now I speak of comfort (that we may go on with the main matter) I would know (if it might be without offence) whether you would have those pitiful creatures that are tormented with the plague, to want the comfort, which they may take by the very presence of their good neighbours & friends, much more by their comfortable words? Preach. O neighbour! I wish them all true comfort of body and mind, the Lord knoweth, and I grant that the very presence of those we love, is very comfortable in time of sickness: but yet I advise all visited with that deadly and contagious disease, to manifest their mortification from unnecessary desires, & their charitable love to their friends, by not desiring them to come into far greater danger than their presence can do good, without necessary cause. 2. Sam. 23. 15, 16, 17. And let them remember how David refused that water which was gotten with jeopardy of life, and called it blood, though he had longed for it, & the danger was passed. As for comfortable words, I likewise acknowledge their special use: but before I answer that point, let us consider how needful it is (especially in time of mortality) to hide in their hearts the word of life, lest we be justly punished with want of comfortable words, when we most need them: according to that of Amos, Amos. 8. 5. 11, 12. where a famine of the word is threatened to despisers of the Sabbath, and that at such a time, when to find the word, they would run from the East to the West. Now to the point. Sith all sickness (especially the plague, until the worst be past, when comfortable words are not usually in great request) maketh us unfit for long & learned discourses, & therefore short sentences may (through God's blessing) do much good: whereby attendants & friends, repairing for necessary causes, may sufficiently comfort the afflicted, according to that which is required by the Apostle, in Thess. 4. 18. except there be extraordinary need of resolution or consolation, whereof I have spoken before. joh. 14. 26. Again, the Spirit of God is called a Comforter, because he bringeth the words of Christ unto remembrance: and that especially in time of need, as when we justify wisdom before authority, Luk. 12. 12. so when we are sick. For when the outward man perisheth, 2. Cor. 4. 16 the inward man is renewed: so that we often hear, not only men but even children also, speak divinely and admirably in their sickness. We may the rather make account of this holy assistance, if we follow Christ his counsel in laying up his words in our hearts, Luk. 21. 14. & 11. 13. and praying for the holy Ghost. All the premises constdered, I hope that you are now of my mind, touching the restraint, as of the infected from the sound, so of the sound from the infected. Profess. Indeed I confess that your probable discourses have won (I know not how) a certain inclination to your opinion, but yet I must suspend my resolution, till you have answered certain objections against the main grounds of your opinion: but before I come to them, let me have but one word with you about burial. I say but one word: for if those that are infected in person or garment, are to keep from Church for a time convenient: and if friends are to forbear resorting to friends sick of the Plague, except they have necessary cause, than I may (of my self) conclude, that we are not to throng after infected corpses (which have no good thereby) without some reasonable cause. That one word (I spoke of) is this, I would gladly know (if I may obtain that favour) your judgement, concerning the direction of authority, that but six persons, besides the Minister, Clerk and bearers, should accompany infected corpses. Preach. I dare not presume to judge of the determinations of authority without sufficient reason, which I want in this case: but rather I am persuaded (according to that I am commanded by these words, Honour thy father and mother) Ex. 20. 12. to judge the best, and take it as an argument, that authority careth more for the living then for the dead, their pomp so dangerous in these times and not necessary, as wise men think. But mine own opinion is this I could wish the friends of the diseased would respect the preservation of life more than compliments of burial. But I utterly mislike that infected persons should thrust into the throng, and it grieveth me to hear how the poorer sort, yea women with young children, will flock to burials, and (which is worse) stand (of purpose) over open graves, where sundry are buried together, that (forsooth) all the world may see that they fear not the Plague. This perverse course of too too many, in doing that which authority forbiddeth, and despising that which authority commandeth, to wit, fasting and prayer, occasioneth me to observe a notable proportion between the plague & the wickedness of this time: by which proportion, God seemeth to teach men to say in their hearts, we would not be ruled, neither by reason nor authority, therefore are so many, as it were distracted in their sickness, and by no means to be ruled: so that some leap out of the windows, and some run into the Thames. As the rough speeches of joseph caused his brethren to say: Gen. 42. 7. 21. As we would not hear joseph, so this man will not hear us. I rather observe this proportion between the unruliness of our sin, and the unruliness of this sickness, because I find in the Scriptures, that the Plague was especially threatened against, and inflicted upon wilful offenders. At your leisure consider these places. Leuit. 26. 23, 24, 25. Num. 14. 37. and 16. 41, 45, 46. 2. Sam. 24. 1, 2, 3, 4, 15. and you will perceive as much. But now let me hear one of your objections against the grounds of mine opinion. Prof. The ground whereon you build your opinion, of separating the sound from the infected, is the law of Lepers. Which (under your correction) seemeth to be no rock, but a sand, because that law was merely ceremonial. Pray. Nay Sir, my ground is the mortal contagion of the Pestilence, which we call the Plague. Indeed I receive confirmation from the law of Lepers. For thus I reason: If such care is to be had of infection which is not mortal, much more of the Plagues infection which is mortal. And this argument holdeth good, your objection notwithstanding. For the laws of separating women in time of their flowers, Leuit. 15. 24. & 17. 18 15. and not eating strangled beasts, were ceremonial: but yet husbands are now to forbear the act of matrimony in that time, and all are to take heed how they eat of strangled flesh, and both are to be heeded in natural consideration of bodily hurt, which is still to be feared, in such copulation and eating. So Leprosy is still infective, as experience showeth: if now, why not then, notwithstanding the law of Lepers was ceremonial? And the rather because in Sacraments and ceremonies, there must be a resemblauce between the sign and the thing signified: so that, as we object against Transubstantiation, and say: If the substance of bread and wine be taken away by consecration, how can there be bodily nourishment? if no nourishment, how can our spiritual feeding be resembled? So I say to you, If in the Leprosy there were no infection, how could the contagion of sin be signified? Prof. I grant that in Leprosy there was somewhat to signify a sin to be shunned. But that was Pollution, not Infection. For upon occasion of this question, Leuit. 14. & 15. I have read both the Chapters concerning Leprosy, and find them still mention Uncleanness, and never Infection. Again, if the Leprosy were infective, how chanced it that the Priests, who so often viewed the Lepers, were never infected? Preach. Do not you consider, that though all uncleanness be not infective, yet all infection is unclean, and therefore you might have understood Infection as well as any other Pollution, by the word Uncleanness. And though you find not the very word Infection, yet you may find enough to make it evident, that the Leprosy is infective. Leuit. 13. 8 51. For it was not to be pronounced Leprosy, except it were found spreading and fretting as a Canker, 2. Tim. 2. 16. 17. or Gangrene in a man's body. And why was the Leper to cover his lips, and to to cry, Leu. 13. 45. I am unclean, I am unclean, but to give warning, that none should come within the infection of his breath? As for the priests escape, that is to be attributed to the providence of God, who set him on work. jer. 1. 18, 19 Act. 18 9, 10. As he promised to preserve jeremy and Paul for that cause. Prof. If my memory fail me not, I have heard you say, that the ceasing of Man, Ios. 5. 11. 12 presently after the children of Israel had eaten of the corn of the land of promise, teacheth us not to depend upon extraordinary means (viz. Miracles and such like) when we may enjoy ordinary. So I think it may be said, we are not to suppose the extraordinary providence of God, in preserving Priests viewing the Lepers, where we may find an ordinary, to wit, their not touching of Lepers, whereby they might be defiled. Preach. How find you that to be the cause? Sith you find not in both your Chapters Touching spoken of. Leu. 15. 5: 7, 19, 21. Whereas in the next Chapter you find Pollution communicated by touching and not otherwise in the uncleanness of a man by flux of seed, and of a woman by issue of flowers. Nay in this case of of Leprosy, Vers. 14. 37 46. a man is become unclean, by going into an house shut up for Leprosy in the walls, which he need not to touch, as hath been said. Pag. 14. So that if you consider your two Chapters well, it may rather appear to you, that as the infection of the Plague, so of the Leprosy was communicated by the air, and not only by touching. But suppose that Pollution not Infection, were the cause that clean men should shun unclean Lepers, lest they should be defiled, not infected; yet this makes for my purpose. For if. Pollution be to be shunned, much more Infection, and that deadly. Profess. I see I must either depart not fully satisfied, or come to a point which I have hitherto avoided, because I would not offend you, whom I have heard so earnest against it, so as you have pronounced it to be a bloody error, to wit, It is stiffly maintained by no small number of people, that the Plague is not contagious. Preach. I grant that more than a good many do more stiffly than wisely maintain that bloody error, so I will call it again and again. For most of that many do wilfully maintain that opinion, because they cannot abide to be God's prisoners. It is a death to be out of company, and they had rather endanger a thousand lives, than want any part of their pleasure or profit. As may appear by the discoured course of many, who hold the Plague to be infective, while they and theirs be well: but when they or theirs be infected; then (forsooth) the Plague is not infective. So their reason followeth and is framed to their will, and not their will followeth reason to be ruled thereby. But me thinks every reasonable man should say to his own soul: O let me be sure mine opinion touching the ininfection of the Plague (whether negative or affirmative) be undoubtedly true, lest by maintaining an error, in a case and time of so great mortality and unspeakable miseries, I do infinite hurt. For if it be true that the Plague is contagious, then of necessity, he that maintaineth the contrary, is guilty of the blood of so many, as are encouraged by his opinion to run into danger. On the other side, if the Plague be not contagious, than he that maintaineth the contrary, is guilty of all the wants and miseries of so many as want convenient relief, not ministered for fear of contagion, apprehended by the maintenance of his opinion. But neighbour, I wonder that any should deny the Plague to be contagious against so general and woeful experience. Do not the botches, blains and spots (called Gods tokens) accompanied with raving and death, argue a stranger infection, then that of the Leprosy, to be judged by botches and spots? Doth not the ordinary experience of laying live Pigeons to plague sores, and taking them presently dead away, and that one after another, demonstrate mortal infection? In that the Plague rageth and reigneth especially amongst the younger sort, and such as do not greatly regard clean and sweet keeping, and where many are pestered together in alleys or houses: is not this an argument of infection? thousands can directly tell, where, when, and of whom they took the Plague. Doth not all this make it more than manifest, that the Plague is contagious? All Magistrates, all Divines, all Physicians, all learned men, and all wise men, in all ages, have held the Plague to be contagious. Dare any but blind bayard, be so impudent to deny it, without such reasons, as may sway against so great experience, and so great authority? If you have any such, I pray you let me hear them. Profess. That I have any such I cannot say, in regard of the weakness of myiudgment, as also of the probability (at least) of that I have heard already spoken to the contrary: but such as they be (if it please you) I will bring them out, humbly desiring your answers. The first, is thus urged with open mouth: This opinion of infection doth utterly overthrow charity towards the visited by the plague, being the cause, why they by whose means the sick and sound are especially to be provided for, do run away, viz. Magistrates, Ministers, (such I mean as indeed were never faithful, for (blessed be God) many faithful remain) Physicians and rich men: and why so many be thrust out of doors, perish in town and field for want of help, and are so cruelly used by country people: so that it is a very countermand to Christ his judgement concerning visitation of the sick. Pag. 24, 25, 26. 27. Pag. 7, 8, & 34. But by that which hath been said, and by gathering from the last point we talked of, that the precise commandment touching Lepers to be separated from Church and company, was no hindrance to their visitation, but that they were to be ministered unto, according to their need: I am for my part induced to lay the blame of all this uncharitable dealing upon the excessive fear of people, occasioned perhaps, but not well grounded upon the opinion of the Plague's infection: for though the Plague be to be feared, because of the infection, yet (as I take it) not so excessively and inordinately. For of such fear, the cause is want of faith, rather than the opinion of infection; as I may partly gather from that which you delivered before: Pag. 16. I will therefore propound an argument (so deemed) which we have not yet handled. Preach. Stay here a while, for I can not but thank God that you judge so rightly between mine opinion, and others fear of infection. If Professors would wisely observe what is taught, there would not be so many spiders to suck rank poison out of sound doctrine. Then might we hold the plague in the nature thereof to be contagious, and men would not take occasion before it be given, of excessive and inordinate fear: then might we inveigh against excessive and inordinate fear, and men would not take occasion before it be given, of inordinate and dangerous presumption: but foolish men (as wise men observe) are ever running into extremities. Rom. 3. 28. If Paul teach, that we are justified by faith, without the works of the law; the carnal gospeler taketh occasion before it be given, to neglect good works. And if james teach, jam 2. 26. that faith without works is dead, the arrogant Papist taketh occasion before it be given, to advance good works to merit and supererogation. Mine heart bleedeth to hear of the cruelty and inhumanity you mentioned: so that if I were in the country, I would (by God's grace) set myself against those damnable effects of inordinate fear, and make it evident that the Plague is not so contagious as excessive fear makes it to be. But now I follow this course (which God bless) because I live where the contrary sin of Presumption is more general, and more dangerous; both because of that bloody error, as also of the absence of Magistrates, who should see good orders put in execution: through which default it is come to pass, that men, women and children with running sores, go commonly abroad, and thrust themselves into company, so that some have perceived when they took the infection of such. How many may be supposed to have taken the infection from such, though they perceived it not? I would be loath to make Magistrates neglecting their charge, guilty of all this blood: but (if I were in place) I would humbly and earnestly entreat them, seriously to consider the nine first verses of the 21. of Deuteronomy, where they may learn, how fearful they (of all other) should be of bloud-guiltines. But leaving them to God's direction, I pray you propound your argument so deemed. Profess. That I will, and (as near as I can) in such sort as it is enforced. If the Plague be contagious, why is not one infected as well as another? I have lain in bed with many that have had the plague-sores running on them, I have been still about them, when they sweat, their sores broke, and breath went out of their bodies, and yet I (and a great number besides me, who have done as much) had never the plague yet, and trust nevershal, so long as I have a strong faith in God: for is it not written, Pal. 91. 5, 6, 7, 9 Thou shalt not be afraid of the pestilence, for thousands shall fall besides thee, yet it shall not come near thee; for thou hast said, The Lord is my hope. Preacher. This adventurous argument standeth upon two points, viz. first the escaping of some, and secondly their strong faith. Concerning the former, I answer, (in the name of the opponent) Is thine eye evil because God is good? Mat. 20. 15. Wilt thou by thy bloody error poison other, because God hath glorified his special providence over thee? Is this thy thankfulness for so great deliverance, to obscure God's providence by attributing thine escape to this, that the plague is not infective? Consider better the very text alleged for thy strong faith, and you may (if you will) see clearly, that God doth hereby set forth his providence, in that he preserveth those that trust in him, and walk in his ways, by Angels, and then, when by the pestilence, thousands fall about them: for the greater the danger is, the greater is God's providence in delivering his people: as may further appear by their walking upon Lions, Psa 91. 13. 14 Asps and Dragons, mentioned in the same Psalm. Therefore take heed how you obscure the providence of God, and draw many into danger by denying the plague to be contagious; lest as he that feared not the day of the Lord, Amos 5. 18. 19 met with a Bear when he had escaped a Lion: so you meet with a judgement heavier to you, though you still escape the plague. But neighbour, I will turn my speech to you, praying you to consider this Psalm well, and you shall see me prove from the same the Plague to be contagious. For if an extraordinary providence of God be manifested in preserving those that believe from pestilence, then is the pestilence very dangerous: as be the Lion, Asp and Dragon, but the former is true, therefore the latter. If then the pestilence be dangerous to one that is in the midst of thousands dying thereof, it must needs be so by contagion: as may further appear, in that it is called noisome; and in that it is said, Psal. 91. 3, 7 it shall not come near thee. But let us try the strength of the former part of that huge argument, laid down in this form. Many have been with the sick of the plague, when they sweat, etc. & yet are not infected, therefore it is not contagious. Certain Priests said to a Philosopher, All these monuments which you see in this Temple, be in remembrance of so many delivered from shipwreck, by prayer to the God of this Temple. But (quoth the Philosopher) can you show me how many prayed, and yet perished? As the Philosopher's answer was stronger against their God. than the Priest's observation was for their God: so it maketh much more to prove the plague to be contagious, to say: an hundred (if not a thousand) infected by being where the plague is, may be brought for one that escaped. Again, if that argument be good, than these be as good: Many have had the plague sores and were sick, and yet died not; therefore the plague is not in it own nature mortal. Many run upon the mouth of a canon, and escape, therefore canon shot is not murdering. Profess. We see the canon shot to kill, but we see not the Plague to infect. Preach. By common experience it is observed, that souring of drink, and other effects follow thunder, whereunto they are attributed: and children take the small pocks coming where they be: though it be not seen how thunder and being where small pocks are, cause such effects. Why then should we not fear aswell the pestilence that walketh in darkness, as the plague that destroyeth at noon day: sith by common experience it is observed, that thousands fall sick of the plague presently upon their being where it is, though it be not seen how the infection is conveyed. Truly the common people herein do little differ from brute beasts: in that (for the most part) they are moved by sense, and not by reason. Prof. I fear it is so in too many: for going amongst them, I hardly perceive one of ten once look for help, though they have a rising of the plague in some part of their body until they be heart sick, & then often they seek for help too late. Whereas if in reason they would consider, that as the plague may be some good time in the garment, before it infect the outward parts, so it may be in the flesh a good while, before it strike the very heart, no doubt they would betime prevent the worst. Through which default I am persuaded hundreds do perish daily: but commending such to God's gracious providence. I pray you tell me what causes are given by the learned, why so many escape, though they be continually in so great danger of the Plague, Pag. 44. as hath been said. Preach. There be causes both natural and divine. For natural causes I refer you to learned Physicians. Only I will show you somewhat, which every reasonable man (as I think) may conceive. Before any quality, good or bad, can qualify any subject, the subject must be first disposed thereunto, or capable thereof. The Salamander liveth in the fire, though the fly, playing with the flame of a candle is consumed therewith. Gun powder takes fire presently, but so doth not chalk. So persons of a tender constitution, or corrupt humours sooner take the Plague, than those that be of a strong constitution, & sound bodies, as hath been said: Pag. 15. & some infected are much fuller of poisonful corruption than other. The infirmities of many women in travel, and other diseases turn unto the Plague. We see few ancient people die in comparison of children, and the younger sort. Lastly of those that keep a good diet, have clean and sweet keeping, live in a good air, use reasonable and seasonable preservatives, and be not pestered many in one house, or have convenient house-room for their household, we see few infected in comparison of those, that fail in all these good means of preservation, and yet will thrust themselves into danger. This well considered, may not an argument be drawn from hence, to prove (even by reason) that the Plague is not so infective as faithless people conceive, and therefore they need not fear the Plague so extremely as they do? But I will proceed to the divine causes or reasons. The chief whereof is this: God worketh all things after the counsel of his own will, Eph. 1. 11. Rom. 9 13 15. and therefore he hath mercy on whom he will have mercy, Icr. 15. 2. joh. 7. 30. and none shall die but they who are appointed. For though the pharisees sought to lay hands on Christ, yet they could not, before the appointed time came: and therefore be the Plague never so contagious in it own nature, none can be smitten with it, but those, whom God hath specially appointed. Profess. Here I remember an opinion of some people (with whom I converse) whereby they seem to themselves, to reconcile the difference, touching the Plague's infection; and that is this. Let one (say they) go never so dangerously where the Plague is, he cannot die before his time, and yet indeed he may take the sickness. What think you of this opinion? Preach. What think I of it? as I do of other opinions which brainsick men (despising the word of God, and ministery thereof) do forge in their own fantastical braine-pans. How witty soever it seem to them, I tell you it savoureth strongly of Epicurism. For doth God dispose of capital and principal, and not of less matters, as Epicures dream? Shall we say: Psal. 68 20. The issues of death belong to the Lord, and shall we doubt with the Philistims, 1. Sam. 6. 9 whether sickness be by chance? If they knew the Scriptures they might learn, Luc. 12. 6. Mat. 10. 29 that God forgetteth not sparrows, but so regardeth them, that without him, not one of them falleth to the ground. Doubtless Gods providence is the same, though not alike manifest, in little and great matters. Profess. The more I confer with you, the more I perceive (I thank God for it) the presumptuous wit of foolish men, and herein I see evidently, that they measure the infinite providence of God, by the shallowness of their own capacity. The Lord grant us grace to understand according to sobriety. Rom. 12, 3. I have another argument against the opinion of infection from the providence of God, but I would first hear some more causes or reasons, why so many escape so great danger of infection. Preach. Neighbour you still harp upon, so many, so many. I tell you they be few or nonein comparison of them, who daily are infected by being within danger of the Plague. As for your desire to hear more causes, I am content to satisfy the same. But I must first tell you, that he is happy who can know the causes of things, to the end you may content yourself with those few I can presently gather out of the word. God preserveth some to manifest his power and providence. As may appear by the 91. Pag. 45 46 Psalm before discussed: and by Esa. 1. 9 (2) God will take none hence before they have done him all that service, which in his counsel was appointed, as appeareth by these places, Luk. 13. 31, 32, 33, and Act. 13. 36. (3) God reserveth some for an heavier judgement, as may appear by these places: 1. King. 19 17. 2. King. 8. 10, 15. Amos 5. 16, 17. And 4, towards some he performeth his promise in preserving them, in their ways: that is, ways whereinto God calleth them: according to the 91. Psalm, verse. 11. For which cause Priests, though taking often view of Leprosy, were preserved, Pag. 36. as I showed before, and keepers, buriers, and such as have necessary cause of coming to the infected of the Plague, are (for the most part) now preserved So that Peter may boldly go on the water when Christ biddeth him come. As you may read, Mat. 14. 28, 29. Profess. I thank you heartily for yielding me this satisfaction. For amongst all your good notes I take hold of the second with some comfort, and thereon ground this conclusion: If I shall not die, before I have done God all the service I am appointed: why should I be unwilling to die, when my time is come, and not rather be prepared to say, yea sing with good old Simeon: Luk. 2, 29. Lord now lettest thou thy servant depart in peace. But I miss one principal cause of preservation from the Plague: to wit, A strong faith according to the 91. Psalm. Preach. I thought verily you would not let go your hold on that part of the mighty argument. But I assure you there is no such force in it, as it seemeth to have. Nay rather it overthroweth the former part of that argument. For in that Psalm, the promise of preservation is not made only, to our taking hold of God's promise, but also to our walking in our ways. Wherefore as that faith which standeth upon the precept (which is implied) to walk in our ways, and forgetteth (as it were) the promise of help, savoureth of distrust in God. So that faith which taketh hold of the promise, neglecting the precept, savoureth of presumption, and therefore having no promise (with comfortable assurance) cannot hope for preservation. Again, though faith do equally respect both the promise & the precept, yet sith all temporal blessings are promised, not absolutely but conditionally, so far as the performance of them shall be to the glory of God, and good of the believer, as I will prove if need require, it cannot be otherwise assured of preservation, then with respect to those conditions. If without such respect it be absolutely assured, them it is not faith, but presumption. Except you will have it to be a miraculous faith, which taketh hold of the will of God instantly and by inspiration revealed. But that faith liveth and dieth with miracles, because (I say again) it hath no promise. For howsoever salvation be absolutely promised to believers, because it is revealed that the performance of that promise is for Gods most glory and the believers best good, and is therefore absolutely to be believed: yet because it is not revealed at any time, that then the performance of a temporal promise, is for Gods most glory and the believers best good: therefore a temporal promise, is in the nature thereof, conditional, and accordingly to be beléued. Lastly, do you not perceive that the stronger faith is required, Luke 22. 31, 32. the greater danger is supposed. But if the plague be not contagious, what danger is there? if no danger, what need of faith? Profess. There is no need you should prove your conditions: for they stand with all reason, Pro. 16 4. sith God hath made all things for his own sake, and promiseth deliverance for his glory sake, Pal. 50. 15, & 34. 10. and his promises pretend the good of his people. But yet it will not out of my mind, but that godly men who die in this plague, do therefore die because they fail in faith: I mean not touching their salvation, but touching the particular promise of preservation from the plague. Therefore I pray you for my better instruction, show me how by the death of godly men dying of the plague, and believing the promises both of eternal salvation and temporal preservation, God may have glory and the deceased benefit. Preach. I grant that a right godly man may fail, as in obedience to the precept of keeping his ways, by presumption: so in faith to the promise of preservation, by fear, especially when he heareth nothing but crying of wives and children, mourning of husbands and parents, sorrowing of friends and kinsfolk, and withal seeth the plague weekly to increase from ten to hundreds, from hundreds to thousands, and to draw nearer and nearer to himself, and that God in visiting him may justly take hold of this fear: for Peter walked on the water for a while, Mat. 14. 29. 30. but when he saw a mighty wind, he was afraid and began to sink. But this position, A godly man dying of the plague failed in faith, touching promised preservation, I hold to be as unsound as this: All godly men dying before their days be long, failed in honouring their father and mother. But I will show you in a word how the death of godly men dying of the plague, and in the absolute faith of eternal salvation, and conditional faith of temporal preservation, may be to God's glory and the believers good: for by the death of the faithful, God glorifieth his justice and wisdom. His justice amongst the wicked, Luk. 23. 31. in giving them cause to say, If God spare not the green tree, what will become foe the dry? His wisdom amongst the godly, lest they should say, For our righteousness we are delivered. Deut. 9 4. As for the good of the believer, I marvel that you should forget that which is so often taught in funeral sermons, that as the wicked are reserved for a further mischief, so the righteous is taken away from the evil to come: Esa. 57 1. Rcu. 14. 13. Luk. 16. 25. beside, that he resteth in glory from more and greater labours, than the wicked are commonly subject unto. Profess. God help us, for our own conceived errors will hardly out of our minds, but we easily forget that which may reform our judgement. Well, acknowledging that you have fully answered my first argument, I proceed to another, grounded on the providence of God, in this sort. If God shoot his arrows at a certain mark, and not at random, if none die before his hour: and if those that are appointed to die, shall die, and those that are appointed to perish by sword or famine, shall so perish, and none other, Pag. 51. as you proved even now; otherwise I had those proofs ready for this purpose: then if I go where the plague is a thousand times, I shall not die of the plague, if God have not appointed me to die thereof: and if he have, I shall die thereof though I come not near it by a thousand miles. Preach. How now neighbour, stay you there, shall we have no conclusion? All this is granted: but what infer you hereupon touching our question? Profess. Trust me sir you pose me now. I have shot the bolt which many deem to be a kill cow. But indeed I know not to what purpose. Preach. Then may you see what kind of reasoners heady people be: even such as are blamed by God for darkening the counsel of God with words without knowledge. job. 37. 2. But to use the words of Paul, 1. Cor. 4. 19 if God will, I will know, not the words of them that are puffed up, but the power. To bring this about, understand that upon that ground of God's providence, you must of necessity frame one of these two arguments, if you will reason to the purpose: None can die of the plague but such as are specially appointed thereunto, therefore the plague is not contagious: or this: None can die, etc. but such etc. therefore we may as boldly resort to them that are sick of the plague, as to those that are sick of any other disease. Which of these conclusions do you like better? or do you like both? or will you make some other that may serve your turn better? Profess. If neither of these will serve the turn, I cannot imagine any other: for my dull wit could not so distinctly have gathered these. I see that learning is a good help to judgement: for the very framing of these in this several sort (which I never heard before) maketh me stagger. For the former conclusion seemeth now to be absurd: for (as I now conceive) by the same reason, the bloody sword in a furious battle, and extreme famine amongst a multitude of miserable poor people, may be concluded to be in their own nature without danger of death: for in the same chapter of jeremy (now so much urged) it is as well said, jer. 15. 2. Such as are for the sword to the sword, and such as are for the famine to the famine, as Such as are appointed to death unto death. As for the second conclusion, if the plague be contagious, I see not how it holdeth good. But yet I pray you to say somewhat to it, that I may the better satisfy myself and other, as occasion shall serve. Preach. Certain anabaptists of Amsterdam, crossing the seas usually without any weapons, were demanded why they did so, considering the Dunkirkers were then abroad? They answered, If God have determined that we shall fall into their hands, we shall not escape though we had all the guns and weapons in the world: if God have determined otherwise, we shall escape though we have no weapons, nor any show of defensive provision. Another being sick of the plague, and advised to take some physic, denieth so to do, using the same argument. What think you of these conclusions? Profess. If the only setting down of your former conclusions, did make me stagger, the laying of these by them (and that in so goodly proportion) must needs make me stumble: for now I see not, but that we may as well hold it unnecessary to eat and drink, though it be for a year together, if God have determined that we shall live so long. Preach. There is great difference in the cases propounded by me, and that propounded by you. For it is impossible to live a year without meat and drink, except God work a miracle: but the Anabaptists might happily escape the Dunkirkers by not meeting with them: & there may be in a man, though in outward appearance dangerously sick of the plague, yet some secret power of nature to prevail against the disease. Profess. All this may be; And yet because the Anabaptist, and sick man do not know that God hath determined such a miss, and granted such a power, they both presume (in mine opinion) as well as he, that refuseth meat and drink: because they neglect lawful means, the one of defence, the other of recovery. Preach. Now have you hit upon the very point. For God, who is only wise, hath in his counsel determined the means as well as the event. Which appeareth, as in the case of eternal salvation, wherein we see, that God calleth all them to faith, whom he * Rome 8. 29. 30. Act. 13. 48. joh. 6. 37. 44. Math. 13. 11. 15. Jude 4. predestinated to life: and contrariwise, he leaveth them in their reprobate minds, whom he hath ordained to condemnation: so in cases of temporal deliverances. For though God granted Hezekiah recovery, 2. Kin. 20. 5. 7. yet he prescribed a plaster for his sore. And though Paul was assured by an Angel, Act. 27. 22. 23. 24. 31. that not one in ship with him should be lost: yet, if they had used any other means of preservation, than God had determined, they could not be safe. And howsoever Christ could not die before his hour (as hath been said) yet his life was preserved till that hour by shunning danger. Deut. 2. 26. 30. On the other side: as God had determined to give Sihon & his land unto the Israelites, so he made his heart obstinate to refuse peace, the only mean of his preservation. Profess. I perceive your meaning; namely, from all these instances to conclude, that as God hath determined to infect any with the plague unto death, or otherwise, so hath he determined, by what means they should be infected: I grant all this. But do you think that taking infection one from another is the only mean? Preach. No: For there must of necessity be (a First) that is infected, & we see the godly aswell as the wicked, and not only young and poor folk, but ancient and wealthy persons: yea, such as dwell in a good air, and avoid infection with all care, to have the plague as well as other: for otherwise how were it a calamity, or a judgement? And yet many of them (I doubt not) are infected by being in company of some other infected, in person, or garment, though they do not perceive it many days after, for causes given before. Pag. 49. But to answer your question more fully: I will tell you, what I think further: To wit. As God himself bringeth some to their destruction, by working upon, and by the spiritual corruption he findeth in their souls, as Pharaoh and Sihon, Exo. 4. 21. Deu. 1. 30. Gen. 3. 1. etc. 2. Chro. 10. 14. 15. but many more by outward means, as our first parents and Rehoboam: so he himself infecteth some, by turning the natural or accidental corruption he findeth in their bodies into the plague, but (according to his providence) he visiteth many more, by the mean of taking infection one from another. But howsoever God striketh whom he will unmodiatly, yet the Plague being contagious in it own nature, it cannot be denied, but that one man may be infected by another, except God's providence be to the contrary? Now because that cannot be known, but by the event, therefore as the Anabaptist, sick and hungry men presume (in your opinion) when they neglect the means of their defence, recovery and feeding: so he that doth not keep himself from the danger of infection, except he have a necessary calling, doth by such neglecting his own safety, presume on God's providence. For (to confirm you in your opinion) it is written: Deu. 29. 29 That secret things belong to God, and revealed things belong to us. So that I may conclude, that sith the providence of God touching life or death is secret before the event, and it is revealed, that the Plague is contagious: therefore it followeth, that howsoever it be true that none can die of the Plague, but such as are specially appointed thereunto, yet there ought not to be that bold and free resort to them, that are sick of the plague, as to those that are sick of any other disease. To confirm this point further, thus I argue: A wanton or unnecessary putting of God to the manifestation of his power or special providence, is a tempting of the Almighty: as may appear by these places, Psal. 78. 18. 19 Esa. 7. 12. Math. 4. 6. 7. But to run into danger of the plague without necessary cause, as they do, who resort as boldly and freely to them that are sick of the plague, as to those that are sick of any other disease, is wanton and unnecessarily to put God to manifest his power and special providence in preserving them from the Plague: therefore to run into danger of the plague without necessary cause, as they do, who resort as boldly, etc. is a tempting of the Almighty. The assumption or second proposition I prove by the fourth of Matthew, verse, 6. 7. where Satan would have persuaded Christ to cast himself down from a pinnacle of the Temple, upon this presumption, that the Angels had charge to preserve him, being the Son of God. Where it is to be noted, that Christ doth not take knowledge of Satan his abusing the Psalm 91. by him alleged, in putting in these words, At any time, for these, In all thy ways: but allegeth another Scripture forbidding us to tempt the Lord our God. Whereby it is evident, that to presume upon God's protection, when we are not in our ways, or to neglect means (as the stairs of the pinnacle were) is to tempt the Almighty, and that without necessary cause: to run into danger, as Satan would have had Christ to have done, is to be out of our ways, therefore to run into danger of the plague, without a necessary cause, is to tempt the Almighty. Thus you see, that from the providence of God, you cannot conclude, that either the plague is not contagious, or we need not shun it more than other diseases. Indeed upon that ground, he that hath a necessary cause of resort where the plague is, may thus argue: It is the revealed will of God, that I am in my way, and therefore have a promise of preservation, if it shall be to God's glory, and my good, and it is not revealed, that I shall be infected, therefore I may proceed with hope and comfort. I say more from the providence of God manifested, the believer ought in every affliction, to conclude thus: Howsoever I used means as David did to prevent this affliction, 2 Sam. 12. 22, 23. yet perceiving by the event that God hath decreed it, I will (by his grace) take it patiently as David also did. Thus for your satisfaction I have said that which I think sufficient to the second conclusion. But yet if you have any thing to reply, or any other argument to object against the infection of the Plague, I would not have you (in any case) to hold it in. Prof. If I staggered and stumbled before, how is it likely that I should be able to re-encounter now in this skirmish? I am therefore to seek supply from another objection, which if you overthrow I must yield: for I remember no more. But before I assault you with that, perceiving by your discourse, that shunning the plague is the cause of preservation, as being within the danger thereof is the cause of infection, I pray your judgement touching flying into the country for fear of infection: which some justify, Pro. 22 3. by these words of Solomon: The prudent man seeth the Plague, and hideth himself. Other say this place is misconstrued, yea some preach against Flying into the country because of the plague. Preach. If you had said, a cause, in stead of, the cause, you had more rightly reported my mind: for I have delivered sundry causes or means of Infection and Preservation. Amongst the rest, I think, going, and abiding in the country, to be an excellent mean (in itself) of preservation. But that this mean may be sanctified to them that use it, let it be considered, Who may take the benefit thereof, and How it is to be used. I think that they whose residence is not necessary, may take the benefit of going into the country, as well as a man, who hath a large house, may remove from one side infected, to another not infected. But let us further examine this point by considering those 4. sorts of people whom you taxed for running away, Pag. 41. viz. Magistrates, Ministers, Physicians, and rich men. As for Magistrates and Ministers, I think they should be resident: Pag. 43. 44. the one for reasons I gave before: the other for reasons no less evident. For when will they offer to God the supplications of his people for help and health, if not now, when their misery is so great? When will they comfort the afflicted, if not now, when there be so many woeful husbands and wives, parents and children, friends and kinsfolks? When will they prevail against sin with the word of exhortation, if not now, when men are humbled with the punishment of sin? And when will they do good by preparing men to patience, and teaching them to make good use of affliction, if not now, when (every hour) they look to come to the trial of their faith and wisdom in Christ jesus? I will say no more, sith Christ hath said enough, when he setteth it down, joh. 10. 12. as a property of an hireling to leave the sheep when he seeth the Wolf coming. As for Physicians, I only propound this question: Whether they be bound in conscience to be resident, in regard of their profession, and ability to do good, or they may use their liberty to shift for themselves, & (as they think) for their lives, in regard they are no public persons, and live (not by a common stipend, but) by what they can get. But howsoever this question be answered, I dare say thus much, That a Physician, who may do much more good than a keeper, hath as great interest in God's promise and providence. There remaineth Rich men to be considered, under which name I understand also such as are able to provide for themselves abroad. I think they may go and abide in the country, sith the good they can do (as they be rich men) is to relieve the sick and needy: which they may do well enough, without their residence, if they were so well minded. To which purpose I spoke somewhat before. Pag. 25. But though they may be none resident, yet they must not use their liberty, 1. Pet. 2. 16. as a cloak of their naughtiness, and therefore let them consider: how, or with what cautions, they are to use that benefit. The cautions be two: One concerning Fear. The other concerning Love. Psal. 84. 2. 10. & 137. 5. 6. Amos. 6. 6. Ro. 12. 15. Psal. 137. 1. 2. 3. Their fear must be neither excessive, one argument whereof is, their carelessness to provide for their souls, so they shift for their bodies, nor too little, which appeareth when they forget miserable jerusalem, and give themselves to pleasure. Out of their Love, they are to mourn with, and pray for their distressed brethren, Heb. 13. 3. as if they themselves were in their case: they are to be no less liberal in relieving their afflicted neighbours, 2. Cor. 8. 7. 8. than they should be, by order from authority or otherwise, if they were resident, and they are to have a special care, that their servants whom they leave behind, 1. Tim. 5. 8. may be well governed while they be in health, and well provided for, if they fall sick. If they fly, not respecting these, or like cautions, or good considerations, Preachers (as you say) reprove them justly. Otherwise I dare say they do not. Prof. Indeed your cautions make me remember, that they speak much what to that purpose. But Sir, I cannot let you pass without saying somewhat to that place, concerning Hiding ourselves from the plague: and the rather because some excuse their not coming to Church thereby. Therefore I eftsoons crave your judgement touching the same. Preach. Will you let nothing pass? Well. That I may encourage you to seek resolution, and not (as many do) build opinions upon so vain imaginations, I am, and will be willing to satisfy you as I may. The truth is, many abuse that place to justify their inordinate fear, taking hold of the words Plague and Hide. Amongst other, they who will not come to Church because of the Plague: of whom I would demand these questions: Whether they think that because of the Plague, the Lords day should, by warrant of God's word, cease to be sanctified by an holy assembly? If not, but that rather special days of public humiliation and prayer, are to be ordained and kept, during the visitation: then what dispensation have they to be away from holy assemblies, more than other? Again, if the promise of protection belong to such, as frequent holy assemblies in time of this visitation, as to those that trust in God and walk in their ways: and if God can strike them with the Plague, as well tarrying at home, as coming to Church, what grief will it be to their conscience (if God do strike them) to consider that they have failed in faith, forsaken their ways, and are found in their sin? Touching the place, whereunto you would have me say somewhat, thus I understand it. The word Plague doth signify a stripe, or stroke, and therefore not only the Pestilence, but every punishment for sin is meant thereby. Hiding is put for Preserving, 2. Chro. 22. 11. as joash was, by hiding preserved from murder. But it is to be considered, from what a prudent man hideth or preserveth himself. In a Plague two things are to be avoided. The wrath of God, and the punishment itself. That men may take heed of inordinate fear, let them know that a prudent man hideth not himself, or obtaineth preservation from the former, otherwise then by Prayer and Fasting, Faith and Repentance. For we cannot hide ourselves from God, Psal. 139. 7. etc. who is infinite, but by God himself. That is: as the woman appealed from King Philip sleeping, to King Philip awakened, so a prudent man hideth himself from God's wrath, under God's mercy, Eccl. 2. 21. which is as great as himself. As we may learn by these sayings of David: In the time of trouble the Lord shall hide me in his Tabernacle. Psal. 27. 5. & 36. 7. And: How excellent is thy mercy, o God, therefore the children of men trust under the shadow of thy wings. As the prudent man hideth himself from the punishment itself, he useth, and may use lawful means, temporal, as well as spiritual. And therefore a prudent man may use lawful means of preservation as well from the Pestilence, as from other less Plagues, or strokes of God's anger: & by consequence, if shunning infection be a mean to preserve, as being within danger is a mean to infect, than a prudent man may fly out of the City infected, into the country not infected: provided his residence be not necessary, and he observe cautions convenient, as I said before. Pag. 73. This is mine opinion touching flying into the country for fear of Infection, and that place concerning hiding ourselves from the Plague. Now let me hear your last objection, if you remember no more. Profess. I have troubled you so long, that I trow it is high time to come out with my last objection, and yet (I tell you) it is deemed none of the least: for it seemeth to be against all reason, that the Plague should be infective, seeing it is spoken of in the Scriptures so often, and yet in no place is said to be infective. Preach. Howsoever that seemeth, I am sure this is against all reason, to make the Bible a book of physic: or to conclude thus, the Scriptures do not in any place say that the plague is infective, therefore it is not infective. It may be as well concluded thus: the Scriptures do not in any place say that the French disease cometh by whoredom, therefore it cometh not by whoredom, and by consequence whoredom is not to be feared for that cause. I observe with grief the humour of most to be this, if they have a mind to any sinful pleasure, unlawful profit, or erroneous opinion, them they stoutly demand: What express Scripture have you against it? chose, if they have no mind to any holy duty, than they must know where scripture doth expressly command it. But neighbour, tell me, do you not think that baptizing of infants is lawful, sith it may be justified by sound conclusions from the word, though in all the new Testament, there is neither precept for, nor example of baptizing infants? Prof. No doubt of it. But can you prove the plague to be infective by conclusions? If you can, for God's sake let me hear some, & then I will believe, through God's grace, and inform others as well as I can. Preach. What need you be so earnest for proof out of the scripture, sith I gave you before an argument out of the 91. Pag. 46. Psalms, which may be sufficient to prove a point, wherein the scriptures seem to be so silent. But that I may give you contentment (if I can) at our parting, I will show you some other Scriptures which speak to this purpose. In the 14. of Ezechiel, verse 21. God nameth four principal judgements appointed to destroy, viz. the sword, famine, noisome beasts, and pestilence: where note, that (without question) three of them be fit means in their nature to destroy many: why not the pestilence? Consider further, that God doth not threaten to destroy by dogs, bulls or such like creatures; but by noisome beasts, such as should destroy not to satisfy hunger, but to make havoc: as may appear by the destruction of three and forty children, 2. Kin. 2. 24. only by two Bears: so in that God doth not kill by the burning ague, consumption, or any other disease, when he meaneth to destroy many, but by the pestilence (which also is called Neisome in the 91. Psalm, verse. 3.) it is to be gathered, that the Pestilence is a destroyer by infection: and the rather, because God saith in the 26. of Leviticus, verse 25. When ye are gathered in your cities to escape the sword, I will send the Pestilence amongst you. Why should the Pestilence be more noisome when people are thrust together, then when they be severed, but that it is contagious? Lastly, in the 24. of the Acts, ver. 5. Paul is called a Pestilent fellow, or (according to the original) Pestilence itself. And why? Because as the Pestilence is contagious, so was he accused to be by sedition and heresy. Doth it not now appear unto you by the scriptures, that the plague is contagious? Profess. It doth, I confess it freely, and thank God that I had the grace to come to you for resolution, beseeching his heavenly Majesty for Christ his sake, not to charge me with that blood whereof I may be guilty, by encouraging myself and other, unnecessarily to run into danger, in maintaining that bloody error, as you rightly call the denying of the plagues infection: which error I will never defend again whiles I live, but will hereafter (by God's grace) take heed▪ as well of heady presumption, as inordinate fear. Preach. I also thank God with you, in the name of Christ, for this blessing of our conference: but neighbour, I must put you in mind, and charge you with your promise, to inform others. For it may be that people, howsoever (for the most part) they learn corrupt opinions one from another, sooner than sound doctrine from the godly and learned Ministers, yet they may conceive this truth better by your familiar talking with them, then by my manner of teaching. As children learn sooner to speak by prattling one with another, then by hearing the discourses of their parents. Therefore as Christ said to Peter, When thou art converted, strengthen thy brethren: Luk. 22. 32. so I eftsoons require you, that being reform in judgement yourself, you will wisely and zealously endeavour to reform the judgement of other in an error of so great danger. And withal I desire you, that if you meet with any argument against the plagues infection, or for unrestrained repair to the infected, that is worth the answering, let me know it, and I promise you either humbly to yield to the truth, or clearly to answer it when God shall be pleased that we meet again. In the mean while let us pray that God would sanctify this grievous visitation both to Prince and people, that thereby the King (whom God preserve from all contagion both bodily and ghostly) seeing so many thousands of his people dying weekly, and that in his royal City, and beginning of his reign, may be occasioned to take heed that he leave not his first love, decline not from his professed sincerity, and be not drawn away from his own steadfastness, but rather to vow reformation of whatsoever maybe found by diligent inquiry, to be offensive in the Church and commonwealth, and that thereby the people may be stirred up out of a true faith to seek the Lord, with contrition of heart, confession of mouth, and amendment of life, that so he may be found in due time to heal the sores of his people, and to restore health and wealth to Israel. All which God grant for Christ his sons sake, in whom he hath professed himself to be well pleased, Mat. 17. 5. Heb. 12. 24 as being the Mediator of the new covenant; whereby he bindeth himself not to take his mercies from us, 2. Sam. 7. 14, 15. though he chasten us with the rods of men. To whom (for this time and ever) I commend you and all our neighbours. Farewell. Faults escaped. PAg. 2. lin. 12. read deceased for diseased. pag. 16. lin. 15 read resist for correct. pag. 29. lin. 12. read our for their. pag. 30. against line 5. set in the margin Pag. 23. pag. 39 lin. 24. read stronger for stranger. pag. 45. lin. 10. read vain for name. pag. 64. against lines 11, 12, 13. set in the margin Pag. 51. Math. 2. 13. Luke 4. 29. 30. FINIS.