Christ Christians the wisedome 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 carry 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 fields 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 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 The qualities of this friend 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 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 Ephes 6 4. 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 2 Feare Secondly if we send vp feare and distrustfulnesse 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
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 are not once mindfull of them but we 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 teacheth vs to say Our father c. as if wee all came from one wombe It is a principle both of nature and policie Vis vnita fortior Strength vnited receiueth more strength It holdeth likewise in Diuinitie If the prayer of one righteous person auaileth much the prayer of many righteous shall auaile more If the Syrophenician obtained for her daughter the sure 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 doe 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 voyce and language of the Countrey into two places Eliah 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 our Soueraigne 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 yea for his royal Consort his hopeful posterity their Families I end this point with the saying of an ancient Father That there is no better Guard or Halbards to safegard a Prince than the prayers of the Righteous Before I come to the third branch of this discourse Three rules to be obserued in out going to this place giue leaue Christian Readers to the spirituall Physicians to lay downe three rules which are to be obserued in this our spirituall departure to the name of the Lord. The bodily Physicians touching departure prescribe as is before said three rules Longè citò tardè Goe farre off depart speedily returne slowly The same rules are to be obserued by the righteous First we must flie far 1. Longè not with the prodigall forlorne son in a far Countrey far from the feare of God and thought of death or with Ionah from the presence of the Lord who rideth on the Cherubins can ouertake vs for whither shall I goe Psal 839.9 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 2. Citò 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 pray vnto the Lord and he will make thee whole T is the commandement of the Lord to call vpon him in the time of need Psal 50. Which must be performed with speed according to the example of Dauid Psal 119. I will runne the way of thy Commandements If wee make hast 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 Hast in this matter is praise worthy a man can neuer run too fast that runneth to this place The delay that Elizeus made let me go kisse my Father those shifts in the Gospel Let me first go burie my mother or take leaue of my friends are not admitted in this businesse commune not therfore with flesh blood If in the time of plague we make such haste to depart before we haue ordained our businesse aright or bad our friends farwel How much more ought we to hasten our spiritual voyage While the fal-bridge is let downe let vs make speed to enter Many because they went not far nor made speed to depart haue endangered their bâ—dies but many more because they fled not from the contagion of sin with speed haue endangered their soules therfore as the Apostle speaketh 1. Cor. 9. of another matter so I may say of this going So run that yee may obtaine 3. Tardè The third rule is Returne slowly that is continue where thou art a necessarie rule to be obserued in the going to the name of the Lord. It is the rule of the spirituall Physicians Eph. 6.18 Rom. 12. 1. Thes 5. Pray continually c. As it is prescribed so it hath beene practised Luk. 21.36 the woman of Canaan continued in her prayer and returned not in hast 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 the 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 miracle by the preseuerance of thy prayer and hast giuen to thy Sauiour occasion to doe 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 we 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 doe an act in England conuenient to his nature and glorious to his holy name And as Iacob wrestled with the Angel and would not let him goe vntill he 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 Physician cannot away with the importunate patient but God Habak 2.3 King Dauids Physician loueth the importunate prayer more acceptable is to him the end 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 doe 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 suite 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 heretofore hauing not continued in the Countrey in their hasty returning haue 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 The third part containing the houshold stuffe which we must carrie vnto that place 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 goe in the country in the time of plague carrie with them their houshold-stuffe their furniture and those things which are necessarie for their bodies and as Noah entring the Arke carried with him necessaries so likewise in our going to this place we must carrie with vs those things which are necessary for our soules that wee may be receiued by the Lord of that soyle and without which we cannot goe thither There are fiue peeces of spirituall houshold-stuffe which are necessary for vs noted in the word Righteous 1. Repentance The first is Repentance and holines of life for hee that is righteous giueth himself to righteousnes And this furniture carried with him Dauid 2. Sam. 24.11 As they which goe in the country 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 prescriptiō of the spiritual Physicians 2. Tim. 2.19 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 doth behold the iust Psal 11 7. His eyes are vpon the righteous and his eares open to their cry but his face is against them that doe euill Psal 66.18 to cut off their remembrance from the earth Psal 34.15.16 If I regarde wickednesse 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 Draw therefore neere to God and he will draw neere to you cleanse your handes ye sinners and purge your hearts ye wauering minded Prou. 28.9 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 Physicians 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 Psal 59. the garment of Ioseph which we our selues haue be blooded As Aaron could not come before the Lord before he was washed so let vs not go vnto him before we haue cleansed ourselues from infection of the soule And as Iacob Gen. 42. exhorted his sonnes when they were going to Ioseph carry with you the best fruits of the land and giue them him so let vs in our going to the true Ioseph Iesus Christ carrie with vs the best fruites of our hearts to offer vp the sacrifice of our prayers leauing our corrupt affections as Abraham left behinde him at the foot of the hil his asses I conclude this first point with the saying of Chrysostome as in a garland it is not enough that the flowers be pure and cleane but the hand also which handleth them so it is not sufficient that the words of our prayers be holy but the heart also which conceiueth them 2. Faith The second piece of houshold-stuffe Faith for the righteous is also hee that beleeueth in Christ and is righteous through the righteousnes of Christ the righteous 1. Sam. 24. This furniture carried Dauid with him for as hee had a desire of health and remission of his sinne so hee had also a stedfast faith and confidence that it should be forgiuen him This persuasion of deliuerance and hope of obtaining we must haue with vs enterteining it in our hearts The reasons are first the prescription of the spirituall Physicians it is the Apostles precept Iam. 1.6 Let him aske in faith and wauer not And in the fourth to the Heb. 16. that we should goe boldely to the throne of grace drawing neere vnto him with a true heart in assurance of faith Heb. 10.22 casting not away that confidence which hath recompence of reward Vers 35. t is the counsaile of Christ Mar. 11.24 Secondly carrie it with thee that thou maist receiue that for which thou goest vnto him faithfully Psal 145.18
for that hee 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 himself this name by the pen of the holy Ghost calling himselfe a secret place Psal 91.1 a throne of Grace Heb. 4.16 a refuge Psal 9 9 a fortresse Psal 18 2. a strong tower and such like 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 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 ioynes be girded and let vs beare in our hands this shining light 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 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. 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 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 contagiâ—us 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 wâ—ose 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 erubescat 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 sitteth 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 seruent 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 Matth. 9.20 but that she might receiue her health 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. 2 1. 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
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 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 laid vs Saint Sebastian If it lieth not in the power of mortal 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 ye 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 Apoc. 22.9 the onely bowing of the knee vnto them See thou doe it not will bee much more discontented to see the knees of the heart to stoup 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 be prayed vnto If the Papists reply that they intreate onely Saint Sebastian Obiection to speake vnto God for them Answer the answer is that God needeth not a Sebastian nor any Saint so euer to be his Master of Request this is a seruice not vnmeet 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 thing is too heauie for thee thou art not able to doe it thy selfe alone for the Almightie is able to doe 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 Master of Requests it is he onely that can present our requests which we make vnto the Lord for the ceasing of the plague let others run where they will to stickes and stones from the name of the Lord I doe you no iniurie to impute this to you for as Hilarie writeth 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-salue that ye may returne to flie to the name of Iehouah As for vs we 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 ye then to my soule flie to your mountain as a bird Matth. 7. I end the first branch 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 The second part the properties of the place there followeth in the two places the condition properties quality and safenesse of the place whereunto we must run 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 Physician 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 namly of a safe place yet giue me leaue to discourse of the rest First they go where there is a good wholsome pure ayre 1 A pure place not subiect to stinking euaporations it is the prescriptiō of the Physicians that we should go vnto places where the ayre is not corrupted far from the infection Dauid fled to such a place for such is the name of Iehouah a pure place far from the corruptions of this world for he is a pure incorruptible God in whom there is no infectiō of sin the Lord holy holy holy not admitting those in whose mortall bodies the plague of sin doth raign to pray then to repent is to returne go to a wholesom light Eccle. 17.24 The places whereunto the sons of men flye although they are for a time corrupted yet they are not warrāted stil so to remain diuers alteratiōs by sundry meanes may befall as by the resort of persons infected such like but the name of Iehouah this place of refuge shal neuer be altered for he is the immutable vnchāgeable God the gates of that Citie no vncleane person shal enter Apoc 22.14 15. Secondly men make choyse of a pleasant and delectable place 2 A pleasant place both for their bodies and soules where there is good companie to recreate themselues in their sorrow and exile foode and necessaries for their bodies further by the riuer side or where there is good water lastly where they may also haue food for their soules the word of God Preached This place of refuge the name of Iehouah is a pleasant and delectable place where canst thou better recreate thy selfe then by thy Father and brother Iesus Christ in this thy exile and miserie Comfortable is the bosome of the mother to the yong infant but more comfortable is the name of the Lord to the righteous which are called little babes by the Apostle Paul maketh mention in his voyage toward Rome of a certaine place which was called The faire hauens Act. 27. this place of refuge better deserued this name let vs goe thither for it is a harbour and rode for those which are tossed in the sea and deluge of the Pestilence happy is the soule that landeth at these hauens If we desire water there is the fountaine of life Iere. 2. the water of grace Psal 51. If we desire the word there is the word it selfe Iesus Christ Ioh. 1 the truth Ioh 14. There is the best the first the ancientest Preacher God himselfe that preached in Paradise Thirdly in our choyse we seeke out a safe place whither we may goe without danger 3 A safe place and where we may abide safe and dwell without danger The name of Iehouah is a safe harbour the secret place and shadow of the most high Psal 91.1 vnder whose wings we shall abide safe and harmelesse Three things prooue the safenesse of this place First the name of the place it is A strong towre Prou. 18.10 A secret place Psal 32.7 A rocke and fortresse Psal 18. which is inuincible Such are not the fortresses of mortall men which they are constrained to render vp being
keepeth vs from the Princes court Let not feare keepe vs from the court of heauen Nehem 2â— Nehemiah although hee held the cup to the King yet how fearefull hee was to make a request vnto him But as for you O ye righteous soules feare yee not O you little flocke for it is your fathers pleasrue to giue you a Kingdome Luk. 12. Further in time of contagion not only the court but also the other cities 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 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 c. The warrant of the infected 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 Obiection 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 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
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 your families I come now to you beloued that haue 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 gamesome quarrellers and that carding dicing and that Cup challenging Profession by which many drinking to health drinke themsâ—lues 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 a 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 delight to goe vp and down and see their friends our best friends at this time at altimes 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 need pray vnto him that hee will bring you home againe and remooue that in his mercy 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 riuers 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 Psalme 91.3 Vse therefore this comfortable Exercise the childe is neuer better but when it is in his fathers and mothers lap So shall 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 the next ensuing Winter feruent prayer will bee in stead of fire to kindle in your hearts the loue of God Fourthly the profit of this Exercise commendeth it much 4 Profitable it is not onely delectable but also profitable Some which are in the Countrey at this time spend their time I doe confesse profitably 1 To vs. 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 Godlinesse 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 Iames 1. If thy vnderstanding bee darke pray with Dauid Psalm 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 mee not c. If thou desirest to thinke vpon thy mortalitie by the subiect which now is presented to thee pray with Dauid Psa 90. Teach vs O Lord to number our dayes that wee may apply our hearts to wisedome If yee desire to returne it is not your sports and delights but your praiers that must bring you backe 2 Sam. 24. If yee desire the ceasing of the begun plague it is your prayer that must remooue the cause that the effect may cease As praier 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 ability 2 The others There is another thing which ought to perswade you to this Exercise which is that it is profitable to others prayer doth more good then Almes for by our Almes we can helpe but a few 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 Pharaoh did as well begge for prayers as poore Lazarus for crummes Yee rich men that are in the Countrey bestow 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 end this point with the saying of Augustine Plus profeci orando quā legendo 5 To strengthen vs. I haue more profited by praying than by reading Fiftly this Exercise is commendable because it is able to strengthen vs Some in the Countrey doe spend their time in Exercises by which they may maintaine their health and strengthen their bodies that they may bee able to doe any thing the Exercise of praier is good to make vs recouer the health of our soules which was waxen weake as this present begun plague and your present exile both doe witnesse Yea it is able to make vs doe 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 praier of Iosuah Haue there euer beene any armies so great and mightie which could make the Earth to tremble vnder their feet No beloued the mightie armie of Xerxes could not doe it and yet this hath done the praier of the Apostles Act. 4. Who hath euer heard that it hath been possible to mortall man to raise the dead and to giue life to the deceased The Physicians doe acknowledge their impotencie and yet this hath done the praier of Elizeus Heb. ◅ As the Apostle then in the commendation of faith rehearseth the wonders which they haue wrought by faith So it may bee said of praier which is done in faith
Ioynts the Palsey that attaches The limbes with Dissolution the wild And Bedlem Phrensie the Vertigo stil'd Because it whirles the giddie braines about The sweving Megrim and the racking Gout The cruell Stone the torturing Collicke fierce And wringing winds which through the lims disperse Their ayrie torments lingring dispence Of pale Consumptions which besot the sense The Deluge of a Dropsie When shall I Run through'em all the sleepie Lethargie Quick-murdering Apoplexie which doth Kill E're it makes Sicke the piteous Falling-Ill The Elephant-skin'd Leprosie Iaundies staine Ambush'd Impostumes which surprize the braine With hart-assaulting Pleurisies the tough And cluttered Flegme and Rheume that breeds the Cough Strappado Cramps the sodaine-pricking Stitch The Night-mare which the people thinke a Witch Th'all conquering Pox to which compar'd the rest Are Lady Sick-fits this is that forraine guest The Diuell-instructed Indies to vs sold To recompence the filching of their Gold All these and more innumerable powers Lay siege vnto this weake-wall'd Fort of ours And oft surprize an Out-work yea sometime In desperate malice ready are to clime The walls themselues till that the heart much like A strong Defendant maketh good the Dike And giues'em a repulse yet oft alas This noble Champion staines the conquer'd Masse With dying blood For Sicknesse is a Fight The victory doubtfull Chances infinite But hath that power who is all Mercy still More and more cruell Punishments to Kill Minute-liu'd man yea though you adde to these Pale meager Famine Murders of the Seas And Warres vast Slaughters you shall find one more That may affright the rest we nam'd before The PLAGVE whose very naming seemes t' affright My trembling Quill as it doth hast to write Lest as it raging flies about the land This Instant it might seaze vpon my hand The Plague a dreary Punishment Heauens curse The fatall Engine of Destruction worse Than we can well imagine which doth bring Terrour on mortals Death on euery thing And Desolation vnto Cities O What ere thou art dire Ill whether thou doest flow From powerfull Influence of the Starres or â—atâ—er Doest thy vast malice and contagion gather From poisonous Southerne windes which haue preuail'd Vpon the sickly ayre or Steames Exhal'd From th' Earths enuenom'd wombe or whether 't bee Our Bodies Constitutions which agree With the malicious ayre and so contract The quicke Infection whether 't be the Pact Of Fate and will of Heauen which doth stand Or Gods immediate angry mooued hand As 't is O pull it in thou Gracious Power And let not this blind Enemie deuoure The Grace of England CHARLES implores wee With him in zealous Orisons agree Heare him for vs and vs for him and stay Thy dreadfull vengeance which doth now display Horror through all thy People and begins To shew the vgly portraict of our sins Which haue pull'd downe thy wrath O let suffice That world of bloud in foreine Ayre that lyes Of noble English soules whose carkasses The brutish Shores wild Fields and greedy Seas Expose to Dogs to rauenous Fowles and Fishes Ah little answering to the tender wishes Of their poore mothers who at home the while Gape at their childrens Honours and beguile Their early feares with too late hopes alas They little thinke that now the soyled Grasse Vsurpes their deare embraces and grim Fate Sits pale vpon those Beauties which of late They made their Ages comforts who now shall Ah! be bound to them for a Buriall O call to mind this Fatall Yeere wherein * Equally and iustly sent Thy Iustice hath beene equall to our Sin Both great O let thy blessed Goodnesse still As it is wont to doe surpasse our Ill. Those men whom we did loue whom we did trust Should be our Shields are turn'd to Shades to Dust Let the in-throned Soule of IAMES implore That after Him thou punish His no more Let the great Spirit of OXFORD which hath past The Sentence of thy Anger be the last Thou plaguest vs withall and let vs know That still thou pittiest vs poore men below But neuer let this Land endure againe That wofull solitude which once did raigne In our faire Cities which neglected left In a deplored ruine shew'd the theft Of angrie Fate when scarce a tenant Mouse Was left in many a faire vnpeopled house But the sad Owles and Night Rauens aloofe Did keepe their Reuels on the silent roofe When at high Noone one passing by should meet A Mid-night Darke and silence in the street When in the wayes well-pau'd and worne before By frequent steps of men there now grew store Of vncouth Grasse and Haruests now apace Grew where they once were sold i' th' Market-place When as no Merryments no Sports no Playes Were knowne at all and yet all Holy-dayes No Papers then ouer the doores were set With Chambers readie furnish'd to be let But a sad Lord haue mercie vpon vs and A bloody Crosse as fatall Markes did stand Able to fright one from the Prayer The time Then held it an inexpiable Crime To visit a sicke friend Strange Stoure wherein Loue was a fault and Charitie a sin When Bad did feare infection from the Good And men did hate their cruell Neighbour-hood 'T was a deplored time wherein the Skyes Themselues did labour and let fall their eyes When one might see the Sunne with sallow hayre And languishing complexion dull the ayre Looking eeu'n so as when at Chryses Plaint He went like Night the Graecian troupes to taint With sad Infection when his dire shafts cast Kill'd more than Hector in the nine yeeres past The Heauens were cloath'd with bleak mists the aire With the thick Dampe was strucke into despaire Of future clearenesse or serener day But that the Clouds for feare ran oft away The Night whose dewie shade had wont to tame The soultry reliques of the Mid-day flame Distill'd no Chrystall Pearles vpon the ground But wrapt in vaporous smoake and cloath'd around With poysonous Exhalations did affright The trembling Moone whose dim and paler light Look'd with that countenance as if againe Her siluer hornes should ne're escape the Wane So to renew her Circuit The dull Quire Of sickly Starres shew'd now no smiling fire But shone like vn-snuff'd Tapers as if Fate Did giue them leaue now to prognosticate Their owne estate not others and applie Themselues at last to sad Astrologie The poyson clutter'd Springs with Plague infus'd Ran not with Chrystall torrents as they vs'd But in dull streames as them dire influence fills With fainting pace scarce reach'd vnto their rills And languid Riuers which before did passe The Chrystall with their clearenesse now alas Looke muddie without stirring and their streames That wont to be all spangled with the beames Of the blithe Sunne now in a weltring floud Ran not with water but prodigious bloud Those Trees whereof the Antients vs'd to raise Their Funerall Piles might in these fatall dayes Burne at their owne Death's which in sad despaire Spred not their leauie beauties
through the ayre But suffer'd Autumne in the Spring forlorne And ferall Cypresse now had cause to mourne Poppeyes themselues this time in death did sleepe And the Myrrhe-tree had reason here to weepe A funerall Perfume those gaudie flowers Which wont to make Ghirlonds for Paramours Mourn'd in their drouping brauery and spread The ground at their owne deaths as for the dead The Corne grew not as if it meant t'undoo Men not with Plague alone but Famine too Herbs Physicks Soueraignes here infected die And for themselues could finde no remedie The brute Beasts now which Nature to bestow The Excellence on Man did make with low Downe-looking Postures first did feele the rage Of th'Earth-borne Plague and died before their age The long-liu'd Hart this time to die began Before it reach'd vnto the age of Man The faithfull Spaniell by his death did trie The mischiefe of his well-nos'd Facultie And ranging with quicke Sent did soonest proue Th' infectious Malice of the Dogge aboue The lustie Steed scouring in 's Game apace Lights on Deaths Gole in middle of his Race The nimble Fowle as th' ayre it flyes around Flags his sick wings and sinkes vnto the ground Not long before to the remorselesse Skie In sillie Notes haue sung his Elegie The lucklesse Night-Rauens which vs'd to grone The death of others now might Dirge their owne The Snow-plum'd Swan as it did gently ride Vpon the siluer Streame sung forth and di'de Anon the Damp dares breake into the Walls Making a way by thousand Funerals Who can expresse th' astonishment and feare Which doth at entrance of a Plague appeare Euen so the fleeced Heard doth tremble when An Aburne Lyon hungry from his Den Breakes in among 'em then you may behold The pale-look'd Shepheard gaze vpon his Fold With helpelesse pitie the poore Lam-kins creepe Vnder their Dams the sillie trembling Sheepe Stand full of cold amazement at the sight Small hope for mercy and lesse hope in flight Expecting onely which of all shall scape The readie horror of the Lyons rape Other Diseases warning giue before That we may reckon and acquit the Score Of our sinnes Prodigalitie in this We scarce can be resolued whether 't is Sicknesse or Death it selfe so quicke it tries The strength of Nature so soone poore Man dies That many to repose in th' Euening lying Haue made their sleepe true kin to Death by dying Before the Morne Ah! who would then deferre A preparation for this Messenger Of bless'd or curs'd Eternitie What man Would still presume to sinne that knowes the span Of short vncertaine Life Yee gracious Powers That measure out the minutes and the houres Of this our wandring Pilgrimage restraine These sodaine slaughter-men or good God waine Vs from our sinnes that wee may neither feare The rape of Death nor couet to be here O curbe this raging Sicknesse which with sense Bereaues vs of the meanes of Penitence When a dire Phrensie seizeth on the Braine Full of resistlesse flame and full of paine That Madnesse which no cure can well appease Is but a Symptome vnto this Disease Our bloud all fire as if it did portend We were not here to stay but soone ascend When streames of sulphur through our veins do glide And scarce the sense of sorrow doth abide This time how miserable may we guesse Where want of sense is chiefest happinesse When the distracted Soule can scarce deuise How to supply the weakest Faculties Of the disturbed Body but presents Vnto the Eye strange obiects strange portents And antique shadowes when the feuerish rage Sets vs on Iourneyes oft and Pilgrimage And entertaines our wild and wandring sight With monstrous Land-schips able to affright A man in 's wits when the deceiued Eares Doe apprehend what ere the Fancie feares The grones of Ghosts and whispering of Sprites The silken tread of Faeries in the Nights The language of an ayrie Picture howles Of funerall Dogs and warnings of sad Owles The Tast distasteth all things and the same Is sweet and bitter when the inward flame Furres the swolne tongue the quick Feeling marr'd Knoweth no difference betweene soft and hard Such a confused Error doth distract The labouring senses so is the Fancie rackt By the dire sicknesse when from place to place The Bodie rolleth and would faine embrace Some Icie cooler but alas the heat Asswaging there ensues a Marble sweat 'Twixt Death and Nature wrestling then appeare Those deadly Characters which th'Ensigne beare Before approching Fate which notice giue None spotlesse die how euer they did liue A sicknesse comfortlesse when we doe feare To see those friends whom we doe loue most deare The Ministers Deuotion here doth sticke By leauing Visitation of the sicke Making the Seruice Booke imperfect when We see a crossed Doore as 't were a Den Of Serpents or a Prodigie we shun The poore distressed Habitation The Death as comfortlesse where not appeares One friend to shed some tender funerall teares Blacke Night 's the onely Mourner No sad Verse Nor solemne flowers doe decke the drearie Herse Some few old folke perhaps for many a yeere Who haue forgot to weepe attend the Beere Such whose dry age hath made most fit to keepe Th' infected without feare but not to weepe Whose kin to death made them not feare to die Whose deafenesse made them then fit companie Vnto the sicke when they were speechlesse growne A miserable Consolation But had you look'd about you might haue seene Death in each corner and the secret teene Of angry Destiny No sport dispels The mists of sorrow a sad silence dwels In all the streets and a pale terrour seizes Vpon their faces who had no Diseases So vsuall 't was before the morne to dye That when at Night two friends left company They would not say Good Night but thus alone God send 's a ioyfull Resurrection If two or three daies interpos'd betweene One friend by chance another friend had seene It was as strange and ioyfull as to some When a deare friend doth from the Indies come Throgh the nak'd town of death there was such plenty One Bell at once was faine to ring for twenty No Clocks were heard to strike vpon their Bels Cause nothing rung but death-lamenting Knels Strange that the Houres should faile to tell the Day When time to thousands ran so fast away Time was confus'd and kept at such a plight The Day to thousands now was made a Night Hundreds that neuer saw before but di'de At one same time in one same Graue abide That our weake Fancies if we did not hold It Profanation here to be too bold Might wonder what being strangers they would say To one another at the Iudgement Day Some by their feare to goe to Church debarr'd Anon are carryed dead vnto the Yard The Church-yards gron'd with too much death opprest And the Earth rests not ' cause so many rest And Churches now with too much buriall fed Fear'd they should haue no meeting but of Dead Death fell on death and men began to feare That men would want to carry forth the Beere The Bearers Keepers Sextons that remaine Surpasse in number all the towne againe Friends here kill'd friends womb-fellowes kill their Brothers Fathers their Sons and Daughters kill their Mothers By one another strange so many di'de And yet no murder here no Homicide A Mother great with Childe by the Plagues might Infects to death her childe not borne to light So killing that which yet ne're liu'd the wombe Of th'aliue Mother to th'dead Childe was tombe Where in the fleshy graue the still Babe lying Doth kill his mother by his owne first dying Her trauaile here on Earth she could not tend But finishes in heauen her Iournies end To others frolicke set vnto their meales Secure of Death slie Death vpon them steales And strikes among 'em so that thence in speed With heauy Cheere th' are borne the wormes to feed To some at worke to others at their play To thousands death makes a long Holy-day Death all conditions equally inuades Nor riches power nor beauty here perswades Old dye with young with women men the rage Of the dire Plague spares neither sex nor age Most powerfull Influence of ruling Starres Which with blinde darts kill more than bloudy Wars Resistlesse Famine greedy time or when The threatfull hand of tyrants striketh men Into pale terrour more than all diseases Ah happy he who heauen least displeases FINIS