SHall we receive good at the Hand of God, and shall we not receive evil? Naked came I out of my Mothers Womb, and naked must I return thi­ther; the Lord gives, and the Lord taketh away, and blessed be the Name of the Lord.

As Physicians are distracted with the many infirmities of an old patched up Patient, (which disease in him to take away first, that the other make not head against his life,) so I now poor, distressed, rejected, diseased London, once the Phoenix, now the Owle; once the Paragon of beau­ty, now a Pattern of deformity; lately the crown and pride of great Britain, now a skar­crow and scorn; know not which way to turn me first. My God is angred, my houshold plagued, my hopeful children dispersed. Which last grieves me not least, that I should nourish children, who should in time of need so forsake me. I have sollicited God in supplication. I have comforted my family with my best adju­tation; but my sorrows increase, and my friends decrease, which makes me send out (in the bit­ternesse of my soule) this Exclamation against [Page 2] them, this Declaration to them.

Ah well said S. Chrysostome; Quod est in Ar­boribus humor, hoc est in hominibus Amor: The love in men is like juice in trees, which humor sel­dom revisits the root being once sent forth, but shoots forward into sprigs, leaves, or fruit: so childrens love seldom reflects on the Parents, but boundeth forward to some other object. And so deal you (my children) with me, whose ungratefulness I much pity, though it may be you regard it not. But howsoever, I must dis­charge my Conscience in relating your faults, that so (if in your absence some of my lewd sons prey on your goods) you may not blame me for not informing you: nor when you return (if you taste of correction) you may not take hainously my reforming you. And least you think I speak without cause, consider my

• weaknesse.
• poverty.
• small company.

And that you are not guiltless, neither of these miseries, nor undeserving my expostulations, I pray consider your

• unkindness to God and me
• inhospitality to the needie.
• diffidence in Gods provi­dence.

And yet that I am not comfortless, mark my confidence, nor loveless to you, observ my coun­sel, in that I wish you to

• reclaim.
• repent.
• beleeve.

[Page 3]And lastly, Commend me (I can scarce say kindely) to those untaught Countrey people, whom neither fear of God, nor knowledge of his Word, nor example of my Civil Govern­ment, nor kinde entertainment, nor leasing, nor lending, nor trading, nor my large contribu­ting to their Briefs, can win to the kinde wel­coming of my children, dispersed through their infirmity, nor to the burying of them with­out inhumanity. And let those know my displeasure, who care not though I starve for want of food, who keep back the people as much as in them lieth from bringing sustenance hither, for feare the Plague should come thither in a pair of Panniers. But their fault I will put last, as the least in comparison of yours, who fright them with your amazednesse. But you should have had more hope in God, more trust in his Word, more love to me, more respect to your selves, then thus to expose your bodies dead, or alive (in this case) to the rude courtesie of the ignorantly fearful (I had almost said) faithless Countrey.

And all this comes to pass because I am touch­ed with infirmity, which what it is you shall know; my infirmitie is

• naturall.
• spiritual.

My spiritual infirmitie is sin in general, but in particular

• security in prosperity.
• unsensiblenesse of visitation.
• murmuring in want, abusing plenty.

Which you my Children have not been be­hind-hand [Page 4] to augment, neither are you guiltless. Have not you infected my Air with swearing, my Taverns (which I erected to comfort the sorrow­ful) with spewing up your surquedny? My shops with cheating, my Churches with hypocrisie, my Sub­urbs with bandry? What sin am I tainted withal, of which you have not the tincture? What paint have I put on, of which you have not the Visor? You have grinded my poor, you have eat my people like bread, you have sold them for old shooes, you have oppressed by might, and Bankruptism, you have left debts unpaid, you have opened a way for unconscion­able men to undo others by your departing, and left me, last of all, to desolation, as if you were none of those who had augmented my sin, and there­fore need not partake of my punishment. These Mischiefs you have left behind you, though your bodies are absent, and I feel the smart of yours and mine own folly.

There are some of you, who are absent, whose nakednesse (with Constantine) I had rather cover with my cloak, then discover. But I see some wil­fully let go the Plough, and never look after it; I see Shepherds smitten with feare, sheep scattered, hearers fickle, for want of due ordering, Church-discipline rejected, Sacraments neglected, the bread of life vilified, your selves in counsel and example despised. I am benefited by your prayers and pains, therefore will I spare reproof, as not wor­thy to do it. But yet observe (I pray you, espe­cially the most of you that are fled) how your people grow dissolute, their natures insolent, [Page 5] their eares itching, their appetite greedy, their heads distracted, their hearts unsetled. I accuse no Father of the Church, for they have no par­ticular place of residency, the care of all the Churches lies on them, and they deputed you o­ver particular Congregations, for your own good and the peoples also, that the Church may want no tendance. Yet I say not, that you have been the fountain of all this. For you my lay-children (for the most part) cannot complain for want of teaching, since you have followed so little, and plaid the wantons with your bread.

And if their sins would spur away as fast as they, I should complain of no other infirmity. But Quicquid delirunt isti plectuntur Achivi, what­soever you have done I find the scourge of it, and with my poor inhabitants may say with David in the person of my Saviour; The rebukes of those that offended thee fall upon me. Yet I excuse not my self, nor my residents as Innocent, but would not have my self only censured, because I bear the punishment. I have not truly bewailed my Rebellions against my late Soveraign, sacri­legiously robbing my Churches of their Ortho­dox Ministry, and turning the deaf ear to those sweet Singers of Israel, and followed the bleating of Jeroboams Calves. Thus having reduced my self to the Proverb, Like People like Priest; and no sooner did those sons of Corah blow the Trum­pet of sedition, but presently my multitudes and strength, which should have been a Safeguard to the King and Kingdom, I did rebelliously sacrifice [Page 6] to the ruine of both: And the better to make Religion and Reformation a pretence for my Re­bellion, I imposed Oaths and Covenants on my children, contrary to the Lawes of God, the Command of my King, the Law of the Land, and mine own Conscience. I no sooner had brought to passe that wicked device which I had plotted against the Church, my King, the Kingdom, and mine own soul, but presently con­trary to those Oaths and Protestations wickedly betrayed the best of Kings into the treacherous hands of the worst of men. And though with Judas I repented my self, and would have no hand in his death, yet when it was done I was not truly humbled for so grievous a sin, but still with Ahab went on to do wickedly. And since, though God hath by a marvellous hand of Pro­vidence, restored our Gracious Sovereign, whom God long preserve, unto the Throne of his Fa­ther, and my Judges being as at the first, and my Counsellors as at the beginning, the Church esta­blished in its primitive Purity, by enjoying its Liturgie, teaching my children as well how as to whom to pray; or if they would be so pious as to pray by the spirit, our Holy Mother the Church hath sufficiently provided, they may pray with understanding also; yet notwithstand­ing I have remained as schismatical as ever, being as unthankful under Mercies, as I was incorrigible under Judgments. I know, O Lord, thy Judge­ments are just, and that thou in faithfulness hath af­flicted me. Have mercy upon me, O Lord, after [Page 7] thy great goodness, according to the multitude of thy tender mercies do away my offences, for I acknowledge my wickedness, and am sorry for my sin. Oh turn to me again thou Lord of Hosts, shew us the light of thy Countenance, and we shall be whole. I know also that I have the poor with me, a rude people, whom I cannot rule, whose necessitie hath har­dened them, and their defection driven them to Commit sinne with greediness. And as Cooks frame all things to the palate, and omit things profitable; so do they (saith Philo) omit good, and turn all things to their present pleasure. But I have a generation here likewise, who make Con­science of sinning, whose teares are daily poured forth, and prayers sent out, and ejaculations shot up for my restoring, who ( I do hope) shall be heard in that they pray for, and I shall be cured, and they shall be blessed.

The second kinde of in­firmity or malady.In the mean time my sorrows are multiplied not more by sicknesse then by scandalls of weak Phantasies, and by the comfortlesse desertion, and decession of my children. My scourge inflicted on me is the Plague: A disease fearful enough, yet not half so fearful as my sins, through which I have run boldly enough, and in which the Coun­trey-people hath taken part with me. A Disease which David chose before Famine or the Sword, Let me fall into the hand of God and not of man. A disease, which is some signe of Gods favour: For he hath not suffered Famine to blast our Fields with her barren breath, neither hath he said, Sword cut through this Land: But like a Father he hath [Page 8] taken us in hand himself; as David calls it, the Chastisement of his own hand, Let me fall into the Hand of God. A disease, that was the last blow that God took at Egypt, and the common scourge of Israel, and usually set on by an Angel, whose stroak moved the mud of mans nature to his own ruine, which else lyeth still and setled, and de­stroyes man some other way in time. I confesse, that I have heard related, that some of my Sister Cities have been infected by strange accidents: but God is my Master, and not Fortune my Mi­striss, some say the Infection hapneth by constel­latious, ominoes aspects, evil conjunctions, unsea­sonable weathers, but these must extend them­selves then beyond a City, and her Suburbs, because in these occurrents the aire is rainted, and then not kept within the compasse of one Ci­ties Hemisphere.

Some have been (they say) infected by meer stinks: they are noisom indeed, but have no more relation to kill this way by a Plague, then by other wayes and diseases, which they may breed and bring to passe. Bad fumes are discom­modities that I am much troubled withal by rea­son of my noisom children, and idle servants, but yet my breath is not so obnoxious as is reported: for if it were, five would die to one that doth die, it being the common breath, by which all with me doth live; and being there is two weak bodies for one strong (counting women and children▪) And beside, if my breath were infectious, then would those creatures, whose nature have affinity with man (as Swine, Cocks and Hens) receive [Page 9] such infections in the streets, as would forthwith slay them, though they were not kept up in Plagued houses. Therefore do not scandal me, and adde affliction to the afflicted, but consider God is my Rock, and his Word is my Pillar, and the ground of Truth. I know that God may use out­ward means to infect and suffocate. But least we should lean too much to nature, he doth not (in Scripture) reveal this disease so executed: but ei­ther he doth express it done by an Angel, Numb, 19.45. or else doth silence the execution thereof in a mute anger. Job was smitten with scab [...], yet the Scripture at­tributeth it to the devil; and why should we think but that in a disease so mortal, so quick dispatch­ing as this; but that he used his good Angel, in­censed with his Masters displeasure, or else sent Sa­tan to buffet us for our presumptions.

Our Church acknowledgeth the Plague to be Gods arrow, and Hippocrates calls it [...]. And therefore for Gods cause, lest you detract from his honour, lay it upon me. I know that those houses, wherein God hath smitten one (for want of care and means,) may and do taint others, but what is this to my breath, or that men should think therefore that I am totally infected. Or if one go abroad out of such a house into a Con­gregation, and there (because they have not been aired first) taint an other (as we surmise): or som­times one being afraid of another, their heart faint, and their blood turnes, and they die of the plague, their passions (though not strucken) helping to work the humours of their bodies to a sore; is this suffi­cient [Page 10] to forget the operation of God in this Plague, or condemn me, or leave me utterly desolate? God hath said, that he will send evil Angels among us, yet these can but vex them to whom their li­cence extends; yet I make no doubt, but God makes the Pestilence ordinarily to cleave to a man by infection, but this doth not hold always that he doth so, and when it doth take one by infe­ction, it is not always mortal.

And this is the infirmitie, with which I am at this time afflicted. And that I draw you not into error, take the judgment of other Ancients, and let none think by an obscure evasion, to make me the more to be shunned in necessary neighborly comfort, by saying the Plague in Scripture and ours were not all one; because theirs were sudden, ours were lingring. For God made those sharp, that wee which were to live under the times of mercy, 1 Cor. 10.11. might be warned by his Severity to them. And if he had suffered them to have lived under the stroak as Hezekiah did, it would have broken out of them, as it did on him and us at this day. God is more merciful to us then, who by space between his stroaks calleth to repent­ance. But let not us abuse this mercy, and cry out rashly, and childishly (before God toucheth us) that all London is infected. Indeed lying and breathing under Gods stroak, oftentimes infects others: hath not God therefore given you learned Physicians to your brethren, to help you with Preservatives a­gainst the infection, though they cannot recover the fish that is strucken? And if we use these good means, hath not God given us his Word, which [Page 11] declares his power, in restraining not only the in­fection, but the violence of his Devouring Angel also, as our King James of blessed memory called it in his Parliament-Oration. And have not our Ma­gistrates most worthily and carefully provided to shut them up, or dispose of them elsewhere, who have been strucken: Which course might do some good, but that we lack persons and purses to keep in, and keep the sick when they are within. All these things being observed, I need not be left like Job on a dunghil, nor my infirmity be so much shunned, that I and my children should be so many miles se­vered.

The Venereal Pox is ten times a baser disease and more absolutely infectious, yet my sonnes (I shame to own them) that have it, are called Good-fellows. Men will not stand upon it to drink either Wine or Tobacco with them, who are more fit (not for the Pesthouse) but the Pistrinum, the Bridewel. The Chy­rurgions never shun to cure these, but because the hand of God is upon me, and a less infectious dis­ease, though more pernitious; I am shunned of som Pastors and people, Physicians and Chyrurgions, as if they stayed, they should be all dead men; whereas this disease is a picking and culling out of men, to set forward (as in a muster) which causeth it to take at the beginning one here, and another half a mile off, then leap thither again, where it was first, and take them away, which at first it left, (as the weekly Bills testifie) neither can it be proved, that all these have by any contracting or conventing ever met together, especially since houses were shut up. So that (as Fer­nelius [Page 12] saith) this disease hath an hidden beginning, and why not an hidden procession? But only that in continuance, some accidents do befall, upon which our reason hath more ground to traverse and discourse.

But som will say, the Plague is mortally infectious, and therefore it is wilful murder to stay if I may go. I cannot say so, If it be thy place and calling to stay But I say, thou then dost kill them wilfully (by thine own argument) whom thou leavest behind, or settest to keep thy sick: except thou thinkest that servants and poor keepers may be killed up by authority.

But surely, if it were but well observed, my infirmi­tie rather deserveth an humble reverence, then to breed a scandal, or an offence. If it were meerly na­tural, men might like natural men flie from it. But as it is secretly hidden from the Heathen (as Galen and Hippocrates) who grant the beginning thereof to be very secret: so the Scriptures declare unto us that hidden beginning, that so we might know under what covert to hide us. The 91 Psalme tells us in verse the 1.4. Of the shadow and wings of the Almighty. Therefore the Septuagint translates that Psalm where we find the word Pestilence, by the word ( [...]) which signifies a word. Or els they call it ( [...]) a thing ar­guing the strange nature thereof. These learned Iewes went to the cause of the Plague. I am not ignorant, that the Heathen learned Physician Galen called it ( [...]) because of his destroying nature, and mortal disposition, and Hippocrates called it ( [...]) because of his spreading nature. These men went no farther then the effect, which was visible, but the invisible [Page 13] operator and operation was hidden from them, and therein they did but guesse. The Scriptures call us to an outward admiration of this wonderful work, and an inward adoration of God who is the Enlarger and Restrainer hereof, who makes such sweet Promi­ses in the 91 Psalm concerning deliverance from it; as, Thou shalt go on the Asp and the Dragon. Which Mellerus on that Psalm saith, signifies the Pestilence, and used by the Psalmist; Ʋt vim veneni significantius exprimeret; yet not the force of it to infect, but to kill; for the sting of the Asp poisons but those whom it strikes, it imparts not the same force to another, not contacta, no not by touching of the body so stung. Yet this my infirmitie doth, yet alwayes not abso­lutely to death, nor doth it always infect to sicknesse ( Deo invante) for we see that your Searchers, Keepers, Sextons, Bearers, are the seldomest taken with it.

Therefore the begining of this my infirmitie be­ing invisible, the procession doubtful, the destroy­ing selective, (as it were Morbus rationalis, a disease that did cull out of discourse or reason men appoin­ted to die, and not always infect the next adjacent places): my learned and reverend so [...]res of former times in my affliction divinely have called for Meta­physical perfumes. Mr. Fenton in his spiritual Pers. So did Mr. Fenton in his spiritual perfume, as if Kitchin-fire did as much good to purge away this disease, as our pots of Frankincense doth in my streets, when the wind blows it all to one end. And that we might have recourse to God above (though not without outward meanes) another of my well reputed Sonnes counts no phantasie, that print (as it were) of a blow on some. Mr Holland in his sp. Pr

[Page 14]The sores we may know from whence they are; the tokens ordinarily we discern, but from whence is this? This seems to be ( [...]) or Plaga, a blow indeed so termed, Rev. 16.9. All these doth but shew us, whom first and mainly to beleeve upon, the God of spirits, who can call back his Serjeants and withdraw his Action, and forgive our debt and for­bear our lives till some other time.

Yet I feare me all this will not drive my smells on of your nose. If stinkes doth it, do you think the stinks will be ever the lesse when so many thousand are dead? No. And yet you will come to Town then, and when here is the more stirre, here will be the more stink.

Object.But why did not my stinks kill you before now?

Answ.Because (say you) God gave not the Word?

Object.Why doth not then the most stinking places (as the shambles, infect first, now God hath given the Word?

Answ.Because God wil not have it so, you wil say. True, by the same reason you may be saved here, and die there, or here when you come back, because God will have it so.

Object.But you will say, if it comes not only by such means, why happens it upon the Citie rather then the Countrey?

Answ.Because God is ever liberal of favours toward great Congregations, his favours are more plentiful, more visible, and men are more sensible of them. And therefore you shall finde the Apostles (for the most part) dedicating their Epistles to Cities; and the Prophets likewise bending their prophesies thereto. Now where he is most plentiful in these, [Page 15] he is also of his corrections. So to Israel; no people better fed better taught, soundlier whipt. And it is most equal, that when men abuse ( [...]) 1 Iohn 1.4. Psal 91 3. the clear Word of Life, they should have ( [...]) the bemudding word of death.

Secondly, it is done to the City for the Countreys example, that the Pagi, and the Villages round about might tremble, and that the pagani thereof might leave off their paganish conversation, and stand in awe and sin not; which things if they do not, though we have the sharp ends of the Rod, they may have (as heretofore) the stumps. Mistake me not, I do not hope for it, I feare it. For remember when God af­flicted us the last time, when we had Ziim, had not you Iim? When we had the Scritchowle, had not you the night Raven? When we had the Pestilence, had not you the Plague also? You had; and you did tast of mine infirmity.

Therefore consider what I have declared of it, and use all good medicines, but above all medicines take Faith, Hope, and a good Conscience. You shall find them (my dear children) of more force then the greatest Antidote. Remember the promise of God in that 91. Psalm 14, 15.16 verses, Psal. 91.14, 15, 16. count it precious, let it be thy Buckler, as it is in the fourth verse. Mollerus on that Psalm saith, Eos qui certa fide in Deum recumbe­rent tutos ferè à pestis saevitia that those which trust in God shall be free. So Mr. Cupper on the same Psalm. And St. Chrysostom on the same Psalm saith; Securus habitat in terra, & prolixam vitam inventat, He shall dwell secure, and find a long life, but totum hoc fit per spem, saith he. True it is, for we see som scape fire and [Page 17] sword with boldnesse, others overcom their ene­mies with fortitude, and shall not the Quintessence of fortitude, the spirit of valour (which is confidence in God) do much more? Doth not godliness profit to all things, both to this life and that which is to come 1 Tim. 4.8? If any one object that godly men die of it, it is true doth God deceive their trust in that? No. He giveth them life, and a better life. For God will not be stin­ted to temporaries by his own children; and if he takes one away in this mind, I hope he doth him no wrong. Some wicked men you will say escape too. That is, because God will be better then his word to all men, that the mouths of all men may be stopped. He spares evil men somtime, that they may fulfil their sin; he takes away the good from the evill to come. And this is thy encouragement, that if he spares of both sorts, why not thee, if thou stayest in thy place, and necessary calling? But thou fearest to die, because neither prepared in faith nor profession. Therefore I conclude my disease to be sore, as to be most infectious, yet God can restrain it, and though he hath sent out his evil Angel, yet I will trust in the good Angel of the Covenant. Do you so likewise, that you may be partaker of my faith, not mine infirmi­tie; and cry, O Lord; thou hast been our refuge from one generation to another. You have seen my infirmi­tie, the nature of it, the principal remedy against it. What else is to be used in natural cure against natu­ral infection, I leave to your learned and grave brothers of Physick. I have prescribed that which never failed Probatum est, Jam. 5.17.

Povertie.But this is not all my trouble, for my sorrows are [Page 16] increased like my sinnes: sicknesse hath consumed my substance; and I may justly say with David, I am weak and poor.

My poverty lieth in being void of

• Trading.
• Money.
• Victual.

All which I am well nigh destitute of at this time. This I confesse to be justly inflicted on me for my pride, with which I have sought to out face-Heaven. My tinckling feet, and my tiptoe pace, my horned Tyaraes, and crisped curled locks, shinne-pride and shooe pride, fullnesse of bread hath made me lift my heel against my Maker. I said in my prosperity I should never be moved; but thou, O Lord, hast tur­ned thy face, and I am troubled. My children have bin so full fed, that they have fallen out among them­selves, the meanest thinking themselves as good as the Magistrate, and the mighty refusing to look upon the cause of the mean. My Merchants have been the Companions of Princes, but now are gone, their place is scarce to be found. How hath my back groaned with heavy burdens, and now Issachar stands still for want of work. One waine may carry all I sell in a day. I have had such trading that I could scarce finde time to serve God, but now every day is an Holy-day, be­cause I have prophaned his Holy day (even his blessed Sabbath) which have been dedicated to him, as a remem­brance of his glorious Resurrection. But I have lyen dead in sinnes and trespasses. I have given libertie to my servants to execute their wills in Sabbath-breaking, and deceiving: now God hath proclaimed libertie for them to the Pestilence, to wandring, to idlenesse My ap­prentices [Page 18] have been the children of Knights and Ju­stices of the Countrey, (which they accepted at my hands joyfully) but now my children are cast out by those swains like dung, rated like beggars, served like swine in hogstyes, buried in the high way like Malefactors. But whither doth my grief transport me? This the Countrey shall hear of hereafter.

I have opened my Coffers to the Countries wants full often, and have som of them in bonds still, but now I want it for my poor Children, and they nei­ther look to discharge their debt, nor in requital of my kindnesse will shew pity to my dispersed and de­spised Children.

I have had feasts admired at, whose very sight hath cloy'd the appetite, and my very Reason hath turned Ccok to cocker the p [...]late of my Wantons, I would those feastings had stocked my poor kindred in my Suburbs, and set them to work, that there might be no complaining in my streets: with which sa­crifice God would be well-pleased. The worst servant in my house hath had bread enough, and now I starve for hanger: for many of my children cry for bread, and I feare me die of the Stomack Sicknesse, as well as the Spotted Sicknesse, if there were a Bill could be gotten of all diseases. Davids tears are my repast; his sighs my repose. Jobs Message is the newes most rife on my Exchange. One robs me of my Asses, ano­ther of my Camels, my Sheep are consumed, my Children are bruised, my self strucken with boiles and sores. I see nothing but my nakedness. Those great Gates which were wont to be furnished with spangled star-like beauties, are now the lodging for [Page 19] poor Children, or places for dung and draught. My Chamber and Treasury, which was wont to be my re­fuge, can no more supply my wants, it hath been so swept; Beside, the stock of my Corporations hath been broken to maintain my wants, and yet my Children cry for bread: and their brethren that remain are pressed with their maintenance, and urged almost beyond their ability to finde them necessaries.

This misery makes me again remember my fol­ly, who have wished for some meanes that might consume some of my Children, I being not able to maintain them, and God hath now said Amen to my ungracious desires; for he hath taken them away who might have served for my defence. And now I see, when God sends mouths, he sends meat also, for though I have buried so many thousand, I have nothing more then I had in wealth or trading; Nay, there are many who would be glad their houses were visited, that they might be kept by the parish, because they have nothing to eat. Yet I have some wicked wretches, who have learned of some Coun­trey-farmers when they want, to grumble against God for somthing, and when they have Gods plenty to murmur for nothing. For their eye is evil because Gods is good.

When they have Corne enough, they say it is worth nothing, and they can make no money of it; but they can make themselves Curses with it, for hording it up, when they should make bread of it for the poor. It they have bread for their Babes, and food for their Hinds, and provision for their Beasts, and a reasonable price for the remainder; have they [Page 20] not sufficient? Yes more then they deserve, Such as these have helped to hale a Curse from God, and by their means it is I am so lean in looks, so lank in purse, so emptie in stomack. But I have deserved my self more then all these punishments doubled, yet shall they scape who help to encrease them? No. That is my feare, that God hath not yet done, and my grief, that mine own Children should far­ther provoke him, and help to aggravate my sor­rowes.

For I am not only weak by sicknesse, poor, be­ing destitute of meanes, but forsaken, being deso­late and forlorn of Company. But here lies my Comfort. Psalm 9.18. The Poor shall not alwayes be forgotten; the expectation of the needie shall not perish for ever. And although it may be asked in respect of my Babylouish sinnes, how is that golden Citie ceased? Yet I have this hope in Gods mercy, that Isa. 14.4, 30 the first borne of the poor shall feed, and the needie lie down in safetie. For as Saint Austin hath it, Pauper est in animo Dei, non in sacculo; the poor is in Gods minde, not in his purse, so that his purse may be scattered upon the rich, but his minde runs on the poor.

[...]olate [...]sery.But yet who would think Children should be so unkinde to a Mother, who hath educated them in the knowledge of God, and in the experience of her bosome-love, to let their Mother be forlorne of Company. My company that I stand in need of, but want [...] are

• Ministers.
• Physicians.
• Traders.

The one would help me being soule-sick, the o­ther [Page 21] being body-sick, the third being belly-sick. There are others, whom I finde missing too, as my Lawyers, by whose Science it hath been spoken of me as it was of the City Abel: 2 Sam. 20 18. They shall ask counsel at Abel, and so they ended the matter. But some of my sonnes have bereaved me of that good report, and have almost made it, If they ask counsel at London, so they may begin the matter, let it end when it will. These men I misse, but I do not want them, except those who walks by the rule of a good Con­science, those that do Jus dicere, or Jus dare, these I do esteem and respect; And as for those that do Ius esse, swallow the Law, but not Jus edere, bring little to light; those that fill Westminster-Hall, but to little purpose. I blame not those Honourable and grave persons, who are many of them employed by my Royal Soveraign, and the Father of my Countrey. And I know that their judicious Consultations may benefit me wheresoever they are, for these I earnestly pray that God may keep them in all times of trouble.

There be others whose company I misse, namely, those whom God hath given in great abundance, whose very House keeping might have relieved some, re­freshed others: but their countenance and good ex­ample of fasting and praying, would have encouraged all, but they are gone, and they neglect to employ that Talent which God hath given them in charge; But some Charitable and sincere persons still remain­eth with us, He that giveth to the Poor lendeth unto the Lord: the Charitable person shall be blessed, and happy are those persons that shall fully execute their [Page 22] charge as he doth. But they sit in the Countrey se­cure, and thank God they are there. Indeed, if they had stayed here, pitying my distress, aiding me in weaknesse, by disbursing their money, and exerci­sing their places, and afterward (when God had ceased his hand, and they given him condign thanks for his mercy) they then solacing themselves in the pleasant shades, might thank God for his preservation, and their recreation with a safe conscience. But to thank God for his Connivency in their natural cour­ses (except for his mercy that therein they be not consumed) is false fire, and savors more of the Kitchin then the Conscience. Let them thank their Coach-horses, for I have so fed their Masters (for the most part) that I am sure they could never have gotten half so far without them.

But the higher my childrens groans rise, the more I look about me, and the more help I still miss. Where be my Chyrurgions now, that can mortifie and revive a wound when they list; and rub over an old sore, and pick many a pound out of the paring of a mans toe, that can scarrifie a green wound, and cante­rize an old one? Where is the aid I should have of these skilful men? These are shavers in their kinde: but at this time they had rather carve at a Capon, or Anatomize a Rabbet, then Lance a sore, and do their duty out of a good conscience to their sick Mother. If a man that is hanged fall to their share, who but they to cut and carve! but to what purpose think you? As the Priest did of old, Pectoribus inhians spirantia consulit exta, gape upon his guts, and then make good chear for their own. These have the termes [Page 23] of Art explained, the secrets of Nature opened, but to what purpose, if it be done to admiration rather then operation; and to shew the work of Nature, and yet not to help Nature? For now I stand in need, I am posted from the Physician to the Chyrurgion, by the Chyrurgion left to the Barber; where, if I will wash, and be gon, and so forth, I may, he can do no more.

But I did suppose, that my Physicians would not have stirred. Men that have Antidotes at Command, E­lectuaries, Pomanders, and what not, whole Apotheca­ries shops full of Conceits and Receipts, to keep all the Cinque-ports of mans body inviolable. Or if a man be sick, they can, or who can (under God) resta [...]re na­ture, and restore health? They have many Powders and Antidotes for other men, or for their mony, but none to strengthen their own heart, so much as to stay in a City where the Plague is. To these men belongs that saying, Luke 4.23. Medice cura teipsum. And this question which was most noisom, Jobs disease, or the Plague: and this demand, which conduceth most to salvation; the opinion of a Naturian, ( the Plague is in­fectious) or the prescription of Divinity ( he that hath an office, let him wait on his office.) If you think the lat­ter, hoc age & vive, our blessed Saviour shall ap­prove you, When I was sick you visited me. Why are we bidden to honor them? Because, saith the Sonne of Syrach, They be ordained for thy health. Are they so? the more uncharitable and unconscionable they to leave me in this distresse. But since I have set them on Horseback, they are rid away. My Saviour said, that the sick needs the Physician, not the healthful. Yea but they say, the Physician now stands in no need of the [Page 24] sick, for he hath filled his purse, and is gone. Oh sweet Samaritane, if thou haddest done so to them or me, when thou foundest me lying in the high way to Hell and Death, what had become of us? Well, had I but for all this the Priest to stand by me in this Leprosie, I could have borne it: but as a wounded spirit none can beare, so neither can I suffer the losse of my spiritual salve: I blame not you, that have two cares, and two cures, (for you are gone every Summer to discharge your office to your Countrey sheep, and when that is done, I know you will returne) but you have no charge to pay your charges but my purse.

And especially you that leave your Pastoral charge in the Countrey, taking up your Litter (Lecture I should say) and yet Litter as you use it, making of London a Station till your own ends be atchieved, or till some crosse befal me, and then you are gone. Nay, because you would not be said to forsake my people, you have sent my people away before with your great perswasions to fly. You love not two livings till you have them, but a Living and a Lecture, is an easie taske, be­cause they are not two cures of Soules, and it is true; for one is a wounding of Soules for want of cure.

But this may be defended you think, for there is much difference between the Temple, and Mat. 23.16. the gold of the Temple in swearing, so it may be there is in Preach­ing. He that hath the charge of two Temples, that is somthing; but he that is called to one, and takes the gold of another or two, with neglect of his own, that is nothing: for my money may be taken, and your sheep left upon the Downes in the Countrey, with any Hireling that will do it cheapest. And [Page 25] though my Citie-children lye sick, and so the rest wants food it matters not, you have other sheep then, let the Parson look to these, say you, let the Physitian, saith he, let the Chyrurgion, saith he, let the Curate, saith he, and so with Job I am brought to the Ash-heape. But if my children would be ruled by me, they shall choose such as will stand to their Teaching, and them al­so, in life and death, sickness and in health, doing their dutie out of a good Conscience.

But let me not condemne the just with the unjust. There are some of this reverent profession, who are worthy of double honour, who have abode with me in temptations, the Lord shew mercy to them, and to those worthy Physitians, who have not been ashamed of my bonds, nor childishly affrighted at my infirmitie. And those Chyrurgions who have addicted themselves to my health, the Lord remember them when they are in trouble; with all the rest, who have with me hum­bled themselves under Gods hand, and administred sweet comfort when it was bitternesse with me. My respect­ful eye shall ever be upon them, and their names as oc­casion shall serve, exalted to my power, and that be­yond ordinarie discourse. Especially those Aarons, who have stood betwixt the living and the dead. In mean time, accept these ejaculations to God for you in requital: The Lord hear you in the day of trouble, the name of the God of Jacob defend you, strengthen you when you lye sick upon your bed, and deliver you not unto the will of your enemies.

But would one think my Tradesmen should goe, if but for their profit sake. But the Devil knows their minde, that skin for skin, and all that a man hath, he will [Page 26] give for his life. But yet Gods servants have ever pre­ferred his service, their calling; before their own lives. Moses would rather suffer affliction with his Bre­thren, then live in Pharaohs Court. Vriah would not lie with his wife, nor eat, nor drink unto mirth, while Gods Host was in the field. And Solomon saith, It is better to go to the house of mourning then feasting. But these are all too little to perswade you, till I set before you your faults, as well as mine own defects.

Which are these

• Unkindness.
  Unkindnesse.
• Uncharitablenesse.
• Distrustfulnesse.

Your unkindnesse appears in these foure particulars: First, in disgracing me; Secondly, in your Countrey-mer­riment; Thirdly, in your leaving me desolate; Fourthly, in not paying your debts.

Your disgrace appears in leaving my streets bare, my Temples emptie, my shops shut up Beside, you have made my savor to stink in the Countrey through your rashness, & their ignorance. Secondly, your unkindness appears in your jocound behaviour in the Countrey, at whose lightness those Sylvans wonder, as at people more un­natural then themselves. Me thinks you should fear least benumming death might creep on your Angles (which I see conveyed along my streets for your plea­sure) like the sleepie venome of the Cramp-fish. Or while you shoot in pastime, you should feare least the P [...]al. 91.5. arrow that flyes by day should aim at you in earnest. You bewray the weaknesse of your affection to me, and [Page 27] your fellow brethren, your unsensiblenesse of Gods hand, and your shallownesse in Religion, even by this. Thirdly, have you not adventured me to the com­mon spoyle? If God did not watch the Citie: The Lord Mayor. If I had not one Sonne left me whose care hath shewed him a Fa­ther to me, how might my doors be broken open, my Chests ransackt, mine Obligations torne, my Bonds canceld? You will not beleeve this, yet some of you (I fear me) will be sensible of it. God continue him in this care, and reward him for it. You have fastned your doors with Padlocks, some have Powder to blow them open. When you return, complain not what you have lost; least I smile at your folly, and seem to pitie your misfortune. Fourthly, have you not left some of your debts unpaid, by which I should be relieved, never considering what may become of you and yours; and then how your Creditors hearts must be turmoild to seek after their own. Hath not many of you carried away the better part of your e­states in money, and sowed them by the high-way as the Lord hath scattered your bodies? I could name some, but time will bring them to light.

Uncha­ritable­nesse.To this adde your uncharitablenesse, and then see whether I speak without cause, which first appeares in not relieving the poor, who like a Cripple can­not follow your nimble Coursers. I am not ignorant that some have given out of their superfluitie, others out of pure charitie, but the most have not: and so the little which is left, is consumed, and like Pha­raohs kine, we seem never the fatter; for what is this among so many?

Secondly, it shewes it self in condemning the [Page 28] poor; (that they are so obvious to the Plague) as if God had a quarrel against none but them. I know they are, for the most part, ill livers, intemperate of tongue, and appetite, grosse feeders; and such as disorderly thrust themselves into danger, all this may conspire to their ruine, by preparing their bodies for other diseases as well as the Plague: for this disease takes hold of them more then others, because they be most in number: but my penny-fathers have not all scaped it, nor the finest feeders, and therefore your judgment of the poor is somwhat too harsh.

Thirdly, It appears in not assisting me in your prayers. It may be you will say, that you doe in pri­vate: if I had seen it here, I would have more easily beleeved it: for many of you are gone, where you minde little of Preaching, though you have fat pa­sture. And how you will forget your dutie, when you are not taught it, I may justly feare.

Other inconveniences you have brought about, as discouraging those that stay, they weakly conceiving that they are but dead men. Some are of a stronger temper, but yet Comes in via pro vehiculo est; your company might have been a great ease unto them.

Again, by your departing indiscreetly, how have you disjoynted the Countrey with fear, procured rough usage to your selves, and caused me to fare the worse for your sakes; for I can scarce get provision from the Country, and so my misery is doubled.

Distrust­fulness.But though you have forsook me, I could never think you would have forsaken your God, but rather recei­ved evil at his hands as well as good. But you have ei­ther in this, distrusted Gods will, that he will not [Page 29] I speak of those who by their place and cal­ling should not have stirred but sto [...] to their chargesave you, or else his power that he cannot save you, the Plague being a disease of a depopulating na­ture; or else you mistrust that this Plague came by some accident; and so it doth Catch that catch may, every one that comes neer it. But my Saviour saith, That a Sparrow falls not to the ground without the will of your heavenly Father. But you will say, that you take your flight as a means to bring Gods will to passe in saving you: you say well, if you can prove it. Doe you think that God will save none that stay? Or that he will spare all you that be abroad? I dare not say so. I fear you would faine wrest Gods will to yours. I grant that evil things coming from the hand of God, may and ought to be avoided when God shewes a man a gap to go out at; but this must not be the Gap of our own phantasie. When God leaves a man a lawful gap, he doth not crosse some posi­tive point of Religion. And if the case be doubtful, then are we to bend our selves to that course, which may sute best with the Analogie of Faith, and not to our own particular, except that particular hold also in as full grounds of Religion, as the other course. Therefore in all such passages we are to observe, that what we do be not against piety, charitie, nature, civil policie: as that we decline not from God, from our neighbour, from our kindred, nor from the Com­mon-wealth.

And these wholsome Rules, my reverent Sonnes have laid down in former times, though miscon­ceived of some of their followers, who willing to please their own nature, have catched something [Page 30] from them, not observing their whole intent. I make no doubt, but in general, and open punishments you may, and ought to shift for your selves by removal, as in famine Abram did; and in persecution from one Citie you may flie to another, saith my Saviour. But in an uncertain punishment (wherein none can assure themselves absolutely in going or staying, of life and death) when Religion and Nature rather invites us to stay, it is vaine feare to flie, or else self-love without reli­gious respect: except you be such an one as by flight neither hurteth other nor others. Or else you be such Mr. Balm­ford in his Dial. of the P [...]st. p. 69. whose residence is not necessary. But who are un­necessary, (if they be members of a Common wealth) I know not, except women, and young children, and some servants; or sojourners, or Gentlemen, who have no relation to me as necessary members. For if you think the rich men may go, then hath the middle sort little to do; so that in fine, they will not finde themselves very needful: and let them go too and then others shall have nothing to do; and then I shall have none left but the poor, nor of them but onely such as can make no scape into the Countrey, and so the subject of the Physitian and the Minister being almost gone, there will be little need of them too. And for the Magistrate, it will scarce be worth his paines; he may appoint an under officer to keep the poor folks in order. But a Common-wealth is a body, and one member methinks should nou­rish another; but especially in a Christian Common­wealth. For as Job speaks in his own person, a man in misery should be comforted of his neighbours, but men have forsaken the fear of the Almightie: the latter part [Page 31] of the verse I may say with him concerning you: You were ever taught to stand to your Calling; especially in a doubtful, and invisible Correction.

One of my worthy Sonnes, a Doctor of Physick, did much blame you in a time of the Plague, for your unnatural starting one from another. And as I remem­ber these were his words: Dr. Hering Epist. before his defence printed 1624. It remaineth that acknow­ledging the Pest his Contagion, we notwithstanding (who are Christians) carefully avoide that faithlesse and Paga­nish fearfulness, whereby we are made to break all the bonds of Religion, Consanguinitie, Alliance, Friendship, and Po­licie. So that you see how careful they were, and yet how head-strong you have been. We do the Pagans wrong to put this fearfulnesse on them, for they strive to do the uttermost duties to the sick, and the dead. It is now Christian fearefulnesse, the more our shame.

Some of you will say, that God it may be sent it to scatter the Cittie, and punish the pride thereof that way: that is hidden from thee, though likelie: but thou knowest, that God useth to send crosses for sinne, and yet withal to try us whether we will cleave to him or no. But you have forsaken him, his Word, and me also. Some I fear will aske, Why may not they flie as well as the King and State, (indeed some have been forwarder then his Majestie in that businesse) their lives are as dear to them? 2 Sam. 28.3. Oh remember what Davids Worthies said unto him, Thou art worth ten thousand of us, he that thinks not so, 2 Sam. 21.17. knoweth not what the light of Israel meaneth. The King is the head and tower: the Councel is the heart of a Land, and ought to be defended from diseases, least the life [Page 32] be endangered. Beside, their affairs are such as that they may be considered of in other places as well as here. For want of these considerations I am almost beggered, I was at a low ebbe before, by an unnatural rebellion against my Sovereign, but now it is full flood with me, but of miserie, because of my sin.

Thus am I left disconsolate, because God hath touched me; and as Euripides, [...], every friend shuns the distressed, but if I should so deal by you, (whose servants are dead, whom you set to keep your goods) all might run to ruine. But I have not so requited you, nor will while I am able to help you. For though you have forsa­ken me, yet my God hath not, and therefore for his sake, I cannot but love you, and wish you well; and I pray God that a feare of no worse thing drive you home, then that which hath driven you abroad.

But now I remember where you are, and how both you and I have been abused by those rough-hewen and unnatural persons (who have neither know­ledge in, nor sense of your brother Jacobs afflictions) I cannot shew my Comfort in God, nor my Counsel to you, till I have uttered my stomack to them, whom I condemn of ignorance and hard-heartednesse.

The Coun­treys igno­rance.First, of ignorance, I might say of manners, but that you will grant at the first word; I also might say of Co­vetousnesse, as hording of Corne, but you are content­ed to be convinced of that, so you may get my money. But I say I condemn you of ignorance, which is the foun­tain of all this misdemeanour. For you are ignorant, first, of God, and secondly, of Gods hand, and that appears, by your strange fables of the Plague, as if God had no stroak [Page 33] in that disease rill you feel it. You more reverence the Clouds, then the Creator; and have better skill in the Wea­ther ▪ then the Scripture. You can discern the face of Heaven, but not the season, nor the time of Gods visitation; And many of you also are ignorant of charitie toward them whom God hath afflicted.

Hard-heart­ednesse.How could it else com to pass, that you are so shie both of them untouched, and me being visited, and to o­thers of my Children distressed. Some of those, who are whole, you keep from the sight of their friends, and put them to shift for their lodgings. They whom God smites by the way, you let them die in ditches, or draw them to a hole like dogs; and this (I perceive) you would not do, but for fear their carcasses should infect your aire. But I fear God hath worse rods in pickel for you then so, without you shew more love to your Brethren.

Can you be so cruel to a Mother in Israel, to whom the best of you have been beholding to me either for coyne or Counsel? Worse then Barbarians, They fell nn the o­ther extre­mity. for they would comfort poor ship wrackt Paul, and though they misconceived him while the Viper was upon him, yet they thrust him not out till they saw farther: and so you, when my disease hath left me, will come fewning up to me, and offer me your service: but I shall beleeve you at leisure; I feare me few such as you will be approved at Gods barre for this, when I was sick you visit­ed me. But if you have a botched horse with his back full of ulcers, you can finde a Farrier to cut out the exorbitant flesh: but let a Sonneor a Daughter of A­braham die for want oftendance. If one of you have an Oxe or an Asse die in a ditch, you will help him out, (and may, though it were the Sabbath-day in case of [Page 34] necessitie) but you can let your Brother Christians die in a Ditch. Your Inne-keepers professe hospitalitie, and if a man will, he may drink like a Swine: but if the afflicted of God desire repast or repose, they must lie with the Swine. If their Chambers reek with the smoke of Erebus, and stink (like a dead dog) of spewing, that is not infectious because they are used to it. But if a Christian come from me weary with travaile, though he hath no disease, yet he is kept out with Bills least his breath should infect their stinking roomes.

Some of them can keep a Fox in a Coverlet, and a W— in a Closet whose soul already hath burst forth often with odious soares, and Infectious swel­lings, but they can make no shift for a sick Body, whose soul would bankrupt them to imitate the patience thereof under Gods hand; but they must drop down without commiseration. Doe you nei­ther fear God, nor man that you are thus insolent? If a man dye he must be dragged, at a Horse tayle like Hector, or drawn with men like Tamberlaine: If he live, he must lye in sollitude, or misery: Oh base Heathenisme; unheard of Barbarisme; I see there is no Tyrant like superstitious opinion. If I should give my fury the Bridle, I should set such marks on you in this my rage, as a Lyonesse robbed of her Whelps would do, or send out some Satyrs, whose sharpe scourge should make you hide your selves. But O God thou hast taught me Patience, and I intreat thee if I have offended in this, pardon the exube­rancy of my passion, which swells so high to think on my childrens calamiy aggravated by these mens cruelty. I have now played the part of a weak Wo­man [Page 35] overcom with injurie, yet I have not Out-run the Constable, for he is in the Countrey.

But now I must shew these men, (lest they laugh at my anger, and rejoyce at my tribulation) that though I am grieved, I am not discouraged. And to my Children, that I love them, though I do (not without cause) reprove them, I am not disheartned, First, be­cause I have hope, that this Plague is Gods purge, Com­fort in God. to make me more healthie in soul and bodie. In soul for it is good to be afflicted, and those whom God loves he chasti­seth. I hope it is Gods rod not his sword, to correct me, not to destroy me: His fire to purifie, not to inflame and consume me.

And this not without reason; for

First, this course my God hath used heretofore, to bring me into the right way.

Secondly, because he hath not given me to slaughter of my enemy, nor famine, but hath given me hope of the fruits of the earth, and hath taken me into his own hands to chastise me, and I know with him there is mercy, and with my Saviour there is plenteous Re­demption.

Thirdly, because he doth it by degrees, as so many warnings that I should ask forgivenesse before he strike again, when as he might consume me at once.

Fourthly, because he hath left me as yet the pillars of my age, to lean on like Jachin and Booz; good Ministers, as monitors to remember me, and good Magistrates as Fathers to provide for me. But above all, the frontispiece of beautie, built upon these pillars, a good and gracious King, whole heart I [Page 36] know, and heare, doth pittie my distresse.

Fiftly, I hope it will purge my body from bad humours, as vitious persons: Nay, I know it hath al­ready of abundance, and the rest will stand ( I hope) in more awe.

And again, It savours of mercy, in that the poor is taken from him, that is to strong for him (name­ly this hard world) and God hath made more room under me. And if I provoke him not farther, and draw his punishments out longer by distrusting, or presuming, or for want of repenting, all may turn to my good in an extraordinary measure. If my proud flesh were but abated, and my plurisie of vaine de­sires wasted, my stinking weeds extirped, I know the Lord can heal me in a trice, and would too, for he wills not the death of sinners; and to his children his love never had beginning, and therefore can never have ending.

Some good men are taken away, and many lay it not to heart. I could not well spare them, but only for the Lord, here is so few upon the earth. But he will take them also, least his Children like Prodigals should assume their Portion in this life. Therefore de­spise me not you of Idumea in the Countrey, but mark Obediahs Prophecy against them Obed. 5.10. that commiserate not Jacobs affliction. And be not thou a rod, helping to beate Gods Children, least my Heavenly Father afterward (to shew his love, and ease my griefe) throw that rod into the fire of his fury likewise. And say not with thy self, that my Children brought it to thee, for it was begun this year in the Countrey as soon as in the Citie.

[Page 37]Therefore harden not your hearts, but by your time­ly repentance prepare your selves, either to entertaine it, or prevent it. And howsoever your weaknesse hath prompted you on to use this violence, yet be­cause we are Brethren, and so may continue in Love, and Peace, as well as in profession of truth, my pray­ers shall be poured out for your preservation from in­ward errors, and outward evils.

Coun­sel to them.And you my dear Children, wheresoever you are dispersed, take not too hainously my reproof, since it is just, nor reject my Counsel, since it is the token of my love. I know your hearts are here, un­lesse your treasures are there. Why should they, or we be thus separated, but rather come together, and joyne heart and hand together, and help to keep the blowes from one another: or else ease the smart of them when they are given, by our best charitable endeavours. I know if all but the poor had gone, God would not have destroyed them all, least you should want subjects for your charitie. Or if they had gone too, yet he would not have ended his quarrel against my walls, but either have followed you in hot pursuit by the way side (as he hath done many) or else he would have waited till you had returned, and have begun again, least you should have gloried in your own inventions.

The last of these is yet to be feared. And therefore reclaime your erronious confidence in your flight. Else though that my heart pant after you, though my armes would faine embrace you, yet I love you so well, that I would not draw you to inconveniencie. Therefore for your health and preservation thereof, [Page 38] by some good Antidote against your change of ayre, I referre to your learned brothers of Physicke: not that I think my whole ayre is infected, or mortal, but sickly to any that comes out of a fresher ayre, and more dangerous now because you have somwhat to fright you. To strengthen your heart take this Cor­dial, Repentance, and a good Conscience, urged from Gods mercy, and built on his Word, and will tempered to­gether. And for a good Perfume, take the Lords in­cense, Exod. 30.34. appointed in Exodus, viz. Myrrhe, clear gumme, Galbanum, and Frankensence. Which some ingredi­ents, have relation to Prayer and Profession, Faith and Charitie. These may be your practise, and your con­templation; not to hold to your nose of vaine glory, or hypocrisie, as, Exodus 30.38. But to offer to God out of the Censor of a zealous heart. And then thou shalt smell it, and others too, and God be satisfied, and thy house well ayred: and then thou mayst returne with safety and comfort. And if God doe touch thee with the Plague, thou shalt have the Pledge of his love: if with the Pest, and not mortally, yet he hath the Test and reproof of thee, and thou the proofe and try­al of him. If he give thee the blow of death, and the word of life also, he doth thee no hurt.

When thou commest, come with this considerati­on; for it is mine, and I have found it effectual: Neither would I be rid of his word of life revealed in the preaching of the Gospel in my Temples, to be eased of his hand of sicknesse on my houses.

Come therefore to your old habitations, not to your old sinnes: and as God hath swept my house, to desire him to garnish it with vertue, and furnish it [Page 39] with graces, Least worse things happen to me and you. And glorie not in your inventions, or worldly poli­cie, or care, but in Gods power and mercy, that we may safelie rejoice together, and magnifie his great Name in his holy Temple. And thinke not they on whom the Tower of Siloam fell, were greater sinners then the rest of the people, but unless you repent, you will all perish.

Neither do you (my children) which are here resident, boast against your weaker brethren: be not high minded, but fear. Let not the custome of Gods judg­ment harden thee, but relate unto thy wandring brethren Gods wonders in this judgement, and mercies in this sick­nesse, to his glorie, and thy comfort, and their encou­ragement. And if there be anie evil lurk in thy heart, which the broome of Gods wrath hath not swept out, repent speedily, least thou brag before the Victory, and so God cut thee off suddenlie. That so doing you may live in love and peace together to your lives end.

For if this Canker-worme doe no good, he hath a Palmer-worme readie to bring famine, if that prevaile not, he hath a Catter-piller that unsensiblie shall de­voure your Common-wealth, and the brother shall betray the brother for want of love, or for love of gaine. If that serve not to reclaime you, he hath Lo­custs of Hereticks, and enemies to extirpe us, and pill us bare of everie good thing; and so what one leaves, the other shall devoure. And therefore prevent this Morphew that begins to spread over my bodie by timelie repentance, by a seasonable and humble ac­ception of this kind correction: which God turne [Page 40] unto good, and seal unto your soules, that the re­membrance hereof may be a scourge sufficient to you upon every falling into sin. That your hearts may smite you, and you return, before God turn upon you in his just conceived wrath. Fall not to complaining, but to compunction; look not at the deadnesse of tra­ding, but the deadnesse of faith, and God shall work all for the best.

This I wish may be done when you meet, and be­fore you meet. 2 Sam. 23.17. For as David drank not the water of Bethlem, which was bought with blood (but sacrificed it) so neither ought you to bestow your deliverance on your ends, but on Gods honour, which hath cost the life of so many thousand. In the mean time, the Lord keep you all in soule and body, until our meeting, and after, even to the coming of our Lord Jesus.