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lord_n	heart_n	incline_v	law_n	17,568	5	7.8253	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

your Coach beloued it is as one saith as a Chariot of fire bearing vs aloft in the presence of God able to mount vs aboue the Eagles of the skie to seeke the Lords assistance In the time of plague there was heretofore appointed a Waggon or Coach to carry the sicke to the Pest-house there to bee healed there is no better Chariot to carry our soules vnto the house of heauen to bee healed by that heauenly Physician then humble prayer Some delight to goe vp and down and see their friends our best friends at this time at altimes who can do vs the most good are God the Father the Sonne and the holy Ghost let vs visite 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 wee declare our neede 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 vs which are absent from home with our best friend the Lord as if wee were present with him in heauen Send this letter and letter vpon letter yee that are now exiled shew vnto the Lord your need pray vnto him that hee will bring you home againe and remooue that in his mercy which keepeth you backe Lastly some in running of Races or in Hunting but yee beloued in this afflicted time runne the way of Gods Commandements as Dauid Psal 119. runne to the name of Iehouah with the righteous Prou. 18. runne the race which is set before you and that with patience looking vnto Christ Iesus Hebr. 12.1 and so runne that yee may obtaine that which you sue for Hunt not after the pleasures of this life but after the liuing God and as the Hart brayeth for the riuers of waters so let your soules pant after the liuing God Psal 42.1 That the Lords Hunter Psal 91. hunt vs not but that the Lord may deliuer vs from the snare of the Hunter and from the noysome pestilence Psalme 91.3 Vse therefore this comfortable Exercise the childe is neuer better but when it is in his fathers and mothers lap So shall you neuer be better but when by prayer you creepe as it were in your heauenly Fathers bosome it will kindle your loue toward him as the loue of louers is kindled the more they come together and if yee remaine there the next ensuing Winter feruent prayer will bee in stead of fire to kindle in your hearts the loue of God Fourthly the profit of this Exercise commendeth it much 4 Profitable it is not onely delectable but also profitable Some which are in the Countrey at this time spend their time I doe confesse profitably 1 To vs. riding vp and downe to buy commodities against the future but prayer is a farre profitabler Exercise for this time for it is not onely profitable to our selues but also vnto others yea to the whole Realme And as the Apostle speaketh of Godlinesse that it is profitable for al things so I may say of prayer that it can obtaine any thing profitable for vs in two respects First to obtaine that we haue not Secondly to keepe that we haue obtained First if thou lackest knowledge and wisedome prayer is the meanes to obtaine it Iames 1. If thy vnderstanding bee darke pray with Dauid Psalm 119. Open mine eyes O Lord that I may see the mysteries of thy Law If thou lackest zeale pray with Dauid Psal 119. Lord incline my heart vnto thy law c. And because this world is a desart where we may easily erre pray with Dauid Psal 50. Leade me in thy pathes c. If our soules be infected with the plague of vanitie and couetousnesse the meanes to remooue it is prayer Psal 119. O Lord remooue farre from me vanitie and encline not my heart to couetousnesse The meanes to obtaine a contented minde is also prayer Prou. 30. Pouertie nor riches giue mee not c. If thou desirest to thinke vpon thy mortalitie by the subiect which now is presented to thee pray with Dauid Psa 90. Teach vs O Lord to number our dayes that wee may apply our hearts to wisedome If yee desire to returne it is not your sports and delights but your praiers that must bring you backe 2 Sam. 24. If yee desire the ceasing of the begun plague it is your prayer that must remooue the cause that the effect may cease As praier obtaineth so it keepeth that you haue already obtained such are not your Exercises which ye your selues haue inuented O sonnes of Adam for by them you often loose that which you had purchased ryotously which Alexander blamed in his friends wasting and consuming your whole ability 2 The others There is another thing which ought to perswade you to this Exercise which is that it is profitable to others prayer doth more good then Almes for by our Almes we can helpe but a few but by our prayers wee can helpe thousands and thousands yea those which are farre off Prayers are the almes of the rich as well as of the poore for Pharaoh did as well begge for prayers as poore Lazarus for crummes Yee rich men that are in the Countrey bestow these almes vpon the poore as well as the almes of your purses and in this afflicted time seeke more to profite the whole Realme by your prayers then by your commodities I end this point with the saying of Augustine Plus profeci orando quā legendo 5 To strengthen vs. I haue more profited by praying than by reading Fiftly this Exercise is commendable because it is able to strengthen vs Some in the Countrey doe spend their time in Exercises by which they may maintaine their health and strengthen their bodies that they may bee able to doe any thing the Exercise of praier is good to make vs recouer the health of our soules which was waxen weake as this present begun plague and your present exile both doe witnesse Yea it is able to make vs doe admirable things Was it euer heard that mightie Potentates as there haue beene many Alexander the great Iulius Caesar and the rest could make the Sunne or the Moone to stand still in the firmament And yet this hath done the praier of Iosuah Haue there euer beene any armies so great and mightie which could make the Earth to tremble vnder their feet No beloued the mightie armie of Xerxes could not doe it and yet this hath done the praier of the Apostles Act. 4. Who hath euer heard that it hath been possible to mortall man to raise the dead and to giue life to the deceased The Physicians doe acknowledge their impotencie and yet this hath done the praier of Elizeus Heb. ●… As the Apostle then in the commendation of faith rehearseth the wonders which they haue wrought by faith So it may bee said of praier which is done in faith

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

appeares that rather they haue beene thereby encouraged to goe on in security if not in sensualitie I may say therefore with the Authour and Founder of our Towre-Royall This is also an euill vnder the Sun committed by the sonnes of men Of whom I my selfe being one ingenuously confessing I cannot free my selfe from being tainted with the Infection of this euill will say no more but doe humbly implore for my selfe and all the Israel of God more wise humble concrite and thankefull hearts in obseruing his workes Open thou my lips Psal 51.15 Psal 119.18 O Lord that my mouth may shew forth thy praise And open mine eyes that I may see the wonders of thy workes Iterum in Christo vale I. D. SALOMONS PEST-HOVSE OR TOWRE-ROYALL Collected out of the 18. Chapter of the Prouerbs verse 10. The name of the Lord is a strong towre the righteous runneth vnto it and is preserued Confirmed by the practise of King Dauid 1. Chron. Chap. 21. ver 17. and 26. And he called vpon the Lord and be answered him by fire from heauen THe whole Colledge 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 preuent the contagion the best is to flie shun the infected and corrupted ayre and to depart vnto a wholesome and purer ayre and that with these three rules Citò longè tardè Depart speedily farre off and returne slowly As this is Physically prescribed so it is diligently practised as daily experience teacheth of all sorts of men yea of the Physicians themselues I will not contradict the prescriptiō of the Physician nor disprooue the diligence of the sons of men if they vse departure lawfully therin 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 ayre we suffer our selues as with maine sayle to be carried away from the Creatour to the creatures fixing all our senses more vpon the aerial corruptiō than vpon the inward cause of the contagion the rottennesse of our bones which we carrie within our selues are more carefull to depart into the Countrey than vnto the Lord as if by the swiftnesse of our feet we could out-runne Him who rideth vpon the wings of the Cherubims Psal 10.4 which causeth that the Lord hath a Pursiuant which he sendeth to arrest some in the pure ayre namely the Plague it selfe which hath arrested some in the Countrie as well as the Citie Anno. 1603. and 1625. as the experience of the two last Visitations verified and this present yeere haue shewen vnto vs all verifing the threatning of the Lord Deut. 28.22 This is the reason why the whole Colledge of the spirituall Physicians of our soules haue prescribed for the time of Plague a better flight and departure than that which is prescribed by Galen and therest namely to the name of Iehouah by the feet of Prayer mentioned and storied by that wise Salomon in the words prefixed And as it is prescribed so it hath been practised of the Saints of God among the rest of King Dauid in the time of Plague as the second place adioyning vnto the first doth witnesse Of this place then which is the right A●ke the little Zoar whereunto our first care ought to be in the time of plague to depart and which is also the trustie friend and seruant to aide the sicke and the Exercise for them that are departed to spend the time till they returne giue me leaue Christian Readers to discourse out of the harmonie of these two places here prefixed To pray well saith Chrysostome is an excellent art which doth adorne a Christian but it is not sufficient to know that we must pray but also in what manner and therfore that we might the better be instructed in the going to this place and become skilfull in this art I will braunch the description of this place in these three seuerall parts which will store vs 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 qualitie condition propertie and the safenesse of it expressed in two things First because it is a strong towre secondly by the successe of those that run vnto it and is exalted or deliuered which is the thing which they receiue that run to it The third thing is what maner of persons they must be that flie to it what househould stuffe they must carrie thither with them to be receiued noted in these words the righteous runneth vnto it As for the place let me obserue foure things For as in the time of Plague for our departure first it is necessarie that we know the name of the place whereunto we go secondly that we haue feet to beare carrie vs thither thirdly that wee haue a direction that wee might not erre fourthly that we haue some right and interest there or some acquaintance that we may be receiued So likewise these foure things are necessarie to be knowne of vs in our spirituall departure Touching the name of the place whereunto Dauid fled in the time of plague as it hath diuers names 1 The name of the place so in this place it is called the name of Iehouah Heere I pretermit the fiue seueral significations of the name of the Lord vsed in the booke of God taking it in this place first for the Lord himself secondly for his attributes by which he doth manifest himselfe Of which Moses Num. 14. bringeth in a perfect catalogue the Lord hath deliuered this his name by proclamation Exo. 34.5.6 The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth c. God then the almightie eternall immortall inuisible Lord the iudge of the world Psal 94.2 God mercifull and gratious the supreme Physician of our soules who healeth all our iniquities Psal 103. God to whom power belongeth and whose is saluation alone Psal 62. is the place it selfe wherunto Dauid and wee ought to flie from the contagion The name of a place if it be knowne famous and renowned hath often much force to perswade vs rather to goe vnto such a place than vnto such or such surely there was neuer name of place more worthy to goe vnto then the name of Iehouah O yee righteous soules that thirst or may thirst by reason of the heat of the plague vpon your beddes flie vnto this place to the waters of comfort here are wels enough to be drawne at this is the name which God hath proclaimed to the world and whereby he would be knowne to men that if euer they come to him they may speake their mindes in the confidence and trust of this amiable name Esteeme it not strange beloued that the name of a place is attributed to the Lord

the Tribe of Leui. There are foure sorts for which we must pray First for those which are Supra nos aboue vs Secondly for those which are equall vnto vs. Thirdly for those which are Sub nobis vnder vs Fourthly for those which are Contra nos against vs. In the going to the name of the Lord wee must not imitate the negligence of many who depart into the Country and care onely for themselues as for their families or at least their seruants they are not once mindfull of them but we must as well carrie with vs in our prayers the seruants which are vnder vs as shee that lieth in our bosome And the Oliue plants which are round about our tables Psal 108.3 The Athenians would offer sacrifice but onely for their owne Citie and their neighbours of Chios but wee Christians must pray not onely for the mother Citie but for all the daughters Christ teacheth vs to say Our father c. as if wee all came from one wombe It is a principle both of nature and policie Vis vnita fortior Strength vnited receiueth more strength It holdeth likewise in Diuinitie If the prayer of one righteous person auaileth much the prayer of many righteous shall auaile more If the Syrophenician obtained for her daughter the sure shee made much more the whole Church of England shal obtaine 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 vna cor vnum One soule one heart one tongue as if they were all but one man Lord heale the sores of our land for behold both the mother and the daughters the head and the members doe prostrate our selues before his Maiestie Yee of the sect of Rome diuide not at this time of the plague in your prayers the soule the voyce and language of the Countrey into two places Eliah and his companie praying in one place and with one stile O Lord God of Abraham and yee in another O Baal heale vs Some praying for the life of Dauid and some for the life of Iabin As for vs we will pray for the Lords annoynted our Soueraigne that God may hide Him vnder the shadow of his wings from the noysome pestilence knowing that this is one of the parts of our obedience towards him that we as Constantine the great taught his souldiers to shew their allegiance in nothing more then 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 is no better Guard or Halbards to safegard a Prince than the prayers of the Righteous Before I come to the third branch of this discourse Three rules to be obserued in out going to this place giue leaue Christian Readers to the spirituall Physicians to lay downe three rules which are to be obserued in this our spirituall departure to the name of the Lord. The bodily Physicians touching departure prescribe as is before said three rules Longè citò tardè Goe farre off depart speedily returne slowly The same rules are to be obserued by the righteous First we must flie far 1. Longè not with the prodigall forlorne son in a far Countrey far from the feare of God and thought of death or with Ionah from the presence of the Lord who rideth on the Cherubins can ouertake vs for whither shall I goe Psal 839.9 saith Dauid from thy spirit Or whither shall I flee from thy presence But farre from this world and the earth vnto the holy temple and mountaine vnto heauen which is high aboue the earth as Dauid speaketh Psal 103.11 vnto that place which is called the land of the liuing Secondly flie farre from the plague of sinne and the infected ayre of this world and being come vnto that farre Countrey the Lord of the soyle will receiue you 2. Citò The second rule is flie speedily and deferre not your departure which rule is not in any maner to be omitted it is the counsell of the wise man Iesus Syrach Eccle. 38.9 My sonne faile not in thy sicknesse but pray vnto the Lord and he will make thee whole T is the commandement of the Lord to call vpon him in the time of need Psal 50. Which must be performed with speed according to the example of Dauid Psal 119. I will runne the way of thy Commandements If wee make hast to flie into the Countrey and forget to goe speedily vnto this Sanctuarie 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 neuer run too fast that runneth to this place The delay that Elizeus made let me go kisse my Father those shifts in the Gospel Let me first go burie my mother or take leaue of my friends are not admitted in this businesse commune not therfore with flesh blood If in the time of plague we make such haste to depart before we haue ordained our businesse aright or bad our friends farwel How much more ought we to hasten our spiritual voyage While the fal-bridge is let downe let vs make speed to enter Many because they went not far nor made speed to depart haue endangered their b●dies but many more because they fled not from the contagion of sin with speed haue endangered their soules therfore as the Apostle speaketh 1. Cor. 9. of another matter so I may say of this going So run that yee may obtaine 3. Tardè The third rule is Returne slowly that is continue where thou art a necessarie rule to be obserued in the going to the name of the Lord. It is the rule of the spirituall Physicians Eph. 6.18 Rom. 12. 1. Thes 5. Pray continually c. As it is prescribed so it hath beene practised Luk. 21.36 the woman of Canaan continued in her prayer and returned not in hast They which are in the Countrey although there bee many things which might mooue them to returne yet for the safetie of their bodies they continue till the plague be ceased So continue in thy prayer by the Lord and be not wearie of wel doing Although three things might haue mooued the Syrophenician to returne the silence of Christ her back friends and the odious names giuen vnto her yet these discouragements her poore soule digested obtaining both a cure for her daughters infirmitie and a commendation for her faith O woman thou hast wrought a miracle by the preseuerance of thy prayer and hast giuen to thy Sauiour occasion to doe a memorable act conuenient to his nature glorious to his holy name Let vs at this time follow her perseuerance and although the Lord should seeme to be silent for a time yet let vs not draw backe that we may receiue a cure both

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

their time was expired Now then the gift ceassing it is madnesse to retaine still the time which went with the gift that is this annointing or aneiling and more madnesse to make a Sacrament of it as Antichrist hath done most extreame madnes to giue it vnto them only which are a dying which was wont to be giuen to such as did recouer health againe Wherefore as the holy Visitors did then first vse their spirituall exercise which is left for vs to practise and next this extraordinary gift and meanes of healing so let vs carefully and wisely heere call for in the second place the learned Physician the comfortable and ordinary meanes which God hath left vnto vs in nature as long as the World endureth This order that holy Writer Ecclus 38.9.10 11.12 the Godly Preacher commendeth vnto vs in these words My sonne faile not in thy sicknesse but pray vnto the Lord and he will make thee whole leaue off from sinne and order thine hands aright c. and cleanse thine heart from all wickednesse c. Then giue place to the Physician for the Lord hath created him let him not goe from thee for thou hast neede of him the houre may come that their enterprises may haue good successe for he also shall pray vnto the Lord that he would prosper that which is giuen for the prolonging of life Whereas some obiect that in the Pestilence naturall remedies of Physick cannot benefit vs because the causes here cannot be seene or found in nature I answer with M.B. If there come into the Pestilence no naturall causes then these whom the Plague hath infected cannot doubtlesse so much be eased much lesse be healed by naturall remedies But this second to be very false experience and common sense do daily tell vs. Wherefore I affirme that naturall remedies must not be neglected Againe whereas others doe obiect that Physick heere often is seene to haue but small good successe I answere that wee must not say of naturall Preseruatiues that because they doe not benefit one or two or three therefore they cannot helpe any at all It is a bad conclusion for consider that God doth gouerne naturall causes and their effects as it pleaseth him and blesseth them to whom hee will where and when he will And hence it commeth that the infection toucheth not euery one that is in danger of it neither is it deadly to euery one that is infected Others yet more fondly dispute against naturall remedies in this sicknesse and they say that God hath here a more speciall prouidence and he will smite whom he will to death and therfore all remedies are to small purpose These men againe want iudgement 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 Ioseph with most wise counsell to prouide for the Egyptians and Iacob for his familie The like did Paul in the Sea with the Mariners when he had receiued an answer he should come to Rome safely And Christ knew his time and yet hee went aside often from his enemies hand till his houre came vsing the ordinarie meanes for his preseruation And that no man may stand stifly in his owne rash iudgment Quid Temeritate fortius saith Tully What so foole-hardie or so violent as rash and hastie spirits 1. De natura deorum Heare what that learned Father of euer blessed memorie Master Luther saith of this matter in his * De Peste in Witteberga Ann 1527. Treatise translated out of Dutch into Latine and in English thus much God hath created Physicke and giuen vs a minde and reason that euery man should haue a care of his owne body for health and life whosoeuer will not vse these when as without the hurt of his neighbour hee may the same man betrayeth his owne life and there lacketh little but that before God he is made a murtherer for by the same reason hee may despise meat and drinke rayment and housing trusting too much vnto his faith say if God will he can preserue 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 doe as foolish men doe in a common firing which will not come and helpe the Citie but let the fire alone that the whole Citie might be burned namely vpon this trust doubtlesse if God will he can without water quench the fire But friend thou oughtest in no wise so to deale Nay it is vnlawfull and shameful which thou perswadest thy self but rather vse remedies and Medicines and do whatsoeuer any way may helpe perfume thine house orchard or street flie the infected places and so behaue thy selfe as one willing to quench not to maintaine this open fire Againe it followeth in the same Treatise If Sathan by the will of God either by himselfe or his Ministers hath wrought vs this deadly Infection I on the other side before all things will pray vnto God that of his mercy he will take away the same from vs then I will put to my simple helping hand both by perfuming and cleansing of the ayre by vsing of medicines and also in shunning the infection where my presence is not necessarie Lest I might seeme my selfe to haue neglected some thing or to be cause of death vnto others who through my negligence may take harme But if God neuerthelesse will haue mee visited with this sicknesse or call me out of this world vnto his Kingdome yet I haue not done but that which was my dutie neither haue I offended in any thing either against my selfe or my neighbour but where my seruice is needfull there I will let passe nothing of all things which either can or ought to be done of me Behold this is that Godly faith indeed which doth nothing rashly neither tempteth God in any thing Thus then I conclude when thou shalt haue wisely considered and discerned the causes of the Pestilence then turn to God as the Prophet biddeth with all thine heart Ioel. 2.12 with fasting with weeping and with mourning and flee a loft by faith into the secret place almightie shadow and blessed protection of the Lord and there rest patiently as vnder his holy wings euer praying for the increase of faith and patience that thou mayst quietly waite and depend vpon God and for a good Conscience that so thou maist auoide false foolish and wicked feares and cheerefully stand in thy place and carefully call for the Protection of the mighty blessed and holy Angels and for the communion and presence of Iesus Christ so shalt thou chase far away the wicked and vncleane Spirits which are sent of God to poysen and destroy men with the Pestilence And Lastly when thou