there be necessary cause of the sound or some of their attendance or repaire Moreouer it may be that the sound or some of thē be profitable members in the Church or common wealth now the more hope there is of good by them the more care there ought to be of their preseruation according to the peoples care for the safetie of Dauid before spoken of Profess In my conscience this seemes to be very true but I pray you tel me what you think of them who send their seruants vnto the Pest-house Preach Right wel especially if they want conuenient roome other means at home for I vnderstand of the Cities right honorable and christian prouisiō for that house I know diuers there wel vsed and thence well returned and it is extant in print that when there were buried in and about London 3385. in one wéek yet of all pestred in that house there were buried but six And therfore I condemne those that raised a slander vpon that house holding them as despisers of gouernment and wicked ill speakers of them that are in authoritie Prof. If you conuersed amongst people as I do and must do I know your spirit would be griued to see how ready they be to lay hold on euery light occasion and false report to speake their wicked pleasure of Gouernors O that they would consider the example you lately in a Sermon vrged of a plague kindled amongst the Israelites for charging Moses and Aaron with killing Corah and his rebellious complices Well God amend vs all and giue vs grace to humble our selues vnder this his heauie hand that we may be raised again and comforted according to the dayes he hath afflicted vs. Now I speake of cōfort that we may go on with the main matter I wold know if it might be without offence whether you would haue those pittifull creatures that are tormēted with the plague to want the comfort which they may take by the very presence of their good neighbors friends much more by their comfortable words Preach O neighbour I wish them all true comfort of body and mind the Lord knoweth and I graunt that the very presence of those we loue is very comfortable in time of sicknesse but yet I aduise all visited with that deadly and contagious disease to manifest their mortification from vnnecessarie desires their charitable loue to their friends by not desiring them to come into far greater daunger than their presence can do good without necessarie cause And let them remember how Dauid refused that water which was gotten with ieopardie of life and called it bloud though he had longed for it the daunger was past As for comfortable words I likewise acknowledge their speciall vse but before I answer that point let vs consider how needfull it is especially in time of mortality to hide in their hearts the word of life lest wée be iustly punished with want of comfortable words when we most need them according to that of Amos where a famin of the word is threatned to despisers of the Sabboth and that at such a time when to find the word they would run from the East to the West Now to the point Sith all sicknesse especially the plague vntill the worst be past when cōfortable words are not vsually in great request maketh vs vnfit for long learned discourses therfore short sentēces may through Gods blessing do much good whereby attendants friēds repairing for necessary causes may sufficiently comfort the afflicted according to that which is required by the Apostle in Thess 4. 18. except there be extraordinary néede of resolution or consolation whereof I haue spoken before Again the Spirit of God is called a Comforter because he bringeth the words of Christ vnto remembrance and that especially in time of néed as when we iustifie wisedome before authoritie so when we are sick For when the outward man perisheth the inward man is renewed so that we often heare not onely men but euen children also speake diuinely and admirably in their sicknesse We may the rather make account of this holy assistance if we follow Christ his counsel in laying vp his words in our hearts and praying for the holy Ghost All the premises constdered I hope that you are now of my mind touching the restraint as of the infected from the sound so of the sound from the infected Profess Indeede I confesse that your probable discourses haue won I know not how a certaine inclination to your opinion but yet I must suspend my resolution till you haue answered certain obiections against the maine grounds of your opinion but before I come to them let me haue but one word with you about buriall I say but one word for if those that are infected in person or garment are to keep from Church for a time conuenient and if friends are to forbeare resorting to friends sicke of the Plague except they haue necessary cause then I may of my felfe conclude that we are not to throng after infected corpses which haue no good thereby without some reasonable cause That one word I spake of is this I would gladly know if I may obtaine that fauour your iudgement concerning the direction of authoritie that but sixe persons besides the Minister Clerke and bearers should accompany infected corpses Preach I dare not presume to iudge of the determinations of authoritie without sufficiēt reason which I want in this case but rather I am perswaded according to that I am commaunded by these words Honor thy father and mother to indge the best and take it as an argument that authoritie careth more for the liuing then for the dead their pompe so dangerous in these times and not necessary as wise men thinke But mine own opinion is this I could wish the friends of the diseased would respect the preseruation of life more than complements of buriall But I vtterly mislike that infected persons should thrust into the throng and it grieueth me to heare how the poorer sort yea women with yong children will flocke to burials and which is worse stand of purpose ouer open graues where sundry are buried together that forsooth all the world may see that they feare not the Plague This peruerse course of too too many in doing that which authority forbiddeth and despising that which authoritie commandeth to wit fasting and praier occasioneth me to obserue a notable proportion betwéene the plague the wickednes of this time by which proportion God séemeth to teach men to say in their hearts we would not be ruled neither by reason nor authority therefore are so many as it were distracted in their sicknesse and by no meanes to be ruled so that some leape out of the windowes and some runne into the Thames As the rough spéeches of Ioseph caused his brethren to say As we would not heare Ioseph so this man will not heare vs. I rather obserue
to desire the vnnecessary presence of their friends pag. 28 29 30. 11 Thronging at the burying of the infected is to be taken heed of pag. 31 32 33. 12 The law of Lepers proueth separation betweene the sound and the infected pag. 3 34 35 36 37. 13 Great care is to be had of that bloudy errour which denieth the Plague to be contagious pag. 38 39 40. 14 The true cause and effects of inordinate feare pag 41 42 43. 15 Magistrates are to be resident pag. 43 44. 16 The escaping of some conuersant with the infected is not a good argument against the infection pag. 44. to 59. 17 Causes why some escape though conuersant with the infected pag. 49. to 54. 18 An absolute faith touching deliuerance from the Plague is not required pag. 54. to 57. 19 Why godly men die of the Plague pa. 57 58 59. 20 The Plague is contagious notwithstanding there die none but by the speciall appointmeot of God pag. 59 to 69. 21 Who may flie into the country from the Plague and with what cautions p. 70. to 74. 22 Gods people are to come to Church notwithstanding the plagues contagion pag. 75 76 77. 23 The Plague is contagious though the Scripture doth not expresly affirme so much pag. 78. 24 The contagion of the plague may be concluded out of the word pag. 79. 80. 25 The vse which is to be made of this Dialogue pag. 81 82. A short Dialogue concerning the Plagues infection Professor SIR I make bold to trouble you and to desire your resolution in a point wherewith I finde the minds of manie honest men better acquainted with the Scriptures than I am much cumbred and perplexed I cannot be quiet till I be resolued therefore pardon my boldnesse I pray you Preacher Neighbour you are very welcome for I take you to be of that discretion that you will not as manie do trouble your selfe and others with friuolous or curious questions And therefore if I were as able as willing you should not go away vnresolued but you shall haue mine opinion with all faithfulnesse and then iudge therof in the sobrietie of wisedome Tell me then What is the matter Prof. May it please you We heare your selfe and other faithfull Preachers in this Citie reproue such as for the cōfort of their soules come to Church either with plague sores or out of infected houses As also those that of charitie visite such as haue the plague and accompanie the diseased of that disease vnto the graue In all which duties we thinke with your fauor that Preachers should rather incourage then discourage vs. Now because I am vnder your ministerie and you haue publikely willed vs to resort to you for satisfaction if we either vnderstand not or approue not any thing by you deliuered I am bold to come and craue your satisfaction accordingly Preach You do well I thank you for there be too many that runne counter in a contrarie course For whereas they should be swift to heare and slow to speake they haue heauie eares and readie tongues to speake euil of things they know not and so scandalize that is stumble themselues and other in hearing the word which is to be heard not as the words of men but as indéed the word of God But I pray you tell me in what sense and for what reasons haue you obserued me and other Preachers to reproue the offendors you speake of Prof. Truely Sir sith you put me to it I must acknowledge mine infirmitie for assoone as I heare you or other begin to checke Pietie and Charitie so seeming to me I am presently so troubled that I cannot vnderstand much lesse rightly remember what hath bene deliuered Preach If it be so with you who professe the obedience of faith how is it with the rude multitude whose imaginations are in no good sort brought into captiuitie to the obedience of Christ But we sée the words of Christ fulfilled That we do not vnderstand his talke because we cannot heare his word Me thinkes professors should attribute so much to their teachers yea such as they acknowledge to be faithfull as to heare with the Athenians and to examine with the Bereans For doth the law of God iudge a man before it heare him But truely ye presume too farre in censuring your teachers as those that checke Pietie and Charitie What Is this Pietie with an high hand to breake godly Orders of a gracious Prince set downe for preseruation of life Is this Charitie presumptuously to hazard the liues God knoweth of how many Is this either Pietie or Charitie wilfully to runne our selues into mortall daunger Prof. I am enforced of conscience to confesse it to be a fault that we haue presumed to censure our teachers and that so seuerely before we well vnderstood and humbly examined their doctrine for by our deed we speake that in Gods eares which irreligious people by word vttered to Ieremiah his face viz. The word that thou hast spoken vnto vs in the name of the Lord we wil not heare it of thee but we will do whatsoeuer goeth out of our owne mouth But pardon me and let me now with your patience intreate you to proue not by mans pollicie but by Gods word according to your profession that Princes may inhibit or forbid the works of Pietie and Charitie Preach Neighbour you still begge the question which is the common fallacie of the common sort who dote vpon whatsoeuer commeth out of their owne mouth as you said For it is in question whether the workes you cōmend be the workes of Pietie Charitie or no. But I will shew you by the word of God that Princes both may and ought keepe from assemblies such as be no lesse daungerous to them thā one scabbed shéepe is to an whole flock and restraine the whole and sound frō vnnecessarie running into eminent daunger This I will do vpon condition that you will then shew me what reasons you haue to doubt of so cléere a truth or obiect against any thing I haue said or shall say that I may either satisfie you or reforme mine own iudgement Prof. If I do not so my second error will be worse than the former for then I should be like them that pretended with protestation to be informed by Ieremiah but yet obeyed not his voyce when it was against their mind for the truth is the longer we talke the more I remember what is muttered by the common and what obiected by the better sort Preach Vpon this condition I procéed yet so as not intending any large discourse for I néede not speaking to a professour and I would you should haue time enough to propound al your doubts In one word therefore consider well this argument Kings and Quéenes ought to be nurcing fathers and nurcing mothers to the Church so as that Gods people may leade a quiet and a peaceable life in all godlinesse and
and Dragon but the former is true therefore the latter If then the pestilence be dangerous to one that is in the middest of thousands dying thereof it must néedes be so by contagion as may further appeare in that it is called noisome and in that it is said it shall not come neare thee But let vs trie the strength of the former part of that huge argument layed downe in this forme Many haue bene with the sicke of the plague when they swet c. yet are not infected therefore it is not contagious Certaine Priests said to a Philosopher All these monuments which you sée in this Temple be in remembrance of so many deliuered from shipwracke by prayer to the God of this Temple But quoth the Philosopher can you shew me how many prayed and yet perished As the Philosophers answer was stronger against their God then the Priests obseruation was for their God so it maketh much more to proue the plague to be contagious to say an hundred if not a thousand infected by being where the plague is may be brought for one that escaped Againe if that argument be good then these be as good Many haue had the plague sores and were sick and yet died not therefore the plague is not in it owne nature mortall Many run vpon the mouth of a canon and escape therfore canon shot is not murthering Profess We see the canon shot to kil but we see not the Plague to infect Preach By common experience it is obserued that souring of drinke and other effects follow thunder wherunto they are attributed and children take the small pockes comming where they be though it be not séene how thunder and being where small pocks are cause such effects Why then should we not feare aswell the pestilence that walketh in darknes as the plague that destroyeth at noone day sith by common experience it is obserued that thousands fall sicke of the plague presently vpon their being where it is though it be not séene how the infectiō is conueyed Truly the commō people herein do litle differ from brute beasts in that for the most part they are moued by sense and not by reason Prof. I feare it is so in too many for going amongst thē I hardly perceiue one of ten once looke for help though they haue a rising of the plague in some part of their body vntil they be heart sick then often they seeke for help too late Whereas if in reasō they wold cōsider that as the plague may be some good time in the garmēt before it infect the outward parts so it may be in the flesh a good while before it strike the very heart no doubt they wold betime preuent the worst Through which default I am perswaded hundreds do perish daily but commending such to Gods gracious prouidence I pray you tell me what causes are giuen by the learned why so many escape though they be continually in so great daunger of the Plague as hath bene said Preach There be causes both naturall and diuine For naturall causes I referre you to learned Phisitians Onely I will shew you somewhat which euery reasonable man as I thinke may conceiue Before any qualitie good or bad can qualifie any subiect the subiect must be first disposed thereunto or capable thereof The Salamander liueth in the fire though the flie playing with the flame of a candle is consumed therewith Gun powder takes fire presently but so doth not chalke So persons of a tender constitution or corrupt humours sooner take the Plague then those that be of a strong constitution sound bodies as hath bene said some infected are much fuller of poisonfull corruption then other The infirmities of many women in trauell and other diseases turne vnto the Plague We sée few auncient people die in comparison of children and the younger sort Lastly of those that kéepe a good diet haue cleane and swéet kéeping liue in a good aire vse reasonable and seasonable preseruatiues and be not pestred many in one house or haue conuenient house-roome for their houshold we see few infected in comparison of those that faile in all these good meanes of preseruation and yet will thrust themselues into danger This well considered may not an argument be drawn from hence to proue euen by reason that the Plague is not so infectiue as faithlesse people conceiue and therefore they need not feare the Plague so extreamely as they do But I will procéed to the diuine causes or reasons The chiefe whereof is this God worketh al things after the counsell of his owne will and therefore he hath mercie on whome he will haue mercie and none shall die but they who are appointed For though the Pharisies sought to lay hands on Christ yet they could not before the appointed time came and therefore be the Plague neuer so contagious in it owne nature none can be smitten with it but those whom God hath specially appointed Profess Here I remember an opinion of some people with whom I conuerse whereby they seeme to thēselues to reconcile the difference touching the Plagues infection and that is this Let one say they go neuer so daungerously where the Plague is he cannot die before his time and yet indeed he may take the sicknesse What thinke you of this opinion Preach What thinke I of it as I do of other opinions which brain-sicke men despising the word of God and ministerie thereof do forge in their owne phantasticall braine-pans How wittie soeuer it séeme to them I tel you it sauoureth strongly of Epicurisme For doth God dispose of capitall and principall and not of lesse matters as Epicures dreame Shall we say The issues of death belong to the Lord and shall we doubt with the Philistims whether sicknesse be by chaunce If they knew the Scriptures they might learne that God forgetteth not sparrowes but so regardeth them that without him not one of them falleth to the ground Doubtlesse Gods prouidence is the same though not alike manifest in litle and great matters Profess The more I conferre with you the more I perceiue I thank God for it the presumptuous wit of foolish men and herein I see euidently that they measure the infinite prouidence of God by the shallownesse of their owne capacitie The Lord graunt vs grace to vnderstand according to sobrietie I haue another argument against the opinion of infection from the prouidence of God but I would first heare some mo causes or reasons why so many escape so great danger of infection Preach Neighbour you still harpe vpon so many so many I tell you they be few or nonein comparison of them who daily are infected by being within daunger of the Plague As for your desire to heare mo causes I am content to satisfie the same But I must first tel you that he is happy who can know the causes of things to the end you may content your selfe with
those few I can presently gather out of the word God preserueth some to manifest his power and prouidence As may appeare by the 91. Psalme before discussed and by Esa 1. 9 2 God will take none hence before they haue done him all that seruice which in his counsell was appointed as appeareth by these places Luk. 13. 31 32 33 and Act. 13. 36. 3 God reserueth some for an heauier iudgement as may appeare by these places 1. King 19. 17. 2. King 8. 10 15. Amos 5. 16 17. And 4 towards some he perfourmeth his promise in preseruing them in their wayes that is wayes whereinto God calleth thē according to the 91. Psalme vers 11. For which cause Priests though taking often view of Leprosie were preserued as I shewed before and kéepers buriers and such as haue necessarie cause of comming to the infected of the Plague are for the most part now preserued So that Peter may boldly go on the water when Christ biddeth him come As you may reade Mat. 14. 28 29. Profess I thank you heartily for yeelding me this satisfaction For amongst all your good notes I take hold of the second with some comfort and thereon ground this conclusion If I shall not die before I haue done God all the seruice I am appointed why shold I be vnwilling to die when my time is come and not rather be prepared to say yea sing with good old Simeon Lord now lettest thou thy seruant depart in peace But I misse one principall cause of preseruation from the Plague to wit A strong faith according to the 91. Psalme Preach I thought verily you wold not let go your hold on that part of the mightie argument But I assure you there is no such force in it as it séemeth to haue Nay rather it ouerthroweth the former part of that argument For in that Psalme the promise of preseruation is not made only to our taking hold of Gods promise but also to our walking in our wayes Wherefore as that faith which standeth vpon the precept which is implyed to walke in our wayes and forgetteth as it were the promise of helpe sauoureth of distrust in God So that faith which taketh hold of the promise neglecting the precept sauoureth of presumption and therefore hauing no promise with cōfortable assurance cannot hope for preseruation Againe though faith do equally respect both the promise the precept yet sith all temporall blessings are promised not absolutely but conditionally so farre as the performance of them shall be to the glorie of God and good of the beléeuer as I wil proue if néed require it cannot be otherwise assured of preseruation then with respect to those conditions If without such respect it be absolutely assured thē it is not faith but presumption Except you will haue it to be a miraculous faith which taketh hold of the will of God instantly and by inspiration reueiled But that faith liueth and dieth with miracles because I say againe it hath no promise For howsoeuer saluation be absolutely promised to beléeuers because it is reuealed that the performance of that promise is for Gods most glory and the beléeuers best good and is therefore absolutely to be beléeued yet because it is not reuealed at any time that then the performance of a temporall promise is for Gods most glory and the beléeuers best good therefore a temporall promise is in the nature thereof conditional and accordingly to be beléued Lastly do you not perceiue that the stronger faith is required the greater danger is supposed But if the plague be not contagious what daunger is there if no daunger what néed of faith Profess There is no need you should proue your conditions for they stand with all reason sith God hath made all things for his owne sake and promiseth deliuerance for his glory sake and his promises pretend the good of his people But yet it will not out of my mind but that godly men who die in this plague do therefore die because they faile in faith I meane not touching their saluation but touching the particular promise of preseruation from the plague Therefore I pray you for my better instruction shew me how by the death of godly men dying of the plague and beleeuing the promises both of eternall saluation and temporall preseruation God may haue glory and the deceased benefit Preach I graunt that a right godly man may faile as in obedience to the precept of kéeping his wayes by presumption so in faith to the promise of preseruation by feare especially when he heareth nothing but crying of wiues and children mourning of husbands and parents sorrowing of friends and kinsfolke and withall séeth the plague wéekely to increase from tens to hundreds from hundreds to thousands and to draw nearer and nearer to himselfe and that God in visiting him may iustly take hold of this feare for Peter walked on the water for a while but when he saw a mightie wind he was afraid and began to sinke But this position A godly man dying of the plague failed in faith touching promised preseruation I hold to be as vnsound as this All godly men dying before their dayes be long failed in honouring their father and mother But I will shew you in a word how the death of godly men dying of the plague and in the absolute faith of eternall saluation and conditionall faith of temporall preseruation may be to Gods glorie and the beléeuers good for by the death of the faithfull God glorifieth his iustice and wisedome His iustice amongst the wicked in giuing them cause to say If God spare not the gréene trée what will become fo the drie His wisedom amongst the godly least they should say For our righteousnesse we are deliuered As for the good of the beléeuer I maruell that you should forget that which is so often taught in funerall sermons that as the wicked are reserued for a further mischiefe so the righteous is taken away from the euill to come besides that he resteth in glorie from mo and greater labors then the wicked are commonly subiect vnto Profess God helpe vs for our owne conceiued errours will hardly out of our minds but we easily forget that which may reforme our iudgement Well acknowledging that you haue fully answered my first argument I proceed to another grounded on the prouidence of God in this sort If God shoote his arrowes at a certaine marke and not at randon if none die before his hower and if those that are appointed to die shal dy and those that are appointed to perish by sword or famine shall so perish and none other as you proued euē now otherwise I had those proofes ready for this purpose then if I go where the plague is a thousand times I shall not die of the plague if God haue not appointed me to dy thereof and if he haue I shall die thereof though I come not neare it by a