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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	angel_n	zeal_n	zealous_a	27	3	8.6007	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69170	Salomons pest-house, or tovvre-royall Nevvly re-edified and prepared to preserue Londoners with their families, and others, from the doubted deluge of the plague. Item, a laudable exercise for those that are departed, or shall depart out of the city into the country, to spend their time till they returne. A handfull of holy meditations vsefull and requisite for Gods people ... By the reuerend, learned, and godly diuine I.D. preacher of Gods word. Whereunto is added Mr Hollands admonition, and Mr Phaers prescription for bodily physicke. Also, London looke-backe: a description or representation of the great and memorable mortality an. 1625. in heroicke matchlesse lines, by A.H. of Tr. Colledge in Cambridge.	I. D., preacher of Gods word.; Holland, Henry, 1583-1650? Spirituall preservatives against the pestilence.; Houssemaine, Nicolas de, d. 1523. Régime contre la peste.; Holland, Abraham, d. 1626. London looke-backe.; Phayer, Thomas, 1510?-1560.	1630 (1630)	STC 6176; ESTC S117096	52,379	80

and a vessell to comprehend other graces and she emptying herselfe by a modest estimation of her owne gifts is filled againe by the Lord. Let vs now beloued as it were striue by humility with the Lord according to the policy of Iacob Let vs winne by yeelding and the lower we stoupe towards the ground the more aduantage we shall get to obtaine The Lord to whom we goe if this humility be in vs will both dwell with vs and in vs. O Lord saith Austine how high art thou and yet the humble of heart are thine houses to dwell in The proud Pharisie Luk. 18. went vnto the Lord without his furniture praying with pride and with a scornefull demonstration and therefore returned not iustified as the Publican O that we had not for the most part of vs all such Pharisaicall eye browes whether we talke with God or man that we might heare that comfortable voice which was spoken vnto Daniel Feare not Cap. 10.12 for from the first day that thou diddest humble thy selfe before thy God thy words were heard Let vs therefore vse to conclude this point this humble stile of Dauid it hath beene the stile of a King and although it seemeth in glorious yet it hath beene the stile of the glorious Saints of God it will giue vs the honour of Saints and raise vs from the dust set vs vpon the thrones and if it please the Lord to take vs away by the plague it will place vs with Angels let vs not then brethren forget it that the anger of the Lord may cease and that with ioy hereafter wee may sing with Marie in her Canticle Luk. 2. Hee hath regarded the lowlinesse of his handmaide The fourth piece of houshold-stuffe is Reuerence deuotion Feruencie and zeale zeale and feruencie For the noyse of our lips if it bee as the ringing of Basons a vocall modulation without cordiall meditation it cannot procure vs audience for it is as the offering of the halt and the lame a body without a soule it is the counsell of the wise man Eccle. 5.1 Bee not rash with thy mouth nor let thine heart be hastie to vtter a thing before God Our prayers must not bee a formall seruice onely but the sighes of our soules must bee sent with an earnest message to the cares of God they must not be perfunctorie and cold rather of custome then of deuotion for a prayer from fained lips will returne empty into the bosome that sent it vp When wee goe to this place let vs not goe as if our soules and tongues were strangers the one not knowing what the other doth our lips babling without and our heart not pricked with any inward compunction for else it is as the altar without fire a perfunctorie prayer is as the prayer of the Parret Iohannes Fridericus the Prince of Saxonia had a Parret who could rehearse the Latine Pater noster Cardinall Ascanius had another who rehearsed the Creed representing perhaps the faith and praying of his Master What are the carelesse deuotions of those who leaue their spirits as it were in a slumber while they are a praying but like vnto those two Parrets babbling as they must bee deuote so must they be feruent kindled by a burning zeale inflamed with feruent loue and as the Harts bray after the water brookes so must our soules after the liuing God Psal 42. For the prayer of a righteous man auaileth much c. if it be feruent Iam 5.16 If we are desirous to know the necessity of this zeale and feruencie receiue these directions following First the example of Christ biddeth vs goe thither with this zeale Christians receiue directions for the framing of this holy exercise from Christ who offered vp prayers with strong crying and teares Heb. 5. hee that was the mighty Lyon of the Tribe of Iuda hath roared in his supplications Secondly the spirit of God biddeth vs goe thither with zeale for hee maketh requests in our names with grones not to be expressed Rom. 8. Thirdly the Maiestie of the sacred Lord of Hosts to whom we flye the royaltie of his nature sublimitie of his place dominion ouer Angels biddeth vs goe thither with zeale Fourthly the view of our mortalitie and of our sin by which we haue caused the Lords destroying Angell to vnsheath biddeth vs to goe thither with zeale Lastly the hope and expectation of successe the delicacie and tendernesse of the eares of God and the precious fauour of his countenance which must bee wisely intreated and carefully sought for biddeth vs to goe thither with zeale vnlesse we will sow and not reape plant Vines and not drinke the wine thereof The fift and last piece of houshold-stuffe 5 Patience is Christian patience a submission vnto his holy will and pleasure a vertue proper vnto the righteous Dauid carried it with him thither and wee must not leaue it behinde vs following the streames of our foolish appetites 2 Sam. 24. we must limit our prayer in God and his holy will asking absolutely his glory and our saluation but remitting the meanes vnto his wisedome and pleasure The fountaine of our heart must not powre foorth sweet and sowre together praying but with impatience let vs set him no time as the Disciples did about the kingdome of Israel but let vs come to the resolution of Dauid 2 Sam. 15. Behold here am I let him doe to me as it seemeth good in his eyes Iudi 8. Worthy is the Oration of Iudith which shee made to her people of Bethulia who would deliuer vp the Citie into the hands of the enemy vnlesse within few dayes the Lord should helpe them Who are you that haue tempted the Lord and set your selues in the place of God Let vs waite for saluation from him and call vpon him to helpe vs and he will heare our voice if it please him thus should wee exhort our selues in our prayers when impatience doth besiege our hearts It is safe for vs to cast the ankers of all our purposes and to stay our wils vpon his will The reasons to perswade vs to bring it with vs are three the first is the prescription of the spirituall Physicians of Christ Luk. 21. and in the prayer which he hath taught vs of Dauid Psal 37.7 and of the rest The second is the Lords equity in all his actions he gouerneth not by lust but by law hee draweth thee not to obedience by a violent chaine of his vnchangeable purpose but by reason and iustice esteeme not his will in the moderating of the world as immoderate hee hath a will but not as inordinate Princes who hauing the raines of dominion giuen into their hands doe many things inordinately without Law Reason Iustice Equity proclaiming with Nero that they may doe all things and that no body may controll them No no beloued his will is alwaies holy alwaies iust and equitable although it seemeth vnto thee vniust The third is the example of

21.17 in his prayer sheweth vpon what right and encouragement in the time of plague he went to this place O Lord my God I beseech thee c. it was then because the Lord was his God he had a particular feeling of the loue of God toward him and knew him to be his God for hee had had some experience of deliuerance The reason why we must haue this right is because being infected with the plague of sinne we should not be receiued In the Countrie they will not receiue those that are infected with the plague Neither can they also in whose soules the plague of sin doth reigne be admitted to this place and therefore the Lord hath giuen vs Christ the righteous to couer our vnrighteousnesse that thus as pure cleane we might come vnto him I know by mine experience that in the Country heretofore they would not admit some that came from the Citie vnlesse they had put on new apparrell To come vnto that heauenly Ierusalem 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 righteousnesse and therfore that we should not be hindered to go thither He hath put on vs the Lord Iesus Christ Rom. 13.14 that being adorned with his righteousnesse and holinesse as Iacob 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 goe to the name of Iehouah Ioh. 14.14 Ioh. 57. Mat. 21.22 Ioh. 16.14 1. Tim. 2.5 1 Ioh. 2.1 In his name the poore Lazarus hath as much right to go vnto it as king Salomon the infected as the sound the learned as the vnlearned for Christ prayeth for them all as Augustine speaketh Christ prayeth with vs all as our brother he prayeth in vs all as our head he is prayed vnto by vs all as our Lord but he prayeth for vs all as our high Priest Let then the Romanists in the time of plague run vnto the name of Iehouah in the name of Saint Sebastian Alas they shall not be admitted for Christ alone as Ambrose speaketh is the eye wherewith wee see the father the hand to offer vp our prayers and the mouth to speake vnto him But as for vs with Dauid let vs goe vnto him by force of this right saying with him O Lord our God we beseech thee c. The practise of King Dauid Hauing vnderstood the name of the place with other circumstances let vs now examine the practise of King Dauid vnto this place with these feete by the same right following the true direction hee 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 Iewrie nor transported his family into another place but as it is storied 1. Chron. 21.26 He called vpon the Lord. Here is a foundation whereupon some prodigall of their liues vncharitable to others proude in their conceites build the vnlawfulnesse of departing out of the contagi●us places in the time of plague condemning it by the example of King Dauid in generall Obiection without any exception in all manner of persons which their vncharitable conceit I will not heere refute I referre the Reader to that learned Treatise of that reuerend father Theodorus Beza written touching this matter wherein he learnedly soundly and religiously refuteth their grosse opinion onely let me destroy their building which they erect vpon the example of King Dauid Answere Foure particulars can hinder them to make a generall conclusion out of this example First the short continuance of that plague for the space of three dayes or of a halfe of a day as some of the learned are of opinion w●ose reasons I will not alleage which left him no time to deliberate vpon departure Secondly the generalitie of the Pestilence being spred from Dan to Beershebah which left him no place free to go vnto for whither should he flie seeing that the pestilence was spread all ouer the land 2. Sam. 24. Thirdly his owne guiltinesse that plague being caused by his sinne the numbring of the people which caused such a sorrow in Dauid that he was ready by his owne death to redeeme the publike calamitie praying vnto the Lord 1. Chro. 21.17 O Lord my God I beseech thee let thine hand be on me and on my fathers house and not on thy people for their destruction Fourthly the soundnesse of Ierusalem the place where he was the Angel hauing not yet or very sparingly touched the head Citie 1. Chron. 21.15 the Lord repenting of the euill when the Angel came to Ierusalem these foure particulars are able to cast downe their building and to disprooue their consequence Dauid fled not Ergo it is vnlawfull for any man to depart the true consequence if we would argue out of this place might be this Dauid the Elders departed not Ergo let not Magistrate forsake his Citie nor the Minister his flocke Hauing pluckt out the weedes and the thistles let vs as the good husbandman sow the good seede As this then prooueth not the vnlawfulnesse of departure so on the other side it doth commend vnto vs king Dauids praying The true vse of the example and his spirituall departure teaching vs that in the time of plague our first and principall care ought to bee as well before our departure as in our departure if we are so minded for I vrge no necessitie of it to flie and runne by the feete of faith and prayer to the name of the Lord which being forgotten omitted or negligently practised maketh our departure vnlawful Imitate the King then O ye righteous soules in this threatened tempest of the plague let your soules take the wings of a Doue the motion and agility of the spirit of God and let them flie by the strength of their prayers to the bosome of Gods mercies where they shall be at rest Dauid in this his going to the name of the Lord hath showen and manifested foure things His Conscience Humilitie Memory Wisedome His Conscience that it was good his Humilitie great his Memorie holy his Wisedome right Touching the first the spirit of prayer is a signe of a good Conscience for as Tertullian speaketh Lib. de cast Oratio de conscientia procedit si conscientia erubescat erubescet oratio Prayer doth proceede from the Conscience if the Conscience blush prayer will also be ashamed O it is an excellent thing that we can giue our selues to this holy exercise let one haue riches honour pleasures let him be adored as a little god if he haue not the spirit of prayer to push him forward with Dauid in the midst of his felicitie he is most miserable Secondly his miserie and humilitie for a King is become a begger and at the gate of the King of heauen he vseth speeches of submission I

haue I in heauen but thee saith Dauid he saith not that he had a Moses or a Samuel haue all these erred Euen so will we with them Secondly yee goe to them that cannot helpe you let them arise if they can helpe you in the time of your miserie Iere. 2. In the famine of Samaria 2. Reg. 6. a woman crying to the King helpe me O King hee answered seeing the Lord doth not succour thee how should I helpe thee Concluding secondly that if the Lord withdraw his helping hand it lieth not in the power of mortall man to helpe So wee may answere the Papists crying in the time of plague to their Sebastian helpe and laid vs Saint Sebastian If it lieth not in the power of mortal men that are liuing with vs to helpe how much lesse can they that are dead And farre lesse one that perhaps hath neuer beene As for the Angels they are displeased that ye come to them to thrust vpon them such a dangerous honour they may say as Dauid Psal 115. Not vnto vs O Lord not vnto vs c. they that refused a farre smaller offer vpon the earth Apoc. 22.9 the onely bowing of the knee vnto them See thou doe it not will bee much more discontented to see the knees of the heart to stoup to them for the ceasing of the plague for although an Angel smote seuentie thousand in the time of Dauid yet he was but the instrument God onely the agent and therefore he onely to be prayed vnto If the Papists reply that they intreate onely Saint Sebastian Obiection to speake vnto God for them Answer the answer is that God needeth not a Sebastian nor any Saint so euer to be his Master of Request this is a seruice not vnmeet for the gouernours of the earth the Lord is not like vnto earthly Princes vnto the which may be said that which Iethro said Exod. 18. to Moses the thing is too heauie for thee thou art not able to doe it thy selfe alone for the Almightie is able to doe it alone neither is there any defect in his hearing whose eares are open to the prayers of the poore Let vs therefore hold Christ Iesus alone for the Master of Requests it is he onely that can present our requests which we make vnto the Lord for the ceasing of the plague let others run where they will to stickes and stones from the name of the Lord I doe you no iniurie to impute this to you for as Hilarie writeth vpon the first Psalme It is as great an offence to make a new as to denie the true God The Lord annoynt your eyes with his eye-salue that ye may returne to flie to the name of Iehouah As for vs we will follow the holy Canon and leaue the broad way whose end is destruction saying with Dauid Psal 11.1 In the Lord put I my trust how say ye then to my soule flie to your mountain as a bird Matth. 7. I end the first branch of this discourse with that holy Epiphoneme of King Dauid Psal 146.5 Blessed is hee that hath the God of Iacob for his helpe 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 safenesse of the place whereunto we must run in the time of the plague The sonnes of men in the time of infection before their departure haue a speciall regard of the place where they will goe of the situation nature and such like and being led by the prescription of the Physician Secondly by their owne minde they make choyse commonly of a place in which they perceiue these seuen properties following and although Salomon here maketh mention but of one namly of a safe place yet giue me leaue to discourse of the rest First they go where there is a good wholsome pure ayre 1 A pure place not subiect to stinking euaporations it is the prescriptiō of the Physicians that we should go vnto places where the ayre is not corrupted far from the infection Dauid fled to such a place for such is the name of Iehouah a pure place far from the corruptions of this world for he is a pure incorruptible God in whom there is no infectiō of sin the Lord holy holy holy not admitting those in whose mortall bodies the plague of sin doth raign to pray then to repent is to returne go to a wholesom light Eccle. 17.24 The places whereunto the sons of men flye although they are for a time corrupted yet they are not warrāted stil so to remain diuers alteratiōs by sundry meanes may befall as by the resort of persons infected such like but the name of Iehouah this place of refuge shal neuer be altered for he is the immutable vnchāgeable God the gates of that Citie no vncleane person shal enter Apoc 22.14 15. Secondly men make choyse of a pleasant and delectable place 2 A pleasant place both for their bodies and soules where there is good companie to recreate themselues in their sorrow and exile foode and necessaries for their bodies further by the riuer side or where there is good water lastly where they may also haue food for their soules the word of God Preached This place of refuge the name of Iehouah is a pleasant and delectable place where canst thou better recreate thy selfe then by thy Father and brother Iesus Christ in this thy exile and miserie Comfortable is the bosome of the mother to the yong 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 certaine place which was called The faire hauens Act. 27. this place of refuge better deserued this name let vs goe thither for it is a harbour and rode for those which are tossed in the sea and deluge of the Pestilence happy is the soule that landeth at these hauens If we desire water there is the fountaine of life Iere. 2. the water of grace Psal 51. If we desire the word there is the word it selfe Iesus Christ Ioh. 1 the truth Ioh 14. There is the best the first the ancientest Preacher God himselfe that preached in Paradise Thirdly in our choyse we seeke out a safe place whither we may goe without danger 3 A safe place and where we may abide safe and dwell without danger The name of Iehouah is a safe harbour the secret place and shadow of the most high Psal 91.1 vnder whose wings we shall abide safe and harmelesse Three things prooue the safenesse of this place First the name of the place it is A strong towre Prou. 18.10 A secret place Psal 32.7 A rocke and fortresse Psal 18. which is inuincible Such are not the fortresses of mortall men which they are constrained to render vp being

for our soules and bodies and deserue a commendation both by God and other nations and thereby giue occasion vnto the Lord to shew his omnipotent power in the ceasing of the plague and to doe an act in England conuenient to his nature and glorious to his holy name And as Iacob wrestled with the Angel and would not let him goe vntill he had receiued the blessing So let vs as it were striue with the Lord by our prayers and let him not goe vntill he haue heard vs in that which we aske of him in this afflicted time Let our prayers be now as the showers of the raine if the first showre faileth of watering the earth sufficiently the second the third or the fourth wil fulfill the thirst thereof Let vs be like vnto the widow Luk. 18 and our importunitie will draw him vnto audience but yet let vs hold a better opinion of the Iudge of the world then of a common vulgar friend It delighted his eares to heare our redoubled obsecrations and he suspendeth our desires in expectation that we should be importunate to craue The bodily Physician cannot away with the importunate patient but God Habak 2.3 King Dauids Physician loueth 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 wodden Priests 1. Reg. 18. who cried long to Baal yea cut themselues with kniues that they might be heard and what ought not wee then doe to obtaine our suite Let nothing then mooue vs to returne but as the King of the Philistines 1. Sam. 6. though they had Calues at home yet they kept the straight way to Bethshemesh and held one path turning neither to the right nor to the left hand neither euer stood still till they came into the field of Iosuah So in our going to the name of Iehouah the affection of our soules bearing the Arke and coffer of our suite though it hath worldly allurements to draw it backe as the Kine had Calues yet let it in the way to the house of God as they to Bethshemesh hold one path of perseuerance turning neither to the right or left hand with wandring cogitations till it commeth into the field and garden of God and there let it remaine Many heretofore hauing not continued in the Countrey in their hasty returning haue fallen sicke and died So many hauing not continued in this strong bulwarke haue endangered both body and soule And thus much hitherto of the second part The third part containing the houshold stuffe which we must carrie vnto that place There followeth now the third and the last which openeth vnto vs the houshold-stuffe which we must carrie with vs thither noted in the word Righteous As they which goe in the country in the time of plague carrie with them their houshold-stuffe their furniture and those things which are necessarie for their bodies and as Noah entring the Arke carried with him necessaries so likewise in our going to this place we must carrie with vs those things which are necessary for our soules that wee may be receiued by the Lord of that soyle and without which we cannot goe thither There are fiue peeces of spirituall houshold-stuffe which are necessary for vs noted in the word Righteous 1. Repentance The first is Repentance and holines of life for hee that is righteous giueth himself to righteousnes And this furniture carried with him Dauid 2. Sam. 24.11 As they which goe in the country haue their reasons why they carrie with them such and such necessaries So giue me leaue in the opening of this furniture to shew you also the reasons which must moue vs to carie them with vs. As for this first the first reason is the prescriptiō of the spiritual Physicians 2. Tim. 2.19 it is the Apostles precept Let euery one that calleth on the name of Christ depart from iniquitie The second is that we may be receiued for the righteous Lord loueth righteousnesse his countenance doth behold the iust Psal 11 7. His eyes are vpon the righteous and his eares open to their cry but his face is against them that doe euill Psal 66.18 to cut off their remembrance from the earth Psal 34.15.16 If I regarde wickednesse in my heart saith Dauid the Lord will not heare me For as Salomon testifieth the Lord is farre off from the wicked but he heareth the prayer of the righteous Prou. 15.29 Draw therefore neere to God and he will draw neere to you cleanse your handes ye sinners and purge your hearts ye wauering minded Prou. 28.9 Iam. 4.8.9 The third is that the bodily plague may cease for how dare we approach vnto the Lord to craue that it might be remooued and yet carie with vs the inward cause thereof let the Physicians maxime heere preuaile remooue the cause that the effect may cease Let vs not as the sonnes of Iacob bring into the presence of our father Psal 59. the garment of Ioseph which we our selues haue be blooded As Aaron could not come before the Lord before he was washed so let vs not go vnto him before we haue cleansed ourselues from infection of the soule And as Iacob Gen. 42. exhorted his sonnes when they were going to Ioseph carry with you the best fruits of the land and giue them him so let vs in our going to the true Ioseph Iesus Christ carrie with vs the best fruites of our hearts to offer vp the sacrifice of our prayers leauing our corrupt affections as Abraham left behinde him at the foot of the hil his asses I conclude this first point with the saying of Chrysostome as in a garland it is not enough that the flowers be pure and cleane 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 conceiueth them 2. Faith The second piece of houshold-stuffe Faith for the righteous is also hee that beleeueth in Christ and is righteous through the righteousnes of Christ the righteous 1. Sam. 24. This furniture carried Dauid with him for as hee had a desire of health and remission of his sinne so hee had also a stedfast faith and confidence that it should be forgiuen him This persuasion of deliuerance and hope of obtaining we must haue with vs enterteining it in our hearts The reasons are first the prescription of the spirituall Physicians it is the Apostles precept Iam. 1.6 Let him aske in faith and wauer not And in the fourth to the Heb. 16. that we should goe boldely to the throne of grace drawing neere vnto him with a true heart in assurance of faith Heb. 10.22 casting not away that confidence which hath recompence of reward Vers 35. t is the counsaile of Christ Mar. 11.24 Secondly carrie it with thee that thou maist receiue that for which thou goest vnto him faithfully Psal 145.18

And whatsoeuer yee shall aske in prayer if yee beleeue yee shall receiue it Math. 21.22 Without this there is no going thither Rom. 10.14 But as righteousnes and trueth kisse each other so must prayer and faith which is the ground of prayer first beleeue and then speake this was the order of Dauid Psal 116. this faith will make vs acceptable to the Lord of that soile and make vs finde fauour at his hands Faith is a beautifull queene as highly fauored of the King of Kings as euer 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 receiue her request for if we shall receiue a kingdome Luk. 12. how much more that which is lesse being asked by faith come not then without this aduocate Cyprian in his treatise de Id●l vanit sayeth speaking how he and his brethren did much good in the visitation of the sicke prout fides patientis adiuuat aut gratia curantis aspirat that he prospered according as they and the patient had faith to speake vnto God the greatest enemie to the efficacie of our prayer is distrustfulnes And therefore God forbid saith Augustine that what wee desire God to doe for vs with our mouthes we should deny him to be able to doe in our hearts A heathen man Seneca could say in Hippolito he that as keth fearefully and doubtfull teacheth him to denie of whom he asketh and men doubting they shall not obtaine make God vnwilling to heare them As vnbeleefe did shut the doore vnto the Iewes that some of them enter not into Canaan a tipe of heauenly Ierusalem so distrustfulnes is able to shut our praier out of that heauenly Canaan And therefore as Iacob going to his father Isaac to receiue the blessing put on the garment of his eldest brother so let vs going to our heauenly father to obtaine our request be cloathed with faith through the righteousnesse of our eldest brother Iesus Christ Further this confidence giueth vs entrie 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 vnto vs the gates of the citie Thirdly this furniture is necessarie for the feet which must beare vs thither that they may be firme stedfast and faile vs not in the way the moisture and iuice whereby the spiritual feet of our prayers are nourished is faith By faith yee stand saith the Apostle 2 Cor. 1. It is the root that beareth vs the legges and supporters and the strong men that hold vs vp that we fall not As the Doues nest is in the clefts of rockes that cannot be assaulted so faith resteth it self in the wounds of Christ it casteth an anchor in knowledge of the true God and standeth as firme as mount Sion that cannot be remooued Fourthly we must carrie it with vs that we may liue why doe we with our houshold-stuffe goe into the Countrey but because we are desirous of life It in the going to then me of Iehouah for remission of sinne and spirituall life and for the remoouing of the effect of sinne the bodily contagion we are desirous of it we must not forget this furniture for by Faith we liue Abac. 2. It is the life of the soule and the soule and spirit of the new man Wee may haue a name that wee liue but indeede wee are dead to God-ward if wee beleeue not doubting then neither of might mercie or of his promise because they are passed by couenant oath before vnmooueable witnesses the best in heauen and the best in earth and because they are signed with the finger of the holy Ghost and sealed with the blood of his annoynted and beloued let vs with a holy confidence runne to this place in this afflicted time of the contagion that we may receiue mercie 2 Humilitie The third peece necessarie for our voyage is Humilitie which excludeth all opinion of our owne worthinesse and righteousnesse 2. Sam. 24. Dauid carried his furniture with him yea this royall ornament as appeareth out of two things First out of the tearme and phrase of obseruation I beseech you a proper terme of submission and the poore suters phrase Secondly out of his bodily prostrating of himselfe in sacke-cloath with the Elders of Israel 1. Chro. 21. Herein let vs in this time of plague imitate King Dauid in our going to the name of the Lord carrying with vs this ornament this submission and lowlynesse let vs vse the poore suters phrase not pride of speech saying we are worthie O Lord let vs not goe thither to bragge as many runne into Country to the dominiere but let vs pray that the Lord will giue vs with vs this submission that we may bow not only the knees of our bodies but of our hearts yea that we may euen bow the very phrase of our words with Dauid that wee may vtter them as if the smallest Grashopper of the earth were to speak with feare and reuerence before that dreadfull Maiestie Three things must mooue vs to carry it with vs in this our voyage First the person to whom we goe his greatnesse excellencie Maiestie his glorious name which is Iehouah It was the counsel that Aesope gaue to Solon enquiring what speech he should vse before Craesus either very little or very sweet said he If when we goe to the Princes of the earth who are but smoake and vanitie wee speake with humilitie much more doth the presence of the most high God require it Secondly the consideration of our owne persons which doe goe thither the conscience of our owne vnworthinesse and deformitie of sinne wherewith we are spotted let vs then with Abraham speaking to the Lord Gen. 18. confesse that we are but dust and ashes Let vs as Lazarus with all our vlcers which are many in the time of plague and withall our sores detected and laide open lie before the gates of him who is rich in mercy lamenting crauing and beseeching to be refreshed Christians learne of Christ to pray who although there was no vnworthinesse in him yet hee kneeled fell vpon the ground the footstoole of his owne Maiestie and lay vpon his face which neuer Angel beheld without reuerence The third is that our comming to him may bee acceptable and that we may receiue the health we sue for To him looketh the Lord that is poore and of a contrite spirit Esa 66.2 which hee will not despise Psal 51.17 for he is neere vnto them that are of a contrite heart and will saue such as be afflicted in spirit Psal 34.18 The prayer of him that humbleth himselfe Eccle. 35.17 goeth through the clouds the Lords mercy can onely giue vs the twofold health which we sue for at this time now this mercy to whom doth he giue it but to the humble 1 Pet. 5. Humility is both grace it selfe

by praier Moses diuided the red rea by praier Iosua beat down the wals of Iericho by praier Sidrach and Abednago quenched the fire Daniel stopped the Lyons greedie and deuouring throates the Apostles opened the prisons and brake their bands And I will yet adde one thing by praier brethren you shall be able to ouercome him who is inuincible The Lord hath besieged and beguirt your Citie by his destroying Angell the onely meanes to resist him and to make him retire are your humble praiers O the admirable force of praier which ouercommeth him who ouercommeth al things I may compare the praiers of the righteous to the haires of Sampson as long as his head was adorned and couered with them hee was in a maner inuincible hee brake the cordes and roapes wherewith he was bound his strength lying in his haire but being shauen his strength went from him he waxed weake and like other men All your strength beloued lieth in your praier as long as you exercise your selues therein you shall be able to resist I say not the tyrants the deuil but the Lords Angel himselfe You haue another enemie the which to resist it is necessarie that you learn to handle the sword of praier this enemie is cruell malicious mightie subtile and industrious his name bewrayeth his nature Sathan by name who is not only in the Citie but followeth you in the country for as a deuouring Lyon he compasseth the earth and there he seeketh to make you forget the Lord and the affliction of Ioseph to sticke to the creature forget the Creator to withstand this Enemie and his fierie darts let this be your continuall Exercise Imitate the industrious wrestlers who to eass downe another first fall downe themselues so to ouerthrow this enemy who seeketh in the Countrey to ouerthrow you cast downe your selues by humble prayer and fasting that in that place you may triumph ouer him who thought to triumph ouer you To end beloued to you all I speake together you that are in the Citie enter this Towre you that are cast downe vpon your beddes vse the aide of this friend you that are departed let this be your pastime that we altogether may be preserued from the deluge and the waters may decrease more and more till they be dried vp that being decreased we may offer the sacrifice of thankesgiuing as Noah offered vnto the Lord after the floud But let vs not be like vnto the sea-sicke who onely are weake lament and cry as long as they are in the tempest and when they begin to smell the ayre and are gone out of the ship they forget both their sicknesse and their deliuerance Gen. 28. But rather as Iacob ye that are departed flying to heauen the remembrance of his countrey being sweet made an excellent vow and prayer that if hee came againe to his fathers house in safetie the Lord should be his God and that he would giue vnto the Lord the tenth of all he had so likewise ye that are departed or to depart from your Mother Citie as Iacob from his fathers house the remembrance thereof being sweet to you as I know it is make the vow and prayer of Iacob that when the Lord bring you home againe in safety that hee shall be your God and that yee will serue him with more zeale and feruencie then ye haue done before further that ye will if not the tenth yet some part of your goods bestow vpon the Lord in his poore members Let the Apostles words be the conclusion 2 Pet. 3.17.18 Yee therefore beloued seeing ye know these things before beware left ye be also lead away with the errour of the wicked but grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory both now and for euermore Amen A zealous Prayer in time of the Plague to be vsed by all Londoners that are fled from the Citie and all others that are sensible of the Cities Calamitie wheresoeuer O LORD GOD our onely helper and Defender who amongst all other Euils hast promised to deliuer thy People from the noysome Pestilence Wee beseech thee take this thy heauy Plague away from vs and especially withhold thy hand from off the Citie of LONDON the Metropolis of this Kingdome where thy Name is daily called vpon And let our humble Supplications which at this time vpon our knees wee make vnto thee in the name of CHRIST IESVS procure our happy Release and appease thy Wrath which wee haue iustly procured against vs through sinne Lord we being heartily sorry for our sinnes fully purposing by the assistance of thy holy Spirit to amend our liues doe humbly intreat thee to haue mercy vpon vs to take away this plague from vs and not to suffer vs to perish after so miserable a sort We thanke thee O Lord that thou hast not left vs altogether comfortlesse nor cast vs off without hope but hast somewhat withdrawne thy heauy hand and spared many of vs we pray thee to continue thy fauour daily more and more towards vs to deale with vs in Mercy not in Iustice to blesse vs and all those that depend on vs To set thy sauing Marke vpon our houses as thou diddest for the Israelites in Aegypt To giue order to the Destroyer that he hurt vs not to put thy strength to our Medicines to let thy good blessing make the preseruatiues of Physicians effectuall and to make our shifting places for more securitie profitable vnto vs. Giue vs grace O Lord not to trust too much on outward meanes but onely on thy Mercy Protect vs alwaies in all our waies haue pittie vpon our distressed Brethren and Sisters whether in London or else where Comfort the desolate Widow prouide for all Orphanes and Fatherlesse Children gather vs together againe that by these meanes are dispersed Send vs Health Peace with men vpon Earth and peace of Conscience towards thee through Iesus Christ our Lord Amen In the Visitation Anno 1603. Mr. Henry Holland of pious memorie published a booke entituled Spirituall Preseruatiues against the Pestilence Whereunto was annexed An Admonition concerning the vse of Physick and all naturall helpes which the Lord may blesse for our good as in other maladies so in the Pestilence Which booke being worne out of Print the Admontion is here added for the vse and benefit of vs now liuing SAint Iames addeth that after the former spirituall comforts the Elders of his time did annoint the sicke with oyle of the name of the Lord euen as our Sauiour 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 Shewing it to be a peculiar gift are all doers of miracles haue all the gifts of healing And it ceassed in the Church when the Gospell was sufficiently confirmed with miracles euen anon after the Apostles Prophets and Euangelists had finished and ended their worke and when