Concerning the Plagues Infection — James Balmford

Concerning the Plagues Infection · James Balmford

A ſhort Dialogue concerning the Plagues infection.

Profeſſor.

SIR, I make bold to trouble you, and to deſire your reſolution in a point wherewith I finde the minds of manie honeſt men (better acquainted with the Scriptures than I am) much cumbred and perplexed: I cannot be quiet till I be reſolued; therefore pardon my boldneſſe I pray you.

Preacher.

Neighbour, you are very welcome: for I take you to be of that diſcretion, that you will not (as manie do) trouble your ſelfe and others with friuolous, or curious queſtions. And therefore if I were as able as willing, you ſhould not go away vnreſolued: but you ſhall hauehave mine opinion with all faithfulneſſe, and then iudge therof in the ſobrietie of wiſedome. Tell me then: What is the matter?

Prof.

May it pleaſe you: We heare your ſelfe, and other faithfull Preachers in this Citie, reproue ſuch as (for the cō fort of their ſoules) come to Church, either with plague ſores, or out of infected houſes. As alſo thoſe, that of charitie viſite ſuch as hauehave the plague, and accompanie the diſeaſed of that diſeaſe, vntounto the graue. In all which duties we thinke (with your fauor) that Preachers ſhould rather incourage then diſcourage vsus. Now becauſe I am vnderunder your miniſterie, and you hauehave publikely willed vsus to reſort to you for ſatisfaction, if we either vnderſtand not, or approue not any thing by you deliuered: I am bold to come and craue your ſatisfaction accordingly.

Preach.

You do well, & I thank you: for there be too many that runne counter in a contrarie courſe. For whereas they ſhould be ſwift to heare and ſlow to ſpeake,Iam. 1. 19. they hauehave heauie eares,E…a. 6. 10. and readie tongues to ſpeake euil of things they know not,2. Pet. 2. 12 and ſo ſcandalize (that is,Ro. 14. 13. ſtumble) themſelues and other, in hearing the word,1. Theſ. 2. 13. which is to be heard not as the words of men, but as indéed the word of God. But I pray you tell me, in what ſenſe, and for what reaſons hauehave you obſerued me and other Preachers to reproue the offendors you ſpeake of?

Prof.

Truely Sir, ſith you put me to it, I muſt acknowledge mine infirmitie: for aſſoone as I heare you or other begin to checke Pietie and Charitie, (ſo ſeeming to me) I am preſently ſo troubled, that I cannot vnderſtand, much leſſe rightly remember, what hath bene deliuered.

Preach.

If it be ſo with you, who profeſſe the obedience of faith, how is it with the rude multitude, whoſe imaginations are in no good ſort brought into captiuitie to the obedience of Chriſt? But we ſée the words of Chriſt fulfilled:Ioh. 8. 43. That we do not vnderſtand his talke, becauſe we cannot heare his word. Me thinkes, profeſſors ſhould attribute ſo much to their teachers, yea ſuch as they acknowledge to be faithfull, as to heare with the Athenians,Act. 17. 19. 20. 32. 11. and to examine with the Bereans. For doth the law of God iudge a man,Ioh. 7. 51. before it heare him? But truely ye preſume too farre in cenſuring your teachers, as thoſe that checke Pietie and Charitie. What? Is this Pietie, with an high hand to breake godly Orders of a gracious Prince ſet downe for preſeruation of life? Is this Charitie, preſumptuouſly to hazard the liues, God knoweth of how many? Is this either Pietie or Charitie, wilfully to runne our ſelues into mortall daunger?

Prof.

I am enforced of conſcience to confeſſe it to be a fault, that we hauehave preſumed to cenſure our teachers, and that ſo ſeuerely, before we well vnderſtood and humbly examined their doctrine: for by our deed we ſpeake that in Gods eares, which irreligious people, by word vttered to Ieremiah his face,Ier. 44 16. 17. viz. The word that thou haſt ſpoken vntounto vsus in the name of the Lord, we wil not heare it of thee; but we will do whatſoeuer goeth out of our owne mouth. But pardon me, and let me now with your patience intreate you to proue, not by mans pollicie, but by Gods word (according to your profeſſion) that Princes may inhibit, or forbid the works of Pietie and Charitie.

Preach.

Neighbour, you ſtill begge the queſtion, which is the common fallacie of the common ſort, who dote vponupon whatſoeuer commeth out of their owne mouth, as you ſaid. For it is in queſtion, whether the workes you cō mend, be the workes of Pietie & Charitie or no. But I will ſhew you by the word of God, that Princes both may and ought keepe from aſſemblies, ſuch as be no leſſe daungerous to them, thā one ſcabbed ſhéepe is to an whole flock, and reſtraine the whole and ſound frō vnneceſſarie running into eminent daunger. This I will do vponupon condition, that you will then ſhew me, what reaſons you hauehave to doubt of ſo cléere a truth, or obiect againſt any thing I hauehave ſaid, or ſhall ſay, that I may either ſatisfie you, or reforme mine own iudgement.

Prof.

If I do not ſo, my ſecond error will be worſe than the former: for then I ſhould be like them that pretended with proteſtation to be informed by Ieremiah, Ier. 42 56. & 43. 2. 3.but yet obeyed not his voyce, when it was againſt their mind: for the truth is, the longer we talke, the more I remember what is muttered by the common, and what obiected by the better ſort.

Preach.

VponUpon this condition I procéed, yet ſo, as not intending any large diſcourſe: for I néede not, ſpeaking to a profeſſour; and I would you ſhould hauehave time enough to propound al your doubts. In one word therefore conſider well this argument:Eſa. 4…. 23. 1. Tim. 2. 2 Kings and Quéenes ought to be nurcing fathers and nurcing mothers to the Church, ſo as that Gods people may leade a quiet and a peaceable life, in all godlineſſe and honeſtie. But this is an honeſt thing before God and men, that Kings ſhould (out of a fatherly care) preſerue their ſubiects from deſtruction, by infection, as wel as by the ſword.2. Sam. 24. 17. & 19. 9. As Dauid was no leſſe carefull for his people, when the Peſtilence raged, than valiant in defending them againſt their enemies. Againe, what other thing do ſundrie lawes and cuſtomes of Iſrael teach vsus?Leuit. 10. 9 10. Prieſts were forbidden to drinke wine or ſtrong drinke, that they might put difference betwéene the cleane and vncleane:Num. 5. 2. 45. 57. that eueryevery leaper and eueryevery one that had an iſſue, and whoſoeuer is defiled by the dead, ſhold be put out of the hoſt: that garments and houſes defiled by leproſie,Leu. 13 45. 57 & 14. ſhould be deſtroyed:Deut. 23. 12. 13. that eueryevery one to do the worke of nature, ſhould go out of the hoaſt:Luk. 7. 12. and that the dead were buried out of the citie.Ioh. 19 17. 41. Heb. 13. 12. What (I ſay) do theſe lawes and cuſtomes (well conſidered) teach vsus in their equity, but that Gods people ſhould be carefully preſerued from filthineſſe and contagion? Let vsus a litle better conſider the lawes of Lepers, as moſt nearely concerning vsus, and we ſhall find that they were not onelyonly to hauehave markes to be known by, but alſo to giuegive warning to companie approching,Leuit. 13. 45. by ſaying: I am vncleane, I am vncleane. Whereby it is euident, that Lepers ſhould ſhunne other, and other ſhould ſhun them. And it is as euident, that they were not to come into the houſe of God.2. Chro. 26. 20. 21. For a King being a Leper, was kept out thereof all the dayes of his life. Much more may Moſes (a Magiſtrate) ſhut Miriam (though his ſiſter) out of the hoaſt for 7.Numb. 12. 10. 14. dayes. But the plague is more daungerouſly contagious being mortall,Ezec. 34. 2. 8. then the Leproſie which is not mortall: therefore Princes and Magiſtrates (which are called ſheapheards) may and ought to be very carefull, to kéepe the ſound frō the infected, and the infected from the ſound, eſpecially in aſſemblies. As the ſheapheard is carefull to keepe ſcabbed ſhéepe from his flocke, and his flocke from ſcabbed ſhéepe. Let this ſuffice for this time: let me now heare your doubts.

Prof.

As king Agrippa ſaid vntounto Paul: Almoſt thou perſwadeſt me to become a Chriſtian, Act 26. 28.ſo I may ſay, you hauehave almoſt chaunged my mind. But yet for my promiſe ſake, and for further reſolution, I will propound certaine doubts: and will firſt begin with that which I know doth moſt trouble moſt men, eſpecially of the poorer ſort. To wit, they thinke it moſt extreame crueltie, to be barred from going abroad to ſeeke reliefe or maintenance for them and theirs, except they either had ſufficient of their owne, or their wants were ſupplied.

Preach.

I am of the ſame mind: for Lepers might go abroad to ſéeke reliefe:Luk. 17. 12. 13. but yet in ſuch ſort, as hath bene ſhewed. And ſo I could wiſh that our infected poore, ſith they muſt néeds go abroad, wold remēber y^e 10. Lepers, how they ſtood afar off, & lift vp their voyce, when they craued helpe of our Sauior: ſo they would go abroad in ſuch ſort as authoritie directeth: to wit, out of the moſt frequented way, and with a rod in their hand. I ſay with griefe (muſt needes) for if authoritie had regarded theſe things betimes, when there were but few infected houſes, they might hauehave bene well ſhut vp and prouided for, till they were cleanſed, either of their owne, or the common charges. But what ſay you to thoſe, who are not ſo poore, but that they may kéepe their houſes at their owne charges, till they be cleanſed?

Profeſſ.

They thinke it an hell to be ſo long ſhut vp from companie and their buſineſſe: the neglecting whereof is the decay of their ſtate.

Preach.

Indéed this impatiencie is the cauſe why ſo many ſmother the plague in themſelues and their families, ſo long as they can to the hazarding of life: but I aduiſe them to conſider the reſolution of Paul, which was, neuer to cate fleſh rather then he would offend his brother:1 Cor. 8. 13 much more ought they patiently to endure a litle reſtraint and loſſe, rather then to indanger the life of many.Gen. 4. 10. O bloud is a grieuous and crying ſinne!Pſal. 51. 14. and therefore Dauid would not drinke the water of the well of Beth-lehem though he longed for it,2. Sam. 23. 15, 16, 17. becauſe it was gotten with the ieopardy of liues, but called it blood. Let them beléeue that God is able to giuegive them more then they looſe by following his direction.… 5.9 … Let them know what this is: I will hauehave merciemercy, and not ſacrifice. Rom. 8. 25.Let them ſhew their faith by patience. For he that beléeueth, maketh no haſt,Eſa. 28. 16. & 30. 15. being aſſured of Gods promiſe: that in quietnes and confidence ſhall be their ſtrength. Let them imitate Moſes and Aaron, Numb. 12: 12, &c.who were as haſtie in behalf of their ſiſter Miriam, but yet were perſwaded by God to ſhut her out of the hoſt ſeuen dayes. Thus much for theſe goers abroad. But what ſay you now for thoſe that come to Church, in whoſe behalfe you ſéemed much affected at the firſt.

Profeſſ.

I was indeed affected as I ſeemed: but that which you hauehave ſaid to goers abroade, belonging for the moſt part to commers to Church, hath ſtopped my mouth: and the rather becauſe I remember the King, who was kept from the Temple,2. Chro. 26. 20, 21. whiles he liued, for the Leproſie. Why then (thinke I) ſhould not the infected with the Plague be content to forbeare for a while, ſith in the Plague they vſually mend or end in ſhort time?

Preach.

God be praiſed, for now you vnderſtand and remember well, I hauehave therefore the leſſe to ſay: only this, touching the comfort of ſoule, which they deſire by comming to Church. I pray them examine what true comfort they can hauehave, when they conſider that they are more dangerous than they who go abroad. For in the Church they ſit by it, and that in a throng and heat: whereas if they humble themſelues vnderunder Gods hand, and tarie at home, though taking it as a part of their croſſe that they kéep ſo long from the Church; I doubt not but that they ſhall find God (who turneth his childrens bed in time of ſickneſſe) as a ſanctuary to them.Pſal. 41 3. And this I further ſay,Ezec. 11. 16. that he rather is in the aſſembly of ſaints,1. Cor. 5. 4. who is there in ſpirit, though abſent in body;Eſa. 29. 13. then he that is preſent in body, but abſent in ſpirit.

Profeſſ.

All this (as I vnderſtand) concernes ſuch as being infected themſelues, do yet come to Church. But what ſay you to thoſe who hauehave ſpacious houſes, ſo as they come not neere the ſicke of their family, and be ſound themſelues: may not they come to Church as well as thoſe, betweene whom and the infected there is but a wall?

Preach.

They may, as I am perſwaded. But all things are not expedient which are lawfull.1. Cor. 10. 23. 24. For many too fooliſhly fearefull (another extremitie of this time, as generall and daungerous, as Preſumption) knowing their houſes to be infected, wil verily ſuppoſe that they hauehave béene about the ſicke, and that the plague is in their garments; and therefore if it fal out ſo that they ſit together, their fearefull conceipt may bréede the Plague.

Profeſſ.

O ſir, are you of that mind, that the Plague may be in a garment, and the partie not ſicke; and that one may take the Plague onelyonly with feare, and do you beare with ſuch a conceipt?

Preach.

No, I do not. But I déeme them guiltie of their owne bane, who take it with ſuch a conceipt. And yet I thinke eueryevery charitable Chriſtian will grieue at the heart, that he ſhould be the occaſion of ſuch a fright, and could wiſh that he had rather béen from the church a monethmonth, eſpecially being in ſome ſort Gods priſoner, and the affrighted hauing likelyhoods that either he or his garment might be infected. That a garment may be infected, and the Plague taken onelyonly by feare, experience and reaſon do make manifeſt. Concerning the former, it hath béene proued that clothes of infected perſons layed vp and not well ayred, being opened though a yéere or more after, hauehave inſtantly renewed y^e Plague. Againe, we perceiue by the ſmell that garments wil retaine the ſent of Wormewood or muſke for a long time: the cauſe is not in the ſent by it ſelfe conſidered, but in the ayre which is the ſubiect of the ſent. The plague in a garment is a poyſoned aire (being according to the nature thereof called by the learned the Death of the ayre) procéeding from the partie infected, and infecting the garment, though not perceiued by ſmell: as the open, cléere and wholeſome ayre of the heauens is healthfull for the body, though not perceiued by ſmell.Lev. 13. 51. & 14. 46. 47 Laſtly, leproſie infecteth garments: and he that ſléepeth or eateth in an houſe, ſhut vp for leproſie, muſt waſh his clothes: which argueth that infection may be by the ayre, ſith a man may eate in the houſe, and not touch the walles infected. If Leproſie be ſo contagious, much more the Plague, which is a ſtronger poyſon, becauſe it infecteth and killeth.

Profeſſ.

This is more then euer I heard and conſidered, and I think it reaſonable: but I cannot conceiue how the garment can be infected, and yet the perſon that weareth it eſcape the Plague.

Preach.

I will ſhew you that in a word. Do you not conſider that either the infection may be but weake, or the party of a ſtrong and healthfull conſtitution. Cinders will not ſet fuell on fire ſo ſoone as burning coles: neither will gréene wood be ſo ſoone kindled as chips and drie deale-boord.

Profeſſ.

I now ſee and in ſome ſort aſſent to your opinion: proceed therefore I pray you to giuegive reaſons why by onelyonly feare a man may be infected with the Plague.

Preach.

The ſpirit of a man will ſuſtaine his infirmities: Pro. 18. 14. & 4. 23.but a wounded ſpirit, who can beare it? ſaith Salomon. By ſpirit here is meant a comfortable heart, which animateth a man in all troubles: but if that fayle, hée is ſoone ouerthrowne. From the heart procéed (as Phiſitions ſay) vitall ſpirits, whereby man is made actiue and couragious. If they by feare be inforced to retire inward, the outward parts be left infirme: as may appeare by the paleneſſe and trembling of one in great feare, ſo that as enemies eaſily ſcale the walles of a towne abandoned by ſouldiers: ſo the Plague (eſpecially in a ſeaſon diſpoſed to infection) doth find readie paſſage into the outward parts of a man, deſtitute by feare of the vitall ſpirits which ſhould correct y^e ſame.Mat. 9. 22. & 13. 58. Againe, as faith maketh vsus partakers of Gods helping hand, ſo vnbeléefe depriueth vsus thereof:Pro. 10. 24. & feare (aduerſarie to faith) pulleth to the wicked the euill which he feareth.

Profeſſ.

By this conference I hauehave learned to feare more then I hauehave done, and yet to take heed of feare: to feare becauſe the plague may be caried about in garments, and therefore may infect me, keeping company with one that is cōuerſant with the infected, I being peraduenture not of ſo ſtrong a conſtitutiō as the party. To take heede of feare, leſt I be guiltie of mine owne bane.

Preach.

Your collection is good, eſpecially if you remember the diſtinction of feare in that ſence which I hauehave often taught it: to wit, Feare is contrary either to Security,Phil. 2. 12. 13. and ſo it may be called Héedfulneſſe, or to Faith, and ſo it is couſin germain to Deſpaire.Mar. 4. 40. But hoping that now you ſee our doctrine againſt vnruly and vncharitable going abroad of the infécted, either in perſon or garments, not to be a checke to Pietie and Charitie, I pray you tell me, what you can ſay for vnneceſſarie and deſperate running to the ſicke and buried of the Plague?

Profeſſ.

What? I tell you (be it without offence) that many maruell (I will not ſay, cry out) that Preachers, who ſhould be examples of louelove and faith in viſiting the ſick according to their office,1. Tim. 4. 12. do yet ſo flatly ſpeake againſt the expreſſe words of Chriſt. For doth not he ſay:Mat. 25. 36, 43. That we ſhall be iudged at the laſt day, according to our workes of charity, and amongſt the reſt, our viſiting, or not viſiting the ſicke?

Preach.

O neighbour you now lay on loade! I muſt therefore eaſe (a litle) the ſhoulders of Preachers whom you charge heauily, for not viſiting the ſick of the Plague; before I can nimbly encounter your maine obiection. Surely ye Profeſſours, who ſo vrge this pretended dutie, are farre from the louing care and kindneſſe of the Iſraelites, who would not ſuffer Dauid to hazard himſelfe in battell,2. Sam 18. 3. &. 21. 17. leſt if he, being woorth tenne thouſand of them, were ſlaine, and the light of Iſrael ſhould be put out. Againe, ye forget that Chriſt ſaid to him that deſired to burie his father:Mat. 8. 21. 22. Follow thou me, let the dead burie their dead. If ye did conſider this well, you could not but thinke, that as Paule ſaid,1. Cor. 1. 17 Chriſt ſent me not to baptize but to preach: ſo Preachers may ſay: Chriſt hath ſent vsus not to viſite the ſicke, but to preach, and thereupon cō clude; that the leſſe dutie (if a dutie) eſpecially being daungerous, muſt giuegive place to the greater, and the viſiting of a few ſicke and leſſe capable of inſtruction, muſt giuegive place to the teaching of the whole congregation, and more capable of doctrine and comfort. Now if they viſite eueryevery one that is ſicke, how can they attend vntounto reading, and follow Chriſt in the moſt proper and neceſſarie worke of the miniſterie?1. Tim. 4. 13. 15. 16. Luk. 10. 42 Laſtly, I ſée not (but herein I humbly ſubmit mine opinion to the Church) that viſiting the ſicke is a proper dutie of a Miniſter, as he is a Miniſter. For as none can ordaine officers in the Church but Chriſt,Eph. 4. 8. 11 Mat. 28. 18. 19. ſo none (as I am perſwaded) can preſcribe duties to thoſe officers,1. Cor. 12. 5. 8. but Chriſt. But I cannot find where Chriſt preſcribeth viſiting of the ſicke, as a Miniſters dutie. If not Chriſt, why ſhould any ſurcharge Miniſters, and the rather becauſe they are not (no not the beſt) ſufficient for duties preſcribed?2. Cor. 2. 16 Act. 6. 1. 2. 3. 4. Did not the Apoſtles pronounce it an vnmeet thing to be hindred from giuing themſelues continually to prayer, and to the miniſtration of the word, by miniſtring to the poore, and therefore put ouer that duty to ſpeciall men? If the Apoſtles extraordinarily aſſiſted, by the Spirit, both with gifts and bleſſing, caſt off an impertinent burthen (yea ſuch an one as is no leſſe neceſſarie then viſiting.) Alas, why ſhould Miniſters, who néede all helpes (as much reading, diligent conference, and frequent meditation,) be further charged than they are by Chriſt? Indéed I confeſſe that a Miniſter ought (as you ſaid) to be an example of all good workes,Eſa 50. 4. eſpecially of that as being the fitteſt man to ſatisfie the doubtfull conſcience, to humble the ſtubburne heart, and to comfort the wounded ſpirit.

Profeſſ.

I neuer heard this matter doubted of before. But (I pray you Sir) doth not Iames ſay:Iam. 5. 14. Is any ſicke among you, let him call for the Elders of the Church? Doth he not vnderſtand Miniſters by Elders? If ſo, doth not this place proue plainely, that it is a Miniſters dutie to viſite the ſicke?

Preach.

I ſay not but that it is a Miniſters dutie to viſite the ſicke, for example ſake: and as he is more able to do good than other, but not as he is Miniſter. I graunt alſo, that long ſince the ſame doctrine from this place hath bene gathered, which you now apprehend. So as vponupon the ſame, Papiſtes hauehave grounded their baſtard Sacrament of Extreame vnction. Ioh. 7. 49. Ier. 44. 16. 17.Which taken away, the curſed people (which know not the law) neither care to know it (being euer addicted to ſuperſtitious vanities) muſt néedes (forſooth) in ſtead thereof, hauehave a Miniſter to viſite their ſicke, though they be more then halfe dead. As in ſtead of Dirgies and Trentals, they muſt hauehave funerall Sermons for faſhion ſake. Thus the holy Miniſtery, and moſt glorious name of God muſt be abuſed and taken in vaine, by following the vaine humour of arrogant Folly, which neuer cared for Miniſters, or Sermons (as al ought to hauehave done) in time of health. I graunt that ſome Profeſſors (for all this Plague, whereby humours (I trow) ſhould be mortified) hauehave a mind, that funerall Sermons attend their credit. So ſtrōg a temptation is the Pride of life incouraged by Cuſtome. But to come to the duplicate page duplicate page point: this place of Iames doth not proue, y^t it is the proper dutie of a Miniſter to viſite the ſicke. For the Elders were ſent for to heale the ſicke by prayer and oyle, according to that miraculous grace which was then beſtowed vponupon them,Mar. 6. 13. for confirmation of the Word: ſo that I am of your mind, that teaching Elders be here vnderſtood. Which gift diſcontinuing, this Canon is annulled: ſo that in time of Peſtilence, it is abſurdly concluded: that becauſe Iames inioyned Miniſters to go to heale the ſicke, therefore Miniſters muſt vponupon eueryevery call aduenture their liues, by viſiting the ſick of the plague. Againe, if it be the proper dutie of Miniſters to viſite the ſicke, as it was the proper gift of Elders, for confirmation of the word, to heale with oyle, then none muſt viſite the ſicke but Miniſters,Heb. 5. 4. 2. Chor. 26. 16. 17. 18. 19. as none muſt miniſter the Sacraments (which properly belong to their function) but they. Laſtly, this word, Elders in the plurall number, putteth me in mind, that Miniſters were in the primitiue Church, aſſiſted with other Elders,1. Tim. 5. 17. Act. 6. 2. 3. Rom. 12. 7. 8. (for there were two ſorts of Elders) who looked to the manners of people, and with Deacons who looked to the poore, that they themſelues might attend their ſtudie, prayer, preaching, and the Sacraments. Why then ſhould we thinke, that viſiting the ſicke, was laid vponupon them as a dutie properly pertaining to their miniſterie? But rather that Elders by ſpirituall comfort, and Deacons by outward reliefe viſited the ſicke as there was néed: ſo that the Miniſter was not troubled but in extraordinarie neceſſitie. As when none but he could ſatisfie the deſpairefull conſcience, or mind doubtfull in a fundamentall errour, of one likely (otherwiſe) to die out of the faith. In which caſe, I thinke a Miniſter ought to hazard his life. My reaſon is: It is the reueiled will of God that he muſt ſaue a loſt ſhéepe:Ezec. 34. 2. 4. but it is Gods ſecret, whether he ſhall be infected. And the rather becauſe of the promiſe made to him that walketh in his way.Pſal. 91. 10. 11. The premiſes conſidered touching ordinarie viſitation, thus I conclude, that as Miniſters are exemplarily (but not as Miniſters) to releeue the poore, according to their abilitie, and where they hauehave ſome ſpeciall calling: ſo they are exemplarily (but not as Miniſters) to viſite the ſicke, according to their leyſure, and where they hauehave ſome ſpeciall calling.

Profeſſ.

I know not whether I ſhould be glad or ſad, for drawing from you ſo probable, and (it may be) a profitable diſcourſe: but I will ſuſpend my iudgement, ſith you ſubmit your opinion to the cenſure of the Church, and proceede (with your fauour) to require the iuſtifying of that vncharitable doctrine (ſo ſeeming) againſt viſiting the ſicke of the Plague, and ſo contrarie to Chriſt his iudgement, as hath bene ſhewed.Pag. 17.

Preach.

But hauehave you ſhewed that the plague is expreſſed? And hauehave you neuer heard, that there be few rules ſo generall, but they admit ſome exception? By the ſame iudgement priſoners are to be viſited, and yet none were bound in conſcience to go into the dungeon there perſonally to viſit Ieremy, Ier. 38. 6.though he were the Lords prophet. Againe, you vtterly miſtake the point: for the queſtion is not whether the ſick of the Plague are to be viſited; which God forbid that any Preacher ſhould gaineſay: but whether they are to be ſo viſited and with ſuch reſort, as other ſicke of diſeaſes not contagious. Laſtly, in the place ſo much vrged, Chriſt doth not neceſſarily require perſonall viſitation (though that alſo be comfortable in caſes conuenient, and ſo required accordingly) but real, that is, by reléefe, either brought,Mat. 25. 44. ſent or procured: for in the 44. verſe of that chapter you may find, Miniſtring to Chriſt vſed, for all other workes of Charitie before ſpecified. Whereby it is manifeſt, that Chriſt requireth not ſo much perſonall viſiting, as charitable miniſtring to the neceſſitie of the ſick. Of all other, Princes and Magiſtrates (who are foſter-fathers and ſhepheards) are to viſite the ſicke. But who will ſay they are to do it in perſon, and not rather by a faithfull care, that the ſicke of the Plague be wel prouided for.

Profeſſ.

But how can the ſicke be wel prouided for, if none do perſonally attend them? and if none be bound in conſcience perſonally to viſite, how ſhall they be attended?

Preach.

All this is true. But huſbands and wiues, parents and childrē, maſters and ſeruants, neare neighbors and deare friends, are mutually to attend each other: if otherwiſe conuenient attendance cannot be procured.

Profeſſ.

Why do you adde this condition?

Preach.

Becauſe life is precious:2. Kin. 1. 14. Deuter. 22. 6, 7, 8. ſo that we muſt not deſtroy the dam with the yong: and therfore ſéeing the plague ſwéepeth where it findeth many together, life ought to be preſerued with as much care as may be, by ſeparating the ſound from the infected, except there be neceſſary cauſe of the ſound, or ſome of their attendance or repaire. Moreouer, it may be that the ſound, or ſome of thē, be profitable members in the Church, or common wealth: now the more hope there is of good by them, the more care there ought to be of their preſeruation; according to the peoples care for the ſafetie of Dauid, before ſpoken of.

Profeſſ.

In my conſcience this ſeemes to be very true: but I pray you tel me what you think of them who ſend their ſeruants vntounto the Peſt-houſe.

Preach.

Right wel: eſpecially if they want conuenient roome & other means at home: for I vnderſtand of the Cities right honorable and chriſtian prouiſiō for that houſe: I know diuers there wel vſed, and thence well returned: and it is extant in print, that when there were buried in and about London 3385. in one wéek, yet of all peſtred in that houſe there were buried but ſix. And therfore I condemne thoſe that raiſed a ſlander vponupon that houſe, holding them as deſpiſers of gouernment,Iud. 8. and wicked ill ſpeakers of them that are in authoritie.

Prof.

If you conuerſed amongſt people as I do, and muſt do, I know your ſpirit would be griued to ſee how ready they be to lay hold on eueryevery light occaſion and falſe report, to ſpeake their wicked pleaſure of Gouernors. O that they would conſider the example you lately in a Sermon vrged of a plague kindled amongſt the Iſraelites,Numb. 16. 41. 46. for charging Moſes and Aaron with killing Corah and his rebellious complices. Well, God amend vsus all, and giuegive vsus grace to humble our ſelues vnderunder this his heauie hand, that we may be raiſed again and comforted,Pſal. 90. 15. according to the dayes he hath afflicted vsus. Now I ſpeake of cōfort (that we may go on with the main matter) I wold know (if it might be without offence) whether you would hauehave thoſe pittifull creatures that are tormēted with the plague, to want the comfort, which they may take by the very preſence of their good neighbors & friends, much more by their comfortable words?

Preach.

O neighbour! I wiſh them all true comfort of body and mind, the Lord knoweth, and I graunt that the very preſence of thoſe we louelove, is very comfortable in time of ſickneſſe: but yet I aduiſe all viſited with that deadly and contagious diſeaſe, to manifeſt their mortification from vnneceſſarie deſires, & their charitable louelove to their friends, by not deſiring them to come into far greater daunger than their preſence can do good, without neceſſarie cauſe.2. Sam. 23. 15, 16, 17. And let them remember how Dauid refuſed that water which was gotten with ieopardie of life, and called it bloud, though he had longed for it, & the daunger was paſt. As for comfortable words, I likewiſe acknowledge their ſpeciall vſe: but before I anſwer that point, let vsus conſider how needfull it is (eſpecially in time of mortality) to hide in their hearts the word of life, leſt wée be iuſtly puniſhed with want of comfortable words, when we moſt need them: according to that of Amos, Amos. 8. 5. 11, 12.where a famin of the word is threatned to deſpiſers of the Sabboth, and that at ſuch a time, when to find the word, they would run from the Eaſt to the Weſt. Now to the point. Sith all ſickneſſe (eſpecially the plague, vntill the worſt be paſt, when cōfortable words are not vſually in great requeſt) maketh vsus vnfit for long & learned diſcourſes, & therfore ſhort ſentēces may (through Gods bleſſing) do much good: whereby attendants & friēds, repairing for neceſſary cauſes, may ſufficiently comfort the afflicted, according to that which is required by the Apoſtle, in Theſſ. 4. 18. except there be extraordinary néede of reſolution or conſolation, whereof I hauehave ſpoken before.Ioh. 14. 26. Again, the Spirit of God is called a Comforter, becauſe he bringeth the words of Chriſt vntounto remembrance: and that eſpecially in time of néed, as when we iuſtifie wiſedome before authoritie,Luk. 12. 12. ſo when we are ſick. For when the outward man periſheth,2. Cor. 4. 16 the inward man is renewed: ſo that we often heare, not onelyonly men but euen children alſo, ſpeake diuinely and admirably in their ſickneſſe. We may the rather make account of this holy aſſiſtance, if we follow Chriſt his counſel in laying vp his words in our hearts,Luk. 21. 14. & 11. 13. and praying for the holy Ghoſt. All the premiſes conſtdered, I hope that you are now of my mind, touching the reſtraint, as of the infected from the ſound, ſo of the ſound from the infected.

Profeſſ.

Indeede I confeſſe that your probable diſcourſes hauehave won (I know not how) a certaine inclination to your opinion, but yet I muſt ſuſpend my reſolution, till you hauehave anſwered certain obiections againſt the maine grounds of your opinion: but before I come to them, let me hauehave but one word with you about buriall. I ſay but one word: for if thoſe that are infected in perſon or garment, are to keep from Church for a time conuenient: and if friends are to forbeare reſorting to friends ſicke of the Plague, except they hauehave neceſſary cauſe, then I may (of my felfe) conclude, that we are not to throng after infected corpſes (which hauehave no good thereby) without ſome reaſonable cauſe. That one word (I ſpake of) is this, I would gladly know (if I may obtaine that fauour) your iudgement, concerning the direction of authoritie, that but ſixe perſons, beſides the Miniſter, Clerke and bearers, ſhould accompany infected corpſes.

Preach.

I dare not preſume to iudge of the determinations of authoritie without ſufficiēt reaſon, which I want in this caſe: but rather I am perſwaded (according to that I am commaunded by theſe words, Honor thy father and mother) Ex. 20. 12.to indge the beſt, and take it as an argument, that authoritie careth more for the liuing then for the dead, their pompe ſo dangerous in theſe times and not neceſſary, as wiſe men thinke. But mine own opinion is this I could wiſh y^e friends of the diſeaſed would reſpect the preſeruation of life more than complements of buriall. But I vtterly miſlike that infected perſons ſhould thruſt into the throng, and it grieueth me to heare how the poorer ſort, yea women with yong children, will flocke to burials, and (which is worſe) ſtand (of purpoſe) ouer open graues, where ſundry are buried together, that (forſooth) all the world may ſee that they feare not the Plague. This peruerſe courſe of too too many, in doing that which authority forbiddeth, and deſpiſing that which authoritie commandeth, to wit, faſting and praier, occaſioneth me to obſerue a notable proportion betwéene y^e plague & the wickednes of this time: by which proportion, God ſéemeth to teach men to ſay in their hearts, we would not be ruled, neither by reaſon nor authority, therefore are ſo many, as it were diſtracted in their ſickneſſe, and by no meanes to be ruled: ſo that ſome leape out of the windowes, and ſome runne into y^e Thames. As the rough ſpéeches of Ioſeph cauſed his brethren to ſay:Gen. 42. 7. 21. As we would not heare Ioſeph, ſo this man will not heare vsus. I rather obſerue this proportion betwéene the vnrulineſſe of our ſinne, and the vnrulineſſe of this ſickneſſe, becauſe I find in the Scriptures, that the Plague was eſpecially threatened againſt, and inflicted vponupon wilfull offendors. At your leyſure conſider theſe places. Leuit. 26. 23, 24, 25. Num. 14. 37. and 16. 41, 45, 46. 2. Sam. 24. 1, 2, 3, 4, 15. and you will perceiue as much. But now let me heare one of your obiections againſt the grounds of mine opinion.

Prof.

The ground whereon you build your opinion, of ſeparating the ſound from the infected, is the law of Lepers. Which (vnderunder your correction) ſeemeth to be no rocke, but a ſand, becauſe that law was meerely ceremoniall.

Prea.

Nay Sir, my ground is the mortall contagion of the Peſtilence, which we call the Plague. Indeed I receiue confirmation from the law of Lepers. For thus I reaſon: If ſuch care is to be had of infection which is not mortall, much more of y^e Plagues infection which is mortall. And this argument holdeth good, your obiection notwithſtanding. For the lawes of ſeparating women in time of their flowers,Leuit. 15. 24. & 17. 18 15. and not eating ſtrangled beaſts, were ceremoniall: but yet huſbands are now to forbeare the act of matrimonie in that time, and all are to take héede how they eate of ſtrangled fleſh, and both are to be héeded in naturall conſideration of bodily hurt, which is ſtill to be feared, in ſuch copulation and eating. So Leproſie is ſtill infectiue, as experience ſheweth: if now, why not then, notwithſtanding the lawe of Lepers was ceremoniall? And the rather becauſe in Sacraments and ceremonies, there muſt be a reſemblauce betwéene the ſigne and the thing ſignified: ſo that, as we obiect againſt Tranſſubſtantiation, and ſay: If the ſubſtance of bread and wine be taken away by conſecration, how can there be bodily nouriſhment? if no nouriſhment, how can our ſpirituall féeding be reſembled? So I ſay to you, If in the Leproſie there were no infection, how could the contagion of ſinne be ſignified?

Prof.

I graunt that in Leproſie there was ſomewhat to ſignifie a ſinne to be ſhunned. But that was Pollution, not Infection. For vponupon occaſion of this queſtion,Leuit. 14. & 15. I hauehave read both the Chapters cō cerning Leproſie, and find them ſtill mention Vncleaneneſſe, and neuer Infection. Againe, if the Leproſie were infectiue, how chaunced it that the Prieſtes, who ſo often viewed the Lepers, were neuer infected?

Preach.

Do not you conſider, that though all vncleaneneſſe be not infectiue, yet all infection is vncleane, and therefore you might hauehave vnderſtood Infection as well as any other Pollution, by the word Vncleaneneſſe. And though you find not the very word Infection, yet you may find enough to make it euident, that the Leproſie is infectiue.Leuit. 13. 8 51. For it was not to be pronounced Leproſie, except it were found ſpreading and fretting as a Canker,2. Tim. 2. 16. 17. or Gangrene in a mans bodie. And why was the Leper to couer his lips, and to to cry,Leu. 13. 45. I am vncleane, I am vncleane, but to giuegive warning, that none ſhold come within the infection of his breath? As for the Prieſtes eſcape, that is to be attributed to the prouidence of God, who ſet him on worke.Ier. 1. 18, 19 Act. 18 9, 10. As he promiſed to preſerue Ieremy and Paule for that cauſe.

Prof.

If my memorie faile me not, I hauehave heard you ſay, that the ceaſſing of Man,Ioſ. 5. 11. 12 preſently after the children of Iſrael had eaten of the corne of the land of promiſe, teacheth vsus not to depend vponupon extraordinarie meanes (viz. Miracles and ſuch like) when we may enioy ordinarie. So I thinke it may be ſaid, we are not to ſuppoſe the extraordinarie prouidence of God, in preſeruing Prieſts viewing the Lepers, where we may find an ordinarie, to wit, their not touching of Lepers, whereby they might be defiled.

Preach.

How find you that to be the cauſe? Sith you find not in both your Chapters Touching ſpoken of.Leu. 15. 5: 7, 19, 21. Whereas in the next Chapter you find Pollution communicated by touching and not otherwiſe in the vncleanneſſe of a man by fluxe of ſéed, and of a woman by iſſue of flowers. Nay in this caſe of of Leproſie,Verſ. 14. 37 46. a man is become vncleane, by going into an houſe ſhut vp for Leproſie in the wals, which he néed not to touch, as hath bene ſaid.Pag. 14. So that if you conſider your two Chapters well, it may rather appeare to you, that as the infection of the Plague, ſo of the Leproſie was communicated by the ayre, and not onelyonly by touching. But ſuppoſe that Pollution not Infection, were the cauſe that cleane men ſhould ſhunne vncleane Lepers, leſt they ſhould be defiled, not infected; yet this makes for my purpoſe. For if. Pollution be to be ſhunned, much more Infection, and that deadly.

Profeſſ.

I ſee I muſt either depart not fully ſatisfied, or come to a point which I hauehave hitherto auoyded, becauſe I wold not offend you, whom I hauehave heard ſo carneſt againſt it, ſo as you hauehave pronounced it to be a bloudie errour, to wit, It is ſtiffely maintained by no ſmall number of people, that the Plague is not contagious.

Preach.

I graunt that mo than a good many do more ſtiffely than wiſely maintaine that bloudie error, ſo I will call it againe and againe. For moſt of that many do wilfully maintaine that opinion, becauſe they cannot abide to be Gods priſoners. It is a death to be out of companie, and they had rather indanger a thouſand liues, than want any part of their pleaſure or profite. As may appeare by the diſcoured courſe of many, who hold the Plague to be infectiue, while they and theirs be wel: but when they or theirs be infected; thē (forſooth) the Plague is not infectiue. So their reaſon followeth and is framed to their will, and not their will followeth reaſon to be ruled thereby. But me thinkes eueryevery reaſonable man ſhould ſay to his owne ſoule: O let me be ſure mine opinion touching the ininfection of the Plague (whether negatiue or affirmatiue) be vndoubtedly true, leſt by maintaining an error, in a caſe and time of ſo great mortalitie and vnſpeakeable miſeries, I do infinite hurt. For if it be true that the Plague is contagious, then of neceſſitie, he that maintaineth the contrarie, is guiltie of the bloud of ſo many, as are incouraged by his opinion to runne into daunger. On the other ſide, if the Plague be not contagious, then he that maintaineth the contrarie, is guiltie of all the wants and miſeries of ſo many as want conuenient reliefe, not miniſtred for feare of contagion, apprehended by the maintenance of his opinion. But neighbour, I wonder that any ſhould deny the Plague to be contagious againſt ſo generall and wofull experience. Do not the botches, blains and ſpots (called Gods tokens) accompanied with rauing and death, argue a ſtraunger infection, then that of the Leproſie, to be iudged by botches and ſpots? Doth not the ordinarie experience of laying liue Pigeons to plague ſores, and taking them preſently dead away, and that one after another, demonſtrate mortall infection? In that the Plague rageth and raigneth eſpecially amongſt the younger ſort, and ſuch as do not greatly regard cleane and ſwéete kéeping, and where many are peſtred together in alleyes or houſes: is not this an argument of infection? Thouſandes can directly tell, where, when, and of whom they tooke the Plague. Doth not all this make it more then manifeſt, that the Plague is contagious? All Magiſtrates, all Diuines, all Phiſitians, all learned men, and all wiſe men, in all ages, hauehave held the Plague to be contagious. Dare any but blind bayard, be ſo impudent to deny it, without ſuch reaſons, as may ſway againſt ſo great experience, and ſo great authoritie? If you hauehave any ſuch, I pray you let me heare them.

Profeſſ.

That I hauehave any ſuch I cannot ſay, in regard of the weaknes of myiudgment, as alſo of the probabilitie (at leaſt) of that I hauehave heard already ſpoken to the contrary: but ſuch as they be (if it pleaſe you) I will bring them out, humbly deſiring your anſwers. The firſt, is thus vrged with open mouth: This opinion of infection doeth vtterly ouerthrow charitie towards the viſited by the plague, being the cauſe, why they by whoſe meanes the ſick and ſound are eſpecially to be prouided for, do runne away, viz. Magiſtrates, Miniſters, (ſuch I meane as indeed were neuer faithfull, for (bleſſed be God) many faithful remaine) Phiſitians and rich men: and why ſo many be thruſt out of doores, periſh in town and field for want of help, and are ſo cruelly vſed by country people: ſo that it is a very countermaund to Chriſt his iudgement concerning viſitation of the ſicke.Pag. 24, 25, 26. 27. Pag. 7, 8, & 34. But by that which hath bin ſaid, and by gathering from the laſt point we talked of, that the preciſe commaundement touching Lepers to be ſeparated from Church and companie, was no hinderance to their viſitation, but that they were to be miniſtred vntounto, according to their need: I am for my part induced to lay the blame of all this vncharitable dealing vponupon the exceſſiue feare of people, occaſioned perhaps, but not well grounded vponupon the opinion of the Plagues infection: for though the Plague be to be feared, becauſe of the infection, yet (as I take it) not ſo exceſſiuely and inordinatly. For of ſuch feare, the cauſe is want of faith, rather then the opinion of infection; as I may partly gather from that which you deliuered before:Pag. 16. I will therefore propound an argument (ſo deemed) which we hauehave not yet handled.

Preach.

Stay here a while, for I can not but thanke God that you iudge ſo rightly betwéene mine opinion, and others feare of infection. If Profeſſors would wiſely obſerue what is taught, there would not be ſo many ſpiders to ſuck ranke poiſon out of ſound doctrine. Then might we hold the plague in the nature thereof to be contagious, and men would not take occaſion before it be giuen, of exceſſiue and inordinate feare: then might we inuey againſt exceſſiue and inordinate feare, and men would not take occaſion before it be giuen, of inordinate and dangerous preſumption: but fooliſh men (as wiſe men obſerue) are euer running into extremities.Rom. 3. 28. If Paul teach, that we are iuſtified by faith, without the works of the law; the carnal goſpeller taketh occaſion before it be giuen, to neglect good workes. And if Iames teach,Iam 2. 26. that faith without workes is dead, the arrogant Papiſt taketh occaſion before it be giuen, to aduance good workes to merite and ſupererogation. Mine heart bléedeth to heare of the crueltie and inhumanitie you mentioned: ſo that if I were in the cuntrey, I would (by Gods grace) ſet my ſelfe againſt thoſe damnable effects of inordinate feare, and make it euident that the Plague is not ſo contagious as exceſſiue feare makes it to be. But now I follow this courſe (which God bleſſe) becauſe I liue where the contrarie ſinne of Preſumption is more generall, and more dangerous; both becauſe of that bloudy errour, as alſo of the abſence of Magiſtrates, who ſhould ſée good orders put in execution: through which default it is come to paſſe, that men, women and children with running ſores, go commonly abroade, and thruſt themſelues into company, ſo that ſome hauehave perceiued when they tooke the infection of ſuch. How many may be ſuppoſed to hauehave taken the infection from ſuch, though they perceiued it not? I would be loth to make Magiſtrates neglecting their charge, guiltie of all this bloud: but (if I were in place) I would humbly and earneſtly intreate them, ſeriouſly to conſider the nine firſt verſes of the 21. of Deuteronomy, where they may learne, how fearefull they (of all other) ſhould be of bloud-guiltines. But leauing them to Gods direction, I pray you propound your argument ſo déemed.

Profeſſ.

That I will, and (as neare as I can) in ſuch ſort as it is inforced. If the Plague be contagious, why is not one infected as well as another? I hauehave lyen in bed with many that hauehave had the plagueſores running on them, I hauehave bene ſtill about them, when they ſwet, their ſores brake, and breath went out of their bodies, and yet I (and a great number beſides me, who hauehave done as much) had neuer the plague yet, and truſt neuerſhal, ſo long as I hauehave a ſtrong faith in God: for is it not written,Pal. 91. 5, 6, 7, 9. Thou ſhalt not be afraid of the pestilence, for thouſands ſhal fal beſides thee, yet it ſhall not come neare thee; for thou haſt ſaid, The Lord is my hope.

Preacher.

This aduenturous argument ſtandeth vpō two points, viz. firſt the eſcaping of ſome, and ſecondly their ſtrong faith. Concerning the former, I anſwer, (in the name of the opponent) Is thine eye euill becauſe God is good? Mat. 20. 15.Wilt thou by thy bloody errour poiſon other, becauſe God hath glorified his ſpeciall prouidence ouer thée? Is this thy thankfulneſſe for ſo great deliuerance, to obſcure Gods prouidence by attributing thine eſcape to this, that the plague is not infectiue? Conſider better the very text alleaged for thy ſtrong faith, and you may (if you will) ſée clearely, that God doth hereby ſet forth his prouidence, in that he preſerueth thoſe that truſt in him, and walke in his wayes, by Angels, and then, when by the peſtilence, thouſands fall about them: for the greater the daunger is, the greater is Gods prouidence in deliuering his people: as may further appeare by their walking vponupon Lions,Pſa 91. 13. 14 Aſpes and Dragons, mentioned in the ſame Pſalme. Therefore take héede how you obſcure the prouidence of God, and draw many into daunger by denying the plague to be contagious; leſt as he that feared not the day of the Lord,Amos 5. 18. 19. met with a Beare when he had eſcaped a Lion: ſo you méete with a iudgement heauier to you, though you ſtill eſcape the plague. But neighbour, I will turne my ſpéech to you, praying you to conſider this Pſalme wel, and you ſhall ſée me proue from the ſame the Plague to be contagious. For if an extraordinary prouidence of God be manifeſted in preſeruing thoſe that beléeue from peſtilence, then is the peſtilence very dangerous: as be the Lion, Aſpe and Dragon, but the former is true, therefore the latter. If then the peſtilence be dangerous to one that is in the middeſt of thouſands dying thereof, it muſt néedes be ſo by contagion: as may further appeare, in that it is called noiſome; and in that it is ſaid,Pſal. 91. 3, 7 it ſhall not come neare thee. But let vsus trie the ſtrength of the former part of that huge argument, layed downe in this forme. Many hauehave bene with the ſicke of the plague, when they ſwet, &c. & yet are not infected, therefore it is not contagious. Certaine Prieſts ſaid to a Philoſopher, All theſe monuments which you ſée in this Temple, be in remembrance of ſo many deliuered from ſhipwracke, by prayer to the God of this Temple. But (quoth the Philoſopher) can you ſhew me how many prayed, and yet periſhed? As the Philoſophers anſwer was ſtronger againſt their God. then the Prieſts obſeruation was for their God: ſo it maketh much more to proue the plague to be contagious, to ſay: an hundred (if not a thouſand) infected by being where the plague is, may be brought for one that eſcaped. Againe, if that argument be good, then theſe be as good: Many hauehave had the plague ſores and were ſick, and yet died not; therefore the plague is not in it owne nature mortall. Many run vponupon the mouth of a canon, and eſcape, therfore canon ſhot is not murthering.

Profeſſ.

We ſee the canon ſhot to kil, but we ſee not the Plague to infect.

Preach.

By common experience it is obſerued, that ſouring of drinke, and other effects follow thunder, wherunto they are attributed: and children take the ſmall pockes comming where they be: though it be not ſéene how thunder and being where ſmall pocks are, cauſe ſuch effects. Why then ſhould we not feare aſwell the peſtilence that walketh in darknes, as the plague that deſtroyeth at noone day: ſith by common experience it is obſerued, that thouſands fall ſicke of the plague preſently vponupon their being where it is, though it be not ſéene how y^e infectiō is conueyed. Truly the commō people herein do litle differ from brute beaſts: in that (for the moſt part) they are moued by ſenſe, and not by reaſon.

Prof.

I feare it is ſo in too many: for going amongſt thē, I hardly perceiue one of ten once looke for help, though they hauehave a riſing of the plague in ſome part of their body vntil they be heart ſick, & then often they ſeeke for help too late. Whereas if in reaſō they wold cōſider, that as the plague may be ſome good time in the garmēt, before it infect the outward parts, ſo it may be in the fleſh a good while, before it ſtrike the very heart, no doubt they wold betime preuent the worſt. Through which default I am perſwaded hundreds do periſh daily: but commending ſuch to Gods gracious prouidence. I pray you tell me what cauſes are giuen by the learned, why ſo many eſcape, though they be continually in ſo great daunger of the Plague,Pag. 44. as hath bene ſaid.

Preach.

There be cauſes both naturall and diuine. For naturall cauſes I referre you to learned Phiſitians. OnelyOnly I will ſhew you ſomewhat, which eueryevery reaſonable man (as I thinke) may conceiue. Before any qualitie, good or bad, can qualifie any ſubiect, the ſubiect muſt be firſt diſpoſed thereunto, or capable thereof. The Salamander liueth in the fire, though the flie, playing with the flame of a candle is conſumed therewith. Gun powder takes fire preſently, but ſo doth not chalke. So perſons of a tender conſtitution, or corrupt humours ſooner take the Plague, then thoſe that be of a ſtrong conſtitution, & ſound bodies, as hath bene ſaid:Pag. 15. & ſome infected are much fuller of poiſonfull corruption then other. The infirmities of many women in trauell, and other diſeaſes turne vntounto the Plague. We ſée few auncient people die in compariſon of children, and the younger ſort. Laſtly of thoſe that kéepe a good diet, hauehave cleane and ſwéet kéeping, liue in a good aire, vſe reaſonable and ſeaſonable preſeruatiues, and be not peſtred many in one houſe, or hauehave conuenient houſe-roome for their houſhold, we ſee few infected in compariſon of thoſe, that faile in all theſe good meanes of preſeruation, and yet will thruſt themſelues into danger. This well conſidered, may not an argument be drawn from hence, to proue (euen by reaſon) that the Plague is not ſo infectiue as faithleſſe people conceiue, and therefore they need not feare the Plague ſo extreamely as they do? But I will procéed to the diuine cauſes or reaſons. The chiefe whereof is this: God worketh al things after the counſell of his owne will,Eph. 1. 11. Rom. 9. 13 15. and therefore he hath merciemercy on whome he will hauehave merciemercy,Icr. 15. 2. Ioh. 7. 30. and none ſhall die but they who are appointed. For though the Phariſies ſought to lay hands on Chriſt, yet they could not, before the appointed time came: and therefore be y^e Plague neuer ſo contagious in it owne nature, none can be ſmitten with it, but thoſe, whom God hath ſpecially appointed.

Profeſſ.

Here I remember an opinion of ſome people (with whom I conuerſe) whereby they ſeeme to thēſelues, to reconcile the difference, touching the Plagues infection; and that is this. Let one (ſay they) go neuer ſo daungerouſly where the Plague is, he cannot die before his time, and yet indeed he may take the ſickneſſe. What thinke you of this opinion?

Preach.

What thinke I of it? as I do of other opinions which brain-ſicke men (deſpiſing the word of God, and miniſterie thereof) do forge in their owne phantaſticall braine-pans. How wittie ſoeuer it ſéeme to them, I tel you it ſauoureth ſtrongly of Epicuriſme. For doth God diſpoſe of capitall and principall, and not of leſſe matters, as Epicures dreame? Shall we ſay:Pſal. 68. 20. The iſſues of death belong to the Lord, and ſhall we doubt with the Philiſtims,1. Sam. 6. 9. whether ſickneſſe be by chaunce? If they knew the Scriptures they might learne,Luc. 12. 6. Mat. 10. 29 that God forgetteth not ſparrowes, but ſo regardeth them, that without him, not one of them falleth to the ground. Doubtleſſe Gods prouidence is the ſame, though not alike manifeſt, in litle and great matters.

Profeſſ.

The more I conferre with you, the more I perceiue (I thank God for it) the preſumptuous wit of fooliſh men, and herein I ſee euidently, that they meaſure the infinite prouidence of God, by the ſhallowneſſe of their owne capacitie. The Lord graunt vsus grace to vnderſtand according to ſobrietie.Rom. 12, 3. I hauehave another argument againſt the opinion of infection from the prouidence of God, but I would firſt heare ſome mo cauſes or reaſons, why ſo many eſcape ſo great danger of infection.

Preach.

Neighbour you ſtill harpe vponupon, ſo many, ſo many. I tell you they be few or nonein compariſon of them, who daily are infected by being within daunger of the Plague. As for your deſire to heare mo cauſes, I am content to ſatiſfie the ſame. But I muſt firſt tel you, that he is happy who can know the cauſes of things, to the end you may content your ſelfe with thoſe few I can preſently gather out of the word. God preſerueth ſome to manifeſt his power and prouidence. As may appeare by the 91.Pag. 45 46 Pſalme before diſcuſſed: and by Eſa. 1. 9 (2) God will take none hence before they hauehave done him all that ſeruice, which in his counſell was appointed, as appeareth by theſe places, Luk. 13. 31, 32, 33, and Act. 13. 36. (3) God reſerueth ſome for an heauier iudgement, as may appeare by theſe places: 1. King. 19. 17. 2. King. 8. 10, 15. Amos 5. 16, 17. And 4, towards ſome he perfourmeth his promiſe in preſeruing them, in their wayes: that is, wayes whereinto God calleth thē: according to the 91. Pſalme, verſ. 11. For which cauſe Prieſts, though taking often view of Leproſie, were preſerued,Pag. 36. as I ſhewed before, and kéepers, buriers, and ſuch as hauehave neceſſarie cauſe of comming to the infected of the Plague, are (for the moſt part) now preſerued So that Peter may boldly go on the water when Chriſt biddeth him come. As you may reade, Mat. 14. 28, 29.

Profeſſ.

I thank you heartily for yeelding me this ſatisfaction. For amongſt all your good notes I take hold of the ſecond with ſome comfort, and thereon ground this concluſion: If I ſhall not die, before I hauehave done God all the ſeruice I am appointed: why ſhold I be vnwilling to die, when my time is come, and not rather be prepared to ſay, yea ſing with good old Simeon: Luk. 2, 29.Lord now letteſt thou thy ſeruant depart in peace. But I miſſe one principall cauſe of preſeruation from the Plague: to wit, A ſtrong faith according to the 91. Pſalme.

Preach.

I thought verily you wold not let go your hold on that part of the mightie argument. But I aſſure you there is no ſuch force in it, as it ſéemeth to hauehave. Nay rather it ouerthroweth the former part of that argument. For in that Pſalme, the promiſe of preſeruation is not made only, to our taking hold of Gods promiſe, but alſo to our walking in our wayes. Wherefore as that faith which ſtandeth vponupon the precept (which is implyed) to walke in our wayes, and forgetteth (as it were) the promiſe of helpe, ſauoureth of diſtruſt in God. So that faith which taketh hold of the promiſe, neglecting the precept, ſauoureth of preſumption, and therefore hauing no promiſe (with cō fortable aſſurance) cannot hope for preſeruation. Againe, though faith do equally reſpect both the promiſe & the precept, yet ſith all temporall bleſſings are promiſed, not abſolutely but conditionally, ſo farre as the performance of them ſhall be to the glorie of God, and good of the beléeuer, as I wil proue if néed require, it cannot be otherwiſe aſſured of preſeruation, then with reſpect to thoſe conditions. If without ſuch reſpect it be abſolutely aſſured, thē it is not faith, but preſumption. Except you will hauehave it to be a miraculous faith, which taketh hold of the will of God inſtantly and by inſpiration reueiled. But that faith liueth and dieth with miracles, becauſe (I ſay againe) it hath no promiſe. For howſoeuer ſaluation be abſolutely promiſed to beléeuers, becauſe it is reuealed that the performance of that promiſe is for Gods moſt glory and the beléeuers beſt good, and is therefore abſolutely to be beléeued: yet becauſe it is not reuealed at any time, that then the performance of a temporall promiſe, is for Gods moſt glory and the beléeuers beſt good: therefore a temporall promiſe, is in the nature thereof, conditional, and accordingly to be beléued. Laſtly, do you not perceiue that the ſtronger faith is required,Luke 22. 31, 32. the greater danger is ſuppoſed. But if the plague be not contagious, what daunger is there? if no daunger, what néed of faith?

Profeſſ.

There is no need you ſhould proue your conditions: for they ſtand with all reaſon,Pro. 16 4. ſith God hath made all things for his owne ſake, and promiſeth deliuerance for his glory ſake,Pal. 50. 15, & 34. 10. and his promiſes pretend the good of his people. But yet it will not out of my mind, but that godly men who die in this plague, do therefore die becauſe they faile in faith: I meane not touching their ſaluation, but touching the particular promiſe of preſeruation from the plague. Therefore I pray you for my better inſtruction, ſhew me how by the death of godly men dying of the plague, and beleeuing the promiſes both of eternall ſaluation and temporall preſeruation, God may hauehave glory and the deceaſed benefit.

Preach.

I graunt that a right godly man may faile, as in obedience to the precept of kéeping his wayes, by preſumption: ſo in faith to the promiſe of preſeruation, by feare, eſpecially when he heareth nothing but crying of wiues and children, mourning of huſbands and parents, ſorrowing of friends and kinſfolke, and withall ſéeth the plague wéekely to increaſe from tens to hundreds, from hundreds to thouſands, and to draw nearer and nearer to himſelfe, and that God in viſiting him may iuſtly take hold of this feare: for Peter walked on the water for a while,Mat. 14. 29. 30. but when he ſaw a mightie wind, he was afraid and began to ſinke. But this poſition, A godly man dying of the plague failed in faith, touching promiſed preſeruation, I hold to be as vnſound as this: All godly men dying before their dayes be long, failed in honouring their father and mother. But I will ſhew you in a word how the death of godly men dying of the plague, and in the abſolute faith of eternall ſaluation, and conditionall faith of temporall preſeruation, may be to Gods glorie and the beléeuers good: for by the death of the faithfull, God glorifieth his iuſtice and wiſedome. His iuſtice amongſt the wicked,Luk. 23. 31. in giuing them cauſe to ſay, If God ſpare not the gréene trée, what will become fo the drie? His wiſedom amongſt the godly, leaſt they ſhould ſay, For our righteouſneſſe we are deliuered.Deut. 9. 4. As for the good of the beléeuer, I maruell that you ſhould forget that which is ſo often taught in funerall ſermons, that as the wicked are reſerued for a further miſchiefe, ſo the righteous is taken away from the euill to come:Eſa. 57. 1. Rcu. 14. 13. Luk. 16. 25. beſides, that he reſteth in glorie from mo and greater labors, then the wicked are commonly ſubiect vntounto.

Profeſſ.

God helpe vsus, for our owne conceiued errours will hardly out of our minds, but we eaſily forget that which may reforme our iudgement. Well, acknowledging that you hauehave fully anſwered my firſt argument, I proceed to another, grounded on the prouidence of God, in this ſort. If God ſhoote his arrowes at a certaine marke, and not at randon, if none die before his hower: and if thoſe that are appointed to die, ſhal dy, and thoſe that are appointed to periſh by ſword or famine, ſhall ſo periſh, and none other,Pag. 51. as you proued euē now; otherwiſe I had thoſe proofes ready for this purpoſe: then if I go where the plague is a thouſand times, I ſhall not die of the plague, if God hauehave not appointed me to dy thereof: and if he hauehave, I ſhall die thereof though I come not neare it by a thouſand miles.

Preach.

How now neighbour, ſtay you there, ſhall we hauehave no concluſion? All this is granted: but what infer you hereupon touching our queſtion?

Profeſſ.

Truſt me ſir you poſe me now. I hauehave ſhot the bolt which many deeme to be a kill cow. But indeed I know not to what purpoſe.

Preach.

Then may you ſée what kind of reaſoners heady people be: euen ſuch as are blamed by God for darkning the counſell of God with words without knowledge.Iob. 37. 2. But to vſe the words of Paul, 1. Cor. 4. 19.if God will, I will know, not the words of them that are puffed vp, but the power. To bring this about, vnderſtand that vponupon that ground of Gods prouidence, you muſt of neceſſity frame one of theſe two arguments, if you will reaſon to the purpoſe: None can die of the plague but ſuch as are ſpecially appointed thereunto, therefore the plague is not contagious: or this: None can die, &c. but ſuch &c. therfore we may as boldly reſort to them that are ſicke of the plague, as to thoſe that are ſicke of any other diſeaſe. Which of theſe cōcluſions do you like better? or do you like both? or will you make ſome other that may ſerue your turne better?

Profeſſ.

If neither of theſe will ſerue the turne, I cannot imagine any other: for my dull wit could not ſo diſtinctly hauehave gathered theſe. I ſee that learning is a good help to iudgemēt: for the very framing of theſe in this ſeuerall ſort (which I neuer heard before) maketh me ſtagger. For the former concluſion ſeemeth now to be abſurd: for (as I now conceiue) by the ſame reaſon, the bloudy ſword in a furious battell, and extreme famin amongſt a multitude of miſerable poore people, may be concluded to be in their owne nature without daunger of death: for in the ſame chapter of Ieremy (now ſo much vrged) it is as well ſaid,Ier. 15. 2. Such as are for the ſword to the ſword, and ſuch as are for the famine to the famine, as Such as are appointed to death vntounto death. As for the ſecond concluſion, if the plague be contagious, I ſee not how it holdeth good. But yet I pray you to ſay ſomewhat to it, that I may the better ſatisfie my ſelfe and other, as occaſion ſhall ſerue.

Preach.

Certaine Anabaptiſtes of Amſterdam, croſſing the ſeas vſually without any weapons, were demanded why they did ſo, conſidering the Dunkirkers were then abroade? They anſwered, If God hauehave determined that we ſhall fall into their hands, we ſhall not eſcape though we had all the guns and weapons in the world: if God hauehave determined otherwiſe, we ſhall eſcape though we hauehave no weapons, nor any ſhew of defenſiue prouiſion. Another being ſicke of the plague, and aduiſed to take ſome phiſick, denieth ſo to do, vſing the ſame argument. What thinke you of theſe concluſions?

Profeſſ.

If the onelyonly ſetting downe of your former concluſions, did make me ſtagger, the laying of theſe by them (and that in ſo goodly proportion) muſt needs make me ſtumble: for now I ſee not, but that we may as wel hold it vnneceſſary to eate and drinke, though it be for a yeare together, if God hauehave determined that we ſhall liue ſo long.

Preach.

There is great difference in the caſes propounded by me, and that propounded by you. For it is impoſſible to liue a yeare without meate and drinke, except God worke a miracle: but the Anabaptiſts might happely eſcape the Dunkirkers by not méeting with them: & there may be in a man, though in outward appearance dangerouſly ſicke of the plague, yet ſome ſecret power of nature to preuaile againſt the diſeaſe.

Profeſſ.

All this may be; And yet becauſe the Anabaptiſt, and ſicke man do not know that God hath determined ſuch a miſſe, and graunted ſuch a power, they both preſume (in mine opinion) as well as he, that refuſeth meat and drinke: becauſe they neglect lawfull meanes, the one of defence, the other of recouery.

Preach.

Now hauehave you hit vponupon the very point. For God, who is onelyonly wiſe, hath in his counſell determined the meanes as well as the euent. Which appeareth, as in the caſe of eternall ſaluation, wherein we ſée, that God calleth all them to faith, whom he *Rom 8. 29. 30. Act. 13. 48. Ioh. 6. 37. 44. Math. 13. 11. 15. Iude 4.predeſtinated to life: and cōtrariwiſe, he leaueth them in their reprobate minds, whom he hath ordained to condemnation: ſo in caſes of temporall deliuerances. For though God graunted Hezekiah recouery,2. Kin. 20. 5. 7. yet he preſcribed a plaiſter for his ſore. And though Paule was aſſured by an Angell,Act. 27. 22. 23. 24. 31. that not one in ſhip with him ſhould be loſt: yet, if they had vſed any other meanes of preſeruation, then God had determined, they could not be ſafe. And howſoeuer Chriſt could not die before his houre (as hath bene ſayd) yet his life was preſerued till that houre by ſhunning danger.Deut. 2. 26. 30. On the other ſide: as God had determined to giuegive Sihon & his land vntounto the Iſraelites, ſo he made his heart obſtinate to refuſe peace, the onelyonly meane of his preſeruation.

Profeſſ.

I perceiue your meaning; namely, from all theſe inſtances to conclude, that as God hath determined to infect any with the plague vntounto death, or otherwiſe, ſo hath he determined, by what meanes they ſhould be infected: I graunt all this. But do you thinke that taking infection one from another is the onelyonly meane?

Preach.

No: For there muſt of neceſſity be (a Firſt) that is infected, & we ſée the godly aſwell as the wicked, and not onelyonly yong and poore folke, but ancient and wealthy perſons: yea, ſuch as dwell in a good aire, and auoid infection with all care, to hauehave the plague as well as other: for otherwiſe how were it a calamity, or a iudgement? And yet many of them (I doubt not) are infected by being in company of ſome other infected, in perſon, or garment, though they do not perceiue it many dayes after, for cauſes giuen before.Pag. 49. But to anſwer your queſtion more fully: I will tell you, what I thinke further: To wit. As God himſelfe bringeth ſome to their deſtruction, by working vponupon, and by the ſpirituall corruption he findeth in their ſoules, as Pharaoh and Sihon, Exo. 4. 21. Deu. 1. 30. Gen. 3. 1. &c. 2. Chro. 10. 14. 15.but many moe by outward meanes, as our firſt parents and Rehoboam: ſo he himſelfe infecteth ſome, by turning the naturall or accidentall corruption he findeth in their bodies into the plague, but (according to his prouidence) he viſiteth many moe, by the meane of taking infection one from another. But howſoeuer God ſtriketh whom he will unmodiatly, yet the Plague being contagious in it owne nature, it cannot be denied, but that one man may be infected by another, except Gods prouidence be to the contrary? Now becauſe that cannot be knowne, but by the euent, therefore as the Anabaptiſt, ſicke and hungry men preſume (in your opinion) when they neglect the meanes of their defence, recouery and feeding: ſo he that doth not keepe himſelfe from the daunger of infection, except he hauehave a neceſſary calling, doth by ſuch neglecting his owne ſafety, preſume on Gods prouidence. For (to confirme you in your opinion) it is written:Deu. 29. 29 That ſecret things belong to God, and reueiled things belong to vsus. So that I may conclude, that ſith the prouidence of God touching life or death is ſecret before the euent, and it is reuealed, that the Plague is contagious: therefore it followeth, that howſoeuer it be true that none can die of the Plague, but ſuch as are ſpecially appointed thereunto, yet there ought not to be that bold and free reſort to them, that are ſicke of the plague, as to thoſe that are ſicke of any other diſeaſe. To confirme this point further, thus I argue: A wanton or vnneceſſary putting of God to the manifeſtation of his power or ſpeciall prouidence, is a tempting of the Almighty: as may appeare by theſe places, Pſal. 78. 18. 19. Eſa. 7. 12. Math. 4. 6. 7. But to runne into danger of the plague without neceſſary cauſe, as they do, who reſort as boldly and fréely to them that are ſicke of the plague, as to thoſe that are ſicke of any other diſeaſe, is wantonly and vnneceſſarily to put God to manifeſt his power and ſpeciall prouidence in preſeruing them from the Plague: therefore to runne into danger of the plague without neceſſary cauſe, as they do, who reſort as boldly, &c. is a tempting of the Almighty. The aſſumption or ſecond propoſitiō I proue by the fourth of Mathew, verſe, 6. 7. where Satan would hauehave perſwaded Chriſt to caſt himſelfe downe from a pinacle of the Temple, vponupon this preſumption, that the Angels had charge to preſerue him, being the Sonne of God. Where it is to be noted, that Chriſt doth not take knowledge of Satan his abuſing the Pſalme 91. by him alleaged, in putting in theſe words, At anie time, for theſe, In all thy wayes: but alledgeth another Scripture forbidding vsus to tempt the Lord our God. Whereby it is euident, that to preſume vponupon Gods protection, when we are not in our wayes, or to neglect meanes (as the ſtaires of the pinacle were) is to tempt the Almighty, and that without neceſſary cauſe: to runne into danger, as Satan would hauehave had Chriſt to hauehave done, is to be out of our wayes, therefore to runne into danger of the plague, without a neceſſary cauſe, is to tempt the Almighty. Thus you ſée, that from the prouidence of God, you cannot conclude, that either the plague is not contagious, or we néed not ſhunne it more than other diſeaſes. Indéed vponupon that ground, he that hath a neceſſary cauſe of reſort where the plague is, may thus argue: It is the reuealed will of God, that I am in my way, and therefore hauehave a promiſe of preſeruation, if it ſhall be to Gods glory, and my good, and it is not reuealed, that I ſhall be infected, therefore I may procéed with hope and comfort. I ſay more from the prouidence of God manifeſted, the beléeuer ought in eueryevery affliction, to conclude thus: Howſoeuer I vſed meanes as Dauid did to preuent this affliction,2 Sam. 12. 22, 23. yet perceiuing by the euent that God hath decréed it, I will (by his grace) take it patiently as Dauid alſo did. Thus for your ſatiſfaction I hauehave ſayd that which I thinke ſufficient to the ſecond concluſion. But yet if you hauehave any thing to reply, or any other argument to obiect againſt the infection of the Plague, I would not hauehave you (in any caſe) to hold it in.

Prof.

If I ſtaggered and ſtumbled before, how is it likely that I ſhould be able to reencounter now in this skirmiſh? I am therefore to ſeeke ſupply from another obiection, which if you ouerthrow I muſt yeeld: for I remember no moe. But before I aſſault you with that, perceiuing by your diſcourſe, that ſhunning the plague is the cauſe of preſeruation, as being within the danger thereof is the cauſe of infection, I pray your iudgement touching flying into the country for feare of infectiō: which ſome iuſtifie,Pro. 22 3. by theſe words of Salomon: The prudent man ſeeth the Plague, and hideth himſelfe. Other ſay this place is miſconſtrued, yea ſome preach againſt Flying into the countrey becauſe of the plague.

Preach.

If you had ſayd, a cauſe, in ſtead of, the cauſe, you had more rightly reported my mind: for I hauehave deliuered ſundry cauſes or meanes of Infection and Preſeruation. Amongſt the reſt, I thinke, going, and abiding in the countrey, to be an excellent meane (in it ſelfe) of preſeruation. But that this meane may be ſanctified to them that vſe it, let it be conſidered, Who may take the benefit thereof, and How it is to be vſed. I thinke that they whoſe reſidence is not neceſſary, may take the benefit of going into the countrey, as well as a man, who hath a large houſe, may remoue from one ſide infected, to another not infected. But let vsus further examine this point by conſidering thoſe 4. ſorts of people whō you taxed for running away,Pag. 41. viz. Magiſtrates, Miniſters, Phiſitians, and rich men. As for Magiſtrates and Miniſters, I thinke they ſhould be reſident:Pag. 43. 44. the one for reaſons I gaue before: the other for reaſons no leſſe euident. For when will they offer to God the ſupplications of his people for helpe and health, if not now, when their miſerie is ſo great? When will they comfort the afflicted, if not now, when there be ſo many wofull huſbands and wiues, parents and children, friends and kinſfolkes? When will they preuaile againſt ſinne with the word of exhortation, if not now, when men are humbled with the puniſhment of ſinne? And when will they do good by preparing men to patience, and teaching them to make good vſe of affliction, if not now, when (eueryevery houre) they looke to come to the triall of their faith and wiſedome in Chriſt Ieſus? I will ſay no more, ſith Chriſt hath ſayd inough, when he ſetteth it downe,Ioh. 10. 12. as a property of an hireling to leaue the ſhéepe when he ſéeth the Wolfe comming. As for Phiſitions, I onelyonly propound this queſtion: Whether they be bound in conſcience to be reſident, in regard of their profeſſion, and ability to do good, or they may vſe their liberty to ſhift for themſelues, & (as they thinke) for their liues, in regard they are no publicke perſons, and liue (not by a common ſtipend, but) by what they can get. But howſoeuer this queſtion be anſwered, I dare ſay thus much, That a Phiſition, who may do much more good than a keeper, hath as great intereſt in Gods promiſe and prouidence. There remaineth Rich men to be conſidered, vnderunder which name I vnderſtand alſo ſuch as are able to prouide for themſelues abroad. I thinke they may go and abide in the countrey, ſith the good they can do (as they be rich men) is to reléeue the ſicke and néedy: which they may do well inough, without their reſidence, if they were ſo well minded. To which purpoſe I ſpake ſomewhat before.Pag. 25. But though they may be non reſident, yet they muſt not vſe their liberty,1. Pet. 2. 16. as a cloake of their naughtines, and therefore let them conſider: how, or with what cautions, they are to vſe that benefite. The cautions be two: One concerning Feare. The other concerning LoueLove.Pſal. 84. 2. 10. & 137. 5. 6. Amos. 6. 6. Ro. 12. 15. Pſal. 137. 1. 2. 3. Their feare muſt be neither exceſſiue, one argument whereof is, their careleſneſſe to prouide for their ſoules, ſo they ſhift for their bodies, nor too litle, which appeareth when they forget miſerable Ieruſalem, and giuegive themſelues to pleaſure. Out of their LoueLove, they are to mourne with, and pray for their diſtreſſed brethren,Heb. 13. 3. as if they themſelues were in their caſe: they are to be no leſſe liberall in reléeuing their afflicted neighbours,2. Cor. 8. 7. 8. then they ſhould be, by order from authority or otherwiſe, if they were reſident, and they are to hauehave a ſpeciall care, that their ſeruants whom they leaue behind,1. Tim. 5. 8. may be well gouerned while they be in health, and well prouided for, if they fall ſicke. If they flie, not reſpecting theſe, or like cautions, or good conſiderations, Preachers (as you ſay) reproue them iuſtly. Otherwiſe I dare ſay they do not.

Prof.

Indeed your cautions make me remember, that they ſpeake much what to that purpoſe. But Sir, I cannot let you paſſe without ſaying ſomewhat to that place, concerning Hiding our ſelues from the plague: and the rather becauſe ſome excuſe their not comming to Church thereby. Therefore I eftſoones craue your iudgemēt touching the ſame.

Preach.

Will you let nothing paſſe? Well. That I may incourage you to ſéeke reſolution, and not (as many do) build opinions vponupon ſo vaine imaginations, I am, and will be willing to ſatiſfy you as I may. The truth is, many abuſe that place to iuſtifie their inordinate feare, taking hold of the words Plague and Hide. Amongſt other, they who will not come to Church becauſe of the Plague: of whom I would demaund theſe queſtions: Whether they thinke that becauſe of the Plague, the Lords day ſhould, by warrant of Gods word, ceaſe to be ſanctified by an holy aſſembly? If not, but that rather ſpeciall dayes of publike humiliation and prayer, are to be ordained and kept, during the viſitation: then what diſpenſation hauehave they to be away from holy aſſemblies, more then other? Againe, if the promiſe of protection belong to ſuch, as frequent holy aſſemblies in time of this viſitation, as to thoſe that truſt in God and walke in their wayes: and if God can ſtrike them with the Plague, as well tarying at home, as comming to Church, what griefe will it be to their conſcience (if God do ſtrike them) to conſider that they hauehave failed in faith, forſaken their wayes, and are found in their ſinne? Touching the place, whereunto you would hauehave me ſay ſomewhat, thus I vnderſtand it. The word Plague doth ſignifie a ſtripe, or ſtroke, and therefore not onelyonly the Peſtilence, but eueryevery puniſhment for ſinne is meant thereby. Hiding is put for Preſeruing, 2. Chro. 22. 11.as Ioaſh was, by hiding preſerued from murther. But it is to be conſidered, from what a prudent man hideth or preſerueth himſelfe. In a Plague two things are to be auoided. The wrath of God, and the puniſhment it ſelfe. That men may take héed of inordinate feare, let them know that a prudent man hideth not himſelfe, or obtaineth preſeruation from the former, otherwiſe then by Prayer and Faſting, Faith and Repentance. For we cannot hide our ſelues from God,Pſal. 139. 7. &c. who is infinite, but by God himſelfe. That is: as the woman appealed from King Philip ſléeping, to King Philip awakened, ſo a prudent man hideth himſelfe from Gods wrath, vnderunder Gods mercy,Eccl. 2. 21. which is as great as himſelfe. As we may learne by theſe ſayings of Dauid: In the time of trouble the Lord ſhall hide me in his Tabernacle. Pſal. 27. 5. & 36. 7.And: How excellent is thy mercy, ô God, therefore the children of men truſt vnderunder the ſhadow of thy wings. As the prudent man hideth himſelfe from the puniſhment it ſelfe, he vſeth, and may vſe lawfull meanes, temporall, as well as ſpirituall. And therfore a prudent man may vſe lawfull meanes of preſeruation as well from the Peſtilence, as from other leſſe Plagues, or ſtrokes of Gods anger: & by conſequence, if ſhunning infection be a mean to preſerue, as being within danger is a meane to infect, then a prudent man may flie out of the City infected, into the country not infected: prouided his reſidence be not neceſſary, and he obſerue cautions conuenient, as I ſayd before.Pag. 73. This is mine opinion touching flying into the countrey for feare of Infection, and that place concerning hiding our ſelues from the Plague. Now let me heare your laſt obiection, if you remember no moe.

Profeſſ.

I hauehave troubled you ſo long, that I trow it is high time to come out with my laſt obiection, and yet (I tell you) it is deemed none of the leaſt: for it ſeemeth to be againſt all reaſon, that the Plague ſhould be infectiue, ſeeing it is ſpoken of in the Scriptures ſo often, and yet in no place is ſaid to be infectiue.

Preach.

Howſoeuer that ſéemeth, I am ſure this is againſt all reaſon, to make the Bible a booke of phiſicke: or to conclude thus, the Scriptures do not in any place ſay that y^e plague is infectiue, therfore it is not infectiue. It may be as well concluded thus: the Scriptures do not in any place ſay that the French diſeaſe commeth by whoredom, therefore it commeth not by whoredome, and by conſequence whoredom is not to be feared for that cauſe. I obſerue with griefe the humour of moſt to be this, if they hauehave a mind to any ſinfull pleaſure, vnlawful profit, or erronious opinion, thē they ſtoutly demaund: What expreſſe Scripture hauehave you againſt it? Contrariwiſe, if they hauehave no mind to any holy duty, then they muſt know where ſcripture doth expreſly commaund it. But neighbor, tel me, do you not thinke that baptizing of infants is lawfull, ſith it may be iuſtified by ſound concluſions from the word, though in all the new Teſtament, there is neither precept for, nor example of baptizing infants?

Prof.

No doubt of it. But can you proue the plague to be infectiue by concluſions? If you can, for Gods ſake let me heare ſome, & then I wil beleeue, through Gods grace, and informe others as wel as I can.

Preach.

What néed you be ſo earneſt for proof out of the ſcripture, ſith I gaue you before an argument out of the 91.Pag. 46▪ Pſalm, which may be ſufficient to proue a point, wherein the ſcriptures ſéeme to be ſo ſilent. But that I may giuegive you contentment (if I can) at our parting, I will ſhew you ſome other Scriptures which ſpeake to this purpoſe. In the 14. of Ezechiel, verſe 21. God nameth foure principall iudgements appointed to deſtroy, viz. the ſword, famine, noiſome beaſts, and peſtilence: where note, that (without queſtion) thrée of them be fit means in their nature to deſtroy many: why not y^e peſtilence? Conſider further, that God doth not threaten to deſtroy by dogs, buls or ſuch like creatures; but by noiſom beaſts, ſuch as ſhould deſtroy not to ſatiſfie hunger, but to make hauocke: as may appeare by y^e deſtruction of thrée and forty children,2. Kin. 2. 24. only by two Beares: ſo in that God doth not kill by the burning ague, conſumption, or any other diſeaſe, when he meaneth to deſtroy many, but by the peſtilence (which alſo is called Neiſome in y^e 91. Pſalme, verſe. 3.) it is to be gathered, that the Peſtilence is a deſtroyer by infection: and the rather, becauſe God ſaith in the 26. of Leuiticus, verſe 25. When ye are gathered in your cities to eſcape the ſword, I wil ſend the Peſtilence amongest you. Why ſhould the Peſtilence be more noiſome when people are thruſt together, then when they be ſeuered, but that it is cō tagious? Laſtly, in y^e 24. of the Acts, ver. 5. Paul is called a Peſtilent fellow, or (according to y^e originall) Peſtilence it ſelfe. And why? Becauſe as the Peſtilence is contagious, ſo was he accuſed to be by ſedition and hereſie. Doth it not now appeare vntounto you by the ſcriptures, that the plague is contagious?

Profeſſ.

It doth, I confeſſe it freely, and thanke God that I had the grace to come to you for reſolution, beſeeching his heauenly Maieſtie for Chriſt his ſake, not to charge me with that bloud wherof I may be guiltie, by incouraging my ſelfe and other, vnneceſſarily to runne into danger, in maintaining that bloudy errour, as you rightly call the denying of the plagues infection: which error I wil neuer defend againe whiles I liue, but will hereafter (by Gods grace) take heed▪ as well of headie preſumption, as inordinate feare.

Preach.

I alſo thanke God with you, in the name of Chriſt, for this bleſſing of our conference: but neighbor, I muſt put you in mind, and charge you with your promiſe, to informe others. For it may be that people, howſoeuer (for the moſt part) they learne corrupt opinions one from another, ſooner then ſound doctrine from the godly and learned Miniſters, yet they may conceiue this truth better by your familiar talking with them, then by my maner of teaching. As children learne ſooner to ſpeake by pratling one with another, then by hearing the diſcourſes of their parents. Therefore as Chriſt ſaid to Peter, When thou art conuerted, ſtrengthen thy brethren: Luk. 22. 32.ſo I eftſoones require you, that being reformed in iudgement your ſelf, you wil wiſely and zealouſly indeuor to reform the iudgement of other in an error of ſo great danger. And withal I deſire you, that if you méet with any argument againſt the plagues infection, or for vnreſtrained repaire to the infected, that is worth the anſwering, let me know it, and I promiſe you either humbly to yéeld to y^e truth, or clearely to anſwer it when God ſhal be pleaſed that we méet againe. In the meane while let vsus pray that God would ſanctifie this grieuous viſitation both to Prince and people, that thereby the King (whom God preſerue from all contagion both bodily and ghoſtly) ſéeing ſo many thouſands of his people dying wéekely, and that in his royall Citie, and beginning of his raigne, may be occaſioned to take héede that he leaue not his firſt louelove, decline not from his profeſſed ſinceritie, and be not drawne away from his owne ſtedfaſtnes, but rather to vow reformation of whatſoeuer maybe found by diligent inquirie, to be offenſiue in the Church and common-wealth, and that thereby the people may be ſtirred vp out of a true faith to ſéeke the Lord, with contrition of hart, confeſſion of mouth, and amendment of life, that ſo he may be found in due time to heale the ſores of his people, and to reſtore health and wealth to Iſrael. All which God grant for Chriſt his ſonnes ſake, in whom he hath profeſſed himſelfe to be well pleaſed,Mat. 17. 5. Heb. 12. 24 as being the Mediatour of the new couenant; whereby he bindeth himſelfe not to take his mercies from vsus,2. Sam. 7. 14, 15. though he chaſten vsus with the rods of men. To whom (for this time and euer) I commend you and all our neighbours. Farewell.

Faults eſcaped.

PAg. 2. lin. 12. reade deceaſed for diſeaſed. pag. 16. lin. 15 reade reſiſt for correct. pag. 29. lin. 12. reade our for their. pag. 30. againſt line 5. ſet in the margent Pag. 23. pag. 39. lin. 24. reade ſtronger for ſtraunger. pag. 45. lin. 10. reade vaine for name. pag. 64. againſt lines 11, 12, 13. ſet in the margent Pag. 51. Math. 2. 13. Luke 4. 29. 30.

FINIS.

End of the text · James Balmford, Concerning the Plagues Infection (1603)

Concerning the Plagues Infection, Dialogue

p. 1A ſhort Dialogue concerning the Plagues infection.

Faults eſcaped.

A ſhort Dialogue concerning the Plagues infection.