flowers bee pure and cleane but the hand also which handleth them so it is not sufficient that the words of our prayers be holy but the heart also which conceiueth them The second piece of houshold-stuffe is Faith for the righteous is also hee that beleeueth in Christ and is righteous through the righteousnes of Christ the righteous This furniture carried Dauid with him for as he had a desire of health and remission of his sinne so he had also a stedfast faith and confidence that it should be forgiuen him This persuasion of deliuerance and hope of obtaining we must haue with vs entertaining it in our hearts The reasons are first the prescription of the spiritual Phisitions it is the Apostles precept Iam 1. 6. Let him aske in faith and wauer not And in the fourth to the Hebr. 16. that we should goe boldely to the throne of grace drawing neere vnto him with a true heart in assurance of faith Heb. 10. 22. casting not away that confidence which hath great recompence of reward t is the counsaile of Christ Mar. 11. 24. Secondly carrie it with thee that thou maist receiue that for which thou goest vnto him faithfully Psal 145. 18 And whatsoeuer yee shall aske in prayer if yee beleeue ye shall receiue it Math. 21. 22. Without this there is no going thither Rom. 10. 14. But as righteousnes and trueth kisse each other so must prayer and faith which is the ground of prayer first beleeue and then speake this was the order of Dauid Psal 116. this faith will make vs acceptable to the Lord of that soile and make vs finde fauour at his hands Faith is a beautifull queene as highly fauored of the King of Kings as euer Esther was of King Assuerus she shall not be stayed without at the gate but with an humble presumption may approach into the inner court and shall receiue her request for if we shall receiue a Kingdome Luc. 12. how much more that which is lesse being asked by faith come not then without this aduocate Cyprian in his treatise de Idol vanit sayeth speaking how hee and his brethren did much good in the visitation of the sicke prout fides patientis adiuuat aut gratia curantis aspirat that he prospered according as they and the patient had faith to speake vnto God the greatest enemie to the efficacie of our prayer is distrustfulnes And therefore God forbid saith Augustine that what we desire God to doe for vs with our mouthes we should deny him to be able to doe in our hearts A heathen man Seneca could say he that asketh fearefully and doubtfully teacheth him to denie of whom he asketh and men doubting they shall not obtaine make God vnwilling to heare them As vnbeleefe did shut the doore vnto the Iewes that some of them enter not into Canaan a tipe of heauenly Ierusalem so distrustfulnes is able to shut our praier out of that heauenly Canaan And therefore as Iacob going to his father Isaac to receiue the blessing put on the garment of his eldest brother so let vs going to our heauenly father to obtaine our request be cloathed with faith through the righteousneâ—â—e of our eldest brother Iesus Christ Further this confidence giueth vs entrie into that place Open the gates saith the prophet Es 26. 2. that the righteous nation which keepeth faith may enter in Faith is as a key that openeth vnto vs the gates of the cittie Thirdly this furniture is necessarie for the feete which must beare vs thither that they may be firme stedfast and faile vs not in the way the moisture and iuice whereby the spiritual feet of our prayers are nourished is faith By faith yee stand saith the Apostle 2. Cor. 1. It is the roote that beareth vs the legges and supporters and the strong men that hold vs vp that we fall not As the Doues nest is the cleftes of rockes that cannot be assaulted so faith resteth it selfe in the wounds of Christ it casteth an anchor in knowledge of the true God and standeth as firme as mount Sion that cannot be remooued Fourthly we must carrie it with vs that we may liue why doe wee with our houshold-stuffe goe into the Countrey but because we are desirous of life If in the going to the name of Iehouah for remission of sinne and spirituall life and for the remoouing of the effect of sinne the bodily contagion we are desirous of it we must not forget this furniture for by Faith we liue Abac. 2. It is the life of the soule and the soule and spirit of the new man Wee may haue a name that wee liue but indeede wee are dead to God-ward if wee beleeue not doubting then neither of might mercie or of his promise because they are passed by couenant oath before vnmooueable witnesses the best in heauen and the best in earth and because they are signed with the finger of the holy Ghost and sealed with the blood of his annoynted and beloued let vs with a holy confidence runne to this place in this afflicted time of the contagion that we may receiue mercie The third peece necessarie for our voyage is Humilitie which excludeth all opinion of our owne worthinesse and righteousnesse Dauid carried his furniture with him yea this royall ornament as appeareth out of two things First out of the tearme and phrase of obseruation I besech you a proper terme of submission and the poore surers phrase Secondly out of his bodily prostrating of himselfe in sacke-cloath with the Elders of Israel 1. Chron. 21. Herein let vs in this time of plague imitate King Dauid in our going to the name of the Lord carrying with vs this ornament this submission and lowlynesse let vs vse the poore suters phrase and not pride of speech saying we are worthie O Lord let vs not goe thither to bragge as many runne into the Countrey to dominire but let vs pray that the Lord will giue vs with vs this submission that we may bow not only the knees of our bodies but of our hearts yea that wee may euen bow the very phrase of our words with Dauid that wee may vtter them as if the smallest Grashopper of the earth were to speake with feare and reuerence before that dreadfull Maiestie Three things must mooue vs to carrie it with vs in this our voyage First the person to whome we goe his greatnesse excellencie Maiestie his glorious name which is Ieuouah It was the counsel that Aesope gaue to Solon enquiring what speech he should vse before Craesus either very little or very sweete said he If when we goe to the Princes of the earth who are but smoake and vanitie wee speake with humilitie much more doth the presence of the most high God require it Secondly the consideration of our owne persons which doe goe thither the conscience of our owne vnworthinesse and deformitie of sinne wherwith we are spotted let vs then with Abraham speaking to the
was sent Secondly the time when it began Thirdly the cōtinuance of it Fourthly his decreasing The cause of which was the sinne of that age which was growen vp as a mightie tree producing diuers sower and deadly fruites The first was the great securitie of the sonnes of God that is of those which made profession of the true Religion eating and drinking marrying and building Luke 17. 27. The second their disobedience and contemning of Noah the Preacher of righteousnesse and of the long suffering of God 1. Pet. 3. 20. The third their fornications and vngodly alliances with the infidels and with that damnable race of Cain without respect either of family or Religion The fourth their crueltie and oppression of their neighbours Gene. 6. 11. and 13. Lastly the corruption of their wayes Gen. 6. 12. and because their wickednesse was great vpon the earth 2. Sam. This is also the cause to applie the first to our selues which hath mooued the Lord to send this deluge of the Plague into the land because the selfe same sinnes did raigne among vs and as it was in the dayes of Noah so hath it beene in these last dayes of the sonne of man and therefore seeing a flood of iniquitie hath ouerwhelmed vs hath not this flood of the Plague iustly and suddenly ouertaken vs From the first let me leade you to the second the circumstance of the time when the flood began noted in the 7. Chap. of Gene. ver 11. In the second moneth the seuenteenth day of the moneth which was about the beginning of May or as others say in April when all things did most flourish and when it was lesse expected which suddennesse hath changed their ioy into sorow So likewise to applie the second to vs this deluge of the Plague began to encrease about the beginning of May as I haue noted when all things did flourish in the Countrey and in the Citie when we were merrie as the sonnes of the old world marrying feasting building and erecting our armes trivmphants when we lesse expected it which hath turned also our ioy into sorrow And as Noahs flood caused them to flie vpon high mountaines and trees that the waters should not reach vnto them So this deluge hath it not caused thousands to depart into the Countrey farre and neere to be preserued From the second I come to the third the continuance of the flood noted Gen. 7. 24. The waters couered and preuailed vpon the earth an hundreth and fiftie dayes which is about halfe a yeere and then in the end of an hundreth and fiftie dayes the waters abated Gene. 8. 3. which was in Nouember reckning from the beginning of them To applie the third our deluge hath not yet preuailed an hundreth and fiftie dayes and I hope through the mercie of God that it wil not so long encrease and bee in his full strength and force and yet O Lord by the great flood of our iniquitie we haue deserued a longer encreasing But haue mercie vpon vs O Lord according to the multitude of thy compassions Psal 51. 1. Let mee applie the fourth thing which is the decreasing of Noahs flood noted Gen. 8. 5 and they decreased vntil the tenth moneth which was the moneth of December this decreasing beginning from Nouember after the hundreth and fiftie dayes Our flood the Lord bee thanked hath begun reasonably to decrease in the moneth of September and the Lord graunt that these waters from henceforward may not bee going and comming but that they may altogether decrease vntill the tenth month And as the tops of the mountaines which were couered because of the flood were seene in the tenth moneth Gene. 8. 5. which was in December So the Lord graunt that the heads of the Citie the Merchants and principall Citizens which because of this deluge haue beene couered may be seene againe in the Citie the tenth moneth Further as on the first day of the first moneth Gene. 8. 13. the vpper part of the ground was wholly drie which was in March and part of Aprill So the Lord graunt that this deluge may in that moneth wholly bee dried vp and that there remaine not any reliques therof if it please him to remember vs in his mercie as hee did Noah Gene. 8. 1. Now that he may remember vs in his mercie let vs forsake the sinnes of the olde world let the flood of iniquitie which is broken through among vs decrease and wholly be dried vp Great hath beene and extraordinarie I doo confesse the invndation of the Plague this present yeere and therefore let our repentance bee great and extraordinarie It is reported of many of the Aegyptians by Sozom lib. 7. cap. 20. that being terrified by the strange invndation of Nilus higher then the wonted maner thereof was immediatly they condemned their ancient Idolatry and applied themselues to the worship of the liuing God So likewise seeing that this deluge of the Plague hath beene higher then the wonted maner as the weekly Bils doo shewe vnto vs let vs bee terrified and remooue our ancient iniquities let vs applie our selues to humble and feruent prayer a principall part of the worship of God And as the Arke in the flood rested vpon the high mountaines of Ararat Gene. 8. 4. So let vs in this flood rest vpon the Lord and vpon the holy mountaine of Heauen the power and mercie of our God are the mountaines whereupon the Arke may finde rest those are the holy hils whereon Sion hath her euerlasting foundation Hauing shewed to you the flood I come to the Arke The holy Ghost in the description of the Arke into which Noah entred Gene. 6. and 7. noteth these fiue things The Arke it selfe The persons entring The cause why The time when The end wherefore As for the Arke into which wee must enter it is not an Arke made of corruptible wood nor an Arke heere beneath sloating and tossing in the sea of this world but the true Arke of Noah and of the righteous the name of the Lord that strong tower wherevnto the righteous runneth by the feete of prayer Prou. 18. 10. an immortall eternall and incorruptible Arke I know no surer refuge from the tempest as Esai speaketh no safer harbour and receptacle wherin to repose your wearied soules The persons entring were Noah and his family Noah the righteous or the Preacher of righteousnesse as he is called 2. Pet. 2. 5. Noah and his little family the remnant of the earth as the sonne of Syrach termeth them Let vs with our families enter into the aforesaid Arke and although they consist more then of eightie and eight soules yea of infinite they cannot fill this Arke neither hinder one another as it happeneth in the bulwarkes and fortresses of mortall men but let vs be righteous Noahs for how can wee be else preserued If wee enter as an impious Cham perhaps we shall escape a temporall flood but not the deluge of Gods eternall wrath The cause
our soules that they may familiarly speake with him whose loue vnto vs is better then gold or pearle If we delight to speake languages by prayer wee may speake the excellentest language which hath euer beene the language of Canaan let vs not feare to discourse with the Lord by our prayers for hee is not like vnto the spruce and finical sonnes of men feare not saith Chrysostome he seeketh not at thy hands painted eloquence an angelicall tongue filed phrases but beholdeth only the beautie of thy soule Others take their pleasure while they are in the Countrey to ride vp and downe in their Coches and Chariots being carried therein betwixt heauen and earth Let prayer bee your Coache beloued it is as one saith as a Chariot of fire bearing vs aloft in the presence of God able to mount vs aboue the Eagles of the skie to seeke the Lords assistance In the time of plague there is appointed a Waggon or Coache to carrie the sicke to the Pest-house and there to be healed there is no better Chariot to carrie our soules vnto the house of heauen to bee healed by that heauenly Physitian then humble prayer Some delight to goe vp and downe and see their friends our best friends at this time and at all times who can do vs the most good are God the Father the Sonne and the holy Ghost let vs visite them therefore continually by our prayers Others in writing letters what is prayer else but as it were a letter sent to God in which wee declare our neede and as a letter is an amiable discourse and conference of one friend with another as if they were both present So is our prayer as a friendly letter or discourse of vs which are absent from home with our best friend the Lord as if wee were present with him in heauen Send this letter and letter vpon letter yee that are now exiled shew vnto the Lord your neede pray vnto him that hee will bring you home againe and remooue that in his mercie which keepeth you backe Lastly some in running of Races or in Hunting but yee beloued in this afflicted time runne the way of Gods Commandements as Dauid Psal 119. runne to the name of Iehouah with the righteous Prou 18. runne the race which is set before you and that with patience looking vnto Christ Iesus Hebr. 12. 1. and so runne that yee may obtaine that which you sue for Hunt not after the pleasures of this life but after the liuing God and as the Hart brayeth for the ryuers of waters so let your soules pant after the liuing God Psal 42. 1. That the Lords Hunter Psal 91. hunt vs not but that the Lord may deliuer vs from the snare of the Hunter and from the noysome pestilence Psal 91. 3. Vse therefore this comfortable exercise the childe is neuer better but when it is in his fathers and mothers lap So shal you neuer be better but when by prayer you creepe as it were in your heauenly Fathers bosome it will kindle your loue toward him as the loue of louers is kindled the more they come together and if yee remaine there this Winter feruent prayer will bee in steade of fire to kindle in your hearts the loue of God Fourthly the profit of this exercise commendeth it much it is not onely delectable but also profitable Some which are in the Countrey at this time spend their time I doo confesse profitably riding vp and downe to buy commodities against the future but prayer is a farre profitabler exercise for this time for it is not onely profitable to our selues but also vnto others yea to the whole Realme And as the Apostle speaketh of Godlines that it is profitable for al things so I may say of prayer that it can obtaine any thing profitable for vs in two respects First to obtaine that we haue not Secondly to keepe that we haue obtained First if thou lackest knowledge and wisedome prayer is the meanes to obtaine it Iam. 1. If thy vnderstanding bee darke pray with Dauid Psal 119. Open mine eyes O Lord that I may see the mysteries of thy Law If thou lackest zeale pray with Dauid Psal 119. Lord incline my heart vnto thy law c. And because this world is a desart where we may easily erre pray with Dauid Psal 50. Leade me in thy pathes c. If our soules be infected with the plague of vanitie and couetousnesse the meanes to remooue it is prayer Psal 119. O Lord remooue farre from me vanitie and encline not my heart to couetousnesse The meanes to obtaine a contented minde is also prayer Prou 30. Pouertie nor riches giue me not c. If thou desirest to thinke vpon thy mortalitie by the subiect whic◠now is presented to thee pray with Dauid Psa 90. Teach vs O Lord to number our dayes that we may applie our hearts to wisedome If yee desire to returne it is not your sports or delightes but your prayers that must bring you backe If yee desire the ceasing of the plague it is your prayer that must remooue the cause that the effect may cease As prayer obtaineth so it keepeth that you haue already obtained such are not your exercises which ye your selues haue inuented O sonnes of Adam for by them you often loose that which you had purchased ryotously which Alexander blamed in his friends wasting and consuming your whole abilitie There is another thing which ought to perswade you to this exercise which is that it is profitable to others prayer doeth more good then Almes for by our Almes we can helpe but a fewe but by our prayers wee can helpe thousands and thousands yea those which are farre off Prayers are the almes of the rich as well as of the poore for Pharao did as well begge for prayers as poore Lazarus for crummes Yee rich men that are in the Countrey bestowe these almes vpon the poore as well as the almes of your purses and in this afflicted time seeke more to profite the whole Realme by your prayers then by your commodities I ende this point with the saying of Augustine Plus profeci orando quā legendo I haue more profited by praying then by reading Fiftly this exercise is commendable because it is able to to strengthen vs. Some in the Countrey doo spend their time in exercises by which they may maintaine their health and strengthen their bodies that they may bee able to doo any thing the exercise of prayer is good to make vs recouer the health of our soules which was waxen weake as this present plague and your present exile both doo witnesse Yea it is able to make vs doo admirable things Was it euer heard that mightie Potentates as there haue beene many Alexander the great Iulius Caesar and the rest could make the Sunne or the Moone to stand still in the firmament And yet this hath done the prayer of Iosua Haue there euer beene any armies so great
Elders departed not Ergo let not Magistrate forsake his Citie nor the Minister his flocke Hauing pluckt out the weedes and the thistles let vs as the good husbandman sow the good seede As this then prooueth not the vnlawfulnesse of departure so on the other side it doth commend vnto vs king Dauids praying and his spiritual departure teaching vs that in the time of plague our first and principall care ought to bee as well before our departure as in our departure if wee are so minded for I vrge no necessitie of it to flie and runne by the feete of faith and prayer to the name of the Lord which being forgotten omitted or negligently practised maketh our departure vnlawfull Imitate the King then O yee righteous soules in this tempest of the plague let your soules take the wings of a Doue the motion and agility of the spirit of God and let them flie by the strength of their prayers to the bosome of Gods mercies where they shall bee at rest Dauid in this his going to the name of the Lord hath showen and manifested foure things His Conscience Humilitie Memorie Wisedome His Conscience that it was good his Humilitie great his Memorie holy his Wisedome right Touching the first the spirit of prayer is a signe of a good Conscience for as Tertullian speaketh Lib. de cast Oratio de conscientia procedit si conscientia erubescat erubescet oratio Prayer doeth proceede from the Conscience if the Conscience blush prayer will also bee ashamed O it is an excellent thing that we can giue our selues to this holy exercise let one haue riches honour pleasures let him bee adored as a little god if hee haue not the spirit of prayer to push him forward with Dauid in the midst of his felicitie hee is most miserable Secondly his miserie and humilitie for a King is become a begger and at the gate of the King of heauen he vseth speeches of submission I beseech thee O Lord Loe here O proud sonne of Adam of thy selfe thou hast nothing but like a poore suppliant begger thou are constrained to goe before the gate of that right God aswel the king that sitteth vpon his throne as poore Laxarus that siteth before the doore of the rich man Thirdly his memory the subiect wherof was the Lord O holy remembrance Although he had as it were forgotten him by his sinne in his prosperitie yet he remembreth him by his praier in his affliction O the excellencie of praier it is a remembring of our best friend whose remembrance is comfortable to our distressed soules The subiect of our memories haue beene along time commodities pleasures riches honor triumphs and therfore ô England behold another subiect to exercise the art of thy memorie If then we haue forgotten him in our prosperitie by our sinne let vs now remember him by our feruent praier in our affliction Many haue practised the art of memorie according to the memoratiue Art and preceptes of memorie which appoint places and their furniture for the helpe of such as are vnexperienced but let vs practise the art of this holy memorie let God be the subiect and in this our affliction let these be our helpes First let vs remember in our praier the commandement of God Psal 50. Secondly the name of him whom we call vpon that it is Iehouoh Lord our God a God not in shew but in substance and performance a strong God a towre of defence they that knowe this name wil trust in him Psal 9. 10. Thirdly what he is by nature how sweete and amiable how rich in mercie Ephe. 2. Fourthly what he is by promise how faithfull and true 2. Tim. 1. 3. Lastly what he is by couenant made vnto Abrahams seede not in the blood of bulles but in the blood of the seede of Abraham Further Dauid hath shewen his wisdome and that in the choice of the place taking his marke aright and directing his petition to the true and proper periode Imitate the wisdome of king Dauid in his choice he that goeth to a place runneth aright and wisely i◠he be wise and not by crooked and erroneous waies Dauid sheweth vs the right way for to what place should we goe but to this when our sorrowes are multiplied shall we follow the waies of the wicked and say with them Malac. 3. It is in vaine that I haue serued him and what profit is it that I haue kept his Commandements Or shall wee runne vpon the way of impatience adding griefe to griefe liuing the life of Caine or dying the death of Iudas drowning our soules in a gulfe of desperation Shall wee spend the time in bannings execrations cursing the day and night the earth that beareth vs the ayre that inspireth vs Not so O Christian soules call vpon the name of the Lord with Dauid there was neuer name so worthie to be called vpon in heauen or earth so mightie for deliuerance so sure for protection so gainefull for successe so compendious to cut off vnnecessarie labours as the name of Iehouah Hauing vnderstood the Conscience Humilitie Memorie and Wisedome of Dauid let me open to you the reasons to mooue and perswade vs to goe to this place Fiue things mooue the sonnes of men in the time of plague to depart from contagious places vnto a purer ayre First the counsel of the Physitians Secondly the practise of others Thirdly the danger or perill which they are like to fall in Fourthly desire of health and life Fifthly the experience of successe Let the same bee motiues vnto vs in this infection to perswade vs to runne speedily vnto this Arke of Noah First it is prescribed by the whole Colledge of the spirituall Physitians by God the father Psal 50. 15. King Dauids Physitian by God the sonne who prescribing the remedies which men ought to vse in the last dayes in which the Trinitie of punishments famine warres and pestilence should raigne giueth this counsell Luk. 21. 36. Watch and pray continually by Prophets Apostles and wise men Iam. 5. 13. Eccle. 38. 9. and 17 23. Secondly the practise of the spirituall Physitians as they haue prescribed it so they haue also practised it and haue fled vnto this place to this Sanctuarie went the renowned Patriarkes the godly Princes the holy Prophets the blessed Apostles the Prince of glorie the sonne of the immortall God the constant Martyrs whose examples yee shall finde in the store-house of the Scriptures The example of the bodily Physitians of which some depart in the time of plague hath much force to make vs hasten our departure how much more ought the practise of the spirituall physitions spurre vs forward vpon our spirituall voyage Thirdly the danger which is threefold In nobis circa nos contra nos In vs round about vs against vs. In vs the plague of sinne round about vs the fire of the present plague against vs Sathan who seeketh to make vs curse the Lord and the fire of Gods
recreate themselues in their sorrow and exile foode and necessaries for their bodies further by the riuer side or where there is good water lastly where they may also haue foode for their soules the word of God Preached This place of refuge the name of Iehouah is a pleasant and delectable place where canst thou better recreate thy selfe then by thy Father and brother Iesus Christ in this thy exile and miserie Comfortable is the bosome of the mother to the yong infant but more comfortable is the name of the Lord to the righteous which are called little babes by the Apostle Paul maketh mention in his voyage toward Rome of a certaine place which was called The faire hauens Act. 27. this place of refuge better deserueth this name let vs goe thither for it is a harbour and rode for those which are tossed in the sea and deluge of the Pestilence happie is the soule that landeth at these hauens If we desire water there is the fountaine of life Iere. 2. the water of grace Psal 51. If wee desire the word there is the word it self Iesus Christ Ioh. 1. the truth Ioh. 14. There is the best the first the ancientest Preacher God himselfe that preached in Paradise Thirdly in our choyse we seeke out a safe place whither we may goe without danger and where wee may abide safe and dwell without danger The name of Iehouah is a safe harbour the secret place and shadow of the most high Psal 91. 1. vnder whose wings we shal abide safe and harmelesse Three things prooue the safenes of this place First the name of the place it is A strong tâ—wre Prou. 18. 10. A secret place Psal 32. 7. A rocke and fortresse Psal 18. which is inuincible Such are not the fortresses of mortall men which they are constrained to render vp being driuen therevnto either by famine or force as Seba in the time of Dauid hereof is a witnesse Secondly the Lord of the soyle which inhabiteth that place his name is Iehouah the Almightie Psal 91. 1. the strong and inuincible God who will and is able to preserue vs. Thirdly it is prooued by the successe of those who runne to it and by that which they receiue they are exalted preserued or deliuered saith Salomon which Dauid acknowledgeth Psal 32. 7. and is confirmed by the successe of Dauids prayer 2. Sam 24. 25. and the plague ceased from Israel Comfortable is the saying of Dauid Psal 91 3. 15 16. in which sixe things prooue the happie successe of the righteous that runneth vnto it First Gods ready answere Secondly his presence Thirdly his deliuerance Fourthly his aduancement to honour Fiftly length of dayes Sixtly fruition of saluation O the excellent riches pleasures and ioyes which the righteous there shall enioy As Lot there sled vnto little Zoar to bee preserued from the fire of Sodome So let vs flie to the name of Iehouah to be safe from the fire of the plague The earthly places wherevnto men runne do want this propertie they are not warranted to be safe there either from danger or from the plague and the experience of this yeere doeth declare it vnto vs all Some haue returned and some haue died there but as for the name of Iehouah thy soule is certaine to be preserued if thither shee taketh her recourse and as they onely escaped the flood that entred into the Arke of Noah So likewise they that enter into this incorruptible and immortall Arke shall onely bee safegarded from the deluge of afflictions The Doue of Noah at her first flight from the Arke although shee mounted aloft and fetched many retires yet shee could finde no resting place vntill shee returned againe to the Arke So the poore soule may flie where shee will but yet shee shall not haue any sure footing to rest except shee returne to the heauenly Arke let vs therefore bee wise as Serpents and simple as Doues for as they being persecuted flie vnto the rockes so let vs in our calamities take our recourse to the rocke of Dauid Psal 18. 2. neuer haue there beene holes in the rockes so open for the doues as the name of Iehouah for the righteous soules There are two renowned places mentioned by Plinie Locris and Crotone where the plague was neuer as he writeth lib 1. cap. 96. and without doubt many resorted thither but although we should flie at this day to Locris and Crotone if we carrie within vs the plague of sinne the inward cause of the bodilie contagion we haue no warrant to bee safegarded But me thinkes I heare a controuersie Many righteous haue fled to the name of the Lord and yet haue not beene safe from the deluge of the pestilence or from the snare of the hunter but thousands and thousands are fallen yea some of the chosen of Israel The answere is that they haue first obtained either that which they prayed for secondly or that which is better or thirdly that which is sufficient And the Lord heareth vs alwayes although alwaies he granteth not our petition this seemeth a Paradoxe and yet the trueth thereof is manifest for in steed of that we asked he giueth vs a better thing and a better place thou askest the earth saith Augustine and the Lord giueth thee heauen temporall life and he giueth thee the eternal The Surgion that saweth off the arme or legge of the patient who crieth for impatience and apprehension heareth him Non secundum voluntatem sed sanitatem not according to his will but according to his health and so the Lord dealeth with his patients Fourthly to proceede men make choice of places where they haue their friends the children resort to their parents the parents to their children brethren to their brethren and one friend to another The name of the Lord is a place of refuge where we haue our best friends there we haue our father our eldest brother Christ Iesus the holy Ghost our comforter and therefore Dauid in the time of plague went to this comfortable place In earthly places vnto which the sonnes of men resort either we haue no friends or they are farre off and therfore wee seeke other or sometimes although we haue friends yet they will not receiue vs for feare of infection but in this holy temple and vpon this holy mountaine we are sure to finde at all times the aforesaid friends Fiftly we haue regard to choose a place which is lawful for all men to come vnto which is not prohibited or forbidden by the Lord of the soyle magistrate of the place and where we knowe we shall be receiued This place of refuge is such accessible for all men for whosoeuer shall call on the name of the Lord shall be saued Ioel. 2. 32. Neuer a cittie of refuge so free for all manner of transgressions hither may come the King and the subiect the rich and the poore the learned and the vnlearned the merchant and the tradesman
the sound and the sicke yea the infected with the plague In the time of infection it is not lawfull for them that dwell where the contagion raigneth to come vnto the princes court they are forbidden by proclamation to resort thither But the court of heauen is open for all men yea for the infected for they cannot infect the court of heauen the King of heauen hath made a proclamation in the 50. Psal that we should resort thither and the prince of glorie Iesus Christ who keepeth his residence there will not keepe vs backe If the prince had made a proclamation that the infected should resort to his court to be healed who would not hasten thither It was not lawfull for all men to come to the inner court of King Assuerus none might approach but they to whome he held out his golden scepter except he would die the death that was appointed for such as durst come neere no such kind of punishment is appointed for those that goe vnto the courte of the King of heauen we may approach boldely to the throne of grace the scepter of our King I meane not that yron scepter of his iustice but the golden of his mercie is euer held forth to man woman children bond or free stranger or Citizen infected or not infected whether they be called or not called and they all may safely approach I name not neither inward or outward court but euen to the throne of grace where the King himselfe sitteth and if there we craue of him I say not to the halfe of his Kingdome as Assuerus spake vnto Ester but to the whole it shall not be denied vs. Feare of punishment keepeth vs from the princes court Let not feare keep vs from the court of heauen Nehemias although he held the cup to the King yet how fearefull he was to make a request vnto him But as for you O ye righteous soules feare ye not O you litle flocke for it is your fathers pleasure to giue you a Kingdom Luc. 12. Further in time of contagion not only the court but also the other citties townes and villages will not often lodge them that come from contagious places either the Lord of the soile or the magistrate of those places forbidding it but as for that heauenly Ierusalem and the Lord of the liuing thervnto euery one may resorte the Lord and magistrate of heauen doeth not interdict it Dauid cried vnto the Lord and said thou art my portion in the land of the liuing Psal 142. 5. At Roome the housen of the Aediles were alwaies open for all men that they might resort thither to haue their causes heard and so is the house of the Lord for the afflicted soules In some places there are appointed as I my selfe haue seene watchmenwith halbards to aske the passengers from whence they come and sometimes to keepe out those that come from infected places but in our going to this place we neede not to haue such feare for as Chrysostome saith Hic non est miles assistens qui expellat here there is no Sergiant or soldier to keepe thee out If the citties of the earth shut their gates before thee thou canst not enter As for that heauenly Ierusalem it is not lockt and although it were prayer as Augustine speaketh is a key to open heauen and to bring thee to the presence of God Serm. 226. de temp the towne and villages in times of infection although they receiue some yet they will not harbour manie and often there is no place for multitudes but so is it not with the name of Iehouah with this strong tower it is not like vnto the bulwarkes of mortall men into the which if too manie enter they will hinder one another this fortresse can receiue millions and millions without any impediment Further the temple is also interdicted to the infected for they are commanded by the magistrate to keepe their housen for a time or if they come they are entreated to sitte aside but the Lords holy temple aboue in heauen is not forbidden vnto the infected nor to any man it is lawfull for them to goe thither and pray and that with the successe of Dauid Psal 18. In my trouble I did call vpon the Lord and cried vnto my God and he heard my voice out of his Temple Sixtly some make a choyse in the plague time of a place which is neere wherevnto they may easily goe without any great trouble or cost the name of the Lord is such a place compendious to cut off vnnecessarie labours yee neede not to runne farre the Lord is neere as the Prophet speaketh to all them that call vpon him neither will it cost vs any thing money or merites intercession of friends or gifts poore men yee that want friendes or money and therefore cannot prouide your selues a place bee not dismaide behold here is a place which will cost you nothing It is a place wherevnto we may goe at all times at dinner time and at supper as Crysostome speaketh in the day time and at mid-night in thy health and in thy sicknesse the sicke man may lye downe vpon his bed and goe vnto it and when with King Ezekias he cannot vse the feete of the flesh yet may he vse the feete of the spirit In a moment we can flie thither for as soone as we haue finished our prayer we are alreadie come to this place and to the Lord of this soyle our prayer and God meeting one another in heauen as Iesus Christ and the woman at the Well Ioh 4. As for earthly places wherevnto men resort either they are far off vneasie to goe vnto and that with trouble and cost or expences sometimes we are stopped we must haue warrants and certificates of the Parish Church wardens that our house is not infected before we can be admitted all this trouble we neede not in the time of plague in our going to the name of the Lord nothing will stop vs the bodily plague shall be no impediment for wee haue a warrant that we may passe the King of heauen his warrant in the 50. Psalme Call vpon me c. and therefore this place is better then the earthly where the fearefull sonnes of men dwell which feare the apparrell houshold-stuffe and thy letters I know nothing then to stop our passage but the plague of the soule as the Lord of this soyle telleth vs in the 2 Cor 6. 17. Touch none vncleane thing and I will receiue you But I heare the weake conscience obiect I am infected with the plague of the soule and therefore it is not lawfull for me to call vpon the name of the Lord it is for the righteous as Salomon speaketh but alas I am vnrighteous and how can I therefore goe vnto this strong tower The answere is for thy comfort O weake conscience that Salomon speaketh not of them that are righteous by their owne righteousnesse but by
the righteousnes of Christ Iesus such are all the faithful in whose mortal bodies the plague of sinne doth not remaine their infirmities being healed by Dauids Physitian Psal 103. If yee desire a certificate thereof you haue the Gospel subscribed and sealed by God the Father the Sonne and the holy Ghost If yee desire a witnesse ye haue a threefold witnesse The spirit the water and the blood 1. Ioh. 58. Lastly wee make choyse of such places where if neede be we may haue good Physitians for wee esteeme it a great miserie to bee destitute of a good Physitian and of meanes to helpe vs in our neede The place of refuge wherevnto Dauid fled and wee also ought to flie following his direction hath the best Physitian which is both in heauen or earth God the Father King Dauids Physitian who hath both health and sicknesse life and death in his power to dispose of them for our good and saluation knocke therefore boldly with the hand of prayer and repentance at the gate of his mercie and thrust in his hands both thy life and health And thus much for the qualities and properties of the place Further wee haue to obserue that Dauid went not to this place of refuge alone but with his whole family for he prayed with the Elders of the people for the people and for the deliuerance of his whole kingdome Herein imitate King Dauid remember in thy prayer thy whole family and the state of the whole kingdome the Tribe of Iudah and the Tribe of Leui. There are foure sorts for which we must pray First for those which are Supra nos aboue vs Secondly for those which are equall vnto vs Thirdly for those which are Sub nobis vnder vs Fourthly for those which are Comra nos against vs. In the going to the name of the Lord wee must not imitate the negligence of many who depart into the Countrey and care onely for themselues as for their families or at least their seruants they are not once mindfull of them but wee must as well carrie with vs in our prayers the seruants which are vnder vs as shee that lieth in our bosome And the Oliue plants which are round about our tables Psal 108. 3. The Athenians would offer sacrifice but onely for their owne Citie and their neighbours of Chios but wee Christians must pray not onely for the mother Citie but for all the daughters Christ teaching vs to say Our father c. as if we all came from one wombe It is a principle both of nature and policie Vis vnita fortior Srength vnited receiueth more strength It holdeth likewise in Diuinitie If the prayer of one righteous person auaileth much the prayer of many righteous shall auile more If the Syrophenician obtained for her daughter the sute shee made much more the whole Church of England shal obtaine for all her daughters Where two or three be gathered together in his name he is in the midst of them Much rather in the midst of a people in the midst of thousands in whom there is Anima vna cor vnum One soule one heart one tongue as if they were all but one man Lord heale the sores of our land for behold both the mother and the daughters the head and the members doo prostrate our selues before his Maiestie Yee of the sect of Rome diuide not at this time of the plague in your prayers the soule the voice and language of the Countrey into two places Elias and his companie praying in one place and with one stile O Lord God of Abraham and yee in another O Baal heale vs Some praying for the life of Dauid and some for the life of Iabin As for vs we will pray for the Lords annoynted that God may hide him vnder the shadow of his wings from the noysome pestilence knowing that this is one of the parts of our obedience towards him that we as Constantine the great taught his souldiers to shew their allegiance in nothing more then this should pray for him his children and posteritie I end this point with the saying of an ancient Father That there is no better garde or Halbards to safegard a Prince then the prayers of the righteous Before I come to the third branch of this discourse giue leaue Christan Readers to the spirituall Physitians to lay downe three rules which are to be obserued in this our spiritual departure to the name of the Lord. The bodily Phisitians touching departure prescribe three rules Longè cuò tardè Goe farre off depart speedily returne slowly The same rules are to be obserued by the righteous First we must flie farre not with the prodigall and forlorne sonne in a farre Countrey farre from the feare of God and thought of death or with Ionas from the presence of the Lord who rideth vpon the Cherubims and can ouertake vs for whither shall I goe saith Dauid from thy spirit Or whither shall I flee from thy presence But farre from this world and the earth vnto the holy temple and mountaine vnto heauen which is high aboue the earth as Dauid speaketh Psal 103. 11 vnto that place which is called the land of the liuing Secondly flie farre from the plague of sinne and the infected ayre of this world and being come vnto that farre Countrey the Lord of the soyle will receiue you The second rule is flie speedily and deferre not your departure which rule is not in any maner to be omitted it is the counsell of the wise man Iesus Syrach Eccle. 38 9 My sonne faile not in thy sicknesse but prays vnto the Lord and he will make thee whole T is the commandement of the Lord to call vpon him in the time of neede Psal 50. Which must be performed with speede according to the example of Dauid Psal 119. I will runne the wayes of thy Commandements If we make haste to flie into the Countrey and forget to goe speedily vnto this Sanctuarie it is as Augustine speaketh of another matter Cursus celerrimus praeter viam A swift race besides the way Haste in this matter is prayse worthie and a man can neuer run too fast that runneth to this place The delay that Elizeus made let mee goe kisse my Father and those shifts in the Gospel Let me first goe burie my mother or take leaue of my friends are not admitted in this businesse commune not therefore with flesh and blood If in the time of plague we make such haste to depart before we haue ordained our businesse aright or bad our friends farewell How much more ought wee to hasten our spirituall voyage While the fal-bridge is let downe let vs make speede to enter Many because they went not farre not made speed to depart haue endangered their bodies but many more because they fled not from the contagion of sinne with speede haue endangered their soules and therefore as the Apostle speaketh 1. Cor. 9. of another matter so I may