exhort our selues in our prayers when impatience doeth besiege our hearts It is safe for vs to cast the ankers of all our purposes and to stay our wils vpon his will The reasons to perswade vs to bring it with vs are three the first is the prescription of the spirituall Physitians of Christ Luk. 21. and in the prayer which he hath taught vs of Dauid Psal 37. 7. and of the rest The second is the Lords equitie in all his actions he gouerneth not by lust but by law he draweth thee not to obedience by a violent chaine of his vnchangeable purpose but by reason and iustice esteeme not his will in the moderating of the world as immoderate hee hath a will but not as inordinate Princes who hauing the raines of dominion giuen into their hands doo many things inordinately without law reason iustice equitie proclayming with Nero that they may doo all things and that no bodie may controll them No no beloued his will is alwayes holy alwayes iust and equitable although it seemeth vnto thee vniust The third is the example of Christ Christians the wisdome of God it selfe in whom the Deitie dwelt bodily was content to forsake his wisedome and to be ordered and rectified by this squire of his Fathers will Father not my will but thine be fulfilled This is then the spirituall furniture which we must carrie with vs if wee will goe to the name of Iehouah Prayer with these companions will returne laden with the sheaues of comfort and blisse from the plentifullest fieldes And by these it is manifested 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 vnto it but yet they can not 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 safegarde our selues we neede none for this houshold-stuffe are spirituall weapons Ephes 6. This shall suffise for the Arke of Noah 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 happie 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 in whom wee finde these good qualities 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 nor dying it is our last friend and indissolublest companion Secondly wee desire one quicke of speede 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 Phisition Thirdly we seeke one who is willing and is not afraid 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 we are desirous to haue one that can speake language which the Physition can vnderstand if neede were to send him thither and who can prouide vs of necessaries such one is prayer for what language soeuer it speaketh the Phisition of heauen can vnderstand it Fiftly one that is able to comfort vs in our distresse such a comforter is praier it is the life of the soule if thou art perplexed with such greefe of heart as neither wine according to the aduise of Salomon nor strong drink can bring ease vnto thy spirit melting like waxe finding no comfort at all either in light or darknes pleasures or riches kinsfolkes or friends wishing with Iob. 4. O that thou wouldest hide me in the graue and keepe me secret vntill thy wrath is past yet then this friend is our comfort he will speake for vs vnto the Lord King Dauids Phisition 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 praier is a friend who is able to dispatch all our businesse Desirest thou a Phisition in thy sicknes to cure thee send this friend praier to King Dauids Phisitian dwelling in heauen and he will bring him with him If thou needest phisick to heale thee and which is good for thy disease send praier 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 blood of Christ the waters of mercie 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 Phisitian 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 heeede and as in the time of plague there are some bad seruants who robbe and bereaue the sicke 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 the starres in heauen would disdaine it that we which dwell at the footestoole of God dare to presume so farre when the purest creatures
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
say of this going So runne that yee may obtaine The third rule is Returne slowly that is continue where thou art a necessarie rule to bee obserued in the going to the the name of the Lord. It is the rule of the spirituall Physitians Ephe. 6. 18. Rom. 12. 1. Thes 5. Pray continually c. As it is prescribed so it hath beene practised the woman of Canaan continued in her prayer and returned not in haste They which are in the Countrey although there bee many things which might mooue them to returne yet for the safetie of their bodies they continue till the plague be ceased So continue in thy prayer by the Lord and be not wearie of wel doing Although three things might haue mooued thy Syrophenician to returne the silence of Christ her back-friends and the odious names giuen vnto her yet these discouragements her poore soule digested obtaining both a cure for her daughters infirmitie and a commendation for her faith O woman thou hast wrought a myracle by the perseuerance of thy prayer and hast giuen to thy Sauiour occasion to doo a memorable act conuenient to his nature glorious to his holy name Let vs at this time follow her perseuerance and although the Lord should seeme to be silent for a time yet let vs not draw backe that wee may receiue a cure both for our soules and bodies and deserue a commendation both by God and other nations and thereby giue occasion vnto the Lord to shew his omnipotent power in the ceasing of the plague and to doo an act in England conuenient to his nature and glorious to his holy name And as Iacob wrastled with the Angel and would not let him goe vntill hee had receiued the blessing So let vs as it were striue with the Lord by our prayers and let him not goe vntill he haue heard vs in that which we aske of him in this afflicted time Let our prayers be now as the showers of the raine if the first showre faileth of watering the earth sufficiently the second the third or the fourth wil fulfill the thirst thereof Let vs be like vnto the widow Luk. 18. and our importunitie will draw him vnto audience but yet let vs hold a better opinion of the iudge of the world then of a common vulgar friend It delighted his eares to heare our redoubled obsecrations and he suspendeth our desires in expectation that we should be importunate to craue The bodily Physitians cannot away with the importunate patient but God King Dauids Physitian loueth the importunate prayer and more acceptable is to him the ende of our prayer then the beginning I would the children of light were as wise in their generation as the wodden Priests 1. Reg. 18. who cried long to Baal yea cut themselues with kniues that they might be heard and what ought not wee then doo to obtaine our suite Let nothing then mooue vs to returne but as the King of the Philistines 1. Sam 6. though they had Calues at home yet they kept the straight way to Bethshemesh and held one path turning neither to the right nor to the left hand neither euer stood still till they came into the field of Iosuah So in our going to the name of Iehouah the affection of our soules bearing the Arke and coffer of our suites though it hath worldly allurements to draw it backe as the Kine had Calues yet let it in the way to the house of God as they to Bethshemesh hold one path of perseuerance turning neither to the right or left hand with wandring cogitations till it commeth into the field and garden of God and there let it remaine Many hauing not continued in the Countrey in their hastie returning are fallen sicke and died So many hauing not continued in this strong bulwarke haue endangered both body and soule And thus much hitherto of the second part There followeth now the third and the last which openeth vnto vs the houshold-stuffe which we must carrie with vs thither noted in the word Righteous As they which go in the country in the time of plague carie with them their houshold-stuffe their furniture those things which are necessarie for their bodies and as Noah entring the arke carried with him necessaries so likwise in our going to this place we must carrie with vs those things which are necessarie for our soules that we may be receiued by the Lord of that soyle and without which wee can not goe thither There are fiue peeces of spiritual houshold-stuffe which are necessary for vs noted in the word Righteous The first is Repentance and holines of life for he that is righteous giueth himselfe to righteousnes And this furniture carried with him Dauid 2. Sam. 24. 11. As they which goe in the countrey haue their reasons why they carrie with them such and such necessaries So giue me leaue in the opening of this furniture to shew you also the reasons which must moue vs to carie them with vs. As for this first the first reason is the prescription of the spirituall Phisitions it is the Apostles precept Let euery one that calleth on the name of Christ depart from iniquitie The second is that we may be receiued for the righteous Lord loueth righteousnesse his countenance doeth behold the iust Psal 11. 7. His eies are vpon the righteous and his eares open to their crye but his face is against them that doe euill to cut off their remembrance from the earth Psal 34. 15. 16. If I regarde wickednes in my heart saith Dauid the Lord will not heare me For as Salomon testifieth the Lord is farre off from the wicked but he heareth the prayer of the righteous Prou. 15. 29. Drawe therefore neere to God and he will drawe neere to you cleanse your handes ye sinners and purge your hearts ye wauering minded Iam. 4. 8. 9. The third is that the bodily plague may cease for how dare we approach vnto the Lord to craue that it might be remooued and yet carie with vs the inward cause thereof let the Physitions maxime heere preuaile remooue the cause that the effect may cease Let vs not as the sonnes of Iacob bring into the presence of our father the garment of Ioseph which we our selues haue beblooded As Aaron could not come before the Lord before he was washed so let vs not goe vnto him before we haue cleansed our selues from infection of the soule And as Iacob Gen. 43. exhorted his sonnes when they were going to Ioseph carrie with you the best fruites of the land and giue them him so let vs in our going to to the true Ioseph Iesus Christ carrie with vs the best fruites of our hearts to offer vp the sacrifice of our prayers our corrupt affections as Abraham left behinde him at the foote of the hill his asses I conclude this first point with the saying of Chrysostome as in a garland it is not enough that the
THE ARKE of Noah FOR The Londoners that remaine in the Cittie to enter in with their families to be preserued from the deluge of the Plague Item An Exercise for the Londoners that are departed out of the Citie into the Countrey to spend their time till they returne Wherevnto is annexed an Epistle sent out of the Countrey to the afflicted Citie of London Made and written by Iames Godskall the yonger Preacher of the word Psal 50. 15. Call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifie me Dan. 9. 18. O my God encline thine eare and heare open thine eyes and behold our desolations and the Citie wherevpon thy name is called LONDON Printed by Thomas Creede AN EPISTLE TO the afflicted Citie of London To all you that be at London beloued of God called to be Saints Grace be with you and peace from God our Father and the Lord Iesus Christ Rom. 1. 7. with all that call on the name of our Lord Iesus Christ in euery place both their Lord and ours 1. Cor. 1. 2. AS Naomi dearely beloued in the Lord the title of honourable at this time I do omit spake vnto the people which sawe her Call mee not Naomi which soundeth beautifull or pleasant but call me Mara for the almightie hath giuen me much bitternesse the Lord hath humbled me the Almightie hath brought me vnto aduersitie So likewise thou afflicted London mayest answere to them that see and heare of thee Call me not Naomi but Mara for the Almightie hath brought thee now vnto aduersitie In which affliction I may speake with the Apostle wee are mindfull of your teares And although as Paul speaketh we be absent in the flesh yet are wee with you in the spirit Coll. 2. 5. kept from you for a season concerning sight but not in the heart 1. Thess 2. 17. For we haue you in perfect memorie Phil. 1. 3. hauing you in our hearts 2. Cor. 7. 3. And thus being affectioned toward you 1. Thess 2 8. without ceasing God is my witnesse with the Apostle wee may protest we make mention of you alwaies in our prayers Rom. 9. 1. 10. Of thee ô London with the Leuites of Ierusalem vnfeignedly I may speake Psal 137. 5. If I forget thee ô Ierusalem let my right hand forget to play If I doo not remember thee let my tongue cleaue to the roofe of my mouth True it is by the Riuers of Babel as it were wee sit in a pleasant Countrey but neuerthelesse here we weepe when we remember thee ô London we hang vp our harpes and the pleasantnesse of the countrey cannot stay our teares remembring you that are afflicted as if we were afflicted our selues weeping for the Citie as Christ did for Ierusalem Luk. 19. and not onely for you but for our selues Luk 23. 28. How could we feast while the yron enters Iosephs soule in the Citie We are not Nero singing and triumphing when Rome is on fire but as Abraham prayed for Sodome and the Prophet for the peace of Ierusalem so we for the peace of London As for the Romish Edomites the superstitious Papists who reioyce at this ours and your present calamitie insulting ouer vs in this land and in others preaching it vnto theirs publikely and muttering it priuately that this deluge of the plague is iustly broken through among vs because we haue as they speake forsaken the religion and profession of our forefathers iustly we doo acknowledge although it is falsely imputed to that pretended cause What is this their accusation else but that old song of the superstitious Israelits Ier. 44. 18. 19 Since wee left off to burne incense to the Queene of heauen we haue had scarcenesse of things and haue beene consumed by the sword and famine Were not also the good Christians in the time of Tertullian Cyprian Arnobius and others in this manner vpbrayed by the Heathens who imputed to them the cause of Pestilence Warre Invndations Earthquakes and other troubles But O yee blind sonnes of men what was the cause of the flood in the time of Noah was it the Religion of that time or was it Noah the preacher of righteousnesse The Lord himselfe sheweth the cause Gene. 6. and 7. Chap. the sinnes of that age and the flood of iniquitie For which like sinnes both we and their professors also as well as we at diuers times haue felt this rod and also at this present time in Flanders they doo taste of this smart-whip which giueth vs iust occasion to speake vnto them that of the Prophet Thine inuentions haue procured thee these things Remember O Lord the children of Edom these superstitious Romanists which speake rase it rase it to the foundation thereof O daughter of Babel worthie to be destroyed But from whence am I digressed To returne to the head of the race where I first began I returne to you my brethren with sighes to whome I may vse the Apostles words In anguish of heart I write vnto you with many teares Of Prayer of which this treatise following doeth intreate I may speake that which Martha said vnto Christ If thou hadst beene here my brother should not haue died So likewise if feruent and humble prayer had beene amongst vs we should not haue suffered these things But seeing wee are in the flood and that the waters are entred euen to our soules Psal 69. 1. Therefore behold against this deluge I send to you a delineation of the true Arke of Noah whereunto yee and we ought to flie to be preserued which is the name of Iehouah Prou. 18. 10. the little Zoar and the Sanctuarie to hide and safegard our selues Two things beloued may put you in minde this yeere of two things First of Noah Secondly of Ionas withered Gourd vnto which your present calamitie for diuers respects fitly may be compared The first is your great ioyes preparations and stately buildings in the beginning of the yeere like vnto the ioy feasting marrying and building of those who liued in the dayes of Noah Matth. 24. Luke 17. The second is the suddaine alteration which ensued thereupon like vnto the vnexpected flood and deluge which came vpon the securitie of the olde world We liued before as in the dayes of Noah wee are now as it were in the flood the afflictions and troubles of the sonnes of men being not vnfitly compared vnto waters by the Kingly Prophet Dauid which prayer at this time London thou mayest make Saue me O God for the waters are entred euen to my soule Seeing therefore that thou with Ionas mayest say Lord the floods compasse me about what remaineth but that we enter into the Arke to be preserued Giue me leaue beloued by a comparison to shew you two things the flood wherewith ye are compassed about and the Arke which yee ought to enter In the flood of Noah the holy Ghost noteth foure things First the cause for which it
moouing Noah to enter was the Commandement of God Gene. 7. 1. Enter c. the same cause ought to mooue vs to enter it is the Commandement of the most high the Proclamation of the King of heauen Psal 50. 15. Cal vpon me c. And as in the time of the olde world hee ordained himselfe an Arke for Noah so he hath himselfe prepared appointed and ordained himselfe as an Arke and refuge for the righteous Noahs The time when was in the flood Gene. 7. 7. So Noah entred because of the waters of the flood Are not we in the flood Are not the waters entred euen to our soules And is it not therefore high time to keepe our selues within this Arke The end wherefore that he might bee preserued Gen. 6. 18 19. For the same ende let vs enter beloued to bee preserued from a threefold deluge from the flood of iniquitie wherewith our soules haue beene ouerwhelmed from the deluge of the Plague that calling vpon the name of the Lord and seeking his pesence the land may be healed 2. Chron. 7. 14. Thirdly from the deluge of Gods eternall wrath Follow therefore the obedience of Noah Gene. 7. 6. who did according vnto all that the Lord commanded him and was also remembred Gene. 8. 1. Enter therefore O yee righteous soules let your miserie speake for audience The waues doo now smite and tosse your ship and as the tempest arose Matth. 8. when they were a sleepe So likewise this present tempest wherewith we are tossed did arise when wee are a sleepe but arise arise from the sleepe of securitie call vnto Christ with the Disciples Maister saue vs or else wee perish Cast your eyes on high as the Marriner in the tempest Ad stellam polarem on the right North starre Christ Iesus who is also the bright morning starre Apoc. 22. 16. And in the sea of these afflictions Quite you like men and be strong t is the Apostles precept begin you to the ores of the Spirit inuocations intercessions to the liuing God praying as the Apostle exhorteth Ephe. 6. 18. With all maner of prayer and supplication in the Spirit with all perseuerance The arme of flesh is too weake to beare vs out and if our strength were brasse it could not helpe vs These are my brethren the onely ores which are able to row our ship through all the stormes of the sea these vessels of our bodies and soules I meane and if the bankes of the land doo faile vs that is temporall health they will land vs in the hauen of eternall felicitie Giue mee leaue brethren in the second place to amplifie vnto you another comparison not vnfit for this time for the suddaine alteration and estate of this yeere doth put me in minde not onely of the flood of Noah but also of Ionas Gourd To enter therein first our Citie as yee all know hath long bene and principally in the beginning of the yeere for diuers respects a flourishing Gourd and as a greene Laurell tree wee had builded a Tabernacle of pleasures yea Arches and Theaters and some of the workes like Babel Prosperitie as a Gourd was come ouer vs we were sitting vnder the shadow of it euery one as the Prophet speaketh vnder his vine and vnder his figge tree none making vs afraide and perhaps what doo I adde perhaps Without doubt many of vs in this our prosperitie haue spoken with Dauid I said in my prosperitie I shall neuer be mooued Secondly as Ionas reioyced exceedingly for the Gourd So likewise haue we reioyced exceedingly for this our prosperitie witnesse our feastes our braueries preparations and triumphs would to God that it had beene in the Lord. And as Peter was reioyced to be vpon the mountaine saying Maister it is good to bee here let vs make here three Tabernacles whereas hee was but a stranger and knew that there was not the permanent Citie Heb. 13. 14. So although we know we are but strangers in this life yet we haue said to our flesh as Peter vnto Christ let vs make here Tabernacles And therefore as the Gourd of Ionas suddenly withered and his exceeding ioy was changed into sorrow so our ioyfull songs haue beene changed into lamentations and our pleasure hath beene quite dasht the Lord hath made vs to say with Ieremie For these things I weepe and mine eye casteth out water Hee hath made others to say of thee O London as Ieremie of Ierusalem how doth the Citie remaine solitarie that was full of people shee is a widow shee that was great among the nations her Priests sigh her virgins are discomfited and shee is in heauinesse Lam. 1. 1. And hereunto I may adde that in the fifth verse it is for the multitude of her transgressions for which her people is now in diuers places scattered liuing as it were in exile and banishment and sighing as the Israelites did in Babel when they remembred thee O London But the Lord hath giuen and the Lord hath taken away and hee that had power ouer the blessings hath also had power ouer the plagues Apoc. 6. As Ionas little thought of so speedie an alteration so did we little expect such a sudden change but it was feared and also prophecied of many as I my selfe haue heard and behold the trueth of their prophecie Nullum violentem perpetuum Some haue died through immoderate ioy as Diagoras of Rhodes and others and we I may say haue beene sicke through immoderate ioy and some dead The sonnes and daughters of England in this their exceeding ioy did little thinke of this sorrow as the sonnes and daughters of Iob when they were banquetting did not once dreame of the wind that came from the wildernesse and smote the foure corners of the house Babylon which was called tender and delicate and the Lady of kingdomes Ephe. 4. 7. which assumed to her selfe I am and there is none else I shall not sit a widow nor know the losse of children did not imagine how neere they were that came with a contrarie newes Thine ende is come Iere. 51. Neither London tender and delicate which hath vsed the same voice did expect to bee a widow for a time and to see the losse of her children by thousands You the Edomites and Epicures of these dayes yee that haue mocked your Prophets and watchmen as they did Ephe. 21. saying to them yee speake of iudgement haue yee not a time of sorrow and darknesse as yee haue had a time of light and delights The time when the Gourd withered was when the morning or the Sunne did arise in the comming foorth of the Sunne when the shadow of it should most haue pleasured him So in the rising as it were of the Citie which by the death of our late Soueraigne had beene as it were laide downe in the bed of sorrow and in the comming foorth of a new Sunne whose beames were comfortable to the whole land and the
necessarie that we know the name of the place whereunto we go secondly that we haue feet to beare carie vs thither thirdly that we haue a directioÌ„ that we might not erre fourthly that wee haue some right interest there or some acquaintance that we may be receiued So likewise these foure things are necessarie to be knowne of vs in our spirituall departure Touching the name of the place whereunto Dauid fled in the time of plague as it hath diuers names so in this place it is called the name of Iehouah Heere I pertermit the fiue seueral significations of the name of the Lord vsed in the book of God taking it in this place first for the Lord himself secondly for his attributes by which hee doth manifest himselfe Of which Moses Num 14. bringeth in a perfect catalogue the Lord hath deliuered this his name by proclamation Exo. 34. 5. 6. The Lord the Lord strong merciful gratious slow to anger aboundant in goodnes and truth c. God then the almightie eternall immortall inuisible Lord the iudge of the world Psal 94. 2. God merciful gratious the supreme phisition of our soules who healeth all our iniquities Psal 103. God to whom power belongeth and whose is saluation alone Psal 62. is the place it selfe whereunto Dauid and wee ought to flie from the contagion The name of a place if it be known famous and renowned hath often much force to perswade vs rather to goe vnto such a place then vnto such or such surely there was neuer name of place more worthy to goe vnto then the name of Iehouah O ye righteous soules that thirst by reason of the heate of the plague vpon your beddes flie vnto this place to the waters of comfort here are wels enough to be drawne at this is the name which God hath proclaimed to the world and whereby he would be knowne to men that if euer they come to him they may speake their mindes in the confidence and trust of this amiable name Esteeme it not strange beloued that the name of a place is attributed to the Lord for that he is a place of refuge three things are able to prooue First the witnes of God himselfe second the confession of the righteous third the word running here vsed by king Salomon As for the Lord he doth attribute vnto himselfe this name by the pen of the holy Ghost calling himselfe a secret place psal 91. 1. a throne of grace Hebr. 4. 16. a refuge psal 9. 9. a fortresse psal 18. 2. a strong towre and such lyke more Secondly this is the confession of the righteous Of Dauid the 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 compasâ—est 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 downe 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 feete which we neede to goe vnto this place the which if ye are desirous to know 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 faithful Now how could we go vnto him by the feete of prayer if we 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 Ionas speaking of comming Iohn 2. ver 7. And my prayer come vnto thee in thine holy temple By the Apostle wheÌ„ he speaketh of going let vs therfore 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 carrie vs thither doe preach vnto the sonnes of men the admirable goodnes and mercie of the Lord toward them In this world wee are as pilgrims Psal 119. hauing here no continuing Citie Heb 13. 14 and while we are at home in the body we are absent from the Lord 2. Cor. 5. 6. In which pilgrimage Many are the troubles of the righteous Psal 34. O the great goodnesse of the Lord then that hee hath giuen vs feete to come vnto him and made himselfe 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 heate 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 and 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 feete by which in a moment we 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 wee may runne to this place and prouide our selues If the Lord hath cast vs downe vpon our beds and that wee can not vse the feete of our bodies behold hee hath giuen vs other feete to vse in steade of these King Ezekias visited with the plague could not vse the feete of the flesh but with the feete of the spirit went vnto this place knowen vnto him by the name of Iehouah Ionas is locked vp in a prison in the belly of the Whale the Lords prison and can not stirre himselfe and yet by the vertue of these feete out of the depth he ascendeth to the holy temple of Iehouah Now that these feete 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 feete must be shod with the preparation of the Gospell of peace And as the feete to that Image of Daniel were part of yron part of clay which the Prophet expoundeth partly strong partly weake or broken So the feete of our prayers are according to the hosen wherewith they are couered if they put on feare and distrustfulnesse they will bee shiuering and sinking downeward of clay weake and impotent if they put on faith and confidence in the mercies of God they will be feete of yron strong stable and
firme keeping vs vpright and wil carrie vs to the very throne of grace 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 carde of direction to leade vs thereunto the witnesse of his holy word written and sealed that can neuer deceiue vs. As the fierie pillar in the desart shewed he 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 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 Fourthly to goe to this place it is necessarie to know what right or interest we haue in it In the places wherevnto men betake their selues in the terme of plague either they haue some right or interest there because they are their own 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 interrest First because it is our owne for hee is our God and our Lord not by nature but by gift and donation Secondly there we haue acquaintance and our best friends 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. Chron. 21. 17. in his prayer sheweth vpon what right and encouragement in the time of plague hee 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 he had had some experience of deliuerance The reason why wee 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 that are infected with the plague Neither can they also in whose soules the plague of sinne doth reigne be admitted to this place and therfore the Lord hath giuen vs Christ the righteous to couer our vnrighteousnesse that thus as pure and cleane wee might come vnto him I know by mine owne experience that in the Countrie this yeere 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 feete of prayer we cannot be admitted except we put off the olde man and put on the new man which is created in righteousnesse and therefore that we should not be hindered to goe 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 onely then in the name of Christ that we must goe to the name of Iehouah Ioh. 14. 14. Ioh. 5. 7. 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 goe vnto it as King Salomon the infected as the sound the learned as the vnlearned for Christ prayeth for them all and as Augustine speaketh Christ prayeth with vs all as our brother he prayeth in vs all as our head hee is prayed vnto by vs all as our Lord but hee prayeth for vs all as our high Priest Let then the Romanists in the time of plague runne 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. 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 he runned in the time of the plague with his family the Elders of Israel For hee fled not to his Castle neither departed hee out 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 wherevpon 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 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 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 alleadge 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 readie 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 mee and on my fathers house and not on thy people for their destruction Fourthly the soundnesse of Ierusalem the place where hee 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 and 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 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
wrath and anger To auoide this threefold danger runne to the Arke and to this blessed Zoar. The fourth motiue is the desire of life and health we neede at this time a double health the health of the soule and body let vs therefore goe boldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of neede Heb. 4. 16. Why went that woman which was diseased with an issue of blood twelue yeares vnto Christ but that shee might receiue her health Vers 12. The sicknesse of the plague is an issue of blood which being once opened will euer runne and keepe a course if it bee 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 bee remooued If we are as it were dead for sorrow prayer will reuiue vs for it is Vita animae the life of the soule and as Chrysostome 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 doe it this his power being acompanied with mercie and kindnesse for thou O Lord art good and gracious and of great compassion Psal 86. 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 Eezekias 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 Physitian 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. 77. 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 which also shee answered iustly then bee 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 mee 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 neede 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 meate 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. 5 6. 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 wee 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 vpbraide 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 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 bee guided I imitate King Dauid onely resorting to the wings of the Lords fauour And herein we should be wise if we leuell 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 But alas there are fiue sortes of men which make choice of other places reiecting the wisedome of Dauid the counsell of the spirituall Physitions and the practise of the Saints of God going a crooked a circular and endlesse way not towards the marke nor with a right foote as the Apostle speaketh Gal. 2. The first kind flie first to the helpe of mortall man and with Asa make speede to the bodily Physitian 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 wee 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 of Iehouah yea denying that there euer hath beene or is yet at this present such a place to be found wherevnto 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 bene reiected because he 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 a Saul a Nero a Iulian Returne returne O yee wretched and bewitched sonnes of men with the name of diuellish 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 bee preserued to stickes and stones mettals and papers Angels and Saints and principally to Saint Sebastian for as euery sicknesse and disease hath his Apothecarie and Physitian among them So the plague hath Saint Sebastian vnto whome 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 wherevnto wee ought to runne the prayer of Dauid which hee made being visited with the plague Psal 38. is abused in this maner O Lady rebuke me not in thine anger neither chastise me in thy wrath The 91. Psalme is in 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 challenge vnto you all that neither Dauid Iob or Ezechias visited with the plague went to Cherub or Seraphin Gabriel or Raphael Abraham or Moses whome haue I in heauen but thee saith Dauid he saith not that hee had a Moses or a Samuel haue all these erred Euen so will wee 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 doeth not succour thee how should I helpe thee Concluding secondly that if the Lord withdraw his helping hand it lieth not in the power of mortall man to helpe So wee may answere the Papists crying in the time of plague to their Sebastian helpe and aide vs Saint Sebastian If it lieth not in the power of mortall men that are liuing with vs to helpe how much lesse can they that are dead And farre lesse one that perhaps hath neuer beene As for the Angels they are displeased that yee come to them to thrust vpon them such a dangerous honour they may say as Dauid Psal 115. Not vnto vs O Lord not vnto vs c. they that refused a farre smaller offer vpon the earth the onely bowing of the knee vnto them See thou doo it not will bee much more discontented to see the knees of the heart to stoupe to them for the ceasing of the plague for although an Angel smote seuentie thousand in the time of Dauid yet he was but the instrument God onely the agent and therefore he onely to bee prayed vnto If the Papists reply that they intreate onely Saint Sebastian to speake vnto God for them the answere is that God needeth not a Sebastian nor any Saint so euer to be his Maister of requests this is a seruice not vnmeete for the gouernours of the earth the Lord is not like vnto earthly Princes vnto the which may be said that which Iethro said Exod. 18. to Moses the things is too heauie for thee thou art not able to doo it thy selfe alone for the Almightie is able to doo it alone neither is there any defect in his hearing whose eares are open to the prayers of the poore Let vs therefore hold Christ Iesus alone for the Maister of requests it is he onely that can present our requests which wee make vnto the Lord for the ceasing of the plague let others runne where they will to stickes and stones from the name of the Lord I doo you no iniurie to impute this to you for as Hillarie writet vpon the first Psalme It is as great an offence to make a new as to denie the true God The Lord annoynt your eyes with his eye-salâ—â— that ye may returne to flie to the name of Iehouah As for vs wee will follow the holy Canon and leaue the broad way whose end is destruction saying with Dauid Psal 11. 1. In the Lord put I my trust how say yee then to my soule flie to your mountaine as a bird I ende the first braunch of this discourse with that holy Epiphoneme of King Dauid Psal 146 5. Blessed is hee that hath the God of Iacob for his helpe whose hope is in the Lord his God After the name of the place and other circumstances there followeth in the two places the condition properties qualitie and safenesse of the place whereunto we must runne in the time of the plague The sonnes of men in the time of infection before their departure haue a speciall regard of the place where they will goe of the situation nature and such like and being led by the prescription of the Physitian Secondly by their owne minde they make choyse commonly of a place in which they perceiue these seuen properties following and although Salomon here maketh mention but of one namely of a safe place yet giue me leaue to discourse of the rest First they goe where there is a good wholesome and pure ayre not subiect to stinking euaporations and it is the prescription of the physitians that wee should goe vnto places where the ayre is not corrupted farre from the infection Dauid fled to such a place for such is the name of Iehouah a pure place farre from the corruptions of this world for hee is a pure and incorruptible God in whom there is no infection of sinne the Lord holy holy holy not admitting those in whose mortall bodies the plague of sinne doeth raigne to pray then and to repent is to returne and go to a wholesome light Eccle. 17. 24. The places wherevnto the sonnes of men flie although they are for a time vncorrupted yet they are not warranted still so to remaine diuers alterations by sundrie meanes may befall as by the resort of persons infected and such like but the name of Iehouah this place of refuge shall neuer be altered for he is the immutable and vnchangeable God and in the gates of that Citie no vncleane person shall enter Apoc. 22. 14 15. Secondly men make choyse of a pleasant and delectable place both for their bodies and soules where there is good companie to
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
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