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 .

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 haue mine opinion with all faithfulnesse , and then iudge therof in the sobrietie of wisedome . Tell me then : What is the matter ?

May it please you : We heare your selfe , and other faithfull Preachers in this Citie , reproue such as ( for the confort of their soules ) come to Church , either with plague sores , or out of infected houses . As also those , that of charitie visite such as haue the plague , and accompanie the diseased of that disease , vnto the graue . In all which duties we thinke ( with your fauor ) that Preachers should rather incourage then discourage vs . Now because I am vnder your ministerie , and you haue publikely willed vs 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 .

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 haue 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 haue you obserued me and other Preachers to reproue the offendors you speake of ?

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 .

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 ?

I am enforced of conscience to confesse it to be a fault , that we haue 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 vnto vs 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 .

Neighbour , you still begge the question , which is the common fallacie of the common sort , who dote vpon whatsoeuer commeth out of their owne mouth , as you said . For it is in question , whether the workes you commend , 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 , than one scabbed shéepe is to an whole flock , and restraine the whole and sound from vnnecessarie running into eminent daunger . This I will do vpon condition , that you will then shew me , what reasons you haue to doubt of so cléere a truth , or obiect against any thing I haue said , or shall say , that I may either satisfie you , or reforme mine own iudgement .

Vpon 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 haue 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 vs ? 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 euery leaper and euery 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 euery 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 vs in their equity , but that Gods people should be carefully preserued from filthinesse and contagion ? Let vs a litle better consider the lawes of Lepers , as most nearely concerning vs , and we shall find that they were not onely to haue markes to be known by , but also to giue 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 from 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 .

As king Agrippa said vnto Paul : Almost thou perswadest me to become a Christian , Act 26. 28. so I may say , you haue 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 .

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 remember the 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 haue 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 ?

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 .

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 eate 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 giue them more then they loose by following his direction . 〈◊〉 〈◊〉 5.9 〈◊〉 〈◊〉 〈◊〉 Let them know what this is : I will haue mercie , 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 .

I was indeed affected as I seemed : but that which you haue 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 ?

God be praised , for now you vnderstand and remember well , I haue 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 haue , 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 vnder 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 .

All this ( as I vnderstand ) concernes such as being infected themselues , do yet come to Church . But what say you to those who haue 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 ?

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 haue 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 .

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 onely with feare , and do you beare with such a conceipt ?

No , I do not . But I déeme them guiltie of their owne bane , who take it with such a conceipt . And yet I thinke euery 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 moneth , 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 onely 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 , haue instantly renewed the 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 .

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 .

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 .

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

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 the same . Mat. 9. 22. & 13. 58. Againe , as faith maketh vs partakers of Gods helping hand , so vnbeléefe depriueth vs thereof : Pro. 10. 24. & feare ( aduersarie to faith ) pulleth to the wicked the euill which he feareth .

By this conference I haue learned to feare more then I haue 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 conuersant with the infected , I being peraduenture not of so strong a constitution as the party . To take heede of feare , lest I be guiltie of mine owne bane .

Your collection is good , especially if you remember the distinction of feare in that sence which I haue 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 ?

What ? I tell you ( be it without offence ) that many maruell ( I will not say , cry out ) that Preachers , who should be examples of loue 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 ?

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 vs not to visite the sicke , but to preach , and thereupon conclude ; that the lesse dutie ( if a dutie ) especially being daungerous , must giue place to the greater , and the visiting of a few sicke and lesse capable of instruction , must giue place to the teaching of the whole congregation , and more capable of doctrine and comfort . Now if they visite euery one that is sicke , how can they attend vnto 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 .

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 ?

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 vpon the same , Papistes haue 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 , haue a Minister to visite their sicke , though they be more then halfe dead . As in stead of Dirgies and Trentals , they must haue 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 haue done ) in time of health . I graunt that some Professors ( for all this Plague , whereby humours ( I trow ) should be mortified ) haue a mind , that funerall Sermons attend their credit . So strong a temptation is the Pride of life incouraged by Custome . But to come to the point : this place of Iames doth not proue , that 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 vpon 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 vpon euery 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 vpon 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 haue some speciall calling : so they are exemplarily ( but not as Ministers ) to visite the sicke , according to their leysure , and where they haue some speciall calling .

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.

But haue you shewed that the plague is expressed ? And haue 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 .

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 ?

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

Why do you adde this condition ?

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 them , 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 .