Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	lord_n	speak_v	10,182	5	4.8194	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B01127	Salomon's pest-house, or tovver-royall. Newly re-edified and prepared to preserve Londoners with their families, and others, from the doubted deluge of the plague. Item, a laudable excercise [sic] 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 usefull and requisite for Gods people, men and women, of all estates and degrees, in these doubtfull dayes, whether troubled in body or minde, and whether Gods visitation of the plague increase or decrease. / By the reverend, learned and godly divine I.D. preacher of Gods word. ; Whereunto is added Mr. Holland's admonition, and Mr. Phaer's prescription for bodily physicke. Also London looke-backe: a description or representation of the great and memorable mortality ann. 1625. in heroicke matchlesse lines,.	I. D.; Holland, Henry, 1583-1650?	1636 (1636)	STC 6176.5; ESTC S91591	52,813	78

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 contagious 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 whose 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 erubaescat 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 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 fitteth 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

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 manner 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 east 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 lest 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 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

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 The warrant of the infected c. 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 But I heare the weake conscience obiect Obiection 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 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 sute 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 Fathe● That there ●s 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 our 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 tarde Goe farre off depart speedily returne slowly The same rules are to be obserued by the righteous 1 Longè First we must flie far 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 bodies 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

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 inglorious 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 4 Feruencie and zeale The fourth piece of houshold-stuffe is Reuerence deuotion 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 eares 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 wee 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 Christ Christians the wisedome of God it selfe in whom the Deitie dwelt bodily was content to forsake his wisedome and to be ordered and rectified by this squire of his Fathers will Father not my will but thine be fulfilled This is then the spirituall furniture which we must carry with vs if wee will goe to the name of Iehouah Prayer with these companions will returne laden with the sheaues of comfort and blisse from the plentifullest fields And by these it is manifested

that the righteous onely goe to this place the name of Iehouah is not like vnto the earthly places vnto which in the time of infection resort both good and bad The vngodly may make a shew to goe into it but yet they connot come thither for there is the spirit of prayer Zach. 12. which is giuen onely to them that bring with them this spirituall furniture As for weapons to safegard our selues wee neede none for this houshold-stuffe are spirituall weapons Ephes 6. This shall suffice for the Arke of Noah A trusty friend and seruant appointed by the Magistrate of heauen to aide the sicke in the time of Plague Now because the Ciuill Magistrate appointeth in euery Parish trustie men to aide the infected and to prouide them with necessaries Giue mee also leaue to shew vnto you beloued a trustie friend and seruant to ayde the sicke appointed by the Magistrate of heauen If yee are desirous to know who it is Prayer is his name Psal 50 Call vpon mee c. Dauid hath vsed this faithfull friend in the time of the plague he hath sent it as an Embassadour into the Court of heauen to sue for peace he sent not merites distrustfulnesse impatience or blasphemies but prayer the surest and effectuallest Embassadour happy for successe Wee are all desirous if the Lord visite vs with the rod of Dauid to haue some trustie and faithfull friend or seruant to keepe and ayde vs to dispatch our businesse to send here and there and to prouide vs with necessaries and wee make much of such that will assist vs in such a fearefull sicknesse Wee can haue no better seruant then King Dauids friend who hath many good qualities we desire in the time of plague a seruant or friend 1 Faithfull in whom wee finde these good qualities The qualities of this friend First Faithfulnesse for many haue beene robd by their keepers as experience teacheth Prayer is a messenger of especiall trust it wil trauaile with vs by day awake with vs by night it will not forsake vs by land by water in weale in woe liuing or dying it is our last friend and indissolublest companion Secondly 2 Quicke wee desire one quick of speed Prayer is able in a minute to mount aboue the Eagles of the skie into the heauen of heauens and is a chariot of fire bearing vs aloft into the presence of God to seeke his assistance hee knoweth to addresse himselfe in waies vnknowne in the stillest silence of the night till he come to the secrets and chamber of the Lord King Dauids Physician Thirdly wee seeke one who is willing and is not afraid 3 Willing for they are scarce to be found prayer is such a friend he is not afraid to be with thee neither the tediousnesse of the way or difficultie of the passage can hinder him from his purpose Fourthly 4 Learned we are desirous to haue one that can speake language which the Physician can vnderstand if need were to send him thither and who can prouide vs of necessaries such one is prayer for what language soeuer it speaketh the Physician of heauen can vnderstand it Fiftly one that is able to comfort vs in our distresse 5 A comforter such a comforter is praier it is the life of the soule if thou art perplexed with such griefe of heart as neither wine according to the aduice of Salomon nor strong drink can bring ease vnto thy spirit melting like waxe finding no comfort at all either in light or darkenesse pleasures or riches kinsfolkes or friends wishing with Iob 4. O that thou wouldest hide mee in the graue and keepe mee secret vntill thy wrath is past yet then this friend is our comfort hee will speake for vs vnto the Lord King Dauids Physician by this we may flie into the bosome of Gods mercies If any then be afflicted amongst you let him pray Iam. 5. The reason why we desire a friend with all these qualities is that he might both aide and prouide vs with all necessaries prayer is a friend who is able to dispatch all our businesse Desirest thou a Physitian in thy sicknes to cure thee send this friend praier to King Dauids Physician dwelling in heauen and he will bring him with him If thou needest physicke to heale thee and which is good for thy disease send prayer into heauen to fetch the hearbe of patience which groweth not in our owne garden If thou desirest necessaries for thy soule send him to the Lord he will fetch for thee all that thou wantest the bread of life that heauenly Manna the bloud of Christ the waters of mercy Needest thou a comforter send praier vnto the Lord and he wil bring with him the best comforter of the sicke the holy Ghost it is his name Iohn 14. he will not feare to come to thee as often the bodily Physician Lastly if we desire our friends to come and visite vs send prayer for them and they will come God the father God the sonne God the holy Ghost No friend then better then prayer There are some bad seruants of which we must take heed and as in the time of plague there are some bad seruants who robbe and bereaue the sick of that he hath so there are some wicked friends who will depriue vs of spirituall comforts if we be not ware of them First if we should vse the aide of merits and send them vp 1 Bad seruants Merites the starres in heauen would disdaine it that wee which dwell at the footstoole of God dare to presume so farre when the purest creatures in heauen are impure in his sight Ephes 6 4. Secondly if we send vp feare and distrustfulnesse 2 Feare the length of the way will tire them out they are as heauy and lumpish as gaddes of yron they will sinke to the ground before they come halfe way to the throne of saluation Thirdly if we send vp blasphemies and curses 3 Blasphemies all the creatures betwixt heauen and earth will band themselues against vs. The Sunne and Moone will raine downe bloud the fire hote burning coales and the ayre thunderbolts vpon our heads And therefore let vs not vse the ayde of these three bad seruants As prayer is a seruant to ayde the sicke so it is a trustie friend or seruant to keepe your housen and families O ye Londoners that are departed in the Citie yee vse the ayd and trust of others but they are not the best for they are mortall and corruptible exhort them therfore to vse this friend towards the Lord both for you for themselues for except the Lord build the house they labour in vaine that build it except the Lord keepe the citie the keeper waiteth in vaine saith Dauid Thus I haue shewen you that be at London beloued of God called to be Saints Salomons Pesthouse Psal 127.1 to enter in with your families I come now to you beloued that haue

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 Ecclu● 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 natum deorum Heare what that learned Father of euer blessed memorie Master Luther saith of this matter in his * De Peste in Wittebergs A●… 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 Ioal 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 hast vsed all the meanes before shewed for thy spirituall comfort and helpe thou must neglect no ordinance nor helpe of God in nature both for thy cure and preseruation The wicked indeed inuert and peruert this order as did Asa and therefore no meruell if they receiue often a curse insteed of a blessing for if Physicke giue them health of body their soules notwithstanding are neuer cured or made any better by their chasticements but they daily gather more strength to