that are infected with the plague Neither can they also in whose soules the plague of sin doth reigne be admitted to this place and therefore the Lord hath giuen vs Christ the righteous to couer our vnrighteousnesse that thus as pure cleane we might come vnto him I know by mine experience that in the Country heretofore they would not admit some that came from the Citie vnlesse they had put on new apparrell To come vnto that heauenly Ierusalem by the feet of prayer we cannot be admitted Ephe. 4.24 except we put off the old man and put on the new man which is created in righteousnesse and therfore that we should not be hindered to go thither He hath put on vs the Lord Iesus Christ Rom. 13.14 that being adorned with his righteousnesse and holinesse as Iacob was with the garment of his brother Esau We might with confidence approach to the throne of grace Heb. 4. It is only then in the name of Christ that we must goe to the name of Iehouah Ioh. 14.14 Ioh. 57. Mat. 21.22 Ioh. 16 14. 1. Tim. 2.5 1. Ioh. 2.1 In his name the poore Lazarus hath as much right to go vnto it as king Salomon the infected as the sound the learned as the vnlearned for Christ prayeth for them all as Augustine speaketh Christ prayeth with vs all as our brother he prayeth in vs all as our head he is prayed vnto by vs all as our Lord but he prayeth for vs all as our high Priest Let then the Romanists in the time of plague run vnto the name of Iehouah in the name of Saint Sebastian Alas they shall not be admitted for Christ alone as Ambrose speaketh is the eye wherewith wee see the father the hand to offer vp our prayers and the mouth to speake vnto him But as for vs with Dauid let vs goe vnto him by force of this right saying with him O Lord our God we beseech thee c. The practise of King Dauid Hauing vnderstood the name of the place with other circumstances let vs now examine the practise of King Dauid vnto this place with these feete by the same right following the true direction hee runned in the time of the plague with his family the Elders of Israel For he fled not to his Castle neither departed he cut of Iewrie nor transported his family into another place but as it is storied 1. Chron. 21.26 He called vpon the Lord. Here is a foundation whereupon some prodigall of their liues vncharitable to others proude in their conceites build the vnlawfulnesse of departing out of the contagious places in the time of plague condemning it by the example of King Dauid in generall Obiection without any exception in all manner of persons which their vncharitable conceit I will not heere refute I referre the Reader to that learned Treatise of that reuerend father Theodorus Beza written touching this matter wherein he learnedly soundly and religiously refuteth their grosse opinion onely let me destroy their building which they erect vpon the example of King Dauid Answere Foure particulars can hinder them to make a generall conclusion out of this example First the short continuance of that plague for the space of three dayes or of a halfe of a day as some of the learned are of opinion whose reasons I will not alleage which left him no time to deliberate vpon departure Secondly the generalitie of the Pestilence being spred from Dan to Beershebah which left him no place free to go vnto for whither should he flie seeing that the pestilence was spread all ouer the land 2. Sam. 24. Thirdly his owne guiltinesse that plague being caused by his sinne the numbring of the people which caused such a sorrow in Dauid that he was ready by his owne death to redeeme the publike calamitie praying vnto the Lord 1. Chro. 21.17 O Lord my God I beseech thee let thine hand be on me and on my fathers house and not on thy people for their destruction Fourthly the soundnesse of Ierusalem the place where he was the Angel hauing not yet or very sparingly touched the head Citie 1. Chron. 21.15 the Lord repenting of the euill when the Angel came to Ierusalem these foure particulars are able to cast downe their building and to disprooue their consequence Dauid fled not Ergo it is vnlawfull for any man to depart the true consequence if we would argue out of this place might be this Dauid the Elders departed not Ergo let not Magistrate forsake his Citie nor the Minister his flocke Hauing pluckt out the weedes and the thistles let vs as the good husbandman sow the good seede As this then prooueth not the vnlawfulnesse of departure so on the other side it doth commend vnto vs king Dauids praying The true vse of the example and his spirituall departure teaching vs that in the time of plague our first and principall care ought to bee as well before our departure as in our departure if we are so minded for I vrge no necessitie of it to flie and runne by the feete of faith and prayer to the name of the Lord which being forgotten omitted or negligently practised maketh our departure vnlawful Imitate the King then O ye righteous soules in this threatened tempest of the plague let your soules take the wings of a Doue the motion and agility of the spirit of God and let them flie by the strength of their prayers to the bosome of Gods mercies where they shall be at rest Dauid in this his going to the name of the Lord hath showen and manifested foure things His Conscience Humilitie Memory Wisedome His Conscience that it was good his Humilitie great his Memorie holy his Wisedome right Touching the first the spirit of prayer is a signe of a good Conscience for as Tertullian speaketh Lib. de cast Oratio de conscientia procedit si conscientia erubaescat erubescet oratio Prayer doth proceede from the Conscience if the Conscience blush prayer will also be ashamed O it is an excellent thing that we can giue our selues to this holy exercise let one haue riches honour pleasures let him be adored as a little god if he haue not the spirit of prayer to push him forward with Dauid in the midst of his felicitie he is most miserable Secondly his miserie and humilitie for a King is become a begger and at the gate of the King of heauen he vseth speeches of submission I beseech thee O Lord Loe here O proud son of Adam of thy selfe thou hast nothing but like a poore suppliant begger thou art constrained to goe before the gate of that right God aswel the king that fitteth vpon his throne as poore Lazarus that sitteth before the doore of the rich man Thirdly his memory the subiect wherof was the Lord O holy remembrance Although he had as it were forgotten him by his sinne in his prosperitie yet he remembreth him by his praier in his affliction O
the excellencie of praier it is a remembring of our best friend whose remembrance is comfortable to our distressed soules The subiect of our memoris haue beene along time commodities pleasures riches honor triumphs therfore ô England behold another subiect to exercise the art of thy memory If then we haue forgotten him by our feruent prayer in our sin 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 precepts 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 in this our afflictiō 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 Iehouah Lord our God a God not in shew but in substance and performance a strong God a towre of defence they that know this name wil trust in him Psal 9.10 Thirdly what he is by nature how sweet and amiable how rich in mercie Eph. 2. Fourthly what he is by promise how faithfull and true 2. Tim. 1.3 Lastly what he is by couenant made vnto Abrahams seed not in the blood of bulles but in the bloud of the seed of Abraham Further Dauid hath shewen his wisdome that in the choice of the place taking his marke aright and directing his petition to the true and proper periode Imitate the wisdom of king Dauid in his choice he that goeth to a place runneth aright and wisely if 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 we 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 we 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 6. The causes to mooue vs to goe to this place and Wisedome of Dauid let me open to you the reasons to mooue perswade vs to go to this place Fiue things mooue the sons of men in the time of plague to depart from contagious places vnto a purer ayre First the counsel of the Physicians 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 be motiues vnto vs in this infection to perswade vs to run speedily vnto this Arke of Noah First it is prescribed by the whole Colledge of the spirituall Physicians by God the father Psal 50.15 King Dauids Physician by God the son who prescribing the remedies which men ought to vse in the last dayes in which the Trinitie of punishments Famine Warres and Pestilence should reigne giueth this counsell Luke 21.36 Watch and pray continually by Prophets Apostles wise men Iam. 5.13 Eccle. 38.9 and 17.23 Secondly the practise of the spirituall Physicians as they haue prescribed it so they haue also practised it haue fled vnto this place to this Sanctuarie went the renowmed Patriarkes the godly Princes the holy Prophets the blessed Apostles the Prince of glory the son of the immortal God the constant Martyrs whose examples ye shall find in the store-house of the Scriptures The example of the bodily Physicians 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 spiritual Physicians 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 sin 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 wrath and anger To auoid this threefold danger run to the Towre and to this blessed Zoar. The fourth motiue is the desire of life and health we need at this time a double health the health of the soule and body let vs therefore goe boldly vnto the throne of grace that we may receiue mercy and find grace to helpe in time of need Heb. 4.16 Why went that woman which was diseased with an issue of blood twelue yeares vnto Christ but that she might receiue her health Matth. 9.20 vers 12. The sicknesse of the plague is an issue of blood which being once opened will euer run and keepe a course if it be not stanched by the power and mercie of God which mercie is onely obtained by going vnto his sacred name to obtaine this double health Dauid went vnto this place 1. Chron. 21. that the plague of his soule might be healed and the bodily plague be remooued If we are as it were dead for sorrow prayer will reuiue vs for it is Vita animae the life of the soule as Chrys termeth it Est anima ipsius animae It is the soule of the soule If we goe into the Countrey which cannot saue vs how much more ought we to flie to this name which hath the power to do it this his power being accompanied with mercy and kindnesse for thou O Lord art good and gracious and of great compassion Psal 8 6. Fiftly experience of good successe is the last motiue they which haue fled to this place haue not beene stopped by the way but haue had good speede Goe vnto King Hezekiah Iob Dauid and the rest and they will preach vnto you by experience the experience of this successe This successe is grounded vpon three things as vpon three firme pillars the Power the Will and Promise the Goodnesse and mercie of God His power I haue heard it that power belongeth vnto God Psal 62.11 There was neuer affliction or sore so great but the hand of that Physician hath beene able to master it the least finger of his right hand being of more puissance then the whole arme of flesh His will and promise Psal 91.1 Ioel. 2.32 Iam. 5.15 Eccle. 31.9 Matth. 7.7 Ioh. 14.13 The King of heauen is not like vnto the Princes of the earth or vnto that Philip of Macedon who answered vnto the widow comming in his Court to him to be heard I am not at leisure vnto
that the righteous onely goe to this place the name of Iehouah is not like vnto the earthly places vnto which in the time of infection resort both good and bad The vngodly may make a shew to goe into it but yet they connot come thither for there is the spirit of prayer Zach. 12. which is giuen onely to them that bring with them this spirituall furniture As for weapons to safegard our selues wee neede none for this houshold-stuffe are spirituall weapons Ephes 6. This shall suffice for the Arke of Noah A trusty friend and seruant appointed by the Magistrate of heauen to aide the sicke in the time of Plague Now because the Ciuill Magistrate appointeth in euery Parish trustie men to aide the infected and to prouide them with necessaries Giue mee also leaue to shew vnto you beloued a trustie friend and seruant to ayde the sicke appointed by the Magistrate of heauen If yee are desirous to know who it is Prayer is his name Psal 50 Call vpon mee c. Dauid hath vsed this faithfull friend in the time of the plague he hath sent it as an Embassadour into the Court of heauen to sue for peace he sent not merites distrustfulnesse impatience or blasphemies but prayer the surest and effectuallest Embassadour happy for successe Wee are all desirous if the Lord visite vs with the rod of Dauid to haue some trustie and faithfull friend or seruant to keepe and ayde vs to dispatch our businesse to send here and there and to prouide vs with necessaries and wee make much of such that will assist vs in such a fearefull sicknesse Wee can haue no better seruant then King Dauids friend who hath many good qualities we desire in the time of plague a seruant or friend 1 Faithfull in whom wee finde these good qualities The qualities of this friend First Faithfulnesse for many haue beene robd by their keepers as experience teacheth Prayer is a messenger of especiall trust it wil trauaile with vs by day awake with vs by night it will not forsake vs by land by water in weale in woe liuing or dying it is our last friend and indissolublest companion Secondly 2 Quicke wee desire one quick of speed Prayer is able in a minute to mount aboue the Eagles of the skie into the heauen of heauens and is a chariot of fire bearing vs aloft into the presence of God to seeke his assistance hee knoweth to addresse himselfe in waies vnknowne in the stillest silence of the night till he come to the secrets and chamber of the Lord King Dauids Physician Thirdly wee seeke one who is willing and is not afraid 3 Willing for they are scarce to be found prayer is such a friend he is not afraid to be with thee neither the tediousnesse of the way or difficultie of the passage can hinder him from his purpose Fourthly 4 Learned we are desirous to haue one that can speake language which the Physician can vnderstand if need were to send him thither and who can prouide vs of necessaries such one is prayer for what language soeuer it speaketh the Physician of heauen can vnderstand it Fiftly one that is able to comfort vs in our distresse 5 A comforter such a comforter is praier it is the life of the soule if thou art perplexed with such griefe of heart as neither wine according to the aduice of Salomon nor strong drink can bring ease vnto thy spirit melting like waxe finding no comfort at all either in light or darkenesse pleasures or riches kinsfolkes or friends wishing with Iob 4. O that thou wouldest hide mee in the graue and keepe mee secret vntill thy wrath is past yet then this friend is our comfort hee will speake for vs vnto the Lord King Dauids Physician by this we may flie into the bosome of Gods mercies If any then be afflicted amongst you let him pray Iam. 5. The reason why we desire a friend with all these qualities is that he might both aide and prouide vs with all necessaries prayer is a friend who is able to dispatch all our businesse Desirest thou a Physitian in thy sicknes to cure thee send this friend praier to King Dauids Physician dwelling in heauen and he will bring him with him If thou needest physicke to heale thee and which is good for thy disease send prayer into heauen to fetch the hearbe of patience which groweth not in our owne garden If thou desirest necessaries for thy soule send him to the Lord he will fetch for thee all that thou wantest the bread of life that heauenly Manna the bloud of Christ the waters of mercy Needest thou a comforter send praier vnto the Lord and he wil bring with him the best comforter of the sicke the holy Ghost it is his name Iohn 14. he will not feare to come to thee as often the bodily Physician Lastly if we desire our friends to come and visite vs send prayer for them and they will come God the father God the sonne God the holy Ghost No friend then better then prayer There are some bad seruants of which we must take heed and as in the time of plague there are some bad seruants who robbe and bereaue the sick of that he hath so there are some wicked friends who will depriue vs of spirituall comforts if we be not ware of them First if we should vse the aide of merits and send them vp 1 Bad seruants Merites the starres in heauen would disdaine it that wee which dwell at the footstoole of God dare to presume so farre when the purest creatures in heauen are impure in his sight Ephes 6 4. Secondly if we send vp feare and distrustfulnesse 2 Feare the length of the way will tire them out they are as heauy and lumpish as gaddes of yron they will sinke to the ground before they come halfe way to the throne of saluation Thirdly if we send vp blasphemies and curses 3 Blasphemies all the creatures betwixt heauen and earth will band themselues against vs. The Sunne and Moone will raine downe bloud the fire hote burning coales and the ayre thunderbolts vpon our heads And therefore let vs not vse the ayde of these three bad seruants As prayer is a seruant to ayde the sicke so it is a trustie friend or seruant to keepe your housen and families O ye Londoners that are departed in the Citie yee vse the ayd and trust of others but they are not the best for they are mortall and corruptible exhort them therfore to vse this friend towards the Lord both for you for themselues for except the Lord build the house they labour in vaine that build it except the Lord keepe the citie the keeper waiteth in vaine saith Dauid Thus I haue shewen you that be at London beloued of God called to be Saints Salomons Pesthouse Psal 127.1 to enter in with your families I come now to you beloued that haue
father in diuers places Psal 18.2 The Lord is my fortresse and my refuge and in the 32.7 Thou art my secret place and compassest me about with ioyfull deliuerance and so Psal 94.22 This is also the confession of the sonne in this place and of all the Saints of God vnto whose confessions I referre you as they are set down by the holy Ghost in the booke of God Thirdly the word runneth implieth as much which giueth me entrance to the second point opening vnto vs the feet which we need to goe vnto this place the which if ye are desirous to know The feet to carry vs thither they are two in number Faith and Praier Faith the first for if by faith we stand 2. Cor. 1 24. by faith we may also goe to the Lord who is faithfull Now how could we goe vnto him by the feete of prayer if wee did not beleeue in him Rom. 10.14 The second is prayer a spirituall legge to beare vs thither noted by Salomon making mention of running by Ionah speaking of comming Chap. 2 ver 7. And my prayer came vnto thee in thine holy temple By the Apostle when he speaketh of going let vs therefore goe vnto the throne of grace Heb. 4.16 Lastly by the holy Ghost vsing this word Climbing Apoc. 8.4 Both the name of the place which is appointed for vs to goe vnto and the spirituall legs which the Lord hath giuen vs to carry vs thither doe preach vnto the sonnes of men the admirable goodnes mercy of the Lord toward them In this world we are as pilgrims Psal 119. hauing here no continuing Citie Heb. 13.14 and while we are at home in the body wee are absent from the Lord 2. Cor. 5.6 In which pilgrimage Many are the troubles of the righteous Psal 34. O the great goodnes of the Lord then that hee hath giuen vs feete to come vnto him and made himsefe a place of refuge for vs in all our troubles which goodnesse is comfortable vnto the faithfull for as it is a comfort vnto the pilgrim shepheard or souldier to haue in the heate of the day a place of refuge to refresh their wearied members So likewise what a comfort is it for you O afflicted soules in the heat of your afflictions to haue the name of Iehouah for a sacred Sanctuarie the Lord is not like vnto the Princes of the earth who desire not to be molested with the requests of their distressed subiects It is a ioy to the wearied student that he may sometime come home to his fathers house recreate himselfe Into this world the Lord hath sent vs as in an Vniuersitie which although it is farre off from our fathers house yet the Lord hath giuen vs spirituall feet by which in a moment wee can ascend vnto our fathers house and recreate there our wearied spirits This world is a waste desart if wee neede any thing here are the legges by which speedily we may runne to this place and prouide our selues If the Lord hath cast vs downe vpon our beds and that wee cannot vse the feet of our bodies behold he hath giuen vs other feet to vse in stead of these King Ezekiah visited with the plague could not vse the feet of the flesh but with the feet of the spirit went vnto this place known vnto him by the name of Iehouah Ionah is locked vp in a prison in the belly of the Whale the Lords prison and cannot stirre himselfe and yet by the vertue of these feet out of the depth he ascendeth to the holy temple of Iehouah The hose to put on Now that these feet may be able to beare vs thither and that they may not faile vs in our voyage they must put on the hose of faith and as the Apostle speaketh our feet must be shod with the preparation of the Gospell of peace And as the feet to that Image of Daniel were part of yron Eph 6 15. part of clay which the Prophet expoundeth partly strong partly weake or broken Dan 2 42. So the feet of our prayers are according to the hosen wherewith they are couered if they put on feare and distrustfulnesse they will be shiuering and sinking downeward of clay weake and impotent if they put on faith and confidence in the mercies of God they will be feet of yron strong stable and firme keeping vs vpright and will carrie vs to the very throne of grace A dirction to know the way Further as they that depart into the Countrey if they know not the way to the place whereunto they goe must haue a guide or a direction because they should not erre So in the going to this place because there are so many false guides and directions the Lord himselfe hath giuen vs a Card of direction to lead vs thereunto the witnesse of his holy word written and sealed that can neuer deceiue vs. As the fierie pillar in the desart shewed the way vnto the Israelites So this word of the Lord is a fierie pillar vnto vs in the darke desart of this world to shew vs the way to that heauenly Canaan it is the lanthorne vnto our feete and a light to our pathes Luk. 12.35 Psal 105. and therefore according to the direction of our Sauiour Let our loynes be girded and let vs beare in our hands this shining light 4 The right or interest which the faithfull haue to this place Fourthly to go to this place it is necessarie to know what right or interest we haue in it In the places whereunto men betake their selues in the time of plague either they haue some right or interest there because they are their owne or because they haue some friends or acquaintance there that will receiue them or lastly because they haue either hired or purchased a house So likewise vnto the name of Iehouah the place where we ought to goe in the time of plague as also at all other times we haue a speciall right and interest First because it is our owne for he is our God and our Lord not by nature but by gift and donation Secondly there we haue acquaintance and our bestfriends God our father Christ our brother the holy Ghost our comforter Thirdly because we haue purchased it not we our selues by corruptible gold or by our merites but Christ for vs by his precious blood hath obtained this place of refuge for vs in our troubles Dauid 1. Chro. 21.17 in his prayer sheweth vpon what right and encouragement in the time of plague he went to this place O Lord my God I beseech thee c. it was then because the Lord was his God he had a particular feeling of the loue of God toward him and knew him to be his God for hee had had some experience of deliuerance The reason why we must haue this right is because being infected with the plague of sinne we should not be receiued In the Countrie they will not receiue those
which also shee answered iustly then be not a King any longer for seeing that he hath promised it he is also willing his promise being signed with the finger of the holy Ghost and sealed with the blood of his beloued and annoynted Neither is he like vnto him Matth. 7. who answered trouble me not my doores are shut the gate of heauen is alwayes open for vs. God reuoketh not his promise as King Salomon 1. Reg. 2.20.21.23 Aske my mother for I will not say thee nay and yet behold how this time is changed Adoniah hath spoken this word against his owne life of the Lords promise wee need not doubt but with Dauid boldly we may speake Psal 86.7 In the day of my trouble I will call vpon thee for thou wilt heare me Thirdly His goodnesse mercie and liberalitie which is so great that he giueth meat to the yong rauens which call vpon him Psal 147.9 Doubt not then but that hee will heare the supplications of men whom he hath made a little lower then the Angels to crowne them with glorie aboue other creatures Psal 8.56 Let therefore saith Augustine thy prayer ascend and Gods mercie will descend shall wee distrust his goodnesse who is rich to all that call vpon him Rom. 10.12 Or shall we suspect his bountifulnesse which powreth out plentifully his blessings vpon all flesh Rom. 8.32 And although we haue offended him yet our offences will not stop his mercies Men when they haue done any good turne to any if they bee neuer so little offended they cast men in the teeth with the benefits they haue done them and vpbraid them with the good turnes they haue shewed wherefore men are loath to make request to such for any thing If wee goe vnto the Lord Iam 1.5 we shal not meete with one that is of such a disposition and nature he as the Apostle speaketh reproacheth no man nor keepeth his anger for euer Psal 103.9 The willingnesse mercie and goodnesse of the Prince to haue vs maketh vs also willing to goe to him who more willing then he that is our Father our Sauiour then he that hath suffered for vs scoffings spittings bands stripes and death it selfe Neuer lap of the mother hath beene so open to her babes as the bowels of Gods compassions are open to the righteous Harken to this yee faint spirits be strengthened yee weake hands and feeble knees receiue this comfort that he hath deliuered he doth deliuer hee yet will and can deliuer I ende this point with the 13.14 and 15. verses of the 10. Chapter of the Epistle to the Romanes wherein behold a singular and compendious gradation As they that would come to King Salomon sitting vpon his throne were faine to runne vp sixe staires for his throne was mounted vnto by sixe staires so the perfection and consummation of man going to the throne of the true Salomon Iesus Christ ascendeth and ariseth by sixe degrees the highest and the happiest staires being inuocating and sauing prayer and deliuerance These are then the fiue reasons by which wise Christians ought to be guided I imitate King Dauid only resorting to the wings of the Lords fauour And herein we should be wise if we leuel our hearts and affections at the very right center and marke of prayer which is the name of Iehouah alone and the period or scope in whom our requests must end Fiue sorts of men erring in the going to this place But alas there are fiue sortes of men which make choice of other places reiecting the wisedome of Dauid the counsell of the spirituall Physicians and the practise to the Saints of God going a crooked a circular and endlesse way not towards the marke nor with a right foot as the Apostle speaketh Gal. 2. The first kind flie first to the helpe of mortall man and with Asa make speed to the bodily Physician to the confections of Arte or to the purer ayre not once mindfull of this place but when all helpes faile them and that the Lord sendeth his Sergiant and heauenly Pursiphant to arrest them then they returne to runne to this place What name shall we giue you O yee of little faith but the name of weake Christians Put not your trust in the sonne of man for there is no helpe in him Psal 146. There is a second sort which runne onely to the ordinarie creatures deriding the name Iehouah yea denying that there euer hath beene or is yet at this present such a place to be found whereunto the righteous is preserued such as Dauid describeth in the 10. Psalme 3.4 Which seeke not God but contemne him and thinke they shall neuer be mooued O yee meere Atheists what name deserue you but that name which the Lord himselfe giueth you Psal 14.1 the name of fooles If Cain hath beene reicted because hee offered an vnworthie sacrifice what deserue they that offer none at all The third sort runne to a place whose name is Hell seeking to Sathan and his artes gadding to the woman of Endor or to the Idoll of Ekron as Saul as Nero as Iulian Returne returne O yee wretched and bewitched sonnes of men with the name of deuillish idolaters The fourth sort seeketh to dwell vnder the protection and assurance of their merites and good workes but these alas as Bernard writeth on the 91. Psalme are ill lodged and haue a poore Tabernacle the diuell hath soone blowen that away The last sort are the superstitious Papists who in the time of plague runne to the house of the Spider to be preserued to stickes and stones mettals and papers Angels and Saints and principally to Saint Sebastian for as euery sicknesse disease hath his Apothecarie and Physician among them So the plague hath Saint Sebastian vnto whom with their families they runne to bee preserued That execrable Psalter of the Virgine Marie compiled by them maketh her to be this secret place whereunto wee ought to runne the prayer of Dauid which he made being visited with the plague Psal 38. is blasphemously abused in this maner O Lady rebuke me not in thine anger neither chastise me in thy wrath The 91. Psalme is in the like maner abused Who so dwelleth in the secret of the blessed Virgin c. But O ye blind seducers of soules it may be first a chalenge vnto you all that neither Dauid Iob or Ezechiah visited with the plague went to Cherub or Seraphin Gabriel or Raphael Abraham or Moses whom haue I in heauen but thee saith Dauid he saith not that he had a Moses or a Samuel haue all these erred Euen so will we with them Secondly yee goe to them that cannot helpe you let them arise if they can helpe you in the time of your miserie Iere. 2. In the famine of Samaria 2. Reg. 6. a woman crying to the King helpe me O King hee answered seeing the Lord doth not succour thee how should I helpe thee Concluding secondly that if the Lord withdraw his helping
that come from contagious places either the Lord of the soile or the magistrate of those places forbidding it but as for that heauenly Ierusalem and the Lord of the liuing thervnto euery one may resort the Lord and magistrate of heauen doth not interdict it Dauid cried vnto the Lord and said thou art my portion in the land of the liuing Psal 142.5 At Rome the housen of the Aediles were alwaies open for all men that they might resort thither to haue their causes heard and so is the house of the Lord for the afflicted soules In some places there are appointed as I my selfe haue seene watchmen with halbards to aske the passengers from whence they come and sometimes to keepe out those that come from infected places but in our going to this place we need not to haue such feare for as Chrysostome saith Hic non est miles assistens qui expellat here there is no Sergiant or Soldier to keepe thee out If the cities of the earth shut their gates before thee thou canst not enter As for that heauenly Ierusalem it is not lockt and although it were prayer as Augustine speaketh is a key to open heauen to bring thee to the presence of God Serm. 226. detemp the Towne and Villages in times of infection although they receiue some yet they will not harbour many and often there is no place for multitudes but so is it not with the name of Iehouah with this strong tower it is not like vnto the bulwarkes of mortall men into the which if too many enter they will hinder one another this fortresse can receiue millions and millions without any impediment Further the temple is also interdicted to the infected for they are commanded by the magistrate to keepe their housen for a time or if they come they are entreated to sit a side but the Lords holy temple aboue in heauen is not forbidden vnto the infected nor to any man it is lawfull for them to go thither and pray and that with the successe of Dauid Psal 18. In my trouble I did call vpon the Lord and cried vnto my God and he heard my voyce out of his Temple 6. A place neere vnto the Citie Sixtly some make a choyse in the plague time of a place which is neere whereunto they may easily goe without any great trouble or cost the name of the Lord is such a place compendious to cut off vnnecessarie labours yee need not to runne farre the Lord is neere as the Prophet speaketh to all them that call vpon him neither will it cost vs any thing mony or merites intercession of friends or gifts Poore men yee that want friendes or money and therefore cannot prouide your selues a place be not dismaide behold here is a place which will cost you nothing It is a place whereunto we may go at all times at dinner time and at supper as Chrysostome speaketh in the day time and at mid-night in thy health and in thy sicknesse the sicke man may ly downe vpon his bed and goe vnto it and when with King Ezekiah he cannot vse the feet of the flesh yet may he vse the feet of the spirit In a moment we can flie thither for as soone as we haue finished our prayer we are alreadie come to this place and to the Lord of this soyle our prayer and God meeting one another in heauen as Iesus Christ and the woman at the Well Ioh. 4. As for earthly places whereunto men resort either they are far off vneasie to goe vnto and that with trouble and cost or expences sometimes we are stopped we must haue Warrants and Certificates of the Parish Church-wardens that our house is not infected before we can be admitted all this trouble we need not in the time of plague in our going to the name of the Lord nothing will stop vs the bodily plague shall be no impediment for wee haue a warrant that we may passe the King of heauen his warrant in the 50 Psalme Call vpon me The warrant of the infected c. and therefore this place is better then the earthly where the fearefull sonnes of men dwell which feare the apparrel houshold-stuffe yea and thy letters I know nothing then to stop our passage but the plague of the soule as the Lord of this soyle telleth vs in the 2. Cor. 6.17 Touch none vncleane thing and I will receiue you But I heare the weake conscience obiect Obiection I am infected with the plague of the soule and therefore it is not lawfull for me to call vpon the name of the Lord it is for the righteous as Salomon speaketh but alas I am vnrighteous and how can I therefore go vnto this strong tower The answer is Answer for thy comfort O weake conscience that Salomon speaketh not of them that are righteous by their owne righteousnesse but by the righteousnes of Christ Iesus such are all the faithful in whose mortall bodies the plague of sin doth not remaine their infirmities being healed by Dauids Physician Psal 103. If yee desire a certificate thereof you haue the Gospell subscribed and sealed by God the Father the Sonne and the holy Ghost If yee desire a witnesse ye haue a threefold witnesse The spirit the water and the bloud 1. Ioh. 5.8 7. A place where we may haue a Physician Lastly wee make choyse of such places where if need be we may haue good Physicians for we esteeme it a great miserie to be destitute of a good Physician and of meanes to helpe vs in our neede The place of refuge whereunto Dauid fled and wee also ought to flie following his direction hath the best Physician which is both in heauen or earth God the Father King Dauids Physician who hath both health and sicknesse life and death in his power to dispose of them for our good and saluation knocke therefore boldly with the hand of prayer and repentance at the gate of his mercie and thrust in his hands both thy life and health And thus much for the qualities and properties of the place To pray for others is also requisite Further we haue to obserue that Dauid went not to this place of refuge alone but with his whole family for he prayed with the Elders of the people for the people and for the deliuerance of his whole kingdome Herein imitate King Dauid remember in thy prayer thy whole family and the state of the whole kingdome the Tribe of Iudah and the Tribe of Leui. There are foure sorts for which we must pray First for those which are Supra nos aboue vs Secondly for those which are equall vnto vs. Thirdly for those which are Sub nobis vnder vs Fourthly for those which are Contra nos against vs. In the going to the name of the Lord wee must not imitate the negligence of many who depart into the Country and care onely for themselues as for their families or at least their seruants they
the King of Kings as euer Esther was of King Ahassuerus 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 Luk. 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 he 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 wee 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 in Hippolito he that asketh fearefully and doubtfull 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 righteousnesse 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 a key that openeth vnto vs the gates of the citie Thirdly this furniture is necessarie for the feet 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 root that beareth vs the legges and supporters and the strong men that hold vs vp that we fall not As the Doues nest is in the clefts of rockes that cannot be assaulted so faith resteth it self 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 we 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 2 Humilitie The third peece necessarie for our voyage is Humilitie which excludeth all opinion of our owne worthinesse and righteousnesse 2. Sam. 24. 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 beseech you a proper terme of submission and the poore suters phrase Secondly out of his bodily prostrating of himselfe in sacke-cloath with the Elders of Israel 1. Chro. 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 not pride of speech saying we are worthie O Lord let vs not goe thither to bragge as many runne into Country to the dominiere 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 we 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 speak with feare and reuerence before that dreadfull Maiestie Three things must mooue vs to carry it with vs in this our voyage First the person to whom we goe his greatnesse excellencie Maiestie his glorious name which is Iehouah It was the counsel that Aesope gaue to Solon enquiring what speech he should vse before Craesus either very little or very sweet 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 wherewith we are spotted let vs then with Abraham speaking to the Lord Gen. 18 confesse that we are but dust and ashes Let vs as Lazarus with all our vlcers which are many in the time of plague and withall our sores detected and laide open lie before the gates of him who is rich in mercy lamenting crauing and beseeching to be refreshed Christians learne of Christ to pray who although there was no vnworthinesse in him yet hee kneeled fell vpon the ground the footstoole of his owne Maiestie and lay vpon his face which neuer Angel beheld without reuerence The third is that our comming to him may bee acceptable and that we may receiue the health we sue for To him looketh the Lord that is poore and of a contrite spirit Esa 66.2 which hee will not despise Psal 51.17 for he is neere vnto them that are of a contrite heart and will saue such as be afflicted in spirit Psal 34.18 The prayer of him that humbleth himselfe Eccle. 35.17 goeth through the clouds the Lords mercy can onely giue vs the twofold health which we sue for at this time now this mercy to whom doth he giue it but to the humble 1 Pet. 5. Humility is both grace it selfe and a vessell to comprehend other graces and she emptying her selfe by a modest estimation of her owne gifts is filled againe by the Lord. Let vs now beloued as it were striue by humility with the Lord according to the policy of Iacob Let vs winne by yeelding and the lower we stoupe towards the ground the more aduantage we shall get to obtaine The Lord to whom we goe if this humility be in vs will both dwell with vs and in vs. O Lord saith Austine
left your mother Citie for a time which hope to returne An exercise for the Londoners that are in the Countrey your departure I will not disprooue nor wiser then I if ye haue vsed it lawfully remembring in your exile the affliction of Ioseph And spending the time in those things which make for the peace of your Citie To refresh your minds and spend your time there because the workes of your vocation you cannot exercise diuers other exercises I know are vsed perhaps not so well as ye might all of them I doe not condemne but it is to be feared that the exercises of some haue been are friuolous game some quarrellers and that carding dicing and that Cup challenging Profession by which many drinking to health drinke themselues out of health haue beene to others as vsuall pastimes as the fields to walke in Giue me leaue beloued to shew you a better Exercise and another pastime the pastime of King Dauid a royall exercise which he vsed in the time of plague his prayer and inuocation with the elders of Israel spend herein your time beloued till ye returne when your Mother mourneth will you sport when the head smarteth shall the members be senselesse pray with the Prophet for the peace of your Ierusalem It is the Apostles precept to pray continually which if it euer was time to practise it is at this present The praise of Prayer Suffer mee to enter into the praise of this exercise diuers things doe adde commendation to it which ought to perswade you to the vse thereof 1 It is Diuine The first argument of praise may be taken from the author thereof Not Moses or Samuel Prophet or Apostle Patriarke or Martyr but God the father God the sonne God the holy Ghost the blessed Trinitie haue beene the authors which make it diuine and heauenly exercise 2 Honourable The second argument from the persons which haue vsed it we delight in Exercises which are accounted honorable which men of credite and good account doe commonly vse this Exercise is honorable yea royall not base and contemptible onely haue spent their time with it but Kings and Princes King Dauid Manasses Ezechiah and the rest The blessed Prophets Patriarks yea the Prince of glory the sonne of the immortall God Christ Iesus It is so heauenly and honourable that by prayer we doe approach neere vnto God and doe as it were conioyne our selues with him while we are in the body we are absent from home but by prayer we doe ascend into heauen prayer being as it were the band of our internall coniunction with God Further it is honourable not only in regard of the persons which haue vsed it but also to God and vs. To God for thereby we honor and glorifie him Psal 50. acknowledging that all might glory felicity health and saluation belongeth to him and that from him alone we must receiue it To vs for thereby we are familiar with the Lord if it be an honor for vs to be familiar with earthly Princes which are but dust and ashes O what an honour is it then to be familiar with the King of Kings and Monarke of the world It is the chiefest honour whereunto he can aduance vs when hee giueth vs the spirit of prayer If we desire the valour of Knighthood by prayer wee may stand in place where Gods hand hath made a breach and doe as much as all the chariots and horsemen in a kingdome If you esteeme it an honour to be in the seruice of the Prince giue your selfe to prayer it is one of the chiefest parts of Gods seruice Yea it is so excellent that the sacrifice of praier is offered alone to him Christian whom Salomon calleth excellent and glorious It is an honor to be a christian let vs therefore vse the christian exercise two things doe admonish vs our name and the example of Christ Christians we are called annointed also to be Priests and Prophets and that royall Priesthood in Christ Iesus As the Priests offered the sacrifices of bullocks and rammes so let vs offer the sacrifice of prayer which hath also beene Christs exercise Mercy hath praied and shall not miserie Charitie hath praied and shall not iniquity pray the Physician prostrated vpon the ground praieth and shall not the sicke and the patient call vpon the Lord the innocent and he in whose mouth there is no fraud praieth and shall not the sinner the Iudge prayeth and desireth that the Lord would be mercifull and spare his people and shall not the guiltie bee suppliant to receiue mercie The pleasure of it 3 Delectable may bee the third argument of commendation this exercise is pleasant and delectable To spend the time in the Country diuers vse pleasant and delectable Exercises this is both acceptable to God and pleasant to man to God for the sweet odours of our prayers ascend into heauen Apoc. 8. 1 To God And as the sent of incense Odoriferous things is pleasant to the nostrils of mortall man So the prayer of the righteous saith Chrysostome is pleasant to the immortall God It is not then the lamentation of men eiulation of women and children mingling heauen and earth together with a confusion of out-cries that is acceptable to God and which can enforce him to giue vs audience but it is humble prayer the voyce of repentance which as Iesus Syrach speaketh Eccl. 35.16 shall bee accepted with fauour 2 To man and reach vnto the cloudes Secondly to vs all that our heart desireth is in this Exercise Some being in the Countrey spend their time in discourses prayer is a discourse with our beloued If it was a pleasure to Iacob to speake vnto Rachel and to Ionathan with Dauid O what a recreation is it for our soules that they may familiarly speake with him whose loue vnto vs is better then gold or pearle If wee 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 finicall sonnes of men feare not saith Chrysostome he seeketh not at thy hands painted eloquence an angelicall tongue filed phrases but beholdeth only the beauty of thy soule Others take their pleasure while they are in the Countrey to ride vp and downe in their Coaches and Chariots being carried therein betwixt heauen and earth Let prayer bee your Coach 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 was heretofore appointed a Waggon or Coach to carry the sicke to the Pest-house there to bee healed there is no better Chariot to carry our soules vnto the house of heauen to bee healed by that heauenly Physician then humble prayer Some
your humble praiers O the admirable force of praier which ouercommeth him who ouercommeth al things I may compare the praiers of the righteous to the haires of Sampson as long as his head was adorned and couered with them hee was in a manner inuincible hee brake the cordes and roapes wherewith he was bound his strength lying in his haire but being shauen his strength went from him he waxed weake and like other men All your strength beloued lieth in your praier as long as you exercise your selues therein you shall be able to resist I say not the tyrants the deuil but the Lords Angel himselfe You haue another enemie the which to resist it is necessarie that you learn to handle the sword of praier this enemie is cruell malicious mightie subtile and industrious his name bewrayeth his nature Sathan by name who is not only in the Citie but followeth you in the country for as a deuouring Lyon he compasseth the earth and there he seeketh to make you forget the Lord and the affliction of Ioseph to sticke to the creature forget the Creator to withstand this Enemie and his fierie darts let this be your continuall Exercise Imitate the industrious wrestlers who to east downe another first fall downe themselues so to ouerthrow this enemy who seeketh in the Countrey to ouerthrow you cast downe your selues by humble prayer and fasting that in that place you may triumph ouer him who thought to triumph ouer you To end beloued to you all I speake together you that are in the Citie enter this Towre you that are cast downe vpon your beddes vse the aide of this friend you that are departed let this be your pastime that we altogether may be preserued from the deluge and the waters may decrease more and more till they be dried vp that being decreased we may offer the sacrifice of thankesgiuing as Noah offered vnto the Lord after the floud But let vs not be like vnto the sea-sicke who onely are weake lament and cry as long as they are in the tempest and when they begin to smell the ayre and are gone out of the ship they forget both their sicknesse and their deliuerance Gen. 28. â— But rather as Iacob ye that are departed flying to heauen the remembrance of his countrey being sweet made an excellent vow and prayer that if hee came againe to his fathers house in safetie the Lord should be his God and that he would giue vnto the Lord the tenth of all he had so likewise ye that are departed or to depart from your Mother Citie as Iacob from his fathers house the remembrance thereof being sweet to you as I know it is make the vow and prayer of Iacob that when the Lord bring you home againe in safety that hee shall be your God and that yee will serue him with more zeale and feruencie then ye haue done before further that ye will if not the tenth yet some part of your goods bestow vpon the Lord in his poore members Let the Apostles words be the conclusion 2 Pet. 3.17.18 Yee therefore beloued seeing ye know these things before beware lest ye be also lead away with the errour of the wicked but grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ to him be glory both now and for euermore Amen A zealous Prayer in time of the Plague to be vsed by all Londoners that are fled from the Citie and all others that are sensible of the Cities Calamitie wheresoeuer O LORD GOD our onely helper and Defender who amongst all other Euils hast promised to deliuer thy People from the noysome Pestilence Wee beseech thee take this thy heauy Plague away from vs and especially withhold thy hand from off the Citie of LONDON the Metropolis of this Kingdome where thy Name is daily called vpon And let our humble Supplications which at this time vpon our knees wee make vnto thee in the name of CHRIST IESVS procure our happy Release and appease thy Wrath which wee haue iustly procured against vs through sinne Lord we being heartily sorry for our sinnes fully purposing by the assistance of thy holy Spirit to amend our liues doe humbly intreat thee to haue mercy vpon vs to take away this plague from vs and not to suffer vs to perish after so miserable a sort We thanke thee O Lord that thou hast not left vs altogether comfortlesse nor cast vs off without hope but hast somewhat withdrawne thy heauy hand and spared many of vs we pray thee to continue thy fauour daily more and more towards vs to deale with vs in Mercy not in Iustice to blesse vs and all those that depend on vs To set thy sauing Marke vpon our houses as thou diddest for the Israelites in Aegypt To giue order to the Destroyer that he hurt vs not to put thy strength to our Medicines to let thy good blessing make the preseruatiues of Physicians effectuall and to make our shifting places for more securitie profitable vnto vs. Giue vs grace O Lord not to trust too much on outward meanes but onely on thy Mercy Protect vs alwaies in all our waies haue pittie vpon our distressed Brethren and Sisters whether in London or else where Comfort the desolate Widow prouide for all Orphanes and Fatherlesse Children gather vs together againe that by these meanes are dispersed Send vs Health Peace with men vpon Earth and peace of Conscience towards thee through Iesus Christ our Lord Amen In the Visitation Anno 1603. Mr. Henry Holland of pious memorie published a booke entituled Spirituall Preseruatiues against the Pestilence Whereunto was annexed An Admonition concerning the vse of Physick and all naturall helpes which the Lord may blesse for our good as in other maladies so in the Pestilence Which booke being worne out of Print the Admontion is here added for the vse and benefit of vs now liuing SAint Iames addeth that after the former spirituall comforts the Elders of his time did annoint the sicke with oyle of the name of the Lord euen as our Sauiour had before appointed and his Disciples practised in their miraculous cures Mark 6. The gift of healing the Apostle speaketh of 1. Cor. 12.30 Shewing it to be a peculiar gift are all doers of miracles haue all the gifts of healing And it ceassed in the Church when the Gospell was sufficiently confirmed with miracles euen anon after the Apostles Prophets and Euangelists had finished and ended their worke and when their time was expired Now then the gift ceassing it is madnesse to retaine still the time which went with the gift that is this annointing or aneiling and more madnesse to make a Sacrament of it as Antichrist hath done most extreame madnes to giue it vnto them only which are a dying which was wont to be giuen to such as did recouer health againe Wherefore as the holy Visitors did then first vse their spirituall exercise which is left for vs to practise