SALOMON'S PEST-HOUSE, OR TOWER-ROYALL.  
NEWLY RE-EDIFIED and prepared to preserve Londoners with their Families, and others, from the doubted Deluge of the Plague.  
Item, A laudable excercise for those that are departed, or shall departed out of the City into the Country, to spend their time till they return,  
A handful of Holy Meditations useful and requisite for God's people, men and women, of all Estates and degrees, in these doubtful days, whether troubled in body or mind, and whether God's Visitation of the Plague increase or decrease.  
By the reverend, learned and godly Divine I. D. Preacher of God's Word.  
Whereunto is added Mr. Holland's Admonition, and Mr. Phaers' Prescription for bodily Physic.  
Also, London Looke-backe: A description or representation of the great and memorable Mortality Ann. 1625. in Heroic matchless lines,  
LONDON: Printed for HENRY HOLLAND. 1636.   

To the judicious Christian READER.  
Beloved: The wisest Preacher (of a mortal man, and of immortal memory,) that ever was or shall be, inspired with the spirit of God; saith, There is a time to weep as well as to laugh, a time to mourn as well as to dance: And certes, seeing every man and woman under their own Vines and Figtrees have a long time satiated themselves with laughing and dancing, or making merry with their friends; doubtless now is the time that God calls for weeping and mourning at the least: For, hath he not shot diverse of his Arrows? and have not some Bullets fallen from his warning Pieces? which Arrows and Bullets, both poisoned with the Pestilence, have hit and slain some people not only in and about this populous City, but elsewhere in the spacious Country also: And who perceiveth not that the destroying Angel hath unsheathed his sword and brandished it over us of this City, us of this whole Land? Yea, the black Horse of the Pestilence with pale Death on his back, hath been and is, eftsoons, prancing and trampling in the streets of our City at midnight: And the Angel having wings hath flown also into the Country, and there done as before: Now, though the sinful sons and daughters of men lie, nevertheless, still sleeping in their sensualites, yet the vigilant Watchmen of our English Israel have discovered both the one and the other: That is, the faithful Ministers of the Gospel observing this Gods begun judgement and further threatened punishment of the Pestilence; they, I say, have not spared both in City and Country, publicly, and privately, with fervency to pray for us, for the preventing and diverting of Gods further furious Hand upon us, and in their preachings with their silver Trumpets to lift up their voices to sound aloud; and cry down the high-crying sins of this City, of this Land: Yea, diverse of these worthy Ministers have been and are so zealous in praying and preaching for Repentance and Perseverance, that their throats are grown hoarse, their bodies weak, and their healths impaired: In so much that vulgar Profanists and Carnallists of the (like as Festus once said of Paul) are ready to say, much zeal hath made them mad: But however, for this their assiduity and indefatigable labour of love their reward is with the Lord; and though the zeal of God's House do eat them up; yet they shall once shine as Stars in the Firmament of Heaven.  
Among those reverend Divines, one hath compiled this comfortable Treatise, or to use its proper Title-pharse, hath re-edified and prepared this Pest-house, or Tower-Royall, first built by King Solomon so many hundred years agone, & before he turned from a Prince to a Preacher.  
If any list to be curiously, inquisitive and ask, who or what is the Author, this I. D? or to question his attributes of reverend, learned, godly, Give me the publisher his friend leave to answer; First, that haply his humility is such and for some reasons in his Christian wisdom he desires not to have the Phylacterie of his Name expressed: and it being so, he is not the first of God's people that hath desired his name to be obscured in a comfortable and useful work: Secondly, for his attributes, let me also answer; for the first, they that know him, do know him so to be; for the two latter, let his labour itself answer and witness for him.  
To conclude; Whosoever the Author is or whatsoever I the publisher am, Know this, courteous Reader, that it was written and is published for mine own and thy Christian solace and comfort, now in a requisite time of a begun Sickness and Mortality: the meditation whereof in our best healths; will do us, doubtless, no hurt: And who knoweth? Yes, the Lord knoweth whether it may be his Swanlike Song, this writing mine. For who can number unto himself any more days or hovers? Lord teach me so to number my days, that I may apply my heart to wisdom; in labouring to make my peace with God. And for my pains in publishing hereof, let me crave your Prayers. And so I betake you to God and the good Word of his Grace, which is able (in sickness & in health; in life & in death, in City or Country,) to build you up further, and to give you an Inheritance (in salomon's strong Towre-Royall) among them that are sanctified.  
Farewell in Christ. H.D.   

A Postscript to the Reader.  
SInce God began this year, his Visitation, and to shake his Rod of the Pestilence over us, I have observed an error among the sons of men, viz. They have been and are very diligent in enquiring after the weekly Bills of mortality, and they that could first obtain the Bill from their Parish Clarks, have acknowledged to be most beholden unto them: and I will not simply condemn this their diligence: But come we to inquire what use they have made of this their double diligence and prime-intelligence: If they have found an increase of the number, have they humbled themselves in Prayer, endeavouring to departed from their sins, & to travail to this Towre-Royall, in the sequel, for safety? Surely no, few or none have so done: the increase haply hath dejected them, made them murmur, and project to flee to their Country-houses here or there, and peradventure to send beforehand their Wives, Children, and Householdstuff: yea, very careful they have been, & are for this their bodily safeguard. Again, on the other side, if they have seen by the Bill a decrease in the number; how many, nay how few have returned to God by the way of thankfulness for such his great mercy & forbearance? I fear, and it appears, that rather they have been thereby encouraged to go on in security, if not in sensuality. I may say therefore with the Author and Founder of our Towre-Royall. This is (also) an evil under the Sun, committed by the sons of men; Of whom I myself being one, & ingenuously confessing, I cannot free myself from being tainted with the Infection of this evil, will say no more: but do humbly implore for myself, and all the Israel of God, more wise, humble, contrite and thankful hearts, in observing his works. Open thou my lips, 
Psal. 51.15. Psal. 119.18.  O Lord, that my mouth may show forth thy praise. And open mine eyes that I may see the wonders of thy works. Iterum in Christo vale.  
I. D.   

SALOMON'S PEST-HOUSE OR TOWRE-ROYALL,  
Collected out of the 18. Chapter of the Proverbs, verse 10.  The name of the Lord is a strong tower: the righteous runneth unto it, and is preserved. 
Confirmed by the practice of King David, 1. Chron. Chap. 21. ver. 17. and 26.  And he called upon the Lord, and he answered him by fire from heaven. 
THe whole College of the bodily Physicians, and the Prince of them, that wise and learned Galen, prescibe for the time of Plague, that of all remedies, to prevent the contagion, the best is, to fly & shun the infected and corrupted air, and to departed unto a wholesome and purer air: and that with these three rules, Citò, longè, tardè. Depart speedily, fare off, and return slowly. As this is Physically prescribed, so it is diligently practised, as daily experience teacheth, of all sorts of men, yea of the Physicians themselves; I will not contradict the prescription of the Physician, nor disprove the diligence of the sons of men, if they use departure lawfully, therein not sinning, Contra Patriam, charitatem, vocationem,) against their Country, their calling, & Christian charity. But because by the corruption of our nature (which is more than the corruption of the air) we suffer ourselves as with main sail to be carried away from the Creator to the creatures; fixing all our senses more upon the aerial corruption, than upon the inward cause of the contagion, the rottenness of our bones, which we carry within ourselves, & are more careful to departed into the Country than unto the Lord; as if by the swiftness of our feet we could outrun Him who rideth upon the wings of the Cherubims, 
Psal. 10.4.  which causeth that the Lord hath a Pursuivant, which he sendeth to arrest some in the pure air, (namely the Plague itself) which hath arrested some in the Country as well as the City, 
Anno. 1603. and 1625.  as the experience of the two last Visitations verified and this present year have shown unto us all, verifing the threatening of the Lord, Deut. 28.22. This is the reason why the whole College of the spiritual Physicians of our souls have prescribed for the time of Plague, a better flight and departure, than that which is prescribed by Galen and the rest; namely (to the name of jehovah) by the feet of Prayer, mentioned and storied by that wise Solomon in the words prefixed. And as it is prescribed, so it hath been practised of the Saints of God: among the rest, of King David in the time of Plague, as the second place adjoining unto the first doth witness. Of this place then, which is the right Ark, & the little Zoar, whereunto our first care ought to be in the time of plague to departed, and which is also the trusty friend and servant to aid the sick, and the Exercise for them that are departed, to spend the time till they return, give me leave Christian Readers to discourse out of the harmony of these two places here prefixed.  
To pray well, saith chrysostom, is an excellent art, which doth adorn a Christian, but it is not sufficient to know that we must pray, but also in what manner: and therefore that we might the better be instructed in the going to this place, and become skilful in this art, I will branch the description of this place in these three several parts, which will store us with a cluster of singular Meditations.  
The first is, the name of the place, it is (the name of the lord) The second is, the quality, condition, property; and the safeness of it, expressed in two things; First, because it is (a strong tower) secondly, by the success of those that run unto it (and it exalted) or delivered: which is the thing which they receive that run to it.  
The third thing is, what manner of persons they must be that fly to it, & what househould stuff they must carry thither with them to be received, noted in these words (the righteous runneth unto it.) As for the place, let me observe four things. For as in the time of Plague, for our departure, first it is necessary, that we know the name of the place whereunto we go: secondly, that we have feet to bear & carry us thither: thirdly, that we have a direction that we might not err: fourthly, that we have some right and interest there, or some acquaintance, that we may be received. So likewise these four things are necessary to be known of us, in our spiritual departure.  
Touching the name of the place whereunto David fled in the time of plague, as it hath diverse names, 
1 The name of the place.  so in this place it is called the name of jehovah. Hear I pretermit the five several significations of the name of the Lord used in the book of God, taking it in this place, first for the Lord himself secondly, for his attributes by which he doth manifest himself. Of which Moses, Num. 14. bringeth in a perfect catalogue, & the Lord hath delivered this his name by proclamation, Exo. 34.5.6. The Lord, the Lord strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, etc. God then the almighty, eternal, immortal, invisible Lord, the judge of the world, Psal. 94.2. God, merciful and gracious, the supreme Physician of our souls, who healeth all our iniquities. Psal. 103 God to whom power belongeth, and whose is salvation alone, Psal. 62. is the place itself whereunto David, and we ought to fly from the contagion. The name of a place if it be known, famous and renowned, hath often much force to persuade us rather to go unto such a place, than unto such or such: surely there was never name of place more worthy to go unto, than the name of jehovah. O ye righteous souls that thirst or may thirst by reason of the heat of the plague upon your beds, fly unto this place, to the waters of comfort: here are wells enough to be drawn at: this is the name which God hath proclaimed to the world, and whereby he would be known so men, that if ever they come to him, they may speak their minds in the confidence and trust of this amiable name. Esteem it not strange, beloved, that the name of a place is attributed to the Lord: for that he is a place of refuge, three things are able to prove: First the witness of God himself: second, the confession of the righteous: third, the word (running) here used by king Solomon. As for the Lord he doth attribute unto himself this name by the pen of the holy Ghost, calling himself a secret place, Psal. 91.1. a throne of Grace, Heb. 4.16. a refuge, Psal. 9 9 a fortress, Psal. 18.2. a strong tower, and such like more. Secondly this is the confession of the righteous: Of David the father in diverse places, Psal. 18.2. The Lord is my fortress and my refuge: and in the 32.7. Thou art my secret place, and compassest me about with joyful deliverance: and so Psal. 94.22. This is also the confession of the son in this place: and of all the Saints of God, unto whose confessions I refer you, as they are set down by the holy Ghost in the book of God. Thirdly, the word (runneth) implieth as much, which giveth me entrance to the second point, opening unto us the feet which we need, to go unto this place, the which if ye are desirous to know, 
The feet to carry us thither.  they are two in number (Faith and Prayer). Faith the first, for if by faith we stand, 2. Cor. 1 24. by faith we may also go to the Lord who is faithful. Now how could we go unto him by the feet of prayer, if we did not believe in him? Rom. 10.14. The second, is prayer, a spiritual leg to bear us thither, noted by Solomon, making mention of running: by jonah, speaking of coming. Chap. 2, ver. 7. And my prayer came unto thee, in thine holy temple? By the Apostle, when he speaketh of going, let us therefore go unto the throne of grace, Heb. 4.16. Lastly, by the holy Ghost, using this word Climbing. Apoc. 8.4. Both the name of the place which is appointed for us to go unto, and the spiritual legs which the Lord hath given us to carry us thither, do preach unto the sons of men the admirable goodness & mercy of the Lord toward them. In this world we are as pilgrims, Psal. 119. having here no continuing City, Heb. 13.14 and while we are at home in the body, we are absent from the Lord, 2. Cor. 5.6. In which pilgrimage, Many are the troubles of the righteous, Psal. 34. O the great goodness of the Lord then, that he hath given us feet to come unto him, and made himself a place of refuge for us in all our troubles! which goodness is comfortable unto the faithful: for as it is a comfort unto the pilgrim, shepherd, or soldier, to have in the heat of the day a place of refuge to refresh their wearied members: So likewise what a comfort is it for you O afflicted souls in the heat of your afflictions, to have the name of jehovah for a sacred Sanctuary! the Lord is not like unto the Princes of the earth, who desire not to be molested with the requests of their distressed subjects. It is a joy to the wearied student, that he may sometime come home to his father's house & recreate himself: Into this world the Lord hath sent us as in an University, which although it is fare off from our father's house, yet the Lord hath given us spiritual feet, by which in a moment we can ascend unto our father's house, and recreate there our wearied spirits. This world is a waste desert, if we need any thing, here are the legs by which speedily we may run to this place, and provide ourselves. If the Lord hath cast us down upon our beds, and that we cannot use the feet of our bodies, behold, he hath given us other feet, to use in stead of these. King Ezekiah visited with the plague, could not use the feet of the flesh, but with the feet of the spirit, went unto this place, known unto him by the name of jehovah jonah is locked up in a prison, in the belly of the Whale, (the Lord's prison) and cannot stir himself, and yet by the virtue of these feet, out of the depth he ascendeth to the holy temple of jehovah.  

The hose to put on.  Now that these feet may be able to bear us thither, and that they may not fail us in our voyage, they must put on the hose of faith: and as the Apostle speaketh, our feet must be shod with the preparation of the Gospel of peace. And as the feet to that Image of Daniel were part of iron, 
Eph 6 15.  part of clay, which the Prophet expoundeth partly strong, partly weak or broken: 
Dan 2 42.  So the feet of our prayers are, according to the hosen wherewith they are covered; if they put on fear and distrustfulness, they will be shivering and sinking downward, of clay, weak, and impotent; if they put on faith and confidence in the mercies of God, they will be feet of iron, strong, stable and firm, keeping us upright, and will carry us to the very throne of grace. 
A dirction to know the way.   
Further, as they that depart into the Country, if they know not the way to the place whereunto they go, must have a guide, or a direction, because they should not err; So in the going to this place, because there are so many false guides and directions, the Lord himself hath given us a Card of direction to lead us thereunto, the witness of his holy word, written and sealed, that can never deceive us. As the fiery pillar in the desert, shown the way unto the Israelites: So this word of the Lord is a fiery pillar unto us in the dark desert of this world, to show us the way to that heavenly Canaan; it is the lantern unto our feet, and a light to our paths, 
Luk. 12.35.  Psal. 105. and therefore, according to the direction of our Saviour, Let our loins be girded, and let us bear in our hands this shining light. 
4 The right or interest which the faithful have to this place.   
Fourthly, to go to this place, it is necessary to know what right or interest we have in it. In the places whereunto men betake their selues in the time of plague, either they have some right or interest there, because they are their own, or because they have some friends or acquaintance there that will receive them; or lastly, because they have either hired or purchased a house. So likewise unto the name of jehovah, the place where we ought to go in the time of plague, as also at all other times, we have a special right and interest. First, because it is our own, for he is our God and our Lord, not by nature, but by gift and donation: Secondly, there we have acquaintance and our bestfriends; God our father, Christ our brother, the holy Ghost our comforter. Thirdly, because we have purchased it; not we ourselves, by corruptible gold, or by our merits, but Christ for us by his precious blood, hath obtained this place of refuge for us in our troubles. David, 1. Chro. 21.17. in his prayer, showeth upon what right and encouragement in the time of plague he went to this place, (O Lord my God I beseech thee, etc.) it was then, because the Lord was his God; he had a particular feeling of the love of God toward him, and knew him to be his God for he had had some experience of deliverance. The reason why we must have this right, is because being infected with the plague of sin, we should not be received. In the Country, they will not receive those that are infected with the plague: Neither can they also, in whose souls the plague of sin doth reign, be admitted to this place, and therefore the Lord hath given us Christ the righteous, to cover our unrighteousness, that thus as pure & clean we might come unto him. I know by mine experience, that in the Country heretofore, they would not admit some that came from the City, unless they had put on new apparel. To come unto that heavenly jerusalem by the feet of prayer, we cannot be admitted, 
Ephe. 4.24.  except we put off the old man, and put on the new man which is created in righteousness, and therefore, that we should not be hindered to go thither, He hath put on us, the Lord jesus Christ, Rom. 13.14. that being adorned with his righteousness and holiness, as jacob was with the garment of his brother Esau, We might with confidence approach to the throne of grace, Heb. 4. It is only then in the name of Christ that we must go to the name of jehovah, joh. 14.14. joh. 57 Mat. 21.22. joh. 16 14. 1. Tim. 2.5. 1. joh. 2.1. In his name, the poor Lazarus hath as much right to go unto it, as king Solomon: the infected as the sound: the learned as the unlearned: for Christ prayeth for them all: & as Augustine speaketh, Christ prayeth with us all as our brother; he prayeth in us all as our head, he is prayed unto by us all, as our Lord, but he prayeth for us all, as our high Priest. Let then the Romanists in the time of plague, run unto the name of jehovah, in the name of Saint Sebastian; Alas, they shall not be admitted: for Christ alone, as Ambrose speaketh, is the eye wherewith we see the father, the hand to offer up our prayers, and the mouth to speak unto him. But as for us, with David let us go unto him by force of this right, saying with him, O Lord our God, we beseech thee, etc.  

The practice of King David.  Having understood the name of the place, with other circumstances, let us now examine the practice of King David; unto this place, with these feet, by the same right, following the true direction, he runned in the time of the plague with his family, the Elders of Israel. For he fled not to his Castle, neither departed he cut of jewrie, nor transported his family into another place, but as it is storied, 1. Chron. 21.26. (He called upon the lord) Here is a foundation whereupon some prodigal of their lives, uncharitable to others, proud in their conceits, build the unlawfulness of departing out of the contagious places in the time of plague, condemning it by the example of King David in general, 
Objection.  without any exception, in all manner of persons, which their uncharitable conceit I will not here refute, I refer the Reader to that learned Treatise of that reverend father, Theodorus Beza, written touching this matter, wherein he learnedly, sound and religiously refuteth their gross opinion; only let me destroy their building which they erect upon the example of King David. 
Answer:  Four particulars can hinder them to make a general conclusion out of this example. First, the short continuance of that plague, for the space of three days, or of a half of a day, as some of the learned are of opinion; whose reasons I will not allege, which left him no time to deliberate upon departure. Secondly, the generality of the Pestilence, being spread from Dan to Beershebah, which left him no place free to go unto: for whither should he fly, seeing that the pestilence was spread all over the land? 2. Sam. 24. Thirdly, his own guiltiness, that plague being caused by his sin, the numbering of the people, which caused such a sorrow in David, that he was ready by his own death to redeem the public calamity, praying unto the Lord, 1. Chro. 21.17. O Lord my God I beseech thee, let thine hand be on me, and on my father's house, and not on thy people for their destruction. Fourthly, the soundness of jerusalem, the place where he was, the Angel having not yet, or very sparingly touched the head City, 1. Chron. 21.15. the Lord repenting of the evil, when the Angel came to jerusalem: these four particulars are able to cast down their building, and to disprove their consequence: David fled not, Ergo, it is unlawful for any man to departed: the true consequence, if we would argue out of this place, might be this: David & the Elders departed not: Ergo, let not Magistrate forsake his City, nor the Minister his flock. Having plucked out the weeds and the thistles, let us as the good husbandman sow the good seed. As this then proveth not the unlawfulness of departure; so on the other side, it doth commend unto us king David's praying, 
The true use of the example  and his spiritual departure, teaching us that in the time of plague, our first and principal care ought to be, as well before our departure, as in our departure if we are so minded, (for I urge no necessity of it) to fly and run by the feet of faith and prayer to the name of the Lord, which being forgotten, omitted, or negligently practised, maketh our departure unlawful. Imitate the King then, O ye righteous souls, in this threatened tempest of the plague, let your souls take (the wings of a Dove) the motion and agility of the spirit of God, and let them fly by the strength of their prayers to the bosom of God's mercies where they shall be at rest. David in this his going to the name of the Lord, hath shown and manifested four things: His Conscience, Humility, Memory, Wisdom. His Conscience, that it was good: his Humility, great: his Memory, holy: his Wisdom, right.  
Touching the first, the spirit of prayer is a sign of a good Conscience; for as Tertullian speaketh, Lib. de cast. Oratio de conscientia procedit si conscientia erubaescat, erubescet oratio. Prayer doth proceed from the Conscience: if the Conscience blush, prayer will also be ashamed. O it is an excellent thing that we can give ourselves to this holy exercise: let one have riches, honour, pleasures, let him be adored as a little god, if he have not the spirit of prayer to push him forward with David, in the midst of his felicity, he is most miserable.  
Secondly, his misery and humility, for a King is become a beggar, and at the gate of the King of heaven he useth speeches of submission. (I beseech thee O Lord) Lo here O proud son of Adam, of thyself thou hast nothing, but like a poor suppliant beggar thou art constrained to go before the gate of that right God, aswel the king that fitteth upon his throne, as poor Lazarus that sitteth before the door of the rich man. Thirdly his memory, the subject whereof was the Lord, O holy remembrance! Although he had as it were forgotten him by his sin in his prosperity, yet he remembreth him by his prayer in his affliction: O the excellency of prayer, it is a remembering of our best friend, whose remembrance is comfortable to our distressed souls. The subject of our memoris, have been along time commodities, pleasures, riches, honour, triumphs, & therefore, o England, behold another subject to exercise the art of thy memory: If then we have forgotten him by our fervent prayer in our sin, let us now remember him by our fervent prayer in our affliction. Many have practised the art of memory, according to the memorative Art, and precepts of memory, which appoint places, and their furniture, for the help of such as are unexperienced; but let us practise the art of this holy memory, let God be the subject, & in this our affliction, let these be our helps: First, let us remember in our prayer the commandment of God, Psal. 50. Secondly the name of him, whom we call upon, that it is jehovah, Lord, our God, a God not in show, but in substance and performance: a strong God, a tower of defence, they that know this name will trust in him, Psal. 9.10. Thirdly, what he is by nature, how sweet and amiable, how rich in mercy, Eph. 2. Fourthly, what he is by promise, how faithful and true, 2. Tim. 1.3. Lastly, what he is by covenant, made unto Abraham's seed, not in the blood of bulls, but in the blood of the seed of Abraham. Further David hath shown his wisdom, & that in the choice of the place, taking his mark aright, and directing his petition to the true and proper period. Imitate the wisdom of king David in his choice, he that goeth to a place, runneth aright and wisely, if he be wise, and not by crooked and erroneous ways: David showeth us the right way, for to what place should we go but to this, when our sorrows are multiplied? shall we follow the ways of the wicked, and say with them, Malac. 3. It is in vain, that I have served him, and what profit is it, that I have kept his Commandments? Or shall we run upon the way of impatience, adding grief to grief, living the life of Cain, or dying the death of judas, drowning our souls in a gulf of desperation Shall we spend the time in ban, execrations, cursing the day and night, the earth that beareth us, the air that inspireth us? Not so, O Christian souls, call upon the name of the Lord with David, there was never name so worthy to be called upon, in heaven or earth, so mighty for deliverance, so sure for protection, so gainful for success, so compendious to cut off unnecessary labours as the name of jehovah:  
Having understood the Conscience, Humility, Memory, 
6. The causes to move us to go to this place.  and Wisdom of David; let me open to you the reasons to move & persuade us to go to this place. Five things move the sons of men in the time of plague to departed from contagious places, unto a purer air. First, the counsel of the Physicians, Secondly, the practice of others. Thirdly, the danger or peril which they are like to fall in. Fourthly, desire of health and life. Fifthly, the experience of success. Let the same be motives unto us in this infection, to persuade us to run speedily unto this Ark of Noah. First, it is prescribed by the whole College of the spiritual Physicians, by God the father, Psal. 50.15. King David's Physician; by God the son, who prescribing the remedies which men ought to use in the last days, in which the Trinity of punishments, Famine, Wars, and Pestilence should reign, giveth this counsel, Luke 21.36, Watch and pray continually; by Prophets, Apostles, & wise men, jam. 5.13. Eccle. 38.9. and 17.23. Secondly, the practice of the spiritual Physicians, as they have prescribed it, so they have also practised it, & have fled unto this place; to this Sanctuary went the renowned Patriarches, the godly Princes, the holy Prophets, the blessed Apostles, the Prince of glory, the son of the immortal God, the constant Martyrs: whose examples ye shall find in the store-house of the Scriptures. The example of the bodily Physicians, of which some depart in the time of plague, hath much force to make us hasten our departure; how much more ought the practice of the spiritual Physicians spur us forward upon our spiritual voyage. Thirdly, the danger, which is threefold, (In nobis, circa nos, contra nos) In us, round about us, against us. In us the plague of sin: round about us, the fire of the present plague: against us, Satan who seeketh to make us curse the Lord, and the fire of God's wrath and anger: To avoid this threefold danger, run to the Tower and to this blessed Zoar. The fourth motive, is the desire of life and health; we need at this time a double health, the health of the soul and body: let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need, Heb. 4.16. Why went that woman which was diseased with an issue of blood twelve years unto Christ, but that she might receive her health: 
Matth. 9.20.  vers. 12. The sickness of the plague is an issue of blood, which being once opened, will ever run, and keep a course if it be not staunched by the power and mercy of God: which mercy is only obtained, by going unto his sacred name: to obtain this double health, David went unto this place, 1. Chron. 21. that the plague of his soul might be healed, and the bodily plague be removed. If we are as it were dead for sorrow, prayer will revive us, for it is, Vita animae, the life of the soul: & as Chrys termeth it, Est anima ipsius animae, It is the soul of the soul. If we go into the Country which cannot save us; how much more ought we to fly to this name, which hath the power to do it: this his power, being accompanied with mercy and kindness, for thou O Lord, art good and gracious, and of great compassion. Psal. 8 6. Fiftly, experience of good success, is the last motive, they which have fled to this place, have not been stopped by the way, but have had good speed. Go unto King Hezekiah, job, David, and the rest, and they will preach unto you by experience, the experience of this success. This success is grounded upon three things, as upon three firm pillars, the Power, the Will and Promise, the Goodness and mercy of God.  
His power, I have heard it that power belongeth unto God, Psal. 62.11. There was never affliction or sore so great, but the hand of that Physician hath been able to master it, the least finger of his right hand being of more puissance, than the whole arm of flesh.  
His will and promise, Psal. 91.1. joel. 2.32. jam. 5.15. Eccle. 31.9. Matth. 7.7. joh. 14.13. The King of heaven is not like unto the Princes of the earth, or unto that Philip of Macedon, who answered unto the widow coming in his Court to him, to be heard, I am not at leisure, (unto which also she answered justly, then be not a King any longer) for seeing that he hath promised it, he is also willing, his promise being signed with the finger of the holy Ghost, and sealed with the blood of his beloved and anointed. Neither is he like unto him, Matth. 7. who answered, trouble me not, my doors are shut; the gate of heaven is always open for us. God revoketh not his promise as King Solomon. 1. Reg. 2.20.21.23. Ask my mother, for I will not say thee nay; and yet behold how this time is changed, Adoniah hath spoken this word against his own life; of the Lords promise we need not doubt, but with David boldly we may speak, Psal. 86.7. In the day of my trouble I will call upon thee, for thou wilt hear me.  
Thirdly, His goodness, mercy, and liberality, which is so great that he giveth meat to the young ravens which call upon him, Psal. 147.9. Doubt not then, but that he will hear the supplications of men, whom he hath made a little lower than the Angels, to crown them with glory above other creatures, Psal. 8.56. Let therefore, saith Augustine, thy prayer ascend, and God's mercy will descend, shall we distrust his goodness, who is rich to all that call upon him? Rom. 10.12. Or shall we suspect his bountifulness, which poureth out plentifully his blessings upon all flesh? Rom. 8.32. And although we have offended him, yet our offences will not stop his mercies. Men, when they have done any good turn to any, if they be never so little offended, they cast men in the teeth with the benefits they have done them, and upbraid them with the good turns they have showed; wherefore men are loath to make request to such for any thing: If we go unto the Lord, 
jam 1.5.  we shall not meet with one that is of such a disposition and nature: he, as the Apostle speaketh, reproacheth no man; nor keepeth his anger for ever, Psal. 103.9. The willingness, mercy, and goodness of the Prince to have us, maketh us also willing to go to him; who more willing, than he that is our Father, our Saviour, than he that hath suffered for us, scoffings, spittings, bands, stripes, and death itself? Never lap of the mother hath been so open to her babes, as the bowels of God's compassions are open to the righteous. Hearken to this, ye faint spirits, be strengthened ye weak hands and feeble knees, receive this comfort, that he hath delivered, he doth deliver, he yet will and can deliver. I end this point with the 13.14. and 15. verses of the 10. Chapter of the Epistle to the Romans: wherein behold a singular and compendious gradation. As they that would come to King Solomon sitting upon his throne, were fain to run up six stairs (for his throne, was mounted unto by six stairs) so the perfection and consummation of man going to the throne of the true Solomon jesus Christ, ascendeth and ariseth by six degrees: the highest and the happiest stairs being, invocating and saving, prayer and deliverance. These are then the five reasons, by which wise Christians ought to be guided. I imitate King David, only resorting to the wings of the Lords favour. And herein we should be wise, if we levelly our hearts and affections at the very right centre and mark of prayer (which is the name of jehovah alone) and the period or scope in whom our requests must end.  

Five sorts of men erring in the going to this place.  But alas, there are five sorts of men, which make choice of other places, rejecting the wisdom of David, the counsel of the spiritual Physicians, and the practice to the Saints of God, going a crooked, a circular, and endless way, not towards the mark, nor with a right foot as the Apostle speaketh Gal. 2. The first kind, fly first to the help of mortal man, and with Asa make speed to the bodily Physician, to the confections of Art, or to the purer air, not once mindful of this place; but when all helps fail them, and that the Lord sendeth his Sergeant and heavenly Pursiphant to arrest them, than they return to run to this place. What name shall we give you (O ye of little faith) but the name of weak Christians? Put not your trust in the son of man, for there is no help in him, Psal. 146. There is a second sort, which run only to the ordinary creatures, deriding the name jehovah, yea denying that there ever hath been, or is yet at this present, such a place to be found, whereunto the righteous is preserved, such as David describeth in the 10. Psalm, 3.4. Which seek not God, but contemn him, and think they shall never be moved. O ye mere Atheists, what name deserve you, but that name, which the Lord himself giveth you, Psal. 14.1. the name of fools? If Cain hath been reicted, because he offered an unworthy sacrifice, what deserve they that offer none at all? The third sort run to a place, whose name is Hell, seeking to Satan and his arts, gadding to the woman of Endor, or to the Idol of Ekron, as Saul, as Nero, as julian: Return, return, O ye wretched and bewitched sons of men, with the name of devilish idolaters. The fourth sort, seeketh to dwell under the protection and assurance of their merits and good works: but these alas, as Bernard writeth on the 91. Psalm, are ill lodged and have a poor Tabernacle, the devil hath soon blown that away. The last sort, are the superstitious Papists, who in the time of plague run to the house of the Spider to be preserved, to sticks and stones, metals and papers, Angels and Saints, and principally to Saint Sebastian for as every sickness & disease hath his Apothecary and Physician among them: So the plague hath Saint Sebastian, unto whom with their families they run to be preserved. That execrable Psalter of the Virgin Marie, compiled by them, maketh her to be this secret place whereunto we ought to run: the prayer of David which he made being visited with the plague, Psal. 38. is blasphemously abused in this manner, O Lady rebuke me not in thine anger, neither chastise me in thy wrath: The 91. Psalm is in the like manner abused. Who so dwelleth in the secret of the blessed Virgin, etc. But O ye blind seducers of souls, it may be first a challenge unto you all, that neither David, job or Ezechiah visited with the plague went to Cherub or Seraphin, Gabriel or Raphael, Abraham or Moses: whom have I in heaven but thee? saith David: he saith not, that he had a Moses or a Samuel: have all these erred? Even so will we with them. Secondly, ye go to them that cannot help you, let them arise, if they can help you in the time of your misery, jere. 2. In the famine of Samaria, 2. Reg. 6. a woman crying to the King, help me, O King, he answered, seeing the Lord doth not secure thee, how should I help thee? Concluding secondly, that if the Lord withdraw his helping hand, it lieth not in the power of mortal man to help. So we may answer the Papists crying in the time of plague to their Sebastian, help and aid us Saint Sebastian. If it lieth not in the power of mortal men that are living with us to help, how much less can they that are dead? And fare less, one that perhaps hath never been? As for the Angels, they are displeased that ye come to them, to thrust upon them such a dangerous honour: they may say as David, Psal. 115. Not unto us O Lord, not unto us, etc. they that refused a fare smaller offer upon the earth, 
Apoc. 22.9.  the only bowing of the knee unto them (See thou do it not) will be much more discontented, to see the knees of the heart to stoop to them for the ceasing of the plague: for although an Angel smote seventy thousand in the time of David, yet he was but the instrument, God only the agent, and therefore he only to be prayed unto. If the Papists reply that they entreat only Saint Sebastian to speak unto God for them; 
Objection. Answer.  the answer is, that God needeth not a Sebastian, nor any Saint so ever, to be his Master of Requests: this is a service not unmeet for the governors of the earth? the Lord is not like unto earthly Princes, unto the which may be said, that which jethro said, Exod. 18. to Moses, the thing is too heavy for thee, thou art not able to do it thyself alone: for the Almighty is able to do it alone, neither is there any defect in his hearing, whose ears are open to the prayers of the poor. Let us therefore hold Christ jesus alone for the Master of Requests; it is he only that can present our requests which we make unto the Lord for the ceasing of the plague: let others run where they will, to sticks and stones from the name of the Lord: I do you no injury to impute this to you, for as Hilary writeth upon the first Psalm, It is as great an offence to make a new, as to deny the true God. The Lord anoint your eyes with his eye-salue, that ye may return to fly to the name of jehovah. As for us, we will follow the holy Canon and leave the broad way, whose end is destruction, saying with David, Psal. 11.1. In the Lord put I my trust, how say ye then to my soul, fly to your mountain as a bird. 
Matth. 7.  I end the first branch of this discourse with that holy Epiphoneme of King David, Psal. 146.5. Blessed is he that hath the God of jacob for his help, whose hope is in the Lord his God.  
After the name of the place, and other circumstances, 
The second part, the properties of the place.  there followeth in the two places, the condition, properties, quality and safeness of the place whereunto we must run in the time of the plague. The sons of men in the time of infection, before their departure, have a special regard of the place where they will go, of the situation, nature, and such like, and being led by the prescription of the Physician: Secondly, by their own mind, they make choice commonly of a place in which they perceive these seven properties following: and although Solomon here maketh mention but of one, namely of a safe place, yet give me leave to discourse of the rest.  
First, they go where there is a good, wholesome & pure air, 
1 A pure place.  not subject to stinking evaporations, & it is the prescription of the Physicians, that we should go unto places where the air is not corrupted, far from the infection. David fled to such a place, for such is the name of jehovah, a pure place, far from the corruptions of this world, for he is a pure, & incorruptible God, in whom there is no infection of sin: the Lord, holy, holy, holy, not admitting those in whose mortal bodies the plague of sin doth reign: to pray then & to repent, is to return & go to a wholesome light. Eccle. 17.24. The places whereunto the sons of men fly, although they are for a time corrupted, yet they are not warranted still so to remain, diverse alterations by sundry means may befall, as by the resort of persons infected, & such like: but the name of jehovah, this place of refuge, shall never be altered, for he is the immutable & unchangeable God, & the gates of that City no unclean person shall enter, Apoc, 22.14.15.  
Secondly, men make choice of a pleasant and delectable place, 
2 A pleasant place.  both for their bodies and souls, where there is good company to recreate themselves in their sorrow and exile, food and necessaries for their bodies, further by the river side, or where there is good water: lastly, where they may also have food for their souls, the word of God Preached. This place of refuge, the name of jehovah, is a pleasant and delectable place, where canst thou better recreate thyself, then by thy Father and brother jesus Christ in this thy exile and misery? Comfortable is the bosom of the mother to the young infant, but more comfortable is the name of the Lord to the righteous which are called little babes by the Apostle. Paul maketh mention in his voyage toward Rome, of a certain place which was called (The fair havens) Act. 27. this place of refuge better deserved this name, let us go thither, for it is a harbour and road for those which are tossed in the sea and deluge of the Pestilence: happy is the soul that landeth at these havens. If we desire water, there is the fountain of life: jere. 2. the water of grace, Psal. 51. If we desire the word; there is the word itself, jesus Christ, joh. 1 the truth joh. 14. There is the best, the first, the ancientest Preacher, God himself that preached in Paradise.  
Thirdly, in our choice we seek out a safe place, whither we may go without danger, 
3 A safe place.  and where we may abide safe, and dwell without danger. The name of jehovah is a safe harbour, the secret place and shadow of the most high, Psal. 91.1. under whose wings we shall abide safe and harmless. Three things prove the safeness of this place: First, the name of the place, it is A strong tower, Prou. 18.10. A secret place, Psal. 32.7. A rock and fortress, Psal. 18. which is invincible. Such are not the fortresses of mortal men, which they are constrained to render up, being driven thereunto either by famine, or force, as Seba in the time of David hereof is a witness. Secondly, the Lord of the soil, which inhabiteth that place, his name is jehovah: the Almighty, Psal. 91.1. the strong and invincible God, who will and is able to preserve us. Thirdly, it is proved by the success of those who run to it, & by that which they receive, they are exalted, preserved or delivered (saith Solomon) which David acknowledgeth, Psal. 32.7. and is confirmed by the success of David's prayer, 2. Sam. 24.25. and the plague ceased from Israel. Comfortable is the saying of David; Psal. 91.3.15.16. in which, six things prove the happy success of the righteous that runneth unto it. First, God's ready answer: Secondly, his presence: Thirdly, his deliverance: Fourthly, his advancement to honour: Fiftly, length of days: Sixtly, fruition of salvation: O the excellent riches, pleasures, and joys which the righteous there shall enjoy. As Lot there fled unto little Zoar to be preserved from the fire of Sodom. 
Gen. 18.  So let us fly to the name of jehovah, to be safe from the fire of the plague. The earthly places whereunto men run, do want this property: they are not warranted to be safe there, either from danger or from the plague, and the experience of this year doth declare it unto us all. Some have returned and some have died there, but as for the name of jehovah, thy soul is certain to be preserved, if thither she taketh her recourse; and as they only escaped the flood, that entered into the Ark of Noah: So likewise, they that enter into this incorruptible and immortal Ark, shall only be safegarded from the deluge of afflictions. The Dove of Noah at her first flight from the Ark, although she mounted aloft, and fetched many retires, yet she could find no resting, until she returned again to the Ark: So the poor soul may fly where she will, but yet she shall not have any sure footing to rest, except she return to the heavenly Ark: let us therefore be wise as Serpents, and simple as Doves, for as they being persecuted, fly unto the rocks; so let us in our calamities take our recourse to the rock of David, Psal. 18.2. never have there been holes in the rocks so open for the dove, as the name of jehovah for the righteous souls. There are two renowned places mentioned by Pliny, Locris, and Crotone, where the plague was never, as he writeth lib. 1. cap. 96. and without doubt many resorted thither: but although we should fly at this day to Locris and Crotone, if we carry within us the plague of sin, the inward cause of the bodily contagion, we have no warrant to be safegarded. But me thinks I hear a controversy: 
Objection.  Many righteous have fled to the name of the Lord, and yet have not been safe from the deluge of the pestilence, or from the snare of the hunter: but thousands, and thousands are fallen in former visitations, yea some of the chosen of Israel. 
Answer.  The answer is, that they have first obtained, either that which they prayed for; secondly, or that which is better; or thirdly, that which is sufficient And the Lord heareth us always, although always he granteth not our petition: this seemeth a Paradox and yet the truth thereof is manifest: for in steed of that we asked, he giveth us a better thing, and a better place: thou askest the earth, saith Augustine, and the Lord giveth thee heaven: temporal life, & he giveth thee the eternal. The Surgeon that saweth off the arm or leg of the Patient, who crieth for impatience & apprehension; heareth him, Non secundum voluntatem, sed sanitatem, not according to his will but according to his health: 
4. A place where they have friends.  & so the Lord dealeth with his Patients.  
Fourthly, to proceed, men make choice of places where they have their friends: the children resort to their parents, the parents to their children, brethren to their brethren, and one friend to another. The name of the Lord is a place of refuge where we have our best friends, there we have our Father, our eldest brother Christ jesus, the holy Ghost our comforter: and therefore David in the time of Plague went to this comfortable place. 
Experience hereof Anno 1625.  In earthly places unto which the sons of men resort, either we have no friends, or they are fare off, and therefore we seek other: or sometimes although we have friends, yet they will not receive us for fear of infection: but in this holy temple, and upon this holy mountain, we are sure to find at all times the aforesaid friends.  

5. A place accessible for all men.  Fiftly, we have regard to choose a place which is lawful for all men to come unto, which is not prohibited or forbidden by the Lord of the soil and Magistrate of the place, and where we know we shall be received. This place of refuge is such, accessible for all men, for whosoever shall call on the name of the Lord, shall be saved, joel. 2.32. Never a city of refuge so free for all manner of transgressions: hither may come the King and the subject, the rich and the poor, the learned and the unlearned, the merchant and the tradesman: the sound and the sick, yea the infected with the plague. In the time of infection, it is not lawful for them that dwell where the contagion reigneth, to come unto the Prince's Court, they are forbideme by Proclamation to resort thither. But the court of heaven is open for all men, yea the for infected, for they cannot infect the Court of heaven: 
The King of heaven his proclamation.  the King of heaven hath made a Proclamation in the 50. Psal. that we should resort thither, & the Prince of glory jesus Christ who keepeth his residence there, will not keep us back. If the Prince had made a Proclamation that the infected should resort to his court to be healed, who would not hasten thither? It was not lawful for all men to come to the inner Court of King Ahassuerus; 
Esth. 4.  none might approach but they to whom he held out his golden Sceptre, except he would die the death that was appointed for such as durst come near: no such kind of punishment is appointed for those that go unto the Court of the King of heaven, we may approach boldly to the throne of grace, 
Heb. 4.16.  the sceptre of our King (I mean not that iron sceptre of his justice,) but the golden of his mercy, is ever held forth to man, woman, children, bond or free, stranger or Citizen, infected or not infected, whether they be called, or not called: and they all may safely approach: I name not neither inward or outward court, but even to the throne of grace, where the King himself sitteth: and if there we crave of him, I say not to the half of his Kingdom (as Ahassuerus spoke unto Ester) but to the whole, it shall not be denied us. Fear of punishment keepeth us from the Prince's court. Let not fear keep us from the court of heaven. 
Nehem 2.  Nehemiah although he held the cup to the King, yet how fearful he was to make a request unto him: But as for you O ye righteous souls, fear ye not, O you little flock, for it is your father's pleasrue to give you a Kingdom. Luk. 12. Further in time of contagion, not only the court but also the other cities, towns and villages, will not often lodge them that come from contagious places, either the Lord of the soil, or the magistrate of those places forbidding it; but as for that heavenly jerusalem, and the Lord of the living, thereunto every one may resort, the Lord and magistrate of heaven doth not interdict it. David cried unto the Lord, and said, thou art my portion in the land of the living. Psal. 142.5. At Rome the houses of the Aediles, were always open for all men, that they might resort thither, to have their causes heard: and so is the house of the Lord for the afflicted souls. In some places there are appointed (as I myself have seen) watchmen with halberds, to ask the passengers from whence they come, and sometimes to keep out those that come from infected places, but in our going to this place, we need not to have such fear, for as chrysostom saith, Hic non est miles assistens qui expellat, here there is no Sergeant or Soldier to keep thee out. If the cities of the earth shut their gates before thee, thou canst not enter. As for that heavenly jerusalem, it is not locked, and although it were, prayer, as Augustine speaketh, is a key to open heaven, & to bring thee to the presence of God. Serm. 226. detemp. the Town and Villages in times of infection although they receive some, yet they will not harbour many: and often there is no place for multitudes: but so is it not with the name of jehovah, with this strong tower, it is not like unto the bulwarks of mortal men, into the which if too many enter, they will hinder one another; this fortress can receive millions and millions without any impediment. Further the temple is also interdicted to the infected, for they are commanded by the magistrate to keep their houses for a time, or if they come, they are entreated to sit a side: but the Lords holy temple above in heaven, is not forbidden unto the infected, nor to any man: it is lawful for them to go thither and pray, and that with the success of David, Psal. 18. In my trouble I did call upon the Lord and cried unto my God, and he heard my voice out of his Temple.  

6. A place near unto the City  Sixtly, some make a choice in the plague time, of a place which is near, whereunto they may easily go without any great trouble or cost: the name of the Lord is such a place, compendious to cut off unnecessary labours, ye need not to run fare, the Lord is near, as the Prophet speaketh; to all them that call upon him: neither will it cost us any thing, money or merits, intercession of friends or gifts: Poor men, ye that want friends or money, and therefore cannot provide yourselves a place, be not dismayed, behold, here is a place which will cost you nothing. It is a place whereunto we may go at all times, at dinner time, and at supper, as chrysostom speaketh, in the day time, and at midnight, in thy health, and in thy sickness: the sick man may lie down upon his bed and go unto it, and when with King Ezekiah he cannot use the feet of the flesh, yet may he use the feet of the spirit. In a moment we can fly thither, for as soon as we have finished our prayer, we are already come to this place, and to the Lord of this soil, our prayer and God meeting one another in heaven, as jesus Christ and the woman at the Well, joh. 4. As for earthly places whereunto men resort, either they are far off, uneasy to go unto, and that with trouble and cost, or expenses, sometimes we are stopped, we must have Warrants and Certificates of the Parish & Churchwardens, that our house is not infected, before we can be admitted: all this trouble we need not in the time of plague in our going to the name of the Lord: nothing will stop us, the bodily plague shall be no impediment, for we have a warrant that we may pass, the King of heaven his warrant in the 50: Psalm, Call upon me, 
The warrant of the infected.  etc. and therefore this place is better than the earthly, where the fearful sons of men dwell which fear the apparel, householdstuff, yea and thy letters: I know nothing then to stop our passage, but the plague of the soul, as the Lord of this soil telleth us in the, 2. Cor. 6.17. Touch none unclean thing, and I will receive you. But I hear the weak conscience object, 
Objection.  I am infected with the plague of the soul, and therefore it is not lawful for me to call upon the name of the Lord: it is for the righteous as Solomon speaketh: but alas, I am unrighteous, and how can I therefore go unto this strong tower? The answer is, 
Answer.  for thy comfort O weak conscience, that Solomon speaketh not of them that are righteous by their own righteousness, but by the righteousness of Christ jesus: such are all the faithful in whose mortal bodies the plague of sin doth not remain, their infirmities being healed by David's Physician, Psal 103. If ye desire a certificate thereof, you have the Gospel, subscribed and sealed by God the Father, the Son, and the holy Ghost. If ye desire a witness, ye have a threefold witness, The spirit, the water and the blood, 1. joh. 5.8.  

7. A place where we may have a Physician.  Lastly, we make choice of such places, where if need be, we may have good Physicians, for we esteem it a great misery, to be destitute of a good Physician, and of means to help us in our need. The place of refuge whereunto David fled, and we also ought to fly, following his direction, hath the best Physician which is both in heaven or earth, God the Father, King David's Physician, who hath both health and sickness, life and death in his power, to dispose of them for our good and salvation: knock therefore boldly with the hand of prayer and repentance at the gate of his mercy, and thrust in his hands, both thy life and health. And thus much for the qualities and properties of the place.  

To pray for others is also requisite.  Further, we have to observe that David went not to this place of refuge alone, but with his whole family, for he prayed with the Elders of the people, for the people, and for the deliverance of his whole kingdom. Herein imitate King David, remember in thy prayer thy whole family, and the state of the whole kingdom, the Tribe of judah, and the Tribe of Levi. There are four sorts for which we must pray: First, for those which are Supra nos, above us: Secondly for those which are equal unto us. Thirdly, for those which are Sub nobis, under us: Fourthly, for those which are Contra nos, against us. In the going to the name of the Lord, we must not imitate the negligence of many, who depart into the Country, and care only for themselves; as for their families, or at least their servants, they are not once mindful of them: but we must as well carry with us in our prayers, the servants which are under us, as she that lieth in our bosom: And the Olive plants which are round about our tables, Psal. 108.3. The Athenians would offer sacrifice, but only for their own City, and their neighbours of Chios: but we Christians must pray, not only for the mother City, but for all the daughters: Christ teacheth us to say, Our father, etc. as if we all came from one womb. It is a principle both of nature and policy, Vis unita fortior, Strength united, receiveth more strength. It holdeth likewise in Divinity. If the prayer of one righteous person availeth much, the prayer of many righteous shall avail more. If the Syrophenician obtained for her daughter the suit she made, much more the whole Church of England shall obtain for all her daughters: Where two or three be gathered together in his name, he is in the midst of them. Much rather in the midst of a people, in the midst of thousands, in whom there is Anima una, cor unum: One soul, one heart, one tongue, as if they were all but one man. Lord, heal the sores of our land, for behold, both the mother and the daughters, the head and the members do prostrate ourselves before his Majesty. Ye of the sect of Rome, divide not at this time of the plague in your prayers, the soul, the voice and language of the Country into two places. Eliah and his company, praying in one place and with one style: O Lord God of Abraham, and ye in another: O Baal heal us: Some praying for the life of David, and some for the life of jabin. As for us, we will pray for the Lords anointed our Sovereign, that God may hide Him under the shadow of his wings from the noisome pestilence, knowing that this is one of the parts of our obedience towards him, that we (as Constantine the great taught his soldiers to show their allegiance in nothing more than this) should pray for him, yea, for his royal Consort, his hopeful posterity & their Families. I end this point, with the saying of an ancient Father: That there ●s no better Guard, or Halberds to safeguard a Prince, than the prayers of the Righteous.  
Before I come to the third branch of this discourse, 
Three rules to be observed in our going to this place.  give leave Christian Readers to the spiritual Physicians, to lay down three rules, which are to be observed in this our spiritual departure to the name of the Lord. The bodily Physicians touching departure prescribe (as is before said) three rules Long citò, tarde: Go fare off, depart speedily return slowly. The same rules are to be observed by the righteous: 
1: Longè.  First, we must fly far, not with the prodigal & forlorn son in a far Country, far from the fear of God and thought of death, or with jonah from the presence of the Lord, who rideth on the Cherubins & can overtake us: for whither shall I go, 
Psal. 839.9.  saith David, from thy spirit? Or whither shall I flee from thy presence? But fare from this world and the earth, unto the holy temple and mountain, unto heaven which is high above the earth, as David speaketh, Psal. 103, 11. unto that place which is called the land of the living. Secondly, fly fare from the plague of sin, and the infected air of this world, and being come unto that fare Country, the Lord of the soil will receive you. 
2. Citò.  The second rule is, fly speedily, and defer not your departure: which rule is not in any manner to be omitted, it is the counsel of the wise man jesus Syrach, Eccle. 38.9. My son fail not in thy sickness but pray unto the Lord, and he will make thee whole. 'tis the commandment of the Lord to call upon him in the time of need, Psal. 50. Which must be performed with speed, according to the example of David, Psal. 119. I will run the way of thy Commandments. If we make haste to fly into the Country, and forget to go speedily unto this Sanctuary. it is as Augustine speaketh of another matter, Cursus celerrimus praeter viam: A swift race besides the way. Hast in this matter is praise worthy, & a man can never run too fast that runneth to this place. The delay that Elizeus made, let me go kiss my Father, & those shifts in the Gospel: Let me first go bury my mother, or take leave of my friends, are not admitted in this business: commune not therefore with flesh & blood. If in the time of plague, we make such haste to departed, before we have ordained our business aright, or bad our friends farewell: How much more ought we to hasten our spiritual voyage? While the fal-bridge is let down, let us make speed to enter. Many, because they went not far, nor made speed to departed, have endangered their bodies, but many more, because they fled not from the contagion of sin with speed, have endangered their souls: & therefore as the Apostle speaketh, 1. Cor. 9 of another matter, so I may say of this going: So run that ye may obtain.  

3. Tardè.  The third rule is, Return slowly: that is, continue where thou art: a necessary rule to be observed in the going to the name of the Lord. It is the rule of the spiritual Physicians, Eph. 6.18. Rom. 12. 1. Thes. 5. Pray continually, etc. As it is prescribed, so it hath been practised: 
Luk. 21.36.  the woman of Canaan continued in her prayer, and returned not in haste. They which are in the Country, although there be many things which might move them to return, yet for the safety of their bodies, they continue till the plague be ceased: So continue in thy prayer by the Lord, and be not weary of well doing. Although three things might have moved the Syrophenician to return, the silence of Christ, her back-friends, and the odious names given unto her, yet these discouragements her poor soul digested, obtaining both a cure for her daughter's infirmity, and a commendation for her faith. O woman thou hast wrought a miracle by the preseverance of thy prayer, and hast given to thy Saviour occasion to do a memorable act, convenient to his nature, glorious to his holy name. Let us at this time follow her perseverance, and although the Lord should seem to be silent for a time, yet let us not draw back, that we may receive a cure both for our souls and bodies, and deserve a commendation both by God and other nations, and thereby give occasion unto the Lord to show his omnipotent power in the ceasing of the plague: and to do an act in England convenient to his nature, and glorious to his holy name. And as jacob wrestled with the Angel and would not let him go until he had received the blessing: So let us as it were strive with the Lord by our prayers, and let him not go until he have heard us, in that which we ask of him in this afflicted time. Let our prayers be now as the showers of the rain, if the first shower faileth of watering the earth sufficiently: the second, the third or the fourth, will fulfil the thirst thereof. Let us be like unto the widow, Luk. 18. and our importunity will draw him unto audience: but yet let us hold a better opinion of the judge of the world, then of a common vulgar friend, It delighted his ears to hear our redoubled obsecrations, and he suspendeth our desires in expectation, that we should be importunate to crave. The bodily Physician cannot away with the importunate patient: but God, 
Habak. 2.3  King David's Physician, loveth the importunate prayer, & more acceptable is to him the end of our prayer then the beginning. I would the children of light were as wise in their generation, as the wooden Priests, 1. Reg. 18. who cried long to Baal: yea cut themselves with knives that they might be heard: and what ought not we then do to obtain our suit? Let nothing then move us to return: but as the King of the Philistines, 1. Sam. 6. though they had Calves at home, yet they kept the strait way to Bethshemesh, and held one path: turning neither to the right, nor to the left hand; neither ever stood still, till they came into the field of josuah. So in our going to the name of jehovah, the affection of our souls bearing the Ark and coffer of our suit, though it hath worldly allurements to draw it back, as the Kine had Calves: yet let it in the way to the house of God, as they to Bethshemesh, hold one path of perseverance, turning neither to the right or left hand with wand'ring cogitations, till it cometh into the field and garden of God, and there let it remain. Many heretofore having not continued in the Country, in their hasty returning have fallen sick, and died: So many having not continued in this strong bulwark, have endangered both body and soul. And thus much hitherto of the second part.  

The third part containing the household stuff which we must carry unto that place.  There followeth now the third and the last, which openeth unto us the householdstuff which we must carry with us thither noted in the word (Righteous.) As they which go in the country in the time of plague carry with them their householdstuff, their furniture, and those things which are necessary for their bodies, and as Noah entering the Ark, carried with him necessaries; so likewise in our going to this place, we must carry with us those things which are necessary for our souls, that we may be received by the Lord of that soil, and without which we cannot go thither. There are five pieces of spiritual householdstuff which are necessary for us, 
1. Repentance.  noted in the word Righteous.  
The first is Repentance and holiness of life, for he that is righteous giveth himself to righteousness. And this furniture carried with him David, 2. Sam. 24.11. As they which go in the country have their reasons why they carry with them such and such necessaries: So give me leave in the opening of this furniture, to show you also the reasons which must move us to carry them with us. As for this first, 
2. Tim. 2.19.  the first reason is, the prescription of the spiritual Physicians, it is the Apostles precept: Let every one that calleth on the name of Christ depart from iniquity. The second is, that we may be received, for the righteous Lord l●ueth righteousness: his countenance doth behold the just. Psal. 11.7. His eyes are upon the righteous, and his ears open to their cry, but his face is against them that do evil, 
Psal. 66.18.  to cut off their remembrance from the earth, Psal. 34.15.16. If I regard wickedness in my heart saith David, the Lord will not hear me. For as Solomon testifieth, the Lord is fare off from the wicked, but he heareth the prayer of the righteous. Prou. 15.29. Draw therefore near to God, and he will draw near to you: cleanse your hands ye sinners, and purge your hearts ye wavering minded. 
Prou. 28.9.  jam. 4.8.9. The third is, that the bodily plague may cease, for how dare we approach unto the Lord, to crave that it might be removed, and yet carry with us the inward cause thereof: let the Physicians maxim here prevail, remove the cause, that the effect may cease. Let us not as the sons of jacob, bring into the presence of our father, 
Psal. 59  the garment of joseph which we ourselves have be blooded. As Aaron could not come before the Lord before he was washed, so let us not go unto him before we have cleansed ourselves from infection of the soul. And as jacob Gen. 42. exhorted his sons, when they were going to joseph, carry with you the best fruits of the land and give them him: so let us in our going to the true joseph, jesus Christ, carry with us the best fruits of our hearts to offer up the sacrifice of our prayers, leaving our corrupt affections, as Abraham left behind him at the foot of the hill his asses. I conclude this first point with the saying of chrysostom, as in a garland, it is not enough that the flowers be pure and clean, but the hand also which handleth them: so it is not sufficient that the words of our prayers be holy, but the heart also which conceiveth them.  

2. Faith.  The second piece of householdstuff (Faith) for the righteous is also he that believeth in Christ, and is righteous through the righteousness of Christ the righteous. 
1. Sam. 14.  This furniture carried David with him, for as he had a desire of health and remission of his sin, so he had also a steadfast faith and confidence that it should be forgiven him. This persuasion of deliverance, and hope of obtaining, we must have with us entertaining it in our hearts. The reasons are, first the prescription of the spiritual Physicians, it is the Apostles precept, jam. 1.6. Let him ask in faith and waver not. And in the fourth to the Heb. 16. that we should go boldly to the throne of grace: drawing near unto him with a true heart in assurance of faith, Heb. 10.22. casting not away that confidence which hath recompense of reward, Verse. 35. 'tis the counsel of Christ, Mar. 11.24. Secondly, carry it with thee, that thou mayst receive that, for which thou goest unto him faithfully. Psal. 145.18. And whatsoever ye shall ask in prayer, if ye believe ye shall receive it. Math. 21.22. Without this, there is no going thither. Rom. 10.14. But as righteousness and truth kiss each other, so must prayer and faith, which is the ground of prayer: first believe, and then speak, this was the order of David, Psal. 116. this faith will make us acceptable to the Lord of that soil, and make us find favour at his hands: Faith is a beautiful queen, as highly favoured of the King of Kings, as ever Esther was of King Ahassuerus: she shall not be stayed without at the gate, but with an humble presumption, may approach into the inner court, and shall receive her request: for if we shall receive a kingdom, Luk. 12. how much more that which is less, being asked by faith? come not then without this advocate. Cyprian, in his treatise the Idol. vanit. sayeth, (speaking how he and his brethren did much good in the visitation of the sick) prout fides patientis adiwat, aut gratia curantis aspirat, that he prospered according as they and the patiented had faith to speak unto God: the greatest enemy to the efficacy of our prayer is distrustfulness. And therefore God forbidden saith Augustine that what we desire God to do for us with our mouths, we should deny him to be able to do in our hearts. A heathen man Seneca could say, 
in Hippolito.  he that asketh fearfully and doubtful, teacheth him to deny of whom he asketh: and men doubting they shall not obtain, make God unwilling to hear them. As unbelief did shut the door unto the jews that some of them enter not into Canaan, a type of heavenly jerusalem; so distrustfulness is able to shut our prayer out of that heavenly Canaan. And therefore as jacob going to his father Isaac, to receive the blessing, put on the garment of his eldest brother, so let us going to our heavenly father to obtain our request, be clothed with faith through the righteousness of our eldest brother jesus Christ. Further, this confidence giveth us entry into that place. Open the gates, saith the prophet, Es. 26.2. that the righteous Nation which keepeth faith, may enter in. Faith is a key that openeth unto us the gates of the city. Thirdly, this furniture is necessary for the feet which must bear us thither, that they may be firm, steadfast, and fail us not in the way: the moisture and juice whereby the spiritual feet of our prayers are nourished, is faith. By faith ye stand, saith the Apostle, 2 Cor. 1. It is the root that beareth us, the legs and supporters, and the strong men that hold us up that we fall not. As the Dove's nest is in the clefts of rocks that cannot be assaulted, so faith resteth itself in the wounds of Christ, it casteth an anchor in knowledge of the true God, and standeth as firm, as mount Zion that cannot be removed. Fourthly, we must carry it with us, that we may live: why do we with our householdstuff go into the Country, but because we are desirous of life? If in the going to the name of jehovah for remission of sin and spiritual life, and for the removing of the effect of sin, the bodily contagion, we are desirous of it, we must not forget this furniture, for by Faith we live, Abac. 2. It is the life of the soul, and the soul and spirit of the new man. We may have a name that we live, but indeed we are dead to God-ward, if we believe not: doubting then neither of might, mercy, or of his promise, because they are passed by covenant, oath, before unmovable witnesses, the best in heaven, and the best in earth, and because they are signed with the finger of the holy Ghost, and sealed with the blood of his anointed and beloved let us with a holy confidence run to this place in this afflicted time of the contagion, that we may receive mercy.  

2 Humility.  The third piece necessary for our voyage is (Humility) which excludeth all opinion of our own worthiness and righteousness. 
2. Sam. 24.  David carried his furniture with him, yea this royal ornament: as appeareth out of two things. First, out of the term and phrase of observation (I beseech you) a proper term of submission, and the poor suitors phrase. Secondly, out of his bodily prostrating of himself in sacke-cloath with the Elders of Israel. 1. Chro. 21. Herein let us in this time of plague imitate King David in our going to the name of the Lord, carrying with us this ornament, this submission and lowliness: let us use the poor suitors phrase & not pride of speech: saying we are worthy O Lord: let us not go thither to brag as many run into Country to the domineer; but let us pray that the Lord will give us with us this submission, that we may bow not only the knees of our bodies, but of our hearts: yea, that we may even bow the very phrase of our words with David, that we may utter them as if the smallest Grasshopper of the earth were to speak with fear and reverence before that dreadful Majesty.  
Three things must move us to carry it with us in this our voyage: First, the person to whom we go, his greatness, excellency, Majesty, his glorious name which is jehovah. It was the counsel that Aesop gave to Solon, enquiring what speech he should use before Croesus: either very little, or very sweet, said he. If when we go to the Princes of the earth, who are but smoke and vanity, we speak with humility, much more doth the presence of the most high God require it. Secondly, the consideration of our own persons which do go thither: the conscience of our own unworthiness and deformity of sin wherewith we are spotted: let us then with Abraham speaking to the Lord, 
Gen. 18  confess that we are but dust and ashes. Let us as Lazarus with all our ulcers (which are many in the time of plague) and withal our sores detected and laid open: lie before the gates of him who is rich in mercy, lamenting, craving, and beseeching to be refreshed. Christians, learn of Christ to pray, who although there was no unworthiness in him, yet he kneeled, fell upon the ground, the footstool of his own Majesty, and lay upon his face, which never Angel beheld without reverence. The third is, that our coming to him, may be acceptable, and that we may receive the health we sue for. To him looketh the Lord, that is poor, and of a contrite spirit, Esa. 66.2. which he will not despise, Psal. 51.17. for he is near unto them that are of a contrite heart, and will save such as be afflicted in spirit, Psal. 34.18. The prayer of him that humbleth himself, 
Eccle. 35.17.  goeth through the clouds: the Lords mercy can only give us the twofold health which we sue for at this time: now this mercy to whom doth he give it, but to the humble? 1 Pet. 5. Humility is both grace itself, and a vessel to comprehend other graces: and she emptying herself by a modest estimation of her own gifts, is filled again by the Lord. Let us now beloved as it were strive by humility with the Lord, according to the policy of jacob: Let us win by yielding, and the lower we stoop towards the ground, the more advantage we shall get to obtain. The Lord to whom we go, if this humility be in us, will both dwell with us and in us. O Lord, saith Austin, how high art thou, and yet the humble of heart, are thine houses to dwell in: The proud Pharisee, Luk 18. went unto the Lord without his furniture, praying with pride and with a scornful demonstration, and therefore returned not justified as the Publican. O that we had not for the most part of us all such Pharisaical eye brows, whether we talk with God or man, that we might hear that comfortable voice which was spoken unto Daniel, Fear not, 
Cap. 10 12,  for from the first day that thou didst humble thyself before thy God, thy words were heard. Let us therefore use to conclude this point: this humble style of David, it hath been the style of a King: and although it seemeth inglorious, yet it hath been the style of the glorious Saints of God: it will give us the honour of Saints, and raise us from the dust, set us upon the thrones, and if it please the Lord to take us away by the plague, it will place us with Angels: let us not then brethren forget it, that the anger of the Lord may cease, and that with joy hereafter we may sing with Marie in her Canticle, Luk. 2. He hath regarded the lowliness of his handmaid.  

4 Fervency and zeal.  The fourth piece of householdstuff, is Reverence, devotion, zeal and fervency. For the noise of our lips, if it be as the ringing of Basins, a vocal modulation, without cordial meditation, it cannot procure us audience: for it is as the offering of the halt and the lame, a body without a soul: it is the counsel of the wise man, Eccle. 5.1. Be not rash with thy mouth, nor let thine heart be hasty to utter a thing before God. Our prayers must not be a formal service only, but the sighs of our souls must be sent with an earnest message to the ears of God: they must not be perfunctory and cold, rather of custom then of devotion: for a prayer from feigned lips, will return empty into the bosom that sent it up. When we go to this place, let us not go, as if our souls and tongues were strangers, the one not knowing what the other doth: our lips babbling without, and our heart not pricked with any inward compunction, for else it is as the altar without fire: a perfunctory prayer, is as the prayer of the Parrot. johannes Fridericus the Prince of Saxonia had a Parrot who could rehearse the Latin Pater noster. Cardinal Ascanius had another, who rehearsed the Creed, representing perhaps the faith and praying of his Master. What are the careless devotions of those, who leave their spirits as it were in a slumber while they are a praying, but like unto those two Parrots babbling; as they must be devote, so must they be fervent, kindled by a burning zeal, inflamed with fervent love: and as the Hearts bray after the water brooks, so must our souls after the living God: 
Psal. 42.  For the prayer of a righteous man availeth much, etc. if it be fervent, jam 5.16. If we are desirous to know the necessity of this zeal and fervency, receive these directions following. First, the example of Christ biddeth us go thither with this zeal: Christians receive directions for the framing of this holy exercise from Christ, who offered up prayers with strong crying and tears, Heb. 5. he that was the mighty Lion of the Tribe of juda hath roared in his supplications. Secondly, the spirit of God biddeth us go thither with zeal, for he maketh requests in our names with groans not to be expressed, Rom. 8. Thirdly, the Majesty of the sacred Lord of Hosts, to whom we fly: the royalty of his nature, sublimity of his place, dominion over Angels, biddeth us go thither with zeal. Fourthly, the view of our mortality and of our sin, by which we have caused the Lords destroying Angel to unsheathe, biddeth us to go thither with zeal. Lastly, the hope and expectation of success, the delicacy and tenderness of the ears of God, and the precious favour of his countenance, which must be wisely entreated and carefully sought for, biddeth us to go thither with zeal, unless we will sow, and not reap: plant Vines and not drink the wine thereof.  
The fift and last piece of householdstuff, 
5 Patience.  is Christian patience, a submission unto his holy will and pleasure, a virtue proper unto the righteous. David carried it with him thither, and we must not leave it behind us, following the streams of our foolish appetites: 
2 Sam. 24.  we must limit our prayer in God and his holy will, ask absolutely his glory, and our salvation: but remitting the means unto his wisdom and pleasure. The fountain of our heart must not pour forth sweet and sour together, praying, but with impatience: let us set him no time as the Disciples did about the kingdom of Israel, but let us come to the resolution of David, 2 Sam. 15. Behold, here am I, let him do to me as it seemeth good in his eyes. 
judi 8.  Worthy is the Oration of judith which she made to her people of Bethulia, who would deliver up the City into the hands of the enemy, unless within few days the Lord should help them: Who are you that have tempted the Lord, and set yourselves in the place of God? Let us wait for salvation from him, and call upon him to help us, and he will hear our voice if it please him; thus should we exhort ourselves in our prayers, when impatience doth besiege our hearts. It is safe for us to cast the anchors of all our purposes, and to stay our wills upon his will. The reasons to persuade us to bring it with us, are three: the first is the prescription of the spiritual Physicians of Christ, Luk. 21. and in the prayer which he hath taught us: of David, Psal. 37.7. and of the rest. The second is, the Lords equity in all his actions: he governeth not by lust, but by law: he draweth thee not to obedience by a violent chain of his unchangeable purpose, but by reason and justice: esteem not his will in the moderating of the world as immoderate: he hath a will, but not as inordinate Princes, who having the raines of dominion given into their hands, do many things inordinately without Law, Reason, justice, Equity: proclaiming with Nero, that they may do all things, and that no body may control them. No, no, beloved, his will is always holy, always just and equitable, although it seemeth unto thee unjust. The third is the example of Christ; Christians, the wisdom of God itself, in whom the Deity dwelled bodily, was content to forsake his wisdom, and to be ordered and rectified by this squire of his Father's will: Father, not my will, but thine be fulfilled. This is then the spiritual furniture which we must carry with us, if we will go to the name of jehovah. Prayer with these companions will return laden with the sheaves of comfort and bliss from the plentifullest fields. And by these it is manifested, that the righteous only go to this place: the name of jehovah is not like unto the earthly places, unto which in the time of infection resort both good and bad. The  may make a show to go into it, but yet they cannot come thither, for there is the spirit of prayer, Zach. 12. which is given only to them that bring with them this spiritual furniture. As for weapons to safeguard ourselves, we need none, for this householdstuff are spiritual weapons, Ephes. 6. This shall suffice for the Ark of Noah.  

A trusty friend and servant appointed by the Magistrate of heaven, to aid the sick in the time of Plague.  Now because the Civil Magistrate appointeth in every Parish trusty men to aid the infected, and to provide them with necessaries: Give me also leave to show unto you, beloved, a trusty friend and servant to aid the sick, appointed by the Magistrate of heaven, If ye are desirous to know who it is, Prayer is his name, Psal. 50 Call upon me etc. David hath used this faithful friend in the time of the plague, he hath sent it as an Ambassador into the Court of heaven to sue for peace: he sent not merits, distrustfulness, impatience, or blasphemies: but prayer, the surest and effectuallest Ambassador, happy for success. We are all desirous, if the Lord visit us with the rod of David, to have some trusty and faithful friend or servant to keep and aid us, to dispatch our business, to send here and there, and to provide us with necessaries: and we make much of such that will assist us in such a fearful sickness. We can have no better servant than King David's friend, who hath many good qualities: we desire in the time of plague a servant or friend, 
1 Faithful.  in whom we find these good qualities: 
The qualities of this friend.  First, Faithfulness, for many have been robbed by their keepers, as experience teacheth. Prayer is a messenger of especial trust, it will travail with us by day: awake with us by night: it will not forsake us by land, by water, in weal, in woe, living or dying, it is our last friend and indissolublest companion. Secondly, 
2 Quicke.  we desire one quick of speed: Prayer is able in a minute to mount above the Eagles of the sky, into the heaven of heavens, and is a chariot of fire bearing us aloft into the presence of God to seek his assistance; he knoweth to address himself in ways unknown in the stillest silence of the night, till he come to the secrets and chamber of the Lord, King David's Physician. Thirdly, we seek one who is willing, and is not afraid, 
3 Willing.  (for they are scarce to be found) prayer is such a friend, he is not afraid to be with thee: neither the tediousness of the way, or difficulty of the passage can hinder him from his purpose.  
Fourthly, 
4 Learned.  we are desirous to have one that can speak language which the Physician can understand, if need were to send him thither, and who can provide us of necessaries, such one is prayer: for what language soever it speaketh, the Physician of heaven can understand it.  
Fiftly, one that is able to comfort us in our distress, 
5 A comforter.  such a comforter is prayer, it is the life of the soul: if thou art perplexed with such grief of heart, as neither wine (according to the advice of Solomon) nor strong drink can bring ease unto thy spirit melting like wax, finding no comfort at all either in light or darkness, pleasures or riches, kinsfolks or friends, wishing with job 4. O that thou wouldst hide me in the grave, and keep me secret until thy wrath is past: yet than this friend is our comfort, he will speak for us unto the Lord, King David's Physician, by this we may fly into the bosom of God's mercies. If any than be afflicted amongst you, let him pray, jam. 5. The reason why we desire a friend with all these qualities, is that he might both aid, and provide us with all necessaries: prayer is a friend who is able to dispatch all our business. Desirest thou a Physician in thy sickness to cure thee, send this friend prayer to King David's Physician dwelling in heaven, and he will bring him with him. If thou needest physic to heal thee, and which is good for thy disease, send prayer into heaven to fetch the herb of patience, which groweth not in our own garden. If thou desirest necessaries for thy soul, send him to the Lord, he will fetch for thee, all that thou wantest, the bread of life, that heavenly Manna, the blood of Christ, the waters of mercy. Needest thou a comforter, send prayer unto the Lord, and he will bring with him the best comforter of the sick, the holy Ghost, it is his name; john 14. he will not fear to come to thee, as often the bodily Physician. Lastly, if we desire our friends to come and visit us, send prayer for them, and they will come: God the father, God the son, God the holy Ghost. No friend then better than prayer. There are some bad servants of which we must take heed, and as in the time of plague there are some bad servants who rob and bereave the sick of that he hath: so there are some wicked friends who will deprive us of spiritual comforts, if we be not aware of them. First if we should use the aid of merits and send them up, 
1 Bad servants. Merits.  the stars in heaven would disdain it, that we which dwell at the footstool of God dare to presume so fare, when the purest creatures in heaven are impure in his sight. 
Ephes. 6 4.  Secondly, if we send up fear and distrustfulness, 
2 Fear.  the length of the way will tyre them out, they are as heavy and lumpish as gads of iron, they will sink to the ground, before they come half way to the throne of salvation. Thirdly, if we send up blasphemies and curses, 
3 Blasphemies.  all the creatures betwixt heaven and earth will band themselves against us. The Sun and Moon will rain down blood, the fire, hot burning coals, and the air thunderbolts upon our heads. And therefore let us not use the aid of these three bad servants. As prayer is a servant to aid the sick, so it is a trusty friend or servant to keep your houses, and families. (O ye Londoners that are departed) in the City ye use the aid and trust of others, but they are not the best, for they are mortal and corruptible: exhort them therefore to use this friend towards the Lord, both for you & for themselves: for except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the keeper waiteth in vain, saith David. Thus I have shown you that be at London, beloved of God, called to be Saints, salomon's Pesthouse, 
Psal 127.1.  to enter in with your families.  
I come now to you beloved that have left your mother City for a time, which hope to return: 
An exercise for the Londoners that are in the Country.  your departure I will not disprove, nor wiser than I, if ye have used it lawfully, remembering in your exile the affliction of joseph. And spending the time in those things which make for the peace of your City. To refresh your minds, and spend your time there because the works of your vocation you cannot exercise: diverse other exercises I know are used, perhaps not so well as ye might: all of them I do not condemn: but it is to be feared, that the exercises of some have been & are frivolous, & game some quarrellers, and that carding, dicing, and that Cup challenging Profession, by which many drinking to health, drink themselves out of health, have been to others as usual pastimes, as the fields to walk in. Give me leave beloved to show you a better Exercise, and another pastime, the pastime of King David, a royal exercise, which he used in the time of plague, his prayer and invocation with the elders of Israel: spend herein your time beloved till ye return: when your Mother mourneth, will you sport? when the head smarteth, shall the members be senseless? pray with the Prophet for the peace of your jerusalem. It is the Apostles precept, to pray continually, which if it ever was time to practise, it is at this present. 
The praise of Prayer.  Suffer me to enter into the praise of this exercise, diverse things do add commendation to it, which ought to persuade you to the use thereof. 
1 It is Divine.  The first argument of praise may be taken from the author thereof Not Moses or Samuel, Prophet or Apostle, Patriarch or Martyr, but God the father, God the son, God the holy Ghost, the blessed Trinity have been the authors, which make it divine and heavenly exercise. 
2 Honourable.  The second argument from the persons which have used it, we delight in Exercises which are accounted honourable, & which men of credit and good account do commonly use; this Exercise is honourable, yea royal: not base and contemptible only have spent their time with it, but Kings and Princes, King David, Manasses, Ezechiah, and the rest. The blessed Prophets, Patriarches, yea the Prince of glory, the son of the immortal God Christ jesus: It is so heavenly and honourable, that by prayer we do approach near unto God, and do as it were conjoin ourselves with him: while we are in the body, we are absent from home: but by prayer we do ascend into heaven, prayer being as it were the band of our internal conjunction with God. Further, it is honourable, not only in regard of the persons which have used it, but also, to God and us. To God, for thereby we honour and glorify him, Psal. 50. acknowledging that all might, glory, felicity, health and salvation belongeth to him, and that from him alone we must receive it.  
To us, for thereby we are familiar with the Lord: if it be an honour for us to be familiar with earthly Princes, which are but dust and ashes, O what an honour is it then to be familiar with the King of Kings, and Monarch of the world! It is the chiefest honour whereunto he can advance us, when he giveth us the spirit of prayer. If we desire the valour of Knighthood, by prayer we may stand in place where God's hand hath made a breach, and do as much as all the chariots and horsemen in a kingdom. If you esteem it an honour to be in the service of the Prince, give yourself to prayer, it is one of the chiefest parts of God's service. Yea it is so excellent, that the sacrifice of prayer is offered alone to him, 
Christian.  whom Solomon calleth excellent and glorious. It is an honour to be a christian, let us therefore use the christian exercise: two things do admonish us, our name, and the example of Christ: Christians we are called, anointed also to be Priests and Prophets, and that royal Priesthood in Christ jesus. As the Priests offered the sacrifices of bullocks and rams, so let us offer the sacrifice of prayer, which hath also been Christ's exercise. Mercy hath prayed, and shall not misery? Charity hath prayed, and shall not iniquity pray? the Physician prostrated upon the ground prayeth, and shall not the sick and the patiented call upon the Lord? the innocent, and he in whose mouth there is no fraud prayeth, and shall not the sinner? the judge prayeth, and desireth that the Lord would be merciful and spare his people, and shall not the guilty be suppliant to receive mercy?  
The pleasure of it, 
3 Delectable.  may be the third argument of commendation: this exercise is pleasant and delectable. To spend the time in the Country, diverse use pleasant and delectable Exercises: this is both acceptable to God, and pleasant to man: to God, for the sweet odours of our prayers ascend into heaven, Apoc. 8. 
1 To God.  And as the sent of incense & Odoriferous things is pleasant to the nostrils of mortal man: So the prayer of the righteous, saith chrysostom, is pleasant to the immortal God. It is not then, the lamentation of men, eiulation of women and children, mingling heaven and earth together with a confusion of out-cries, that is acceptable to God, and which can enforce him to give us audience. but it is humble prayer, the voice of repentance: which as jesus Syrach speaketh, Eccl. 35.16. shall be accepted with favour, 
2 To man.  and reach unto the clouds. Secondly, to us, all that our heart desireth is in this Exercise. Some being in the Country, spend their time in discourses, prayer is a discourse with our beloved. If it was a pleasure to jacob to speak unto Rachel, and to jonathan with David: O what a recreation is it for our souls that they may familiarly speak with him, whose love unto us is better than gold or pearl. If we delight to speak languages, by prayer we may speak the excellentest language which hath ever been, the language of Canaan: let us not fear to discourse with the Lord by our prayers, for he is not like unto the spruce and finical sons of men: fear not, saith chrysostom, he seeketh not at thy hands painted eloquence, an angelical tongue, filled phrases: but beholdeth only the beauty of thy soul. Others take their pleasure while they are in the Country, to ride up and down in their Coaches and Chariots, being carried therein betwixt heaven and earth. Let prayer be your Coach beloved: it is as one saith, as a Chariot of fire, bearing us aloft in the presence of God, able to mount us above the Eagles of the sky to seek the Lords assistance. In the time of plague, there was heretofore appointed a Wagon or Coach to carry the sick to the Pest-house, & there to be healed: there is no better Chariot to carry our souls unto the house of heaven to be healed by that heavenly Physician, then humble prayer. Some delight to go up and down and see their friends; our bestfriends at this time, & at altimes who can do us the most good: are God the Father, the Son and the holy Ghost: let us visit them therefore continually by our prayers. Others in writing letters, what is prayer else but as it were a letter sent to God in which we declare our need: and as a letter is an amiable discourse and conference of one friend with another, as if they were both present: So is our prayer, as a friendly letter or discourse of us which are absent from home: with our bestfriend the Lord, as if we were present with him in heaven. Send this letter, and letter upon letter: ye that are now exiled, show unto the Lord your need: pray unto him that he will bring you home again, and remove that in his mercy which keepeth you back. Lastly, some in running of Races, or in Hunting: but ye beloved in this afflicted time, run the way of God's Commandments: as David, Psal. 119. run to the name of jehovah with the righteous, Prou. 18. run the race which is set before you, and that with patience, looking unto Christ jesus, Hebr. 12.1. and so run that ye may obtain that which you sue for. Hunt not after the pleasures of this life, but after the living God: and as the Hart brayeth for the rivers of waters, so let your souls pant after the living God, Psal. 42.1. That the Lords Hunter, Psal. 91. hunt us not, but that the Lord may deliver us from the snare of the Hunter, and from the noisome pestilence, Psalm 91.3. Use therefore this comfortable Exercise: the child is never better but when it is in his fathers and mother's lap: So shall you never be better, but when by prayer you creep as it were in your heavenly Father's bosom: it will kindle your love toward him, as the love of lovers is kindled, the more they come together: and if ye remain there the next ensuing Winter, fervent prayer will be in stead of fire, to kindle in your hearts the love of God.  
Fourthly, the profit of this Exercise commendeth it much; 
4 Profitable.  it is not only delectable, but also profitable. Some which are in the Country at this time spend their time I do confess profitably, 
1 To us.  riding up and down to buy commodities against the future: but prayer is a fare profitabler Exercise for this time, for it is not only profitable to ourselves, but also unto others: yea, to the whole Realm. And as the Apostle speaketh of Godliness, that it is profitable for all things; so I may say of prayer, that it can obtain any thing: profitable for us in two respects: First, to obtain that we have not: Secondly, to keep that we have obtained First, if thou lackest knowledge and wisdom, prayer is the means to obtain it, james I. If thy understanding be dark, pray with David, Psalm. 119. Open mine eyes O Lord, that I may see the mysteries of thy Law. If thou lackest zeal, pray with David, Psal. 119. Lord incline my heart unto thy law, etc. And because this world is a desert where we may easily err, pray with David, Psal. 50. Lead me in thy paths, etc. If our souls be infected with the plague of vanity and covetousness, the means to remove it, is prayer, Psal. 119. O Lord remove fare from me vanity, and incline not my heart to covetousness. The means to obtain a contented mind, is also prayer, Prou. 30. Povertie nor riches give me not, etc. If thou desirest to think upon thy mortality, by the subject which now is presented to thee, pray with David. Psa. 90. Teach us O Lord, to number our days, that we may apply our hearts to wisdom. If ye desire to return, it is not your sports and delights, but your prayers that must bring you back. 
2 Sam. 24.  If ye desire the ceasing of the begun plague, it is your prayer that must remove the cause, that the effect may cease. As prayer obtaineth, so it keepeth that you have already obtained: such are not your Exercises, which ye yourselves have invented, O sons of Adam: for by them you often lose that which you had purchased riotously (which Alexander blamed in his friends) wasting and consuming your whole ability. 
2 The others.  There is another thing which ought to persuade you to this Exercise: which is, that it is profitable to others prayer doth more good than Alms: for by our Alms we can help but a few; but by our prayers we can help thousands and thousands: yea those which are fare off. Prayers, are the alms of the rich as well as of the poor: for Pharaoh did as well beg for prayers, as poor Lazarus for crumbs. Ye rich men that are in the Country, bestow these alms upon the poor, as well as the alms of your purses: and in this afflicted time, seek more to profit the whole Realm by your prayers, then by your commodities. I end this point with the saying of Augustine: Plus profeci orando quam legendo, 
5 To strengthen us.  I have more profited by praying, than by reading.  
Fiftly, this Exercise is commendable, because it is able to strengthen us. Some in the Country do spend their time in Exercises, by which they may maintain their health, and strengthen their bodies, that they may be able to do any thing: the Exercise of prayer is good to make us recover the health of our souls, which was waxen weak: as this present begun plague, and your present exile both do witness. Yea, it is able to make us do admirable things. Was it ever heard that mighty Potentates, as there have been many: Alexander the great, julius Caesar and the rest, could make the Sun or the Moon to stand still in the firmament? And yet this hath done the prayer of josuah. Have there ever been any armies so great and mighty, which could make the Earth to tremble under their feet? No beloved: the mighty army of Xerxes could not do it, and yet this hath done the prayer of the Apostles, Act. 4. Who hath ever heard that it hath been possible to mortal man, to raise the dead and to give life to the deceased? The Physicians do acknowledge their impotency, and yet this hath done the prayer of Elizaeus. 
Heb. 1●.  As the Apostle then in the commendation of faith, rehearseth the wonders which they have wrought by faith: So it may be said of prayer which is done in faith: by prayer Moses divided the red re●: by prayer josua beat down the walls of jericho: by prayer Sidrach and Abednago quenched the fire: Daniel stopped the Lion's greedy and devouring throats: the Apostles opened the prisons and broke their bands. And I will yet add one thing, by prayer, brethren, you shall be able to overcome him, who is invincible. The Lord hath besieged and begirt your City by his destroying Angel, the only means to resist him, and to make him retire, are your humble prayers: O the admirable force of prayer, which overcometh him who overcometh all things! I may compare the prayers of the righteous to the hairs of Samson: as long as his head was adorned and covered with them, he was in a manner invincible, he broke the cords and ropes wherewith he was bound: his strength lying in his hair; but being shaved, his strength went from him, he waxed weak and like other men. All your strength beloved lieth in your prayer, as long as you exercise yourselves therein, you shall be able to resist, I say not the tyrants & the devil, but the Lords Angel himself. You have another enemy, the which to resist, it is necessary that you learn to handle the sword of prayer, this enemy is cruel, malicious, mighty, subtle and industrious, his name bewrayeth his nature; Satan by name, who is not only in the City, but followeth you in the country (for as a devouring Lion he compasseth the earth) and there he seeketh to make you forget the Lord, and the affliction of joseph: to stick to the creature, & forget the Creator; to withstand this Enemy and his fiery darts, let this be your continual Exercise: Imitate the industrious wrestlers, who to east down another, first fall down themselves: so to overthrew this enemy who seeketh in the Country to overthrew you; cast down yourselves by humble prayer and fasting, that in that place you may triumph over him who thought to triumph over you. To end beloved, to you all I speak together, you that are in the City, enter this Tower: you that are cast down upon your beds, use the aid of this friend: you that are departed, let this be your pastime, that we altogether may be preserved from the deluge, and the waters may decrease more and more, till they be dried up, that being decreased we may offer the sacrifice of thanksgiving, as Noah offered unto the Lord after the flood. But let us not be like unto the sea-sick, who only are weak, lament and cry as long as they are in the tempest, and when they begin to smell the air, and are gone out of the ship, they forget both their sickness and their deliverance. 
Gen. 28. ●  But rather as jacob (ye that are departed) flying to heaven, the remembrance of his country being sweet, made an excellent vow and prayer, that if he came again to his father's house in safety, the Lord should be his God, and that he would give unto the Lord the tenth of all he had: so likewise ye that are departed, or to departed from your Mother City, as jacob from his father's house, the remembrance thereof being sweet to you, as I know it is, make the vow and prayer of jacob, that when the Lord bring you home again in safety, that he shall be your God, and that ye will serve him with more zeal and fervency than ye have done before: further that ye will (if not the tenth) yet some part of your goods, bestow upon the Lord, in his poor members. Let the Apostles words be the conclusion, 
2 Pet. 3.17.18.  Ye therefore beloved, seeing ye know these things before, beware lest ye be also lead away with the error of the wicked, but grow in grace, and in the knowledge of our Lord and Saviour jesus Christ; to him be glory both now and for evermore, Amen.  

A zealous Prayer in time of the Plague to be used by all Londoners that are fled from the City, and all others that are sensible of the City's Calamity, wheresoever.  
O LORD GOD, our only helper and Defender, who amongst all other Evils, hast promised to deliver thy People from the noisome Pestilence; We beseech thee, take this thy heavy Plague away from us; and especially withhold thy hand from off the City of LONDON, the Metropolis of this Kingdom, where thy Name is daily called upon. And let our humble Supplications (which at this time, upon our knees we make unto thee in the name of CHRIST JESUS,) procure our happy Release, and appease thy Wrath, which we have justly procured against us through sin. Lord, we being hearty sorry for our sins, (fully purposing by the assistance of thy holy Spirit to amend our lives) do humbly entreat thee to have mercy upon us, to take away this plague from us, and not to suffer us to perish after so miserable a sort. We thank thee, O Lord, that thou hast not left us altogether comfortless, nor cast us off without hope, but hast somewhat withdrawn thy heavy hand, and spared many of us; we pray thee to continue thy favour daily more and more towards us; to deal with us in Mercy, not in justice; to bless us and all those that depend on us; To set thy saving Mark upon our houses, as thou didst for the Israelites in Egypt; To give order to the Destroyer, that he hurt us not, to put thy strength to our Medicines; to let thy good blessing make the preservatives of Physicians effectual; and to make our shifting places, for more security, profitable unto us. Give us grace, O Lord, not to trust too much on outward means, but only on thy Mercy. Protect us always in all our ways; have pity upon our distressed Brethren and Sisters, whether in London or else where, Comfort the desolate Widow; provide for all Orphans and Fatherless Children; gather us together again, that by these means are dispersed: Send us Health, Peace with men upon Earth, and peace of Conscience towards thee, through jesus Christ our Lord, Amen.    

In the Visitation, Anno 1603. Mr. Henry Holland, (of pious memory) published a book entitled Spiritual Preseruatives against the Pestilence: Whereunto was annexed An Admonition concerning the use of Physic, and all natural helps, which the Lord may bless for our good, as in other maladies, so in the Pestilence.  
Which book being worn out of Print, the Admontion is here added, for the use and benefit of us now living.  
SAint james addeth that after the former spiritual comforts the Elders of his time, did anoint the sick with oil of the name of the Lord, even as our Saviour had before appointed, and his Disciples practised in their miraculous cures. 
Mark. 6.   
The gift of healing the Apostle speaketh of, 1. Cor. 12.30. Showing it to be a peculiar gift: are all doers of miracles? have all the gifts of healing? And it ceased in the Church, when the Gospel was sufficiently confirmed with miracles, even anon after the Apostles, Prophets and Evangelists had finished and ended their work, and when their time was expired.  
Now than the gift ceasing: it is madness to retain still the time which went with the gift, that is, this anointing or annealing and more madness to make a Sacrament of it, as Antichrist hath done, & most extreme madness to give it unto them only which are a dying, which was wont to be given to such as did recover health again. Wherefore as the holy Visitors did then first use their spiritual exercise, which is left for us to practise, and next this extraordinary gift and means of healing: so let us carefully and wisely here call for, in the second place, the learned Physician, the comfortable and ordinary means which God hath left unto us in nature as long as the World endureth: This order that holy Writer, 
Ecclu● 38.9.10 11.12.  the Godly Preacher commendeth unto us in these words; My son, fail not in thy sickness, but pray unto the Lord and he will make thee whole: leave off from sin, and order thine hands aright, etc. and cleanse thine heart from all wickedness, etc. Then give place to the Physician, for the Lord hath created him, let him not go from thee, for thou hast need of him: the hour may come that their enterprises may have good success, for he also shall pray unto the Lord, that he would prosper that which is given for the prolonging of life. Whereas some object, that in the Pestilence natural remedies of Physic cannot benefit us, because the causes here cannot be seen or found in nature: I answer with M.B. If there come into the Pestilence no natural causes, than these whom the Plague hath infected, cannot doubtless so much be eased, much less be healed, by natural remedies. But this second to be very false experience and common sense do daily tell us. Wherefore I affirm that natural remedies must not be neglected.  
Again, whereas others do object, that Physic here often is seen to have but small good success: I answer, that we must not say of natural Preseruatives, that because they do not benefit one, or two, or three: therefore they cannot help any at all. It is a bad conclusion: for, consider that God doth govern natural causes and their effects as it pleaseth him, and blesseth them to whom he will, where, and when he will. And hence it cometh, that the infection toucheth not every one that is in danger of it, neither is it deadly to every one that is infected.  
Others yet more fond dispute against natural remedies in this sickness: and they say that God hath here a more special providence, and he will smite whom he will to death, and therefore all remedies are to small purpose. These men again want judgement.  
I answer, that the Lord no doubt when he sent a Famine into Egypt, and the Regions thereabout, he determined who should die in that Scarcity: yet for all this, ceaseth not joseph with most wise counsel to provide for the Egyptians, and jacob for his family. The like did Paul in the Sea with the Mariners, when he had received an answer, he should come to Rome safely.  
And Christ knew his time, and yet he went aside often from his enemy's hand till his hour came, using the ordinary means for his preservation.  
And that no man may stand stiffly in his own rash judgement. Quid Temeritate fortius? (saith Tully) What so foolhardy, or so violent, as rash and hasty spirits? 
1. De natum deorum.   
Hear what that learned Father, (of ever blessed memory) Master Luther saith of this matter in his 
* De Peste in Wittebergs. A●…. 1527.  Treatise translated out of Dutch into Latin, and in English thus much;  
God hath created Physic, and given us a mind and reason, that every man should have a care of his own body for health and life: whosoever will not use these, when as without the hurt of his neighbour he may, the same man betrayeth his own life, and there lacketh little, but that before God he is made a murderer: for by the same reason he may despise meat and drink, raiment and housing, & trusting too much unto his faith say, if God will, he can preserve me without all these things: than the which folly, this is yet greater, that he which after this sort, casteth off the care of his body, he may hurt and infect others also, and so through his negligence, he may purchase the blame of a murderer.  
Some men indeed do as foolish men do in a common firing, which will not come and help the City, but let the fire alone, that the whole City might be burned: namely upon this trust, doubtless, if God will, he can without water quench the fire.  
But, friend, thou oughtest in no wise so to deal: Nay, it is unlawful and shameful which thou persuadest thyself but rather use remedies and Medicines, and do whatsoever any way may help: perfume thine house, orchard or street: fly the infected places, and so behave thyself as one willing to quench not to maintain this open fire.  
Again it followeth in the same Treatise.  
If Satan by the will of God, either by himself or his Ministers, hath wrought us this deadly Infection; I on the other side before all things will pray unto God, that of his mercy he will take away the same from us: then I will put to my simple helping hand, both by perfuming and cleansing of the air, by using of medicines, and also in shunning the infection, where my presence is not necessary. Lest I might seem myself to have neglected some thing, or to be cause of death unto others, who through my negligence may take harm. But if God nevertheless will have me visited with this sickness or call me out of this world unto his Kingdom, yet I have not done but that which was my duty; neither have I offended in any thing, either against myself or my neighbour, but where my service is needful, there I will let pass nothing of all things which either can or aught to be done of me. Behold this is that Godly faith indeed which doth nothing rashly, neither tempteth God in any thing.  
Thus than I conclude, when thou shalt have wisely considered and discerned the causes of the Pestilence: then turn to God (as the Prophet biddeth) with all thine heart, 
joal. 2.12.  with fasting, with weeping, and with mourning, and flee a loft by faith into the secret place, almighty shadow, and blessed protection of the Lord, and there rest patiently as under his holy wings, ever praying for the increase of faith and patience, that thou mayst quietly wait and depend upon God and for a good Conscience, that so thou mayst avoid false, foolish, and wicked fears, and cheerfully stand in thy place: and carefully call for the Protection of the mighty, blessed and holy Angels, and for the communion and presence of jesus Christ: so shalt thou chase far away the wicked and unclean Spirits, which are sent of God to poison and destroy men with the Pestilence.  
And Lastly, when thou hast used all the means before showed for thy spiritual comfort and help, thou must neglect no ordinance nor help of God in nature, both for thy cure and preservation. The wicked, indeed, invert and pervert this order, as did Asa, and therefore no marvel if they receive often a curse instead of a blessing; for if Physic give them health of body, their souls notwithstanding are never cured or made any better by their chasticements: but they daily gather more strength to commit sin with boldness.  

LEt the Rich seek for the Godly, wise and learned Physician, and take heed of wicked ignorant bold Empyricks, which kill many men, and yet fear nothing, because they be not called to their accounts, according to good Laws for this cause provided.  
And let the poorer sort with good advice and counsel (if they can have any) use Master Phaers medicines, in his short, but learned Treatise of the Pestilence, which he wrote of purpose for the benefit and comfort of the Poor.  
I have added a few medicines of Master Phaers, which may serve at a need, and by God's grace do some good, when better counsel is wanting.  

A most precious Electuary against the Pestilence for the Rich.  
TAke Cynamome elect, one ounce, Terra sigillata, 6. drams, fine myrrh 3. drams, unicorns horn, one dram, the seed and rind of Citron, roots of Dyptany, Burnet, Tormentille, Zedoary, red Coral, ana: drams two, yellow Sannders, 4. scruples, red Saunders 2. scruples, White been, and red Flowers of Marygolds, ana, one dram, juoryarced, Scabious, Betonice, Offininis tunicae appellatae, seed of Basile, the bone of a Stag's Heart, Saffron, ana, two scruples, make a fine powder, and ad unto it of Bole Armoniake Breparate two ounces, White sugar, three pound, and with a Syrup of Acetociate Citri, make a goodly Electuary, and keep it in a Glass.   

Or this form with less cost and quantity.  
Take of the roots of Dictamu, tormentil, bowl armonic, Prepared, (that is, washed with water of Sabious) Terra figillata, ana, 6. drams of the root of Gentian, and of the root of butter-burre, of betony, called in the shops Betonice tunica. Ana, 2. scruples, red  one scruple, Inorie razed, the bark of Citron, of red Coral, of the bone of a Stag's heart, of though root of Zedoary, ana, half a dram of most pure Pearls, of both kinds of been, ana, 2. scruples, Fragmentorum quinque lapidum pretiosorum, ana, one scruple, Amber, good Unicorn's horn, ana, half a scruple, of Gold, and Silver leaves three of each; mingle all these and make a fine powder.  
If the Pestilence come with great excess of heat, take one dram and drink it up in Risen water and Vinegar; but if you feel it cold, take it in a draught of White Wine and cover you with clothes, so that you may sweat as long as is possible, for without doubt it is a present remedy, as I myself have oftentimes proved.   

For the Poor the best I find is this.  
TAke the root called Petasites in Latin, in English Butter-burre, growing by the waterside, dry it and make fine powder of it, and give it the sick.  
If the Pestilence cometh with heat, take 3. drams of it in Rose-water and Vinegar: but if it come with a cold, give it in a draught of Wine, and cause the party to sweat as long as he or she can well endure it.   

If a Botch appear, to ripen it.  
TAke Mallows, and the roots of Holyhoke, and Onions, as much as shall suffice, wash them and seethe them in water, and afterward bray them in a Mortar with powder of Linseed, Fenugreke, and a good quantity of Swine's grease fresh, laying on the plaster every day once.   

To break the Botch.  
SOme lay on it a Plaster made of Figgee (which was King Hezekiahs' plaster, and therefore not to be despised) add sour leaven, and Raisins without Kernels, brayed and incorporate altogether in oil of Camomile.   

To mundify the Botch.  
AFterward, mundify the sore with a salve made of yolks of Eggs, fine Barley flower, and a little Honey or oil of Roses.   

For incarnation of the place.  
LAst of all for the perfect incarnation, Take the juice of Daises, and with a little wax make a soft ointment and use it, or you may lay thereto an other salve incarnative, as ye are wont to do in other clean sores.    

LONDON, LOOK-BACKE. The Description of the late great memorable and prodigious Plague. 1625. ⸪  

GOod God what poison lurkd in that first fruit  
Whose surfeit left us wretches prostitute  
To such a world of sorrow? Not confined  
Only to tear and cruciate the mind  
With sad remembrance of the bliss, wherein  
We might have lived, but see the cruel Sin  
Spares not our souls weak houses, both doth spread  
From viler parts unto the nobler head  
A thousand Maladies, which now alas  
Through each small Inlet of the Body, pass  
Remorseless Enemies, and batter down,  
The clayie bulwarks of our Mudwalled town.  
Our throat is like that vast breach, which doth bring  
In like the Trojan Horse dire surfeiting;  
When in the Stomach like the Marketplace  
The foes let lose dare spread themselves, and trace  
Through all the City, some are ready first  
To break the Sluices, which do raging burst  
And drown low buildings, some with flaming brands  
Fire holy Temples, some with Swords in hands  
Sharpe-pointed-iavelins, mals, and poisonous darts  
Make Massacres through all the trembling parts  
Of the distressed Fabric; no control  
Can barre'em but they will assault the Soul  
Itself almost, while each small-breathing Poor  
Betrays unto the foe a Postern Door  
To enter in at, every crawling vein  
Affords him harbour, and doth Entertain  
The bloody Enemy, each Muscle, Nerve,  
And Film makes him a Fortress to preserve  
His longer Durance, till the guest at last  
With ruin pays his Host for all that's past.  
How many such foes, think you? secret lie  
When hundreds of them ambush in one Eye?  
Which is the Lantern, and the Watch, and Light  
Keeps Centurie for all the Body's Night.   

As soon may I exactly number all  
The fainting leaves that in an Autumn fall,  
The Creatures of the Summer, or the Store  
Of wilder infects, which old Nilus' shore  
Each year produceth, as with judgement show  
How many fierce and bold diseases flow  
Upon this wretched Carcase, when each year  
New troops of raging Fevers domineer  
That know no name, Each boy can nigh express  
Diseases now to Pose Hypocrates.   

Happy that age of gold, not only cause  
It had no vice, and so no need of Laws,  
When Nature was their Solon, and the want  
Of Knowledge to do ill, did make them Ignorant  
Of the Redress, not blessed alone in this,  
Although the air and earth increased their bliss,  
But that an able Body was combined  
In a sweet friendship with a harmless mind,  
They knew no Physic (though their drugs did grow  
Then in full virtue, able to bestow  
Health on this age) because they Knew not how  
To get those Sicknesses, which men Know now.  
The Ague with a hundred names; the Aches  
More than the joints; the Palsy that attaches  
The limbs with Dissolution; the wild  
And Bedlam Frenzy, the Vertigo styled,  
Because it whirls the giddy brains about:  
The sweving Megrim; and the racking Gout:  
The cruel Stone; the torturing Colic fierce  
And wring winds, which through the limbs disperse  
Their airy torments; lingering dispense  
Of pale Consumptions, which besot the sense:  
The Deluge of a Dropsy. When shall I  
Run through'em all? the sleepy Lethargy;  
Quick-murdering Apoplexy which doth Kill  
 it makes Sick: the piteous Falling-Ill:  
The Elephant-skined Leprosy: jaundice stain:  
Ambushed Impostumes which surprise the brain:  
With hart assaulting Pleurisies: the tough  
And cluttered Phlegm: and Rheum that breeds the Cough,  
Strappado, Gramps; the sodaine-pricking Stitch,  
The Nightmare: which the people think a Witch,  
Th'all conquering Pox, to which compared the rest  
Are Lady Sick-fits: this is that foreign guest  
The Divell-instructed Indies to us sold  
To recompense the filching of their Gold.   

All these and more innumerable powers  
Lay siege unto this weake-walled Fort of ours  
And oft surprise an Out-work, yea sometime  
In desperate malice ready are to climb  
The walls themselves: till that the heart, much like  
A strong Defendant, maketh good the Dike  
And giues'em a repulse: yet oft, alas,  
This noble Champion stains the conquered Mass  
With dying blood: For Sickness is a Fight,  
The victory doubtful, Chances infinite.   

But hath that power who is all Mercy, still  
More, and more cruel Punishments to Kill  
Minute lived man? yea, though you add to these  
Pale meager Famine, Murders of the Seas,  
And Wars vast Slaughters; you shall find one more  
That may affright the rest we named before  
The PLAGVE, whose very naming seems t'affright  
My trembling Quill, as it doth haste to write,  
Lest as it raging flies about the land  
This Instant it might seize upon my hand:  
The Plague a dreary Punishment, Heaven's curse,  
The fatal Engine of Destruction, worse  
Than we can well imagine, which doth bring  
Terror on mortals, Death on every thing,  
And Desolation unto Cities: O  
What ere thou art, dire Ill, whether thou dost flow  
From powerful Influence of the Stars, or rather  
Dost thy vast malice and contagion gather  
From poisonous Southern winds, which have prevailed  
Upon the sickly air, or Steames Exhaled  
From th'earth's envenomed womb: or whether't be  
Our Bodies Constitutions, which agree  
With the malicious air and so contract  
The quick Infection: whether't be the Pact  
Of Fate, and will of Heaven which doth stand,  
Or Gods immediate angry moved hand,  
As 'tis; O pull it in, thou Gracious Power,  
And let not this blind Enemy devour  
The Grace of England. CHARLES implores, we  
With him in zealous Orisons agree:  
Heat him for us, and us for him; and stay  
Thy dreadful vengeance, which doth now display  
Horror through all thy People, and gins  
To show the ugly portrait of our sins,  
Which have pulled down thy wrath. O let suffice  
That world of blood in foreign Air that lies,  
Of noble English souls, whose carcases  
The brutish Shores, wild Fields and greedy Seas  
Expose to Dogs, to ravenous Fowls, and Fishes;  
Ah, little answering to the tender wishes  
Of their poor mothers, who at home the while  
Gape at their children's Honours, and beguile  
Their early fears with too late hopes: alas  
They little think, that now the soiled Grass  
Usurps their dear embraces, and grim Fate  
Sits pale upon those Beauties, which of late  
They made their Age's comforts, who now shall  
Ah! be bound to them for a Burial.  
O call to mind this Fatal Year, wherein  

* Equally and justly sent.  Thy justice hath been equal to our Sin;  
Both great: O let thy blessed Goodness still,  
As it is wont to do, surpass our Ill  
Those men whom we did love, whom we did trust  
Should be our Shields, are turned to Shades, to Dust:  
Let the in throned Soul of JAMES implore,  
That after Him, thou punish His no more.  
Let the great Spirit of OXFORD, which hath past  
The Sentence of thy Anger, be the last  
Thou plaguest us withal; and let us know,  
That still thou pitiest us, poor men, below.   

But never let this Land endure again  
That woeful solitude, which once did reign  
In our fair Cities; which, neglected left,  
In a deplored ruin, showed the theft  
Of angry Fate: when scarce a tenant Mouse  
Was left, in many a fair unpeopled house,  
But the sad Owls and Night Ravens aloof,  
Did keep their Revels on the silent roof:  
When at high Noon one passing by, should meet  
A Midnight Dark, and silence in the street;  
When in the ways well-paued and worn before  
By frequent steps of men, there now grew store  
Of uncouth Grass; and Harvests now apace  
Grew where they once were sold, i'th'Market-place:  
When as no Merryments, no Sports, no Plays  
Were known at all, and yet all Holidays.  
No Papers then over the doors were set,  
With, Chambers ready furnished to be let;  
But a sad, Lord have mercy upon us, and  
A bloody Cross, as fatal Marks did stand,  
Able to fright one from the Prayer. The time  
Then held it an inexpiable Crime,  
To visit a sick friend: Strange Stour, wherein  
Love was a fault, and Charity a sin;  
When Bad did fear infection from the Good,  
And men did hate their cruel Neighbourhood.   

'Twas a deplored time, wherein the Skies  
Themselves did labour, and let fall their eyes;  
When one might see the Sun, with sallow hair  
And languishing complexion, dull the air:  
Looking e'en so, as when at Chryses Plaint,  
He went like Night, the Grecian troops to taint  
With sad Infection; when his dire shafts cast,  
Killed more than Hector in the nine years past.  
The Heavens were clothed with bleak mists, & the air,  
With the thick Damp, was struck into despair  
Of future clearness, or serener day,  
But that the Clouds for fear ran oft away.  
The Night, whose dewy shade had wont to tame  
The sultry relics of the Midday flame,  
Distilled no Crystal Pearls upon the ground;  
But wrapped in vaporous smoke, and clothed around  
With poisonous Exhalations, did affright  
The trembling Moon; whose dim and paler light  
Looked with that countenance, as if again  
Her silver horns should ne'er escape the Wane,  
So to renew her Circuit. The dull Choir  
Of sickly Stars showed now no smiling fire,  
But shone like vnsnuffed Tapers: as if Fate  
Did give them leave now to prognosticate  
Their own estate, not others; and apply  
Themselves at last to sad Astrology.  
The poyson-cluttered Springs, with Plague infused,  
Ran not with Crystal torrents, as they used;  
But in dull streams, as them dire influence fills,  
With fainting pace, scarce reached unto their rills:  
And languid Rivers, which before did pass  
The Crystal with their clearness; now, alas,  
Look muddy, without stirring: and their streams,  
That wont to be all spangled with the beams  
Of the blithe Sun; now, in a weltering flood,  
Ran not with water, but prodigious blood.  
Those Trees whereof the Ancients used to raise  
Their Funeral Piles, might in these fatal days  
Burn at their own Death's, which in sad despair  
Spread not their leavy beauties through the air,  
But suffered Autumn in the Spring: forlorn  
And feral Cypress now had cause to mourn,  
Poppeyes' themselves this time in death did sleep,  
And the Myrrhe-tree had reason here to weep  
A funeral Perfume: those gaudy flowers  
Which want to make Garlands for Paramours,  
Mourned in their drooping bravery, and spread  
The ground at their own deaths, as for the dead,  
The Corn grew not, as if it meant t' undoo  
Men not with Plague alone, but Famine too.  
Herbs, Physics Sovereigns, here infected die,  
And for themselves could find no remedy.   

The brute Beasts now, which Nature to bestow  
The Excellence on Man, did make with low  
Downe-looking Postures, first did feel the rage  
Of th' Earthborn Plague, and died before their age.  
The long-lived Hart this time to die began,  
Before it reached unto the age of Man.  
The faithful Spaniel, by his death, did try  
The mischief of his well-nosed Faculty,  
And ranging with quick Sent, did soon prove  
Th'infectious Malice of the Dog above.  
The lusty Steed, scouring in's Game apace,  
Lights on Death's Goal, in middle of his Race:  
The nimble Fowl as th'air it flies around,  
Flags his sick wings, and sinks unto the ground,  
Not long before to the remorseless Sky  
In silly Notes have sung his Elegy.  
The luckless Night-ravens, which used to groan  
The death of others, now might Dirge their own:  
The Snow-plumed Swan, as it did gently ride  
Upon the silver Stream, sung forth, and died.   

Anon the Damp dares break into the Walls,  
Making a way by thousand Funerals:  
Who can express th'astonishment and fear,  
Which doth at entrance of a Plague appear?   

Even so the fleeced Herd doth tremble, when  
An Aburne Lion, hungry from his Den,  
Breaks in among 'em: than you may behold  
The pale-looked Shepherd gaze upon his Fold  
With helpless pity, the poor Lam-kins creep  
Under their Dams; the silly trembling Sheep  
Stand full of cold amazement at the sight,  
Small hope for mercy, and less hope in flight.  
Expecting only which of all shall scape.  
The ready horror of the Lion's rape.   

Other Diseases warning give before,  
That we may reckon, and acquit the Score  
Of our sin's Prodigality: in this,  
We scarce can be resolved whether 'tis  
Sickness, or Death itself; so quick it tries  
The strength of Nature, so soon poor Man dies:  
That many to repose in th' Evening lying,  
Have made their sleep true kin to Death, by dying  
Before the Morn. Ah! who would then defer  
A preparation for this Messenger  
Of blessed or cursed Eternity? What man  
Would still presume to sin, that knows the span  
Of short uncertain Life? Ye gracious Powers,  
That measure out the minutes and the hours  
Of this our wand'ring Pilgrimage, restrain  
These sudden slaughtermen; or, good God wain  
Us from our sins, that we may neither fear  
The rape of Death, nor covet to be here:  
O curb this raging Sickness, which with sense  
Bereaves us of the means of Penitence.  
When a dire Frenzy seizeth on the Brain,  
Full of resistless flame, and full of pain;  
That Madness, which no cure can well appease,  
Is but a Symptom, unto this Disease.  
Our blood all fire, as if it did portend  
We were not here to stay, but soon ascend;  
When streams of sulphur through our veins do glide,  
And scarce the sense of sorrow doth abide.  
This time how miserable, may we guess,  
Where want of sense, is chiefest happiness:  
When the distracted Soul can scarce device  
How to supply the weakest Faculties  
Of the disturbed Body; but presents  
Unto the Eye strange objects, strange portents,  
And antique shadows: when the feverish rage  
Sets us on journeys oft, and Pilgrimage,  
And entertains our wild and wand'ring sight  
With monstrous Land-schips, able to affright  
A man in's wits: when the deceived Ears  
Do apprehend what ere the Fancy fears;  
The groans of Ghosts, and whispering of Spirits,  
The silken tread of Fairies in the Nights,  
The language of an airy Picture, howls  
Of funeral Dogs, and warnings of sad Owls.  
The Taste distasteth all things, and the same  
Is sweet, and bitter, when the inward flame  
Furs the swollen tongue; & the quick Feeling marred.  
Knoweth no difference between soft and hard:  
Such a confused Error doth distract  
The labouring senses, so is the Fancy racked  
By the dire sickness; when from place to place  
The Body rolleth, and would fain embrace  
Some Icy cooler: but alas, the heat  
assuaging, there ensues a Marble sweat  
'Twixt Death and Nature, wrestling: then appear  
Those deadly Characters, which th'ensign bear  
Before approaching Fate; which notice give,  
None spotless die, how ever they did live.   

A sickness comfortless; when we do fear  
To see those friends whom we do love most dear.  
The Minister's Devotion here doth stick,  
By leaving Visitation of the sick,  
Making the Service Book imperfect: when  
We see a crossed Door, as 'twere a Den  
Of Serpents, or a Prodigy, we shun  
The poor distressed Habitation.   

The Death as comfortless; where not appears  
One friend, to shed some tender funeral tears:  
Black Night's the only Mourner: No sad Verse,  
Nor solemn flowers do deck the dreary Hearse:  
Some few old folk perhaps, for many a year  
Who have forgot to weep, attend the Beer;  
Such, whose dry age hath made most fit to keep  
Th'infected without fear, but not to weep;  
Whose kin to death, made them not fear to die,  
Whose deafness made them then fit company  
Unto the sick, when they were speechless grown:  
A miserable Consolation.  
But had you looked about, you might have seen  
Death in each corner, and the secret teen  
Of angry Destiny: No sport dispels  
The mists of sorrow; a sad silence dwells  
In all the streets, and a pale terror seizes  
Upon their faces, who had no Diseases.   

So usual 'twas, before the morn to dye,  
That when at Night two friends left company,  
They would not say, Good Night; but thus alone  
God send's a joyful Resurrection.   

If two or three days interposed between,  
One friend by chance another friend had seen,  
It was as strange, and joyful, as to some,  
When a dear friend doth from the Indies come.  
Through the naked town, of death there was such plenty,  
One Bell at once was fain to ring for twenty.   

No Clocks were heard to strike upon their Bells,  
'Cause nothing rung but death-lamenting Kneels.  
Strange, that the Hours should fail to tell the Day,  
When time to thousands ran so fast away.   

Time was confused, and kept at such a plight,  
The Day to thousands now was made a Night.   

Hundreds that never saw before, but died,  
At one same time, in one same Grave abide;  
That our weak Fancies, if we did not hold  
It Profanation, here to be too bold,  
Might wonder what, being strangers, they would say  
To one another at the judgement Day.   

Some, by their fear to go to Church debarred,  
Anon are carried dead unto the Yard.   

The Churchyards groaned, with too much death oppressed,  
And the Earth rests not, 'cause so many rest.  
And Churches now with too much burial fed,  
Feared they should have no meeting but of Dead:  
Death fell on death, and men began to fear  
That men would want to carry forth the Beer.   

The Bearers, Keepers, Sextons that remain  
Surpass in number all the town again.   

Friends here killed friends, womb-fellowes kill their Brother's  
Fathers their Sons, and Daughters kill their Mothers:  
By one another (strange!) so many died  
And yet no murder here, no Homicide.   

A Mother great with Child by the Plague's might  
Infects to death her child not borne to light.  
So killing that which yet ne'er lived; the womb  
Of th'alive Mother, to th'dead Child was tomb,  
Where in the fleshy grave the still Babe lying,  
Doth kill his mother by his own first dying.  
Her travail here on Earth she could not tend  
But finishes in heaven her journeys end.   

To others, frolic set unto their meals,  
Secure of Death, sly Death upon them steals,  
And strikes among 'em, so that thence in speed  
With heavy Cheer theyare borne the worms to feed.  
To some at work, to others at their play,  
To thousands death makes a long Holiday.   

Death all conditions equally invades,  
Nor riches, power, nor beauty here persuades,  
Old die with young, with women men, the rage  
Of the dire Plague spares neither sex nor age.   

Most powerful Influence of ruling Stars  
Which with blind darts kill more than bloody Wars,  
Resistless Famine, greedy time, or when  
The threatfull hand of tyrants striketh men  
Into pale terror, more than all diseases,  
Ah, happy he who heaven least displeases.    
FINIS.   

Some principal Contents.  

THe College of bodily Physicians, and Galen Prince of them, their prescript in time of Plague. Page 1:  
Rules for fleeing or departing in time of Plague. p. 2.  
The years 1603 and 1625. alleged. p. ibid.  
The Romanists and their S. Sebastian confuted. p. 7.  
Their execrable and blasphemous devotion and superstition in Plague-time confuted. p. 15. & 16.  
Augustine alleged for prayer. p. 7. & 13.  
Whereunto David and his family fled in Plague-time. p. 8.  
Objections against moderate fleeing in time of Plague, answered. p. ibid.  
Beza alleged for lawfulness of fleeing: p. ibid.  
Touching the Magistrate and Ministers fleeing. p. 9  
Tertullian concerning prayer. p. ibid.  
David's Conscience, Humility, Memory, Wisdom in Plague-time and other affliction. p. ibid.  
Famine, Wars, and Pestilence God's Trinity of punishments. p. 11.  
chrysostom alleged for prayer. p. 12.  
Philip of Macedon his answer to a Widow, and her memorable reply to him. p. 13.  
Bowing the bodily knee to Angels forbidden. p. 16.  
Hilary cited against the Papists. p. 17.  
Pliny cited for Locris and Crotone, that never were infected with the Plague. p. 19  
Comfort for a weak Conscience of a conscious sinner visited with the Plague. p. 23.  
King David's Physician in time of Plague. p. 24.  
In time of Plague or any other affliction, we must pray for others as well as ourselves. p. ibid.  
Faith in prayer like a beautiful Queen. p. 30.  
Cyprian cited for Faith in prayer. p. ibid.  
Seneca cited for confidence in ask. p. 31.  
Mere vocal, verbal, and formal prayers, likened to the Prince of Saxony, and Cardinal Ascanius their Parrots, the one rehearsing the Paternoster, the other the Creed, and Ascanius his devotion like to his Parrots. p. 34.  
God's will holy, just, equitable, not like earthly Princes. p. 36.  
The high commendation of faithful prayer. p. 37. 38. 39 40.  
The Londoners laudable Exercise. p. ibid.