LAMENTATIO CIVITATIS. OR, London's Complaint Against her CHILDREN in the COUNTRY. SHOWING Her Weakness, Poverty, and Desolateness. Blaming their Unkindness, Inhospitality, and Diffidence towards her. Discovering to them her Consolations in God in this her Trouble: Chiding their want of Knowledge of God and his Chastisements. With Advice unto them. Taken from her own Mouth. AS ALSO A Brief Account, how many died in the Years 1529, 1603, 1625, 1630, 1636, 1637, 1638, 1646, 1647, 1648. with this present Year 1665. Likewise several Preservatives against the Infection. JOB 19.21. Have pity upon me, have pity upon me, Oh ye my friends, for the Hand of God hath touched me. JOB 33.27, 28: He looked upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not, He will deliver his soul from going into the pit, and his life shall see light. LONDON, Printed for Robert Rogers at the Duke of Monmouths' Head in the Park Southwark, and are to be sold at his House, or at Tho. Glasbrook at Brooks-wharf. 1665. TO THE HONOURABLE REVEREND and WORSHIPFUL Magistrates, Ministers and Physicians, And all other my Christian Children, who out of a good Conscience toward God, stayeth by me in this my grievous Affliction, Greeting, SIn is the Cause of all Judgement, and the Bewailing of our own and other men's sins, is the only way to have judgement removed in Mercy; Misery is the Touchstone whereby true friendship is tried; God hath tried you, and I have found you such as I may trust. Therefore all the blessings that I can conceive in my heart, both of this world and that which is to come be upon you, for comforting my drooping spirit, and strengthening me now in my weakness. And now let me entreat your Patronage of this Complaint, to defend me from the Calumnies of my Children, who have deserted me in the time of my Calamity, though they that are fled have not left me out of obstinacy, but fearfulness and want of knowledge: This your Patronage I entreat for Edification, desiring with the Apostle all things may be done with meekness. And the Blessing of God the Father, the Grace of our Lord Jesus Christ, and the Fellowship of the Holy Ghost be with you all. Your Nursing Mother LONDON-CITY. LAMENTATIO CIVITATIS. SHall we receive good at the Hand of God, and shall we not receive evil? Naked came I out of my Mother's Womb, and naked must I return thither; the Lord gives, and the Lord taketh away, and blessed be the Name of the Lord. As Physicians are distracted with the many infirmities of an old patched up Patient, (which disease in him to take away first, that the other make not head against his life,) so I now poor, distressed, rejected, diseased London, once the Phoenix, now the Owl; once the Paragon of beauty, now a Pattern of deformity; lately the crown and pride of great Britain, now a scarecrow and scorn; know not which way to turn me first. My God is angered, my household plagued, my hopeful children dispersed. Which last grieves me not least, that I should nourish children, who should in time of need so forsake me. I have solicited God in supplication. I have comforted my family with my best adjutation; but my sorrows increase, and my friends decrease, which makes me send out (in the bitterness of my soul) this Exclamation against them, this Declaration to them. Ah well said S. chrysostom; Quod est in Arboribus humour, hoc est in hominibus Amor: The love in men is like juice in trees, which humour seldom revisits the root being once sent forth, but shoots forward into sprigs, leaves, or fruit: so children's love seldom reflects on the Parents, but boundeth forward to some other object. And so deal you (my children) with me, whose ungratefulness I much pity, though it may be you regard it not. But howsoever, I must discharge my Conscience in relating your faults, that so (if in your absence some of my lewd sons prey on your goods) you may not blame me for not informing you: nor when you return (if you taste of correction) you may not take heinously my reforming you. And lest you think I speak without cause, consider my weakness. poverty. small company. And that you are not guiltless, neither of these miseries, nor undeserving my expostulations, I pray consider your unkindness to God and me inhospitality to the needy. diffidence in God's providence. And yet that I am not comfortless, mark my confidence, nor loveless to you, observe my counsel, in that I wish you to reclaim. repent. believe. And lastly, Commend me (I can scarce say kindly) to those untaught Country people, whom neither fear of God, nor knowledge of his Word, nor example of my Civil Government, nor kind entertainment, nor leasing, nor lending, nor trading, nor my large contributing to their Briefs, can win to the kind welcoming of my children, dispersed through their infirmity, nor to the burying of them without inhumanity. And let those know my displeasure, who care not though I starve for want of food, who keep back the people as much as in them lieth from bringing sustenance hither, for fear the Plague should come thither in a pair of Panniers. But their fault I will put last, as the least in comparison of yours, who fright them with your amazedness. But you should have had more hope in God, more trust in his Word, more love to me, more respect to yourselves, than thus to expose your bodies dead, or alive (in this case) to the rude courtesy of the ignorantly fearful (I had almost said) faithless Country. And all this comes to pass because I am touched with infirmity, which what it is you shall know; my infirmity is natural. spiritual. My spiritual infirmity is sin in general, but in particular security in prosperity. unsensibleness of visitation. murmuring in want, abusing plenty. Which you my Children have not been behindhand to augment, neither are you guiltless. Have not you infected my Air with swearing, my Taverns (which I erected to comfort the sorrowful) with spewing up your surquedny? My shops with cheating, my Churches with hypocrisy, my Suburbs with bandry? What sin am I tainted withal, of which you have not the tincture? What paint have I put on, of which you have not the Visor? You have grinded my poor, you have eat my people like bread, you have sold them for old shoes, you have oppressed by might, and Bankruptism, you have left debts unpaid, you have opened a way for unconscionable men to undo others by your departing, and left me, last of all, to desolation, as if you were none of those who had augmented my sin, and therefore need not partake of my punishment. These Mischiefs you have left behind you, though your bodies are absent, and I feel the smart of yours and mine own folly. There are some of you, who are absent, whose nakedness (with Constantine) I had rather cover with my cloak, then discover. But I see some wilfully let go the Plough, and never look after it; I see Shepherds smitten with fear, sheep scattered, hearers fickle, for want of due ordering, Church-discipline rejected, Sacraments neglected, the bread of life vilified, yourselves in counsel and example despised. I am benefited by your prayers and pains, therefore will I spare reproof, as not worthy to do it. But yet observe (I pray you, especially the most of you that are fled) how your people grow dissolute, their nature's insolent, their ears itching, their appetite greedy, their heads distracted, their hearts unsettled. I accuse no Father of the Church, for they have no particular place of residency, the care of all the Churches lies on them, and they deputed you over particular Congregations, for your own good and the people's also, that the Church may want no tendance. Yet I say not, that you have been the fountain of all this. For you my lay-childrens (for the most part) cannot complain for want of teaching, since you have followed so little, and played the wantoness with your bread. And if their sins would spur away as fast as they, I should complain of no other infirmity. But Quicquid delirunt isti plectuntur Achivi, whatsoever you have done I find the scourge of it, and with my poor inhabitants may say with David in the person of my Saviour; The rebukes of those that offended thee fall upon me. Yet I excuse not myself, nor my residents as Innocent, but would not have myself only censured, because I bear the punishment. I have not truly bewailed my Rebellions against my late Sovereign, sacrilegiously robbing my Churches of their Orthodox Ministry, and turning the deaf ear to those sweet Singers of Israel, and followed the bleating of Jeroboams Calves. Thus having reduced myself to the Proverb, Like People like Priest; and no sooner did those sons of Corah blow the Trumpet of sedition, but presently my multitudes and strength, which should have been a Safeguard to the King and Kingdom, I did rebelliously sacrifice to the ruin of both: And the better to make Religion and Reformation a pretence for my Rebellion, I imposed Oaths and Covenants on my children, contrary to the Laws of God, the Command of my King, the Law of the Land, and mine own Conscience. I no sooner had brought to pass that wicked device which I had plotted against the Church, my King, the Kingdom, and mine own soul, but presently contrary to those Oaths and Protestations wickedly betrayed the best of Kings into the treacherous hands of the worst of men. And though with Judas I repented myself, and would have no hand in his death, yet when it was done I was not truly humbled for so grievous a sin, but still with Ahab went on to do wickedly. And since, though God hath by a marvellous hand of Providence, restored our Gracious Sovereign, whom God long preserve, unto the Throne of his Father, and my Judges being as at the first, and my Counsellors as at the beginning, the Church established in its primitive Purity, by enjoying its Liturgy, teaching my children as well how as to whom to pray; or if they would be so pious as to pray by the spirit, our Holy Mother the Church hath sufficiently provided, they may pray with understanding also; yet notwithstanding I have remained as schismatical as ever, being as unthankful under Mercies, as I was incorrigible under Judgements. I know, O Lord, thy Judgements are just, and that thou in faithfulness hath afflicted me. Have mercy upon me, O Lord, after thy great goodness, according to the multitude of thy tender mercies do away my offences, for I acknowledge my wickedness, and am sorry for my sin. Oh turn to me again thou Lord of Hosts, show us the light of thy Countenance, and we shall be whole. I know also that I have the poor with me, a rude people, whom I cannot rule, whose necessity hath hardened them, and their defection driven them to Commit sin with greediness. And as Cooks frame all things to the palate, and omit things profitable; so do they (saith Philo) omit good, and turn all things to their present pleasure. But I have a generation here likewise, who make Conscience of sinning, whose tears are daily poured forth, and prayers sent out, and ejaculations shot up for my restoring, who (I do hope) shall be heard in that they pray for, and I shall be cured, and they shall be blessed. The second kind of infirmity or malady. In the mean time my sorrows are multiplied not more by sickness then by scandals of weak Fantasies, and by the comfortless desertion, and decession of my children. My scourge inflicted on me is the Plague: A disease fearful enough, yet not half so fearful as my sins, through which I have run boldly enough, and in which the Countrypeople hath taken part with me. A Disease which David chose before Famine or the Sword, Let me fall into the hand of God and not of man. A disease, which is some sign of God's favour: For he hath not suffered Famine to blast our Fields with her barren breath, neither hath he said, Sword cut through this Land: But like a Father he hath taken us in hand himself; as David calls it, the Chastisement of his own hand, Let me fall into the Hand of God. A disease, that was the last blow that God took at Egypt, and the common scourge of Israel, and usually set on by an Angel, whose stroke moved the mud of man's nature to his own ruin, which else lieth still and settled, and destroys man some other way in time. I confess, that I have heard related, that some of my Sister Cities have been infected by strange accidents: but God is my Master, and not Fortune my Mistress, some say the Infection happeneth by constellatious, ominoes aspects, evil conjunctions, unseasonable weathers, but these must extend themselves then beyond a City, and her Suburbs, because in these occurrents the air is rainted, and then not kept within the compass of one City's Hemisphere. Some have been (they say) infected by mere stinks: they are noisome indeed, but have no more relation to kill this way by a Plague, then by other ways and diseases, which they may breed and bring to pass. Bad fumes are discommodities that I am much troubled withal by reason of my noisome children, and idle servants, but yet my breath is not so obnoxious as is reported: for if it were, five would die to one that doth die, it being the common breath, by which all with me doth live; and being there is two weak bodies for one strong (counting women and children▪) And beside, if my breath were infectious, then would those creatures, whose nature have affinity with man (as Swine, Cocks and Hens) receive such infections in the streets, as would forthwith slay them, though they were not kept up in Plagued houses. Therefore do not scandal me, and add affliction to the afflicted, but consider God is my Rock, and his Word is my Pillar, and the ground of Truth. I know that God may use outward means to infect and suffocate. But lest we should lean too much to nature, he doth not (in Scripture) reveal this disease so executed: but either he doth express it done by an Angel, Numb, 19.45. or else doth silence the execution thereof in a mute anger. Job was smitten with scabs, yet the Scripture attributeth it to the devil; and why should we think but that in a disease so mortal, so quick dispatching as this; but that he used his good Angel, incensed with his Master's displeasure, or else sent Satan to buffet us for our presumptions. Our Church acknowledgeth the Plague to be God's arrow, and Hypocrates calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore for God's cause, lest you detract from his honour, lay it upon me. I know that those houses, wherein God hath smitten one (for want of care and means,) may and do taint others, but what is this to my breath, or that men should think therefore that I am totally infected. Or if one go abroad out of such a house into a Congregation, and there (because they have not been aired first) taint an other (as we surmise): or sometimes one being afraid of another, their heart faint, and their blood turns, and they die of the plague, their passions (though not strucken) helping to work the humours of their bodies to a sore; is this sufficient to forget the operation of God in this Plague, or condemn me, or leave me utterly desolate? God hath said, that he will send evil Angels among us, yet these can but vex them to whom their licence extends; yet I make no doubt, but God makes the Pestilence ordinarily to cleave to a man by infection, but this doth not hold always that he doth so, and when it doth take one by infection, it is not always mortal. And this is the infirmity, with which I am at this time afflicted. And that I draw you not into error, take the judgement of other Ancients, and let none think by an obscure evasion, to make me the more to be shunned in necessary neighbourly comfort, by saying the Plague in Scripture and ours were not all one; because theirs were sudden, ours were lingering. For God made those sharp, that we which were to live under the times of mercy, 1 Cor. 10.11. might be warned by his Severity to them. And if he had suffered them to have lived under the stroke as Hezekiah did, it would have broken out of them, as it did on him and us at this day. God is more merciful to us then, who by space between his strokes calleth to repentance. But let not us abuse this mercy, and cry out rashly, and childishly (before God toucheth us) that all London is infected. Indeed lying and breathing under God's stroke, oftentimes infects others: hath not God therefore given you learned Physicians to your brethren, to help you with Preservatives against the infection, though they cannot recover the fish that is strucken? And if we use these good means, hath not God given us his Word, which declares his power, in restraining not only the infection, but the violence of his Devouring Angel also, as our King James of blessed memory called it in his Parliament-Oration. And have not our Magistrates most worthily and carefully provided to shut them up, or dispose of them elsewhere, who have been strucken: Which course might do some good, but that we lack persons and purses to keep in, and keep the sick when they are within. All these things being observed, I need not be left like Job on a dunghill, nor my infirmity be so much shunned, that I and my children should be so many miles severed. The Venereal Pox is ten times a base disease and more absolutely infectious, yet my sons (I shame to own them) that have it, are called Good-fellows. Men will not stand upon it to drink either Wine or Tobacco with them, who are more fit (not for the Pesthouse) but the Pistrinum, the Bridewell. The Chirurgeons never shun to cure these, but because the hand of God is upon me, and a less infectious disease, though more pernicious; I am shunned of some Pastors and people, Physicians and Chirurgeons, as if they stayed, they should be all dead men; whereas this disease is a picking and culling out of men, to set forward (as in a muster) which causeth it to take at the beginning one here, and another half a mile off, then leap thither again, where it was first, and take them away, which at first it left, (as the weekly Bills testify) neither can it be proved, that all these have by any contracting or conventing ever met together, especially since houses were shut up. So that (as Fernelius saith) this disease hath an hidden beginning, and why not an hidden procession? But only that in continuance, some accidents do befall, upon which our reason hath more ground to traverse and discourse. But some will say, the Plague is mortally infectious, and therefore it is wilful murder to stay if I may go. I cannot say so, If it be thy place and calling to stay But I say, thou than dost kill them wilfully (by thine own argument) whom thou leavest behind, or settest to keep thy sick: except thou thinkest that servants and poor keepers may be killed up by authority. But surely, if it were but well observed, my infirmity rather deserveth an humble reverence, then to breed a scandal, or an offence. If it were merely natural, men might like natural men fly from it. But as it is secretly hidden from the Heathen (as Galen and Hypocrates) who grant the beginning thereof to be very secret: so the Scriptures declare unto us that hidden beginning, that so we might know under what covert to hide us. The 91 Psalm tells us in verse the 1.4. Of the shadow and wings of the Almighty. Therefore the Septuagint translates that Psalm where we find the word Pestilence, by the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which signifies a word. Or else they call it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a thing arguing the strange nature thereof. These learned jews went to the cause of the Plague. I am not ignorant, that the Heathen learned Physician Galen called it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because of his destroying nature, and mortal disposition, and Hypocrates called it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) because of his spreading nature. These men went no farther than the effect, which was visible, but the invisible operator and operation was hidden from them, and therein they did but guess. The Scriptures call us to an outward admiration of this wonderful work, and an inward adoration of God who is the Enlarger and Restrainer hereof, who makes such sweet Promises in the 91 Psalms concerning deliverance from it; as, Thou shalt go on the Asp and the Dragon. Which Mellerus on that Psalm saith, signifies the Pestilence, and used by the Psalmist; Vt vim veneni significantius exprimeret; yet not the force of it to infect, but to kill; for the sting of the Asp poisons but those whom it strikes, it imparts not the same force to another, not contacta, no not by touching of the body so stung. Yet this my infirmity doth, yet always not absolutely to death, nor doth it always infect to sickness (Deo invante) for we see that your Searchers, Keepers, Sextons, Bearers, are the seldomest taken with it. Therefore the beginning of this my infirmity being invisible, the procession doubtful, the destroying selective, (as it were Morbus rationalis, a disease that did cull out of discourse or reason men appointed to die, and not always infect the next adjacent places): my learned and reverend soars of former times in my affliction divinely have called for Metaphysical perfumes. Mr. Fenton in his spiritual Pers. So did Mr. Fenton in his spiritual perfume, as if Kitchin-fire did as much good to purge away this disease, as our pots of Frankincense doth in my streets, when the wind blows it all to one end. And that we might have recourse to God above (though not without outward means) another of my well reputed Sons counts no fantasy, that print (as it were) of a blow on some. Mr Holland in his sp. Pr. The sores we may know from whence they are; the tokens ordinarily we discern, but from whence is this? This seems to be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or Plaga, a blow indeed so termed, Rev. 16.9. All these doth but show us, whom first and mainly to believe upon, the God of spirits, who can call back his Sergeants and withdraw his Action, and forgive our debt and forbear our lives till some other time. Yet I fear me all this will not drive my smells on of your nose. If stinks doth it, do you think the stinks will be ever the less when so many thousand are dead? No. And yet you will come to Town then, and when here is the more stir, here will be the more stink. Object. But why did not my stinks kill you before now? Answ. Because (say you) God gave not the Word? Object. Why doth not then the most stinking places (as the shambles, infect first, now God hath given the Word? Answ. Because God will not have it so, you will say. True, by the same reason you may be saved here, and die there, or here when you come back, because God will have it so. Object. But you will say, if it comes not only by such means, why happens it upon the City rather than the Country? Answ. Because God is ever liberal of favours toward great Congregations, his favours are more plentiful, more visible, and men are more sensible of them. And therefore you shall find the Apostles (for the most part) dedicating their Epistles to Cities; and the Prophets likewise bending their prophecies thereto. Now where he is most plentiful in these, he is also of his corrections. So to Israel; no people better fed better taught, soundlier whipped. And it is most equal, that when men abuse (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 john 1.4. Psal 91 3. the clear Word of Life, they should have (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the bemudding word of death. Secondly, it is done to the City for the Country's example, that the Pagi, and the Villages round about might tremble, and that the pagani thereof might leave off their paganish conversation, and stand in awe and sin not; which things if they do not, though we have the sharp ends of the Rod, they may have (as heretofore) the stumps. Mistake me not, I do not hope for it, I fear it. For remember when God afflicted us the last time, when we had Ziim, had not you Limb? When we had the Screech-owl, had not you the night Raven? When we had the Pestilence, had not you the Plague also? You had; and you did taste of mine infirmity. Therefore consider what I have declared of it, and use all good medicines, but above all medicines take Faith, Hope, and a good Conscience. You shall find them (my dear children) of more force than the greatest Antidote. Remember the promise of God in that 91. Psalm 14, 15.16 verses, Psal. 91.14, 15, 16. count it precious, let it be thy Buckler, as it is in the fourth verse. Mollerus on that Psalm saith, Eos qui certa fide in Deum recumberent tutos ferè à pestis saevitia that those which trust in God shall be free. So Mr. Copper on the same Psalm. And St. Chrysostom on the same Psalm saith; Securus habitat in terra, & prolixam vitam inventat, He shall dwell secure, and find a long life, but totum hoc fit per spem, saith he. True it is, for we see some escape fire and sword with boldness, others overcome their enemies with fortitude, and shall not the Quintessence of fortitude, the spirit of valour (which is confidence in God) do much more? Doth not godliness profit to all things, both to this life and that which is to come 1 Tim. 4.8? If any one object that godly men die of it, it is true doth God deceive their trust in that? No. He giveth them life, and a better life. For God will not be stinted to temporaries by his own children; and if he takes one away in this mind, I hope he doth him no wrong. Some wicked men you will say escape too. That is, because God will be better than his word to all men, that the mouths of all men may be stopped. He spares evil men sometime, that they may fulfil their sin; he takes away the good from the evil to come. And this is thy encouragement, that if he spares of both sorts, why not thee, if thou stayest in thy place, and necessary calling? But thou fearest to die, because neither prepared in faith nor profession. Therefore I conclude my disease to be sore, as to be most infectious, yet God can restrain it, and though he hath sent out his evil Angel, yet I will trust in the good Angel of the Covenant. Do you so likewise, that you may be partaker of my faith, not mine infirmity; and cry, O Lord; thou hast been our refuge from one generation to another. You have seen my infirmity, the nature of it, the principal remedy against it. What else is to be used in natural cure against natural infection, I leave to your learned and grave brothers of Physic. I have prescribed that which never failed Probatum est, Jam. 5.17. Poverty. But this is not all my trouble, for my sorrows are increased like my sins: sickness hath consumed my substance; and I may justly say with David, I am weak and poor. My poverty lieth in being void of Trading. Money. Victual. All which I am well nigh destitute of at this time. This I confess to be justly inflicted on me for my pride, with which I have sought to out face-Heaven. My tinkling feet, and my tiptoe pace, my horned Tyaraes', and crisped curled locks, shinne-pride and shoe pride, fullness of bread hath made me lift my heel against my Maker. I said in my prosperity I should never be moved; but thou, O Lord, hast turned thy face, and I am troubled. My children have been so full fed, that they have fallen out among themselves, the meanest thinking themselves as good as the Magistrate, and the mighty refusing to look upon the cause of the mean. My Merchants have been the Companions of Princes, but now are gone, their place is scarce to be found. How hath my back groaned with heavy burdens, and now Issachar stands still for want of work. One wain may carry all I sell in a day. I have had such trading that I could scarce find time to serve God, but now every day is an Holiday, because I have profaned his Holy day (even his blessed Sabbath) which have been dedicated to him, as a remembrance of his glorious Resurrection. But I have lain dead in sins and trespasses. I have given liberty to my servants to execute their wills in Sabbath-breaking, and deceiving: now God hath proclaimed liberty for them to the Pestilence, to wand'ring, to idleness My apprentices have been the children of Knights and Justices of the Country, (which they accepted at my hands joyfully) but now my children are cast out by those swains like dung, rated like beggars, served like swine in hogstyes, buried in the high way like Malefactors. But whither doth my grief transport me? This the Country shall hear of hereafter. I have opened my Coffers to the Countries wants full often, and have some of them in bonds still, but now I want it for my poor Children, and they neither look to discharge their debt, nor in requital of my kindness will show pity to my dispersed and despised Children. I have had feasts admired at, whose very sight hath cloyed the appetite, and my very Reason hath turned Ccok to cocker the p●late of my Wantoness, I would those feast had stocked my poor kindred in my Suburbs, and set them to work, that there might be no complaining in my streets: with which sacrifice God would be well-pleased. The worst servant in my house hath had bread enough, and now I starve for hanger: for many of my children cry for bread, and I fear me die of the Stomach Sickness, as well as the Spotted Sickness, if there were a Bill could be gotten of all diseases. David's tears are my repast; his sighs my repose. Jobs Message is the news most rife on my Exchange. One robs me of my Asses, another of my Camels, my Sheep are consumed, my Children are bruised, myself strucken with boiles and sores. I see nothing but my nakedness. Those great Gates which were wont to be furnished with spangled starlike beauties, are now the lodging for poor Children, or places for dung and draught. My Chamber and Treasury, which was wont to be my refuge, can no more supply my wants, it hath been so swept; Beside, the stock of my Corporations hath been broken to maintain my wants, and yet my Children cry for bread: and their brethren that remain are pressed with their maintenance, and urged almost beyond their ability to find them necessaries. This misery makes me again remember my folly, who have wished for some means that might consume some of my Children, I being not able to maintain them, and God hath now said Amen to my ungracious desires; for he hath taken them away who might have served for my defence. And now I see, when God sends mouths, he sends meat also, for though I have buried so many thousand, I have nothing more than I had in wealth or trading; Nay, there are many who would be glad their houses were visited, that they might be kept by the parish, because they have nothing to eat. Yet I have some wicked wretches, who have learned of some Countrey-farmers when they want, to grumble against God for something, and when they have God's plenty to murmur for nothing. For their eye is evil because Gods is good. When they have Corn enough, they say it is worth nothing, and they can make no money of it; but they can make themselves Curses with it, for hording it up, when they should make bread of it for the poor. It they have bread for their Babes, and food for their Hinds, and provision for their Beasts, and a reasonable price for the remainder; have they not sufficient? Yes more than they deserve, Such as these have helped to hale a Curse from God, and by their means it is I am so lean in looks, so lank in purse, so empty in stomach. But I have deserved myself more than all these punishments doubled, yet shall they scape who help to increase them? No. That is my fear, that God hath not yet done, and my grief, that mine own Children should farther provoke him, and help to aggravate my sorrows. For I am not only weak by sickness, poor, being destitute of means, but forsaken, being desolate and forlorn of Company. But here lies my Comfort. Psalm 9.18. The Poor shall not always be forgotten; the expectation of the needy shall not perish for ever. And although it may be asked in respect of my Babylovish sins, how is that golden City ceased? Yet I have this hope in God's mercy, that Isa. 14.4, 30 the first borne of the poor shall feed, and the needy lie down in safety. For as Saint Austin hath it, Pauper est in animo Dei, non in sacculo; the poor is in God's mind, not in his purse, so that his purse may be scattered upon the rich, but his mind runs on the poor. ●●●olate ●●…sery. But yet who would think Children should be so unkind to a Mother, who hath educated them in the knowledge of God, and in the experience of her bosome-love, to let their Mother be forlorn of Company. My company that I stand in need of, but want● are Ministers. Physicians. Traders. The one would help me being soul-sick, the other being body-sick, the third being belly-sick. There are others, whom I find missing too, as my Lawyers, by whose Science it hath been spoken of me as it was of the City Abel: 2 Sam. 20 18. They shall ask counsel at Abel, and so they ended the matter. But some of my sons have bereft me of that good report, and have almost made it, If they ask counsel at London, so they may begin the matter, let it end when it will. These men I miss, but I do not want them, except those who walks by the rule of a good Conscience, those that do Jus dicere, or Jus dare, these I do esteem and respect; And as for those that do Ius esse, swallow the Law, but not Jus edere, bring little to light; those that fill Westminster-Hall, but to little purpose. I blame not those Honourable and grave persons, who are many of them employed by my Royal Sovereign, and the Father of my Country. And I know that their judicious Consultations may benefit me wheresoever they are, for these I earnestly pray that God may keep them in all times of trouble. There be others whose company I miss, namely, those whom God hath given in great abundance, whose very House keeping might have relieved some, refreshed others: but their countenance and good example of fasting and praying, would have encouraged all, but they are gone, and they neglect to employ that Talon which God hath given them in charge; But some Charitable and sincere persons still remaineth with us, He that giveth to the Poor dareth unto the Lord: the Charitable person shall be blessed, and happy are those persons that shall fully execute their charge as he doth. But they sit in the Country secure, and thank God they are there. Indeed, if they had stayed here, pitying my distress, aiding me in weakness, by disbursing their money, and exercising their places, and afterward (when God had ceased his hand, and they given him condign thanks for his mercy) they then solacing themselves in the pleasant shades, might thank God for his preservation, and their recreation with a safe conscience. But to thank God for his Connivency in their natural courses (except for his mercy that therein they be not consumed) is false fire, and savours more of the Kitchen than the Conscience. Let them thank their Coach-horses, for I have so fed their Masters (for the most part) that I am sure they could never have gotten half so far without them. But the higher my children's groans rise, the more I look about me, and the more help I still miss. Where be my Chirurgeons now, that can mortify and revive a wound when they list; and rub over an old sore, and pick many a pound out of the paring of a man's toe, that can scarify a green wound, and canterize an old one? Where is the aid I should have of these skilful men? These are shavers in their kind: but at this time they had rather carve at a Capon, or Anatomize a Rabbit, then Launce a sore, and do their duty out of a good conscience to their sick Mother. If a man that is hanged fall to their share, who but they to cut and carve! but to what purpose think you? As the Priest did of old, Pectoribus inhians spirantia consulit exta, gape upon his guts, and then make good cheer for their own. These have the terms of Art explained, the secrets of Nature opened, but to what purpose, if it be done to admiration rather than operation; and to show the work of Nature, and yet not to help Nature? For now I stand in need, I am posted from the Physician to the Chirurgeon, by the Chirurgeon left to the Barber; where, if I will wash, and be gone, and so forth, I may, he can do no more. But I did suppose, that my Physicians would not have stirred. Men that have Antidotes at Command, Electuaries, Pomanders, and what not, whole Apothecaries shops full of Conceits and Receipts, to keep all the Cinque-ports of man's body inviolable. Or if a man be sick, they can, or who can (under God) resta●re nature, and restore health? They have many Powders and Antidotes for other men, or for their money, but none to strengthen their own heart, so much as to stay in a City where the Plague is. To these men belongs that saying, Luke 4.23. Medice cura teipsum. And this question which was most noisome, Jobs disease, or the Plague: and this demand, which conduceth most to salvation; the opinion of a Naturian, (the Plague is infectious) or the prescription of Divinity (he that hath an office, let him wait on his office.) If you think the latter, hoc age & vive, our blessed Saviour shall approve you, When I was sick you visited me. Why are we bidden to honour them? Because, saith the Son of Syrach, They be ordained for thy health. Are they so? the more uncharitable and unconscionable they to leave me in this distress. But since I have set them on Horseback, they are rid away. My Saviour said, that the sick needs the Physician, not the healthful. Yea but they say, the Physician now stands in no need of the sick, for he hath filled his purse, and is gone. Oh sweet Samaritan, if thou hadst done so to them or me, when thou foundest me lying in the high way to Hell and Death, what had become of us? Well, had I but for all this the Priest to stand by me in this Leprosy, I could have borne it: but as a wounded spirit none can bear, so neither can I suffer the loss of my spiritual salve: I blame not you, that have two cares, and two cures, (for you are gone every Summer to discharge your office to your Country sheep, and when that is done, I know you will return) but you have no charge to pay your charges but my purse. And especially you that leave your Pastoral charge in the Country, taking up your Litter (Lecture I should say) and yet Litter as you use it, making of London a Station till your own ends be achieved, or till some cross befall me, and then you are gone. Nay, because you would not be said to forsake my people, you have sent my people away before with your great persuasions to fly. You love not two livings till you have them, but a Living and a Lecture, is an easy task, because they are not two cures of Souls, and it is true; for one is a wounding of Souls for want of cure. But this may be defended you think, for there is much difference between the Temple, and Mat. 23.16. the gold of the Temple in swearing, so it may be there is in Preaching. He that hath the charge of two Temples, that is something; but he that is called to one, and takes the gold of another or two, with neglect of his own, that is nothing: for my money may be taken, and your sheep left upon the Downs in the Country, with any Hireling that will do it cheapest. And though my Citie-childrens lie sick, and so the rest wants food it matters not, you have other sheep then, let the Parson look to these, say you, let the Physician, saith he, let the Chirurgeon, saith he, let the Curate, saith he, and so with Job I am brought to the Ash-heape. But if my children would be ruled by me, they shall choose such as will stand to their Teaching, and them also, in life and death, sickness and in health, doing their duty out of a good Conscience. But let me not condemn the just with the unjust. There are some of this reverend profession, who are worthy of double honour, who have abode with me in temptations, the Lord show mercy to them, and to those worthy Physicians, who have not been ashamed of my bonds, nor childishly affrighted at my infirmity. And those Chirurgeons who have addicted themselves to my health, the Lord remember them when they are in trouble; with all the rest, who have with me humbled themselves under God's hand, and administered sweet comfort when it was bitterness with me. My respectful eye shall ever be upon them, and their names as occasion shall serve, exalted to my power, and that beyond ordinary discourse. Especially those Aaron's, who have stood betwixt the living and the dead. In mean time, accept these ejaculations to God for you in requital: The Lord hear you in the day of trouble, the name of the God of Jacob defend you, strengthen you when you lie sick upon your bed, and deliver you not unto the will of your enemies. But would one think my Tradesmen should go, if but for their profit sake. But the Devil knows their mind, that skin for skin, and all that a man hath, he will give for his life. But yet God's servants have ever preferred his service, their calling; before their own lives. Moses would rather suffer affliction with his Brethren, then live in Pharaohs Court. Vriah would not lie with his wife, nor eat, nor drink unto mirth, while God's Host was in the field. And Solomon saith, It is better to go to the house of mourning then feasting. But these are all too little to persuade you, till I set before you your faults, as well as mine own defects. Which are these Unkindness. Unkindness. Uncharitableness. Distrustfulness. Your unkindness appears in these four particulars: First, in disgracing me; Secondly, in your Countrey-merriment; Thirdly, in your leaving me desolate; Fourthly, in not paying your debts. Your disgrace appears in leaving my streets bare, my Temples empty, my shops shut up Beside, you have made my savour to stink in the Country through your rashness, & their ignorance. Secondly, your unkindness appears in your jocund behaviour in the Country, at whose lightness those Sylvans wonder, as at people more unnatural than themselves. Me thinks you should fear least benumbing death might creep on your Angles (which I see conveyed along my streets for your pleasure) like the sleepy venom of the Cramp-fish. Or while you shoot in pastime, you should fear lest the P●al. 91.5. arrow that flies by day should aim at you in earnest. You bewray the weakness of your affection to me, and your fellow brethren, your unsensibleness of God's hand, and your shallowness in Religion, even by this. Thirdly, have you not adventured me to the common spoil? If God did not watch the City: The Lord Mayor. If I had not one Son left me whose care hath showed him a Father to me, how might my doors be broken open, my Chests ransacked, mine Obligations torn, my Bonds cancelled? You will not believe this, yet some of you (I fear me) will be sensible of it. God continue him in this care, and reward him for it. You have fastened your doors with Padlocks, some have Powder to blow them open. When you return, complain not what you have lost; lest I smile at your folly, and seem to pity your misfortune. Fourthly, have you not left some of your debts unpaid, by which I should be relieved, never considering what may become of you and yours; and then how your Creditors hearts must be turmoild to seek after their own. Hath not many of you carried away the better part of your estates in money, and sowed them by the highway as the Lord hath scattered your bodies? I could name some, but time will bring them to light. Uncharitableness. To this add your uncharitableness, and then see whether I speak without cause, which first appears in not relieving the poor, who like a Cripple cannot follow your nimble Coursers. I am not ignorant that some have given out of their superfluity, others out of pure charity, but the most have not: and so the little which is left, is consumed, and like Pharaohs kine, we seem never the fatter; for what is this among so many? Secondly, it shows itself in condemning the poor; (that they are so obvious to the Plague) as if God had a quarrel against none but them. I know they are, for the most part, ill livers, intemperate of tongue, and appetite, gross feeders; and such as disorderly thrust themselves into danger, all this may conspire to their ruin, by preparing their bodies for other diseases as well as the Plague: for this disease takes hold of them more than others, because they be most in number: but my penny-fathers have not all scaped it, nor the finest feeders, and therefore your judgement of the poor is somewhat too harsh. Thirdly, It appears in not assisting me in your prayers. It may be you will say, that you do in private: if I had seen it here, I would have more easily believed it: for many of you are gone, where you mind little of Preaching, though you have fat pasture. And how you will forget your duty, when you are not taught it, I may justly fear. Other inconveniences you have brought about, as discouraging those that stay, they weakly conceiving that they are but dead men. Some are of a stronger temper, but yet Comes in via pro vehiculo est; your company might have been a great ease unto them. Again, by your departing indiscreetly, how have you disjointed the Country with fear, procured rough usage to yourselves, and caused me to far the worse for your sakes; for I can scarce get provision from the Country, and so my misery is doubled. Distrustfulness. But though you have forsaken me, I could never think you would have forsaken your God, but rather received evil at his hands as well as good. But you have either in this, distrusted Gods will, that he will not I speak of those who by their place and calling should not have stirred but sto● to their charge save you, or else his power that he cannot save you, the Plague being a disease of a depopulating nature; or else you mistrust that this Plague came by some accident; and so it doth Catch that catch may, every one that comes near it. But my Saviour saith, That a Sparrow falls not to the ground without the will of your heavenly Father. But you will say, that you take your flight as a means to bring Gods will to pass in saving you: you say well, if you can prove it. Do you think that God will save none that stay? Or that he will spare all you that be abroad? I dare not say so. I fear you would fain wrest Gods will to yours. I grant that evil things coming from the hand of God, may and aught to be avoided when God shows a man a gap to go out at; but this must not be the Gap of our own fantasy. When God leaves a man a lawful gap, he doth not cross some positive point of Religion. And if the case be doubtful, then are we to bend ourselves to that course, which may suit best with the Analogy of Faith, and not to our own particular, except that particular hold also in as full grounds of Religion, as the other course. Therefore in all such passages we are to observe, that what we do be not against piety, charity, nature, civil policy: as that we decline not from God, from our neighbour, from our kindred, nor from the Commonwealth. And these wholesome Rules, my reverend Sons have laid down in former times, though misconceived of some of their followers, who willing to please their own nature, have catched something from them, not observing their whole intent. I make no doubt, but in general, and open punishments you may, and aught to shift for yourselves by removal, as in famine Abram did; and in persecution from one City you may fly to another, saith my Saviour. But in an uncertain punishment (wherein none can assure themselves absolutely in going or staying, of life and death) when Religion and Nature rather invites us to stay, it is vain fear to fly, or else self-love without religious respect: except you be such an one as by flight neither hurteth other nor others. Or else you be such † Mr. Balmford in his Dial. of the P●st. p. 69. whose residence is not necessary. But who are unnecessary, (if they be members of a Common wealth) I know not, except women, and young children, and some servants; or sojourners, or Gentlemen, who have no relation to me as necessary members. For if you think the rich men may go, then hath the middle sort little to do; so that in fine, they will not find themselves very needful: and let them go too and then others shall have nothing to do; and then I shall have none left but the poor, nor of them but only such as can make no escape into the Country, and so the subject of the Physician and the Minister being almost gone, there will be little need of them too. And for the Magistrate, it will scarce be worth his pains; he may appoint an under officer to keep the poor folks in order. But a Commonwealth is a body, and one member methinks should nourish another; but especially in a Christian Commonwealth. For as Job speaks in his own person, a man in misery should be comforted of his neighbours, but men have forsaken the fear of the Almighty: the latter part of the verse I may say with him concerning you: You were ever taught to stand to your Calling; especially in a doubtful, and invisible Correction. One of my worthy Sons, a Doctor of Physic, did much blame you in a time of the Plague, for your unnatural starting one from another. And as I remember these were his words: * Dr. Hearing Epist. before his defence printed 1624. It remaineth that acknowledging the Pest his Contagion, we notwithstanding (who are Christians) carefully avoid that faithless and Paganish fearfulness, whereby we are made to break all the bonds of Religion, Consanguinity, Alliance, Friendship, and Policy. So that you see how careful they were, and yet how headstrong you have been. We do the Pagans wrong to put this fearfulness on them, for they strive to do the uttermost duties to the sick, and the dead. It is now Christian fearfulness, the more our shame. Some of you will say, that God it may be sent it to scatter the City, and punish the pride thereof that way: that is hidden from thee, though likely: but thou knowest, that God useth to send crosses for sin, and yet withal to try us whether we will cleave to him or no. But you have forsaken him, his Word, and me also. Some I fear will ask, Why may not they fly as well as the King and State, (indeed some have been forwarder than his Majesty in that business) their lives are as dear to them? 2 Sam. 28.3. Oh remember what David's Worthies said unto him, Thou art worth ten thousand of us, he that thinks not so, 2 Sam. 21.17. knoweth not what the light of Israel meaneth. The King is the head and tower: the Council is the heart of a Land, and aught to be defended from diseases, lest the life be endangered. Beside, their affairs are such as that they may be considered of in other places as well as here. For want of these considerations I am almost beggared, I was at a low ebb before, by an unnatural rebellion against my Sovereign, but now it is full flood with me, but of misery, because of my sin. Thus am I left disconsolate, because God hath touched me; and as Euripides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every friend shuns the distressed, but if I should so deal by you, (whose servants are dead, whom you set to keep your goods) all might run to ruin. But I have not so requited you, nor will while I am able to help you. For though you have forsaken me, yet my God hath not, and therefore for his sake, I cannot but love you, and wish you well; and I pray God that a fear of no worse thing drive you home, then that which hath driven you abroad. But now I remember where you are, and how both you and I have been abused by those rough-hewen and unnatural persons (who have neither knowledge in, nor sense of your brother jacob's afflictions) I cannot show my Comfort in God, nor my Counsel to you, till I have uttered my stomach to them, whom I condemn of ignorance and hardheartedness. The Country's ignorance. First, of ignorance, I might say of manners, but that you will grant at the first word; I also might say of Covetousness, as hording of Corn, but you are contented to be convinced of that, so you may get my money. But I say I condemn you of ignorance, which is the fountain of all this misdemeanour. For you are ignorant, first, of God, and secondly, of God's hand, and that appears, by your strange fables of the Plague, as if God had no stroke in that disease rill you feel it. You more reverence the Clouds, than the Creator; and have better skill in the Wether▪ then the Scripture. You can discern the face of Heaven, but not the season, nor the time of God's visitation; And many of you also are ignorant of charity toward them whom God hath afflicted. hardheartedness. How could it else come to pass, that you are so shy both of them untouched, and me being visited, and to others of my Children distressed. Some of those, who are whole, you keep from the sight of their friends, and put them to shift for their lodgings. They whom God smites by the way, you let them die in ditches, or draw them to a hole like dogs; and this (I perceive) you would not do, but for fear their carcases should infect your air. But I fear God hath worse rods in pickel for you then so, without you show more love to your Brethren. Can you be so cruel to a Mother in Israel, to whom the best of you have been beholding to me either for coin or Counsel? Worse then Barbarians, They fell nn the other extremity. for they would comfort poor ship wracked Paul, and though they misconceived him while the Viper was upon him, yet they thrust him not out till they saw farther: and so you, when my disease hath left me, will come fewning up to me, and offer me your service: but I shall believe you at leisure; I fear me few such as you will be approved at God's bar for this, when I was sick you visited me. But if you have a botched horse with his back full of ulcers, you can find a Farrier to cut out the exorbitant flesh: but let a Sonneor a Daughter of Abraham die for want oftendance. If one of you have an Ox or an Ass die in a ditch, you will help him out, (and may, though it were the Sabbath-day in case of necessity) but you can let your Brother Christians die in a Ditch. Your Innkeepers profess hospitality, and if a man will, he may drink like a Swine: but if the afflicted of God desire repast or repose, they must lie with the Swine. If their Chambers reek with the smoke of Erebus, and stink (like a dead dog) of spewing, that is not infectious because they are used to it. But if a Christian come from me weary with travail, though he hath no disease, yet he is kept out with Bills lest his breath should infect their stinking rooms. Some of them can keep a Fox in a Coverlet, and a W— in a Closet whose soul already hath burst forth often with odious sores, and Infectious swellings, but they can make no shift for a sick Body, whose soul would bankrupt them to imitate the patience thereof under God's hand; but they must drop down without commiseration. Do you neither fear God, nor man that you are thus insolent? If a man die he must be dragged, at a Horse tail like Hector, or drawn with men like Tamburlaine: If he live, he must lie in solitude, or misery: Oh base Heathenism; unheard of Barbarism; I see there is no Tyrant like superstitious opinion. If I should give my fury the Bridle, I should set such marks on you in this my rage, as a Lioness robbed of her Whelps would do, or send out some Satyrs, whose sharp scourge should make you hide yourselves. But O God thou hast taught me Patience, and I entreat thee if I have offended in this, pardon the exuberancy of my passion, which swells so high to think on my children's calamiy aggravated by these men's cruelty. I have now played the part of a weak Woman overcome with injury, yet I have not Outrun the Constable, for he is in the Country. But now I must show these men, (lest they laugh at my anger, and rejoice at my tribulation) that though I am grieved, I am not discouraged. And to my Children, that I love them, though I do (not without cause) reprove them, I am not disheartened, First, because I have hope, that this Plague is Gods purge, Comfort in God. to make me more healthy in soul and body. In soul for it is good to be afflicted, and those whom God loves he chastiseth. I hope it is God's rod not his sword, to correct me, not to destroy me: His fire to purify, not to inflame and consume me. And this not without reason; for First, this course my God hath used heretofore, to bring me into the right way. Secondly, because he hath not given me to slaughter of my enemy, nor famine, but hath given me hope of the fruits of the earth, and hath taken me into his own hands to chastise me, and I know with him there is mercy, and with my Saviour there is plenteous Redemption. Thirdly, because he doth it by degrees, as so many warnings that I should ask forgiveness before he strike again, when as he might consume me at once. Fourthly, because he hath left me as yet the pillars of my age, to lean on like Jachin and Booz; good Ministers, as monitors to remember me, and good Magistrates as Fathers to provide for me. But above all, the frontispiece of beauty, built upon these pillars, a good and gracious King, whole heart I know, and hear, doth pity my distress. Fiftly, I hope it will purge my body from bad humours, as vicious persons: Nay, I know it hath already of abundance, and the rest will stand (I hope) in more awe. And again, It savours of mercy, in that the poor is taken from him, that is to strong for him (namely this hard world) and God hath made more room under me. And if I provoke him not farther, and draw his punishments out longer by distrusting, or presuming, or for want of repenting, all may turn to my good in an extraordinary measure. If my proud flesh were but abated, and my pleurisy of vain desires wasted, my stinking weeds extirped, I know the Lord can heal me in a trice, and would too, for he wills not the death of sinners; and to his children his love never had beginning, and therefore can never have ending. Some good men are taken away, and many lay it not to heart. I could not well spare them, but only for the Lord, here is so few upon the earth. But he will take them also, lest his Children like Prodigals should assume their Portion in this life. Therefore despise me not you of Idumea in the Country, but mark Obediahs' Prophecy against them Obed. 5.10. that commiserate not jacob's affliction. And be not thou a rod, helping to beat God's Children, lest my Heavenly Father afterward (to show his love, and ease my grief) throw that rod into the fire of his fury likewise. And say not with thyself, that my Children brought it to thee, for it was begun this year in the Country as soon as in the City. Therefore harden not your hearts, but by your timely repentance prepare yourselves, either to entertain it, or prevent it. And howsoever your weakness hath prompted you on to use this violence, yet because we are Brethren, and so may continue in Love, and Peace, as well as in profession of truth, my prayers shall be poured out for your preservation from inward errors, and outward evils. Counsel to them. And you my dear Children, wheresoever you are dispersed, take not too heinously my reproof, since it is just, nor reject my Counsel, since it is the token of my love. I know your hearts are here, unless your treasures are there. Why should they, or we be thus separated, but rather come together, and join heart and hand together, and help to keep the blows from one another: or else ease the smart of them when they are given, by our best charitable endeavours. I know if all but the poor had gone, God would not have destroyed them all, lest you should want subjects for your charity. Or if they had gone too, yet he would not have ended his quarrel against my walls, but either have followed you in hot pursuit by the way side (as he hath done many) or else he would have waited till you had returned, and have begun again, lest you should have gloried in your own inventions. The last of these is yet to be feared. And therefore reclaim your erroneous confidence in your flight. Else though that my heart pant after you, though my arms would fain embrace you, yet I love you so well, that I would not draw you to inconveniency. Therefore for your health and preservation thereof, by some good Antidote against your change of air, I refer to your learned brothers of Physic: not that I think my whole air is infected, or mortal, but sickly to any that comes out of a fresher air, and more dangerous now because you have somewhat to fright you. To strengthen your heart take this Cordial, Repentance, and a good Conscience, urged from God's mercy, and built on his Word, and will tempered together. And for a good Perfume, take the Lords incense, Exod. 30.34. appointed in Exodus, viz. Myrrh, clear gum, Galbanum, and Frankincense. Which some ingredients, have relation to Prayer and Profession, Faith and Charity. These may be your practice, and your contemplation; not to hold to your nose of vain glory, or hypocrisy, as, Exodus 30.38. But to offer to God out of the Censor of a zealous heart. And then thou shalt smell it, and others too, and God be satisfied, and thy house well ayred: and then thou mayst return with safety and comfort. And if God do touch thee with the Plague, thou shalt have the Pledge of his love: if with the Pest, and not mortally, yet he hath the Test and reproof of thee, and thou the proof and trial of him. If he give thee the blow of death, and the word of life also, he doth thee no hurt. When thou comest, come with this consideration; for it is mine, and I have found it effectual: Neither would I be rid of his word of life revealed in the preaching of the Gospel in my Temples, to be eased of his hand of sickness on my houses. Come therefore to your old habitations, not to your old sins: and as God hath swept my house, to desire him to garnish it with virtue, and furnish it with graces, Lest worse things happen to me and you. And glory not in your inventions, or worldly policy, or care, but in God's power and mercy, that we may safely rejoice together, and magnify his great Name in his holy Temple. And think not they on whom the Tower of Siloam fell, were greater sinners than the rest of the people, but unless you repent, you will all perish. Neither do you (my children) which are here resident, boast against your weaker brethren: be not high minded, but fear. Let not the custom of God's judgement harden thee, but relate unto thy wand'ring brethren God's wonders in this judgement, and mercies in this sickness, to his glory, and thy comfort, and their encouragement. And if there be any evil lurk in thy heart, which the broom of God's wrath hath not swept out, repent speedily, lest thou brag before the Victory, and so God cut thee off suddenly. That so doing you may live in love and peace together to your lives end. For if this Cankerworm do no good, he hath a Palmerworm ready to bring famine, if that prevail not, he hath a Caterpillar that unsensiblie shall devour your Commonwealth, and the brother shall betray the brother for want of love, or for love of gain. If that serve not to reclaim you, he hath Locusts of Heretics, and enemies to extirp us, and pill us bare of every good thing; and so what one leaves, the other shall devour. And therefore prevent this Morphew that begins to spread over my body by timely repentance, by a seasonable and humble acception of this kind correction: which God turn unto good, and seal unto your souls, that the remembrance hereof may be a scourge sufficient to you upon every falling into sin. That your hearts may smite you, and you return, before God turn upon you in his just conceived wrath. Fall not to complaining, but to compunction; look not at the deadness of trading, but the deadness of faith, and God shall work all for the best. This I wish may be done when you meet, and before you meet. 2 Sam. 23.17. For as David drank not the water of Bethlem, which was bought with blood (but sacrificed it) so neither ought you to bestow your deliverance on your ends, but on God's honour, which hath cost the life of so many thousand. In the mean time, the Lord keep you all in soul and body, until our meeting, and after, even to the coming of our Lord Jesus. LORD, many ask thee much, t'whom much if had Would do much hurt, few things would make me glad; Few ask thee few things, one would me complete, Give me that one thing, I'll no more treat; This One I need, one fills, makes me run o'er, Give me this One thing, CHRIST, and I have store. This One I crave, will crave, twice, thrice, again, This One thing granted, grateful I'll remain, That I once brought to Christ, his Saints may bring, This One Grace given me, hence a thousand spring; For this a thousand thanks, and vows I'll pay To thee ten thousand Praises sing for aye. An exact Account of those that were buried of all Diseases, from the 17. of March, 1591. to the 22. of Decemb. 1592. As also them that died in the Years, 1603, 1625, 1630, 1636, 1637, 1638, 1646, 1647, 1648. with this present Year, 1665. From March the 17 1591. to Decemb. 22. 1592. were Buried of all Diseases— 25886 whereof of the Plague 11503. 1603. Total of Burials— 38250 whereof of the Plague 30585. 1625. Total of Burials— 54082 whereof of the Plague 35428. 1630. Total of Burials— 10554 whereof of the Plague 1317. 1636. Total of Burials— 27415 whereof of the Plague 12102. 1637. Total of Burials— 14270 whereof of the Plague 3603. 1638. Total of Burials— 16621 whereof of the Plague 508. 1646. Buried of the Plague— 2436. 1647. Total of Burials— 16452 whereof of the Plague 5285. 1648. Total of Burials— 11509 whereof of the Plague ●…93. 1665. Tot. Pl. April 25. 398 2 May 2 388 0 May 9 347 9 May 16 353 3 May 23 385 14 May 30 399 17 June 6 405 43 June 13 558 112 June 20 611 168 June 27 684 267 July 4 1006 470 July 25 2785 1843. July 11 1008 725 July 18 1761 1089 The Total of all those that Died in the Years aforementioned of the plague, to this present July the 25. 1665.—— 108022. DRaw near, fond man, and dress thee by this Glass. Mark how thy bravery, and big looks must pass Into Corruption, Rottenness, and Dust, The frail Supporters that betrayed thy Trust. O weigh in time thy last and loathsome state, To purchase Heaven for tears, is no hard rate. Our Glory, Greatness, Wisdom, all we have, If misemployed, but add Hell to the Grave: Only a fair redemption of Evil times Finds Life in Death, and buries all our Crimes. Certain easy, excellent, and cheap Receipts against the Plague. 1 TAke the root of Zodoars (that is perfect and good) a few Raisins of the Sun, and a small quantity of Liquorish. Champ it with your teeth, and swallow it down. Take this every morning, it is an excellent Preservative. 2. Lay a piece of Gold, or some Leaves of pure Gold asteep in the juice of Lemmonds 12 hours or more, then take it out, and give the Patient the same juice with a little good wine, and the Powder or Decoction of Angelica-roots. 3. Take Ivie-berries that were ripe, and are well dried, make them into a fine Powder, and take half a dram of it in two or three ounces of Plantain-water. Sweat well. To know whether the Plague be curable or not. Take Galbanum, make it soft, and spread it upon a linen cloth, and apply it to the sore, if the disease be curable it will stick, that you can scarce pluck it, but if not curable, it will not stick. FINIS.