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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

beseech thee O Lord Loe here O proud son of Adam of thy selfe thou hast nothing but like a poore suppliant begger thou art constrained to goe before the gate of that right God aswel the king that sitteth vpon his throne as poore Lazarus that sitteth before the doore of the rich man Thirdly his memory the subiect wherof was the Lord O holy remembrance Although he had as it were forgotten him by his sinne in his prosperitie yet he remembreth him by his praier in his affliction O the excellencie of praier it is a remembring of our best friend whose remembrance is comfortable to our distressed soules The subiect of our memoris haue beene along time commodities pleasures riches honor triumphs therfore ô England behold another subiect to exercise the art of thy memory If then we haue forgotten him by our feruent prayer in our sin let vs now remember him by our seruent praier in our affliction Many haue practised the art of memorie according to the memoratiue Art and precepts of memorie which appoint places and their furniture for the helpe of such as are vnexperienced but let vs practise the art of this holy memorie let God be the subiect in this our afflictiō let these be our helpes First let vs remember in our praier the commandement of God Psal 50. Secondly the name of him whom we call vpon that it is Iehouah Lord our God a God not in shew but in substance and performance a strong God a towre of defence they that know this name wil trust in him Psal 9.10 Thirdly what he is by nature how sweet and amiable how rich in mercie Eph. 2. Fourthly what he is by promise how faithfull and true 2. Tim. 1.3 Lastly what he is by couenant made vnto Abrahams seed not in the blood of bulles but in the bloud of the seed of Abraham Further Dauid hath shewen his wisdome that in the choice of the place taking his marke aright and directing his petition to the true and proper periode Imitate the wisdom of king Dauid in his choice he that goeth to a place runneth aright and wisely if he be wise and not by crooked and erroneous waies Dauid sheweth vs the right way for to what place should we goe but to this when our sorrowes are multiplied shall we follow the waies of the wicked and say with them Malac. 3. It is in vaine that I haue serued him and what profit is it that I haue kept his Commandements Or shall we runne vpon the way of impatience adding griefe to griefe liuing the life of Caine or dying the death of Iudas drowning our soules in a gulfe of desperation Shall we spend the time in bannings execrations cursing the day and night the earth that beareth vs the ayre that inspireth vs Not so O Christian soules call vpon the name of the Lord with Dauid there was neuer name so worthie to be called vpon in heauen or earth so mightie for deliuerance so sure for protection so gainefull for successe so compendious to cut off vnnecessarie labours as the name of Iehouah Hauing vnderstood the Conscience Humilitie Memorie 6. The causes to mooue vs to goe to this place and Wisedome of Dauid let me open to you the reasons to mooue perswade vs to go to this place Fiue things mooue the sons of men in the time of plague to depart from contagious places vnto a purer ayre First the counsel of the Physicians Secondly the practise of others Thirdly the danger or perill which they are like to fall in Fourthly desire of health and life Fifthly the experience of successe Let the same be motiues vnto vs in this infection to perswade vs to run speedily vnto this Arke of Noah First it is prescribed by the whole Colledge of the spirituall Physicians by God the father Psal 50.15 King Dauids Physician by God the son who prescribing the remedies which men ought to vse in the last dayes in which the Trinitie of punishments Famine Warres and Pestilence should reigne giueth this counsell Luke 21.36 Watch and pray continually by Prophets Apostles wise men Iam. 5.13 Eccle. 38.9 and 17.23 Secondly the practise of the spirituall Physicians as they haue prescribed it so they haue also practised it haue fled vnto this place to this Sanctuarie went the renowmed Patriarkes the godly Princes the holy Prophets the blessed Apostles the Prince of glory the son of the immortal God the constant Martyrs whose examples ye shall find in the store-house of the Scriptures The example of the bodily Physicians of which some depart in the time of plague hath much force to make vs hasten our departure how much more ought the practise of the spiritual Physicians spurre vs forward vpon our spirituall voyage Thirdly the danger which is threefold In nobis circa nos contra nos In vs round about vs against vs. In vs the plague of sin round about vs the fire of the present plague against vs Sathan who seeketh to make vs curse the Lord and the fire of Gods wrath and anger To auoid this threefold danger run to the Towre and to this blessed Zoar. The fourth motiue is the desire of life and health we need at this time a double health the health of the soule and body let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and find grace to helpe in time of need Heb. 4.16 Why went that woman which was diseased with an issue of blood twelue yeares vnto Christ Matth. 9.20 but that she might receiue her health vers 12. The sicknesse of the plague is an issue of blood which being once opened will euer run and keepe a course if it be not stanched by the power and mercie of God which mercie is onely obtained by going vnto his sacred name to obtaine this double health Dauid went vnto this place 1. Chron. 2 1. that the plague of his soule might be healed and the bodily plague be remooued If we are as it were dead for sorrow prayer will reuiue vs for it is Vita animae the life of the soule as Chrys termeth it Est anima ipsius animae It is the soule of the soule If we goe into the Countrey which cannot saue vs how much more ought we to flie to this name which hath the power to do it this his power being accompanied with mercy and kindnesse for thou O Lord art good and gracious and of great compassion Psal 8 6 Fiftly experience of good successe is the last motiue they which haue fled to this place haue not beene stopped by the way but haue had good speede Goe vnto King Hezekiah Iob Dauid and the rest and they will preach vnto you by experience the experience of this successe This successe is grounded vpon three things as vpon three firme pillars the Power the Will and Promise the Goodnesse and mercie of God His power I haue heard it that power belongeth vnto God Psal 62.11

keepeth vs from the Princes court Let not feare keepe vs from the court of heauen Nehem 2● Nehemiah although hee held the cup to the King yet how fearefull hee was to make a request vnto him But as for you O ye righteous soules feare yee not O you little flocke for it is your fathers pleasrue to giue you a Kingdome Luk. 12. Further in time of contagion not only the court but also the other cities townes and villages will not often lodge them that come from contagious places either the Lord of the soile or the magistrate of those places forbidding it but as for that heauenly Ierusalem and the Lord of the liuing thervnto euery one may resort the Lord and magistrate of heauen doth not interdict it Dauid cried vnto the Lord and said thou art my portion in the land of the liuing Psal 142.5 At Rome the housen of the Aediles were alwaies open for all men that they might resort thither to haue their causes heard and so is the house of the Lord for the afflicted soules In some places there are appointed as I my selfe haue seene watchmen with halbards to aske the passengers from whence they come and sometimes to keepe out those that come from infected places but in our going to this place we need not to haue such feare for as Chrysostome saith Hic non est miles assistens qui expellat here there is no Sergiant or Soldier to keepe thee out If the cities of the earth shut their gates before thee thou canst not enter As for that heauenly Ierusalem it is not lockt and although it were prayer as Augustine speaketh is a key to open heauen to bring thee to the presence of God Serm. 226. detemp the Towne and Villages in times of infection although they receiue some yet they will not harbour many and often there is no place for multitudes but so is it not with the name of Iehouah with this strong tower it is not like vnto the bulwarkes of mortall men into the which if too many enter they will hinder one another this fortresse can receiue millions and millions without any impediment Further the temple is also interdicted to the infected for they are commanded by the magistrate to keepe their housen for a time or if they come they are entreated to sit a side but the Lords holy temple aboue in heauen is not forbidden vnto the infected nor to any man it is lawfull for them to go thither and pray and that with the successe of Dauid Psal 18. In my trouble I did call vpon the Lord and cried vnto my God and he heard my voyce out of his Temple 6. A place neere vnto the Citie Sixtly some make a choyse in the plague time of a place which is neere whereunto they may easily goe without any great trouble or cost the name of the Lord is such a place compendious to cut off vnnecessarie labours yee need not to runne farre the Lord is neere as the Prophet speaketh to all them that call vpon him neither will it cost vs any thing mony or merites intercession of friends or gifts Poore men yee that want friendes or money and therefore cannot prouide your selues a place be not dismaide behold here is a place which will cost you nothing It is a place whereunto we may go at all times at dinner time and at supper as Chrysostome speaketh in the day time and at mid-night in thy health and in thy sicknesse the sicke man may ly downe vpon his bed and goe vnto it and when with King Ezekiah he cannot vse the feet of the flesh yet may he vse the feet of the spirit In a moment we can flie thither for as soone as we haue finished our prayer we are alreadie come to this place and to the Lord of this soyle our prayer and God meeting one another in heauen as Iesus Christ and the woman at the Well Ioh. 4. As for earthly places whereunto men resort either they are far off vneasie to goe vnto and that with trouble and cost or expences sometimes we are stopped we must haue Warrants and Certificates of the Parish Church-wardens that our house is not infected before we can be admitted all this trouble we need not in the time of plague in our going to the name of the Lord nothing will stop vs the bodily plague shall be no impediment for wee haue a warrant that we may passe the King of heauen his warrant in the 50. Psalme Call vpon me c. The warrant of the infected and therefore this place is better then the earthly where the fearefull sonnes of men dwell which feare the apparrel houshold-stuffe yea and thy letters I know nothing then to stop our passage but the plague of the soule as the Lord of this soyle telleth vs in the 2. Cor. 6.17 Touch none vncleane thing and I will receiue you Obiection But I heare the weake conscience obiect I am infected with the plague of the soule and therefore it is not lawfull for me to call vpon the name of the Lord it is for the righteous as Salomon speaketh but alas I am vnrighteous and how can I therefore go vnto this strong tower The answer is Answer for thy comfort O weake conscience that Salomon speaketh not of them that are righteous by their owne righteousnesse but by the righteousnes of Christ Iesus such are all the faithful in whose mortall bodies the plague of sin doth not remaine their infirmities being healed by Dauids Physician Psal 103. If yee desire a certificate thereof you haue the Gospell subscribed and sealed by God the Father the Sonne and the holy Ghost If yee desire a witnesse ye haue a threefold witnesse The spirit the water and the bloud 1. Ioh. 5.8 7. A place where we may haue a Physician Lastly wee make choyse of such places where if need be we may haue good Physicians for we esteeme it a great miserie to be destitute of a good Physician and of meanes to helpe vs in our neede The place of refuge whereunto Dauid fled and wee also ought to flie following his direction hath the best Physician which is both in heauen or earth God the Father King Dauids Physician who hath both health and sicknesse life and death in his power to dispose of them for our good and saluation knocke therefore boldly with the hand of prayer and repentance at the gate of his mercie and thrust in his hands both thy life and health And thus much for the qualities and properties of the place To pray for others is also requisite Further we haue to obserue that Dauid went not to this place of refuge alone but with his whole family for he prayed with the Elders of the people for the people and for the deliuerance of his whole kingdome Herein imitate King Dauid remember in thy prayer thy whole family and the state of the whole kingdome the Tribe of Iudah and

Ioynts the Palsey that attaches The limbes with Dissolution the wild And Bedlem Phrensie the Vertigo stil'd Because it whirles the giddie braines about The sweving Megrim and the racking Gout The cruell Stone the torturing Collicke fierce And wringing winds which through the lims disperse Their ayrie torments lingring dispence Of pale Consumptions which besot the sense The Deluge of a Dropsie When shall I Run through'em all the sleepie Lethargie Quick-murdering Apoplexie which doth Kill E're it makes Sicke the piteous Falling-Ill The Elephant-skin'd Leprosie Iaundies staine Ambush'd Impostumes which surprize the braine With hart-assaulting Pleurisies the tough And cluttered Flegme and Rheume that breeds the Cough Strappado Cramps the sodaine-pricking Stitch The Night-mare which the people thinke a Witch Th'all conquering Pox to which compar'd the rest Are Lady Sick-fits this is that forraine guest The Diuell-instructed Indies to vs sold To recompence the filching of their Gold All these and more innumerable powers Lay siege vnto this weake-wall'd Fort of ours And oft surprize an Out-work yea sometime In desperate malice ready are to clime The walls themselues till that the heart much like A strong Defendant maketh good the Dike And giues'em a repulse yet oft alas This noble Champion staines the conquer'd Masse With dying blood For Sicknesse is a Fight The victory doubtfull Chances infinite But hath that power who is all Mercy still More and more cruell Punishments to Kill Minute-liu'd man yea though you adde to these Pale meager Famine Murders of the Seas And Warres vast Slaughters you shall find one more That may affright the rest we nam'd before The PLAGVE whose very naming seemes t' affright My trembling Quill as it doth hast to write Lest as it raging flies about the land This Instant it might seaze vpon my hand The Plague a dreary Punishment Heauens curse The fatall Engine of Destruction worse Than we can well imagine which doth bring Terrour on mortals Death on euery thing And Desolation vnto Cities O What ere thou art dire Ill whether thou doest flow From powerfull Influence of the Starres or ●at●er Doest thy vast malice and contagion gather From poisonous Southerne windes which haue preuail'd Vpon the sickly ayre or Steames Exhal'd From th' Earths enuenom'd wombe or whether 't bee Our Bodies Constitutions which agree With the malicious ayre and so contract The quicke Infection whether 't be the Pact Of Fate and will of Heauen which doth stand Or Gods immediate angry mooued hand As 't is O pull it in thou Gracious Power And let not this blind Enemie deuoure The Grace of England CHARLES implores wee With him in zealous Orisons agree Heare him for vs and vs for him and stay Thy dreadfull vengeance which doth now display Horror through all thy People and begins To shew the vgly portraict of our sins Which haue pull'd downe thy wrath O let suffice That world of bloud in foreine Ayre that lyes Of noble English soules whose carkasses The brutish Shores wild Fields and greedy Seas Expose to Dogs to rauenous Fowles and Fishes Ah little answering to the tender wishes Of their poore mothers who at home the while Gape at their childrens Honours and beguile Their early feares with too late hopes alas They little thinke that now the soyled Grasse Vsurpes their deare embraces and grim Fate Sits pale vpon those Beauties which of late They made their Ages comforts who now shall Ah! be bound to them for a Buriall O call to mind this Fatall Yeere wherein * Equally and iustly sent Thy Iustice hath beene equall to our Sin Both great O let thy blessed Goodnesse still As it is wont to doe surpasse our Ill. Those men whom we did loue whom we did trust Should be our Shields are turn'd to Shades to Dust Let the in-throned Soule of IAMES implore That after Him thou punish His no more Let the great Spirit of OXFORD which hath past The Sentence of thy Anger be the last Thou plaguest vs withall and let vs know That still thou pittiest vs poore men below But neuer let this Land endure againe That wofull solitude which once did raigne In our faire Cities which neglected left In a deplored ruine shew'd the theft Of angrie Fate when scarce a tenant Mouse Was left in many a faire vnpeopled house But the sad Owles and Night Rauens aloofe Did keepe their Reuels on the silent roofe When at high Noone one passing by should meet A Mid-night Darke and silence in the street When in the wayes well-pau'd and worne before By frequent steps of men there now grew store Of vncouth Grasse and Haruests now apace Grew where they once were sold i' th' Market-place When as no Merryments no Sports no Playes Were knowne at all and yet all Holy-dayes No Papers then ouer the doores were set With Chambers readie furnish'd to be let But a sad Lord haue mercie vpon vs and A bloody Crosse as fatall Markes did stand Able to fright one from the Prayer The time Then held it an inexpiable Crime To visit a sicke friend Strange Stoure wherein Loue was a fault and Charitie a sin When Bad did feare infection from the Good And men did hate their cruell Neighbour-hood 'T was a deplored time wherein the Skyes Themselues did labour and let fall their eyes When one might see the Sunne with sallow hayre And languishing complexion dull the ayre Looking eeu'n so as when at Chryses Plaint He went like Night the Graecian troupes to taint With sad Infection when his dire shafts cast Kill'd more than Hector in the nine yeeres past The Heauens were cloath'd with bleak mists the aire With the thick Dampe was strucke into despaire Of future clearenesse or serener day But that the Clouds for feare ran oft away The Night whose dewie shade had wont to tame The soultry reliques of the Mid-day flame Distill'd no Chrystall Pearles vpon the ground But wrapt in vaporous smoake and cloath'd around With poysonous Exhalations did affright The trembling Moone whose dim and paler light Look'd with that countenance as if againe Her siluer hornes should ne're escape the Wane So to renew her Circuit The dull Quire Of sickly Starres shew'd now no smiling fire But shone like vn-snuff'd Tapers as if Fate Did giue them leaue now to prognosticate Their owne estate not others and applie Themselues at last to sad Astrologie The poyson clutter'd Springs with Plague infus'd Ran not with Chrystall torrents as they vs'd But in dull streames as them dire influence fills With fainting pace scarce reach'd vnto their rills And languid Riuers which before did passe The Chrystall with their clearenesse now alas Looke muddie without stirring and their streames That wont to be all spangled with the beames Of the blithe Sunne now in a weltring floud Ran not with water but prodigious bloud Those Trees whereof the Antients vs'd to raise Their Funerall Piles might in these fatall dayes Burne at their owne Death's which in sad despaire Spred not their leauie beauties

driuen thereunto either by famine or force as Seba in the time of Dauid hereof is a witnesse Secondly the Lord of the soyle which inhabiteth that place his name is Iehouah the Almightie Psal 91.1 the strong and inuincible God who will and is able to preserue vs. Thirdly it is prooued by the successe of those who run to it by that which they receiue they are exalted preserued or deliuered saith Salomon which Dauid acknowledgeth Psal 32.7 and is confirmed by the successe of Dauids prayer 2. Sam. 24.25 and the plague ceased from Israel Comfortable is the saying of Dauid Psal 91.3.15.16 in which sixe things prooue the happie successe of the righteous that runneth vnto it First Gods ready answere Secondly his presence Thirdly his deliuerance Fourthly his aduancement to honour Fiftly length of dayes Sixtly fruition of saluation O the excellent riches pleasures and ioyes which the righteous there shall enioy As Lot there fled vnto little Zoar to be preserued from the fire of Sodome Gen. 1● So let vs flie to the name of Iehouah to be safe from the fire of the plague The earthly places whereunto men run do want this propertie they are not warranted to be safe there either from danger or from the plague and the experience of this yeere doth declare it vnto vs all Some haue returned and some haue died there but as for the name of Iehouah thy soule is certaine to be preserued if thither shee taketh her recourse and as they onely escaped the flood that entred into the Arke of Noah So likewise they that enter into this incorruptible and immortall Arke shall only be safegarded from the deluge of afflictions The Doue of Noah at her first flight from the Arke although shee mounted aloft and fetched many retires yet shee could finde no resting vntill shee returned againe to the Arke So the poore soule may flie where shee will but yet shee shall not haue any sure footing to rest except shee returne to the heauenly Arke let vs therefore be wise as Serpents and simple as Doues for as they being persecuted flie vnto the rockes so let vs in our calamities take our recourse to the rocke of Dauid Psal 18.2 neuer haue there bin holes in the rockes so open for the doue as the name of Iehouah for the righteous soules There are two renowmed places mentioned by Plinie Locris and Crotone where the plague was neuer as he writeth lib. 1. cap. 96. and without doubt many resorted thither but although we should flie at this day to Locris and Crotone if wee carrie within vs the plague of sinne the inward cause of the bodily contagion we haue no warrant to bee safegarded But me thinkes I heare a controuersie Obiection Many righteous haue fled to the name of the Lord and yet haue not beene safe from the deluge of the pestilence or from the snare of the hunter but thousands and thousands are fallen in former visitations yea some of the chosen of Israel Answer The answer is that they haue first obtained either that which they prayed for secondly or that which is better or thirdly that which is sufficient And the Lord heareth vs alwayes although alwayes he granteth not our petition this seemeth a Paradox and yet the trueth thereof is manifest for in steed of that we asked he giueth vs a better thing and a better place thou askest the earth saith Augustine and the Lord giueth thee heauen temporall life he giueth thee the eternal The Surgion that saweth off the arme or legge of the Patient who crieth for impatience apprehension he areth him Non secundū voluntatem sed sanitatē not according to his wil but according to his health so the Lord dealeth with his Patients 4. A place where they haue friends Fourthly to proceed men make choice of places where they haue their friends the children resort to their parents the parents to their children brethren to their brethren and one friend to another The name of the Lord is a place of refuge where we haue our bestfriends there we haue our Father our eldest brother Christ Iesus the holy Ghost our comforter and therefore Dauid in the time of Plague went to this comfortable place Experience hereof Anno 1625. In earthly places vnto which the sonnes of men resort either we haue no friends or they are farre off and therfore we seeke other or sometimes although we haue friends yet they will not receiue vs for feare of infection but in this holy temple and vpon this holy mountaine we are sure to finde at all times the aforesaid friends 5. A place accessible for all men Fiftly we haue regard to choose a place which is lawful for all men to come vnto which is not prohibited or forbidden by the Lord of the soyle and Magistrate of the place and where we know we shall be receiued This place of refuge is such accessible for all men for whosoeuer shall call on the name of the Lord shall be saued Ioel. 2.32 Neuer a citie of refuge so free for all manner of transgressions hither may come the King and the subiect the rich and the poore the learned and the vnlearned the merchant and the tradesman the sound and the sicke yea the infected with the plague In the time of infection it is not lawfull for them that dwell where the contagion reigneth to com vnto the Princes Court they are forbiddē by Proclamation to resort thither But the court of heauen is open for all men yea the for infected for they cannot infect the Court of heauen The King of heauen his proclamation the King of heauen hath made a Proclamation in the 50. Psal that we should resort thither the Prince of glory Iesus Christ who keepeth his residence there will not keepe vs backe If the Prince had made a Proclamation that the infected should resort to his court to bee healed who would not hasten thither It was not lawfull for all men to come to the inner Court of King Ahassuerus Esth 4. none might approach but they to whom hee held out his golden Scepter except he would die the death that was appointed for such as durst come neere no such kind of punishment is appointed for those that goe vnto the Courte of the King of heauen we may approach boldely to the throne of grace Heb. 4.16 the scepter of our King I meane not that yron scepter of his iustice but the golden of his mercie is euer held forth to man woman children bond or free stranger or Citizen infected or not infected whether they be called or not called and they all may safely approach I name not neither inward or outward court but euen to the throne of grace where the King himselfe sitteth and if there we craue of him I say not to the halfe of his Kingdome as Ahassuerus spake vnto Ester but to the whole it shall not bee denied vs. Feare of punishment

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

through the ayre But suffer'd Autumne in the Spring forlorne And ferall Cypresse now had cause to mourne Poppeyes themselues this time in death did sleepe And the Myrrhe-tree had reason here to weepe A funerall Perfume those gaudie flowers Which wont to make Ghirlonds for Paramours Mourn'd in their drouping brauery and spread The ground at their owne deaths as for the dead The Corne grew not as if it meant t'undoo Men not with Plague alone but Famine too Herbs Physicks Soueraignes here infected die And for themselues could finde no remedie The brute Beasts now which Nature to bestow The Excellence on Man did make with low Downe-looking Postures first did feele the rage Of th'Earth-borne Plague and died before their age The long-liu'd Hart this time to die began Before it reach'd vnto the age of Man The faithfull Spaniell by his death did trie The mischiefe of his well-nos'd Facultie And ranging with quicke Sent did soonest proue Th' infectious Malice of the Dogge aboue The lustie Steed scouring in 's Game apace Lights on Deaths Gole in middle of his Race The nimble Fowle as th' ayre it flyes around Flags his sick wings and sinkes vnto the ground Not long before to the remorselesse Skie In sillie Notes haue sung his Elegie The lucklesse Night-Rauens which vs'd to grone The death of others now might Dirge their owne The Snow-plum'd Swan as it did gently ride Vpon the siluer Streame sung forth and di'de Anon the Damp dares breake into the Walls Making a way by thousand Funerals Who can expresse th' astonishment and feare Which doth at entrance of a Plague appeare Euen so the fleeced Heard doth tremble when An Aburne Lyon hungry from his Den Breakes in among 'em then you may behold The pale-look'd Shepheard gaze vpon his Fold With helpelesse pitie the poore Lam-kins creepe Vnder their Dams the sillie trembling Sheepe Stand full of cold amazement at the sight Small hope for mercy and lesse hope in flight Expecting onely which of all shall scape The readie horror of the Lyons rape Other Diseases warning giue before That we may reckon and acquit the Score Of our sinnes Prodigalitie in this We scarce can be resolued whether 't is Sicknesse or Death it selfe so quicke it tries The strength of Nature so soone poore Man dies That many to repose in th' Euening lying Haue made their sleepe true kin to Death by dying Before the Morne Ah! who would then deferre A preparation for this Messenger Of bless'd or curs'd Eternitie What man Would still presume to sinne that knowes the span Of short vncertaine Life Yee gracious Powers That measure out the minutes and the houres Of this our wandring Pilgrimage restraine These sodaine slaughter-men or good God waine Vs from our sinnes that wee may neither feare The rape of Death nor couet to be here O curbe this raging Sicknesse which with sense Bereaues vs of the meanes of Penitence When a dire Phrensie seizeth on the Braine Full of resistlesse flame and full of paine That Madnesse which no cure can well appease Is but a Symptome vnto this Disease Our bloud all fire as if it did portend We were not here to stay but soone ascend When streames of sulphur through our veins do glide And scarce the sense of sorrow doth abide This time how miserable may we guesse Where want of sense is chiefest happinesse When the distracted Soule can scarce deuise How to supply the weakest Faculties Of the disturbed Body but presents Vnto the Eye strange obiects strange portents And antique shadowes when the feuerish rage Sets vs on Iourneyes oft and Pilgrimage And entertaines our wild and wandring sight With monstrous Land-schips able to affright A man in 's wits when the deceiued Eares Doe apprehend what ere the Fancie feares The grones of Ghosts and whispering of Sprites The silken tread of Faeries in the Nights The language of an ayrie Picture howles Of funerall Dogs and warnings of sad Owles The Tast distasteth all things and the same Is sweet and bitter when the inward flame Furres the swolne tongue the quick Feeling marr'd Knoweth no difference betweene soft and hard Such a confused Error doth distract The labouring senses so is the Fancie rackt By the dire sicknesse when from place to place The Bodie rolleth and would faine embrace Some Icie cooler but alas the heat Asswaging there ensues a Marble sweat 'Twixt Death and Nature wrestling then appeare Those deadly Characters which th'Ensigne beare Before approching Fate which notice giue None spotlesse die how euer they did liue A sicknesse comfortlesse when we doe feare To see those friends whom we doe loue most deare The Ministers Deuotion here doth sticke By leauing Visitation of the sicke Making the Seruice Booke imperfect when We see a crossed Doore as 't were a Den Of Serpents or a Prodigie we shun The poore distressed Habitation The Death as comfortlesse where not appeares One friend to shed some tender funerall teares Blacke Night 's the onely Mourner No sad Verse Nor solemne flowers doe decke the drearie Herse Some few old folke perhaps for many a yeere Who haue forgot to weepe attend the Beere Such whose dry age hath made most fit to keepe Th' infected without feare but not to weepe Whose kin to death made them not feare to die Whose deafenesse made them then fit companie Vnto the sicke when they were speechlesse growne A miserable Consolation But had you look'd about you might haue seene Death in each corner and the secret teene Of angry Destiny No sport dispels The mists of sorrow a sad silence dwels In all the streets and a pale terrour seizes Vpon their faces who had no Diseases So vsuall 't was before the morne to dye That when at Night two friends left company They would not say Good Night but thus alone God send 's a ioyfull Resurrection If two or three daies interpos'd betweene One friend by chance another friend had seene It was as strange and ioyfull as to some When a deare friend doth from the Indies come Throgh the nak'd town of death there was such plenty One Bell at once was faine to ring for twenty No Clocks were heard to strike vpon their Bels Cause nothing rung but death-lamenting Knels Strange that the Houres should faile to tell the Day When time to thousands ran so fast away Time was confus'd and kept at such a plight The Day to thousands now was made a Night Hundreds that neuer saw before but di'de At one same time in one same Graue abide That our weake Fancies if we did not hold It Profanation here to be too bold Might wonder what being strangers they would say To one another at the Iudgement Day Some by their feare to goe to Church debarr'd Anon are carryed dead vnto the Yard The Church-yards gron'd with too much death opprest And the Earth rests not ' cause so many rest And Churches now with too much buriall fed Fear'd they should haue no meeting but of Dead Death fell on death and men began to feare That men would want to carry forth the Beere The Bearers Keepers Sextons that remaine Surpasse in number all the towne againe Friends here kill'd friends womb-fellowes kill their Brothers Fathers their Sons and Daughters kill their Mothers By one another strange so many di'de And yet no murder here no Homicide A Mother great with Childe by the Plagues might Infects to death her childe not borne to light So killing that which yet ne're liu'd the wombe Of th'aliue Mother to th'dead Childe was tombe Where in the fleshy graue the still Babe lying Doth kill his mother by his owne first dying Her trauaile here on Earth she could not tend But finishes in heauen her Iournies end To others frolicke set vnto their meales Secure of Death slie Death vpon them steales And strikes among 'em so that thence in speed With heauy Cheere th' are borne the wormes to feed To some at worke to others at their play To thousands death makes a long Holy-day Death all conditions equally inuades Nor riches power nor beauty here perswades Old dye with young with women men the rage Of the dire Plague spares neither sex nor age Most powerfull Influence of ruling Starres Which with blinde darts kill more than bloudy Wars Resistlesse Famine greedy time or when The threatfull hand of tyrants striketh men Into pale terrour more than all diseases Ah happy he who heauen least displeases FINIS