THe whole Colledge of the bodily Phy­sicians, and the Prince of them, that wise and learned Galen, prescibe for the time of Plague, that of all reme­dies, to preuent the contagion, the best is, to flie & shun the infected and corrupted ayre, and to depart vnto a wholesome and purer ayre: and that [Page 2] with these three rules, Citò, longè, tardè. Depart speedily, farre off, and returne slowly. As this is Physically prescribed, so it is diligently practised, as daily experience teacheth, of all sorts of men, yea of the Physicians themselues; I will not con­tradict the prescriptiō of the Physician, nor disprooue the di­ligence of the sons of men, if they vse departure lawfully, ther­in not sinning, Contra Patriam, charitatem, vocationem,) against their Country, their calling, & Christian charity. But because by the corruption of our nature (which is more than the cor­ruption of the ayre) we suffer our selues as with maine sayle to be carried away from the Creatour to the creatures; fixing all our senses more vpon the aerial corruptiō, than vpon the inward cause of the contagion, the rottennesse of our bones, which we carrie within our selues, & are more carefull to de­part into the Countrey than vnto the Lord; as if by the swift­nesse of our feet we could out-runne Him who rideth vpon the wings of the Cherubims,Psal. 10.4. which causeth that the Lord hath a Pursiuant, which he sendeth to arrest some in the pure ayre, (namely the Plague it selfe) which hath arrested some in the Countrie as well as the Citie,Anno. 1603. and 1625. as the experience of the two last Visitations verified and this present yeere haue shewen vnto vs all, verifing the threatning of the Lord, Deut. 28.22. This is the reason why the whole Colledge of the spirituall Physicians of our soules haue prescribed for the time of Plague, a better flight and departure, than that which is pre­scribed by Galen and the rest; namely (to the name of Iehouah) by the feet of Prayer, mentioned and storied by that wise Sa­lomon in the words prefixed. And as it is prescribed, so it hath been practised of the Saints of God: among the rest, of King Dauid in the time of Plague, as the second place adioyning vnto the first doth witnesse. Of this place then, which is the right Arke, & the little Zoar, whereunto our first care ought to be in the time of plague to depart, and which is also the trustie friend and seruant to aide the sicke, and the Exercise for them that are departed, to spend the time till they re­turne, giue me leaue Christian Readers to discourse out of the harmonie of these two places here prefixed.

To pray well, saith Chrysostome, is an excellent art, which [Page 3] doth adorne a Christian, but it is not sufficient to know that we must pray, but also in what manner: and therfore that we might the better be instructed in the going to this place, and become skilfull in this art, I will braunch the description of this place in these three seuerall parts, which will store vs with a cluster of singular Meditations.

The first is, the name of the place, it is (the name of the Lord.) The second is, the qualitie, condition, propertie; and the safe­nesse of it, expressed in two things; First, because it is (a strong towre) secondly, by the successe of those that run vnto it (and it exalted) or deliuered: which is the thing which they receiue that run to it.

The third thing is, what maner of persons they must be 1 that flie to it, & what househould stuffe they must carrie thi­ther with them to be receiued, noted in these words (the righ­teous runneth vnto it.) As for the place, let me obserue foure things. For as in the time of Plague, for our departure, first it is necessarie, that we know the name of the place whereunto we go: secondly, that we haue feet to beare & carie vs thither: thirdly, that wee haue a direction that wee might not erre: fourthly, that we haue some right and 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,1 The name of the place. so in this place it is called the name of Iehouah. Heere I pretermit the fiue seueral significations of the name of the Lord vsed in the booke of God, taking it in this place, first for the Lord himself second­ly, for his attributes by which he 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, mercifull, and gratious, slow to anger, and aboundant in goodnes and truth, &c. God then the almightie, eternall, immortall, inuisible Lord, the iudge of the world, Psal. 94.2. God, mercifull and gratious, the supreme Phy­sician of our soules, who healeth all our iniquities. Psal. 103 God to whom power belongeth, and whose is saluation alone, Psal. 62. is [Page 4] the place it selfe wherunto Dauid, and wee ought to flie from the contagion. The name of a place if it be knowne, famous and renowned, hath often much force to perswade vs rather to goe vnto such a place, than vnto such or such: surely there was neuer name of place more worthy to goe vnto, then the name of Iehouah. O yee righteous soules that thirst or may thirst by reason of the heat 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 so 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 1 to the Lord: 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. 2 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 3 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 [Page 5] 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.

[Page 6] The hose to put on.Now that these feet may be able to beare vs thither, and that they may not faile vs in our voyage, they must put on the hose of faith: and as the Apostle speaketh, our feet must be shod with the preparation of the Gospell of peace. And as the feet to that Image of Daniel were part of yron, Eph 6 15. part of clay, which the Prophet expoundeth partly strong, partly weake or bro­ken:Dan 2 42. So the feet of our prayers are, according to the hosen wherewith they are couered; if they put on feare and distrust­fulnesse, they will be shiuering and sinking downeward, of clay, weake, and impotent; if they put on faith and confidence in the mercies of God, they will be feet of yron, strong, stable and firme, keeping vs vpright, and will carrie vs to the very throne of grace.A dirction to know the way.

Further, as they that depart into the Countrey, if they know not the way to the place whereunto they goe, must haue a guide, or a direction, because they should not erre; So in the going to this place, because there are so many false guides and directions, the Lord himselfe hath giuen vs a Card of direction to lead vs thereunto, the witnesse of his holy word, written and sealed, that can neuer deceiue vs. As the fierie pillar in the desart, shewed the way vnto the Israe­lites: So this word of the Lord is a fierie pillar vnto vs in the darke desart of this world, to shew vs the way to that heauen­ly Canaan; it is the lanthorne vnto our feete, and a light to our pathes, Luk. 12.35. Psal. 105. and therefore, according to the direction of our Sauiour, Let our loynes be girded, and let vs beare in our hands this shining light. 4 The right or interest which the faithfull haue to this place.

Fourthly, to go to this place, it is necessarie to know what right or interest we haue in it. In the places whereunto men betake their selues in the time of plague, either they haue some right or interest there, because they are their owne, or because they haue some friends or acquaintance there that will receiue them; or lastly, because they haue either hired or purchased a house. So likewise vnto the name of Iehouah, the place where we ought to goe in the time of plague, as also at all other times, we haue a speciall right and interest. First, 1 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 [Page 7] acquaintance and our bestfriends; God our father, Christ our brother, the holy Ghost our comforter. Thirdly, because 3 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 [Page 8] alone, as Ambrose speaketh, is the eye wherewith wee see the fa­ther, the hand to offer vp our prayers, and the mouth to speake vnto him. But as for vs, with Dauid let vs goe vnto him by force of this right, saying with him, O Lord our God, we beseech thee, &c.

The practise of King Dauid.Hauing vnderstood the name of the place, with other cir­cumstances, let vs now examine the practise of King Dauid; vnto this place, with these feete, by the same right, following the true direction, hee runned in the time of the plague with his family, the Elders of Israel. For he fled not to his Castle, neither departed he cut of Iewrie, nor transported his family into another place, but as it is storied, 1. Chron. 21.26. (He cal­led vpon the Lord.) Here is a foundation whereupon some prodigall of their liues, vncharitable to others, proude in their conceites, build the vnlawfulnesse of departing out of the contagious places in the time of plague, condemning it by the example of King Dauid in generall,Obiection. without any excepti­on, in all manner of persons, which their vncharitable con­ceit I will not heere refute, I referre the Reader to that lear­ned Treatise of that reuerend father, Theodorus Beza, written touching this matter, wherein he learnedly, soundly and re­ligiously refuteth their grosse opinion; onely let me destroy their building which they erect vpon the example of King Dauid. Answere: Foure particulars can hinder them to make a gene­rall 1 conclusion out of this example. First, the short continu­ance of that plague, for the space of three dayes, or of a halfe of a day, as some of the learned are of opinion; whose reasons I will not alleage, which left him no time to deliberate vpon departure. Secondly, the generalitie of the Pestilence, being spred from Dan to Beershebah, which left him no place free to go vnto: for whither should he flie, seeing that the pesti­lence 3 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 4 house, and not on thy people for their destruction. Fourthly, the soundnesse of Ierusalem, the place where he was, the [Page 9] 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 1 Conscience; for as Tertullian speaketh, Lib. de cast. Oratio de conscientia procedit si conscientia erubaescat, erubescet oratio. Prayer doth proceede from the Conscience: if the Conscience blush, prayer will also be ashamed. O it is an excellent thing that we can giue our selues to this holy exercise: let one haue riches, honour, pleasures, let him be adored as a little god, if he haue not the spirit of prayer to push him forward with Dauid, in the midst of his felicitie, he is most miserable.

Secondly, his miserie and humilitie, for a King is become 2 [Page 10] a begger, and at the gate of the King of heauen he vseth spee­ches of submission. (I beseech thee O Lord) Loe here O proud son of Adam, of thy selfe thou hast nothing, but like a poore suppliant begger thou art constrained to goe before the gate of that right God, aswel the king that fitteth vpon his throne, 2 as poore Lazarus that sitteth before the doore of the rich man. Thirdly his memory, the subiect wherof was the Lord, O ho­ly remembrance! Although he had as it were forgotten him by his sinne in his prosperitie, yet he remembreth him by his praier in his affliction: O the excellencie of praier, it is a re­membring of our best friend, whose remembrance is comfor­table to our distressed soules. The subiect of our memoris, haue beene along time commodities, pleasures, riches, honor, triumphs, & therfore, ô England, behold another subiect to exercise the art of thy memory: If then we haue forgotten him by our feruent prayer in our sin, let vs now remember him by our feruent praier in our affliction. Many haue practised the art of memorie, according to the memoratiue Art, and precepts of memorie, which appoint places, and their furniture, for the helpe of such as are vnexperienced; but let vs practise the art of this holy memorie, let God be 1 the subiect, & in this our afflictiō, let these be our helpes: First, 2 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, 3 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 4 mercie, Eph. 2. Fourthly, what he is by promise, how faithfull 5 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 [Page 11] 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 1: 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,2 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. [Page 12] 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 3 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 4: danger, run to the Towre and to this blessed Zoar. The fourth motiue, is the desire of life and health; we need at this time a double health, the health of the soule and body: let vs there­fore goe boldly vnto the throne of grace, that we may receiue mercy, and find grace to helpe in time of need, Heb. 4.16. Why went that woman which was diseased with an issue of blood twelue yeares vnto Christ, but that she might receiue her health:Matth. 9.20. vers. 12. The sicknesse of the plague is an issue of blood, which be­ing once opened, will euer run, and keepe a course if it be not stanched by the power and mercie of God: which mercie is onely obtained, by going vnto his sacred name: to obtaine this double health, Dauid went vnto this place, 1. Chron. 21. that the plague of his soule might be healed, and the bodily plague be remooued. If we are as it were dead for sorrow, prayer will reuiue vs, for it is, Vita animae, the life of the soule: & as Chrys termeth it, Est anima ipsius animae, It is the soule of the soule. If we goe into the Countrey which cannot saue vs; how much more ought we to flie to this name, which hath the power to do it: this his power, being accompanied with mer­cy and kindnesse, for thou O Lord, art good and gracious, 5 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 1 of this successe. This successe is grounded vpon three things, 2 as vpon three firme pillars, the Power, the Will and Promise, 3 the Goodnesse and mercie of God.

[Page 13]His power, I haue heard it that power belongeth vnto God, Psal. 62.11. There was neuer affliction or sore so great, but the hand of that Physician hath beene able to master it, the least finger of his right hand being of more puissance, then the whole arme of flesh.

His will and promise, Psal. 91.1. Ioel. 2.32. Iam. 5.15. Eccle. 2 31.9. Matth. 7.7. Ioh. 14.13. The King of heauen is not like vnto the Princes of the earth, or vnto that Philip of Mace­don, who answered vnto the widow comming in his Court to him, to be heard, I am not at leisure, (vnto which also shee answered iustly, then be not a King any longer) for seeing that he hath promised it, he is also willing, his promise being signed with the finger of the holy Ghost, and sealed with the blood of his beloued and annoynted. Neither is he like vnto him, Matth. 7. who answered, trouble me not, my doores are shut; the gate of heauen is alwayes open for vs. God re­uoketh not his promise as King Salomon. 1. Reg. 2.20.21.23. Aske my mother, for I will not say thee nay; and yet behold how this time is changed, Adoniah hath spoken this word a­gainst his owne life; of the Lords promise wee need not doubt, but with Dauid boldly we may speake, Psal. 86.7. In the day of my trouble I will call vpon thee, for thou wilt heare me.

Thirdly, His goodnesse, mercie, and liberalitie, which is so 3 great that he giueth meat to the yong rauens which call vpon him, Psal. 147.9. Doubt not then, but that hee will heare the sup­plications of men, whom he hath made a little lower then the Angels, to crowne them with glorie aboue other creatures, Psal. 8.56. Let therefore, saith Augustine, thy prayer ascend, and Gods mercie will descend, shall wee distrust his good­nesse, who is rich to all that call vpon him? Rom. 10.12. Or shall we suspect his bountifulnesse, which powreth out plen­tifully his blessings vpon all flesh? Rom. 8.32. And although we haue offended him, yet our offences will not stop his mercies. Men, when they haue done any good turne to any, if they bee neuer so little offended, they cast men in the teeth with the benefits they haue done them, and vpbraid them with the good turnes they haue shewed; wherefore men are [Page 14] loath to make request to such for any thing: If wee goe vnto the Lord,Iam 1.5. we shal not meete with one that is of such a dispo­sition and nature: he, as the Apostle speaketh, reproacheth no man; nor keepeth his anger for euer, Psal. 103.9. The wil­lingnesse, mercie, and goodnesse of the Prince to haue vs, maketh vs also willing to goe to him; who more willing, then he that is our Father, our Sauiour, then he that hath suffered for vs, scoffings, spittings, bands, stripes, and death it selfe? Neuer lap of the mother hath beene so open to her babes, as the bowels of Gods compassions are open to the righteous. Harken to this, yee faint spirits, be strengthened yee weake hands and feeble knees, receiue this comfort, that he hath de­liuered, he doth deliuer, hee yet will and can deliuer. I ende this point with the 13.14. and 15. verses of the 10. Chapter of the Epistle to the Romanes: wherein behold a singular and compendious gradation. As they that would come to King Salomon sitting vpon his throne, were faine to runne vp sixe staires (for his throne, was mounted vnto by sixe staires) so the perfection and consummation of man going to the throne of the true Salomon Iesus Christ, ascendeth and ariseth by sixe degrees: the highest and the happiest staires being, inuocating and sauing, prayer and deliuerance. These are then the fiue reasons, by which wise Christians ought to be guided. I imitate King Dauid, only resorting to the wings of the Lords fauour. And herein we should be wise, if we leuel our hearts and affections at the very right center and marke of prayer (which is the name of Iehouah alone) and the period or scope in whom our requests must end.

Fiue sorts of men erring in the going to this place.But alas, there are fiue sortes of men, which make choice of other places, reiecting the wisedome of Dauid, the coun­sell of the spirituall Physicians, and the practise to the Saints of God, going a crooked, a circular, and endlesse way, not towards the marke, nor with a right foot as the Apostle 1 speaketh Gal. 2. The first kind, flie first to the helpe of mortall man, and with Asa make speed to the bodily Physician, to the confections of Arte, or to the purer ayre, not once mindfull of this place; but when all helpes faile them, and [Page 15] that the Lord sendeth his Sergiant and heauenly Pursiphant to arrest them, then they returne to runne to this place. What name shall we giue you (O yee of little faith) but the name of weake Christians? Put not your trust in the sonne of man, for there is no helpe in him, Psal. 146. There is a second 2 sort, which runne onely to the ordinarie creatures, deriding the name Iehouah, yea denying that there euer hath beene, or is yet at this present, such a place to be found, whereunto the righteous is preserued, such as Dauid describeth in the 10. Psalme, 3.4. Which seeke not God, but contemne him, and thinke they shall neuer be mooued. O yee meere Atheists, what name deserue you, but that name, which the Lord himselfe giueth you, Psal. 14.1. the name of fooles? If Cain hath beene reicted, because hee offered an vnworthie sacrifice, what deserue they that offer none at all? The third sort runne to a place,3 whose name is Hell, seeking to Sathan and his artes, gadding to the woman of Endor, or to the Idoll of Ekron, as Saul, as Nero, as Iulian: Returne, returne, O yee wretched and bewit­ched sonnes of men, with the name of deuillish idolaters. The 4 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.5 The last sort, are the superstitious Papists, who in the time of plague runne to the house of the Spider to be preserued, to stickes and stones, mettals and papers, Angels and Saints, and principally to Saint Sebastian for as euery sicknesse & disease hath his Apothecarie and Physician among them: So the plague hath Saint Sebastian, vnto whom with their families they runne to bee preserued. That execrable Psalter of the Virgine Marie, compiled by them, maketh her to be this secret place whereunto wee ought to runne: the prayer of Dauid which he made being visited with the plague, Psal. 38. is blas­phemously abused in this maner, O Lady rebuke me not in thine anger, neither chastise me in thy wrath: The 91. Psalme is in the like maner abused. Who so dwelleth in the secret of the blessed Vir­gin, &c. But O ye blind seducers of soules, it may be first a cha­lenge 1 [Page 16] vnto you all, that neither Dauid, Iob or Ezechiah visited with the plague went to Cherub or Seraphin, Gabriel or Ra­phael, Abraham or Moses: whom haue I in heauen but thee? saith Dauid: he saith not, that he had a Moses or a Samuel: haue all these erred? Euen so will we with them. Secondly, yee goe to them that cannot helpe you, let them arise, if they can helpe you in the time of your miserie, Iere. 2. In the fa­mine of Samaria, 2. Reg. 6. a woman crying to the King, helpe me, O King, hee answered, seeing the Lord doth not succour thee, how should I helpe thee? Concluding second­ly, 2 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 aid 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 3 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 to speake vnto God for them;Obiection. Answer. the answer is, that God needeth not a Sebastian, nor any Saint so euer, to be his Master of Re­quests: 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 [Page 17] 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, & [Page 18] 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 1 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 driuen thereunto ei­ther by famine, or force, as Seba in the time of Dauid hereof is a witnesse. Secondly, the Lord of the soyle, which inhabi­teth that place, his name is Iehouah: the Almightie, Psal. 91.1. the strong and inuincible God, who will and is able to pre­serue vs. Thirdly, it is prooued by the successe of those who [Page 19] run to it, & by that which they receiue, they are exalted, pre­serued or deliuered (saith Salomon) which Dauid acknowled­geth, Psal. 32.7. and is confirmed by the successe of Dauids prayer, 2. Sam. 24.25. and the plague ceased from Israel. Com­fortable is the saying of Dauid; Psal. 91.3.15.16. in which, sixe things prooue the happie successe of the righteous that runneth vnto it. First, Gods ready answere: Secondly, his presence: Thirdly, his deliuerance: Fourthly, his aduance­ment to honour: Fiftly, length of dayes: Sixtly, fruition of saluation: O the excellent riches, pleasures, and ioyes which the righteous there shall enioy. As Lot there fled vnto little Zoar to be preserued from the fire of Sodome. Gen. 18. So let vs flie to the name of Iehouah, to be safe from the fire of the plague. The earthly places whereunto men run, do want this proper­tie: they are not warranted to be safe there, either from dan­ger or from the plague, and the experience of this yeere doth declare it vnto vs all. Some haue returned and some haue died there, but as for the name of Iehouah, thy soule is cer­taine to be preserued, if thither shee taketh her recourse; and as they onely escaped the flood, that entred into the Arke of Noah: So likewise, they that enter into this incorruptible and immortall Arke, shall only be safegarded from the deluge of afflictions. The Doue of Noah at her first flight from the Arke, although shee mounted aloft, and fetched many retires, yet shee could finde no resting, vntill shee returned againe to the Arke: So the poore soule may flie where shee will, but yet shee shall not haue any sure footing to rest, except shee returne to the heauenly Arke: let vs therefore be wise as Serpents, and simple as Doues, for as they being persecuted, flie vnto the rockes; so let vs in our calamities take our re­course to the rocke of Dauid, Psal. 18.2. neuer haue there bin holes in the rockes so open for the doue, as the name of Ie­houah for the righteous soules. There are two renowmed places mentioned by Plinie, Locris, and Crotone, where the plague was neuer, as he writeth lib. 1. cap. 96. and without doubt many resorted thither: but although we should flie at this day to Locris and Crotone, if wee carrie within vs the plague of sinne, the inward cause of the bodily contagion, [Page 20] we haue no warrant to bee safegarded. But me thinkes I heare a controuersie:Obiection. Many righteous haue fled to the name of the Lord, and yet haue not beene safe from the deluge of the pestilence, or from the snare of the hunter: but thousands, and thousands are fallen in former visitations, yea some of the chosen of Israel.Answer. The answer is, that they haue first obtained, either that which they prayed for; secondly, or that which is better; or thirdly, that which is sufficient And the Lord hea­reth vs alwayes, although alwayes he granteth not our petiti­on: this seemeth a Paradox and yet the trueth thereof is mani­fest: for in steed of that we asked, he giueth vs a better thing, and a better place: thou askest the earth, saith Augustine, and the Lord giueth thee heauen: temporall life, & he giueth thee the eternal. The Surgion that saweth off the arme or legge of the Patient, who crieth for impatience & apprehension; heareth him, Non secundū voluntatem, sed sanitatē, not according to his wil but ac­cording to his health:4. A place where they haue friends. & so the Lord dealeth with his Patients.

Fourthly, to proceed, men make choice of places where they haue their friends: the children resort to their parents, the parents to their children, brethren to their brethren, and one friend to another. The name of the Lord is a place of refuge where we haue our best friends, there we haue our Father, our eldest brother Christ Iesus, the holy Ghost our comforter: and therefore Dauid in the time of Plague went to this com­fortable place.Experience hereof Anno 1625. In earthly places vnto which the sonnes of men resort, either we haue no friends, or they are farre off, and ther­fore we seeke other: or sometimes although we haue friends, yet they will not receiue vs for feere of infection: but in this holy temple, and vpon this holy mountaine, we are sure to finde at all times the aforesaid friends.

5. A place acces­sible for all men.Fiftly, we haue regard to choose a place which is lawful for all men to come vnto, which is not prohibited or forbidden by the Lord of the soyle and Magistrate of the place, and where we know we shall be receiued. This place of refuge is such, accessible for all men, for whosoeuer shall call on the name of the Lord, shall be saued, Ioel. 2.32. Neuer a citie of refuge so free for all manner of transgressions: hither may come the [Page 21] King and the subiect, the rich and the poore, the learned and the vnlearned, the merchant and the tradesman: the sound and the sicke, yea the infected with the plague. In the time of infection, it is not lawfull for them that dwell where the con­tagion reigneth, to com vnto the Princes Court, they are for­bideē by Proclamation to resort thither. But the court of hea­uen is open for all men, yea the for infected, for they cannot infect the Court of heauen:The King of heauen his proclamation. the King of heauen hath made a Proclamation in the 50. Psal. that we should resort thither, & the Prince of glory 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 bee healed, who would not hasten thither? It was not lawfull for all men to come to the inner Court of King Ahassuerus; Esth. 4. none might approach but they to whom hee 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, Heb. 4.16. 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 Ahassuerus spake vnto Ester) but to the whole, it shall not bee denied vs. Feare of punishment keepeth vs from the Princes court. Let not feare keepe vs from the court of heauen.Nehem 2. 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 [Page 22] 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 CitieSixtly, 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, [Page 23] yee that want friendes or money, and therefore cannot pro­uide your selues a place, be not dismaide, behold, here is a place which will cost you nothing. It is a place whereunto we may go at all times, at dinner time, and at supper, as Chry­sostome speaketh, in the day time, and at mid-night, in thy health, and in thy sicknesse: the sicke man may ly downe vpon his bed and goe vnto it, and when with King Ezekiah he cannot vse the feet of the flesh, yet may he vse the feet of the spirit. In a moment we can flie thither, for as soone as we haue finished our prayer, we are alreadie come to this place, and to the Lord of this soyle, our prayer and God meeting one another in heauen, as Iesus Christ and the woman at the Well, Ioh. 4. As for earthly places whereunto men resort, ei­ther they are far off, vneasie to goe vnto, and that with trou­ble and cost, or expences, sometimes we are stopped, we must haue Warrants and Certificates of the Parish & Church-war­dens, that our house is not infected, before we can be admit­ted: all this trouble we need not in the time of plague in our going to the name of the Lord: nothing will stop vs, the bo­dily plague shall be no impediment, for wee haue a warrant that we may passe, the King of heauen his warrant in the 50: Psalme, Call vpon me, The warrant of the infected. &c. and therefore this place is better then the earthly, where the fearefull sonnes of men dwell which feare the apparrel, houshold-stuffe, yea and thy letters: I know nothing then to stop our passage, but the plague of the soule, as the Lord of this soyle telleth vs in the, 2. Cor. 6.17. Touch none vncleane thing, and I will receiue you. But I heare the weake conscience obiect,Obiection. I am infected with the plague of the soule, and therefore it is not lawfull for me to call vp­on the name of the Lord: it is for the righteous as Salomon speaketh: but alas, I am vnrighteous, and how can I there­fore go vnto this strong tower? The answer is,Answer. for thy com­fort O weake conscience, that Salomon speaketh not of them that are righteous by their owne righteousnesse, but by the righteousnes of Christ Iesus: such are all the faithful in whose mortall bodies the plague of sin doth not remaine, their in­firmities being healed by Dauids Physician, Psal 103. If yee desire a certificate thereof, you haue the Gospell, subscribed [Page 24] and sealed by God the Father, the Sonne, and the holy Ghost. If yee desire a witnesse, ye haue a threefold witnesse, The spirit, the water and the bloud, 1. Ioh. 5.8.

7. A place where we may haue a Physician.Lastly, wee make choyse of such places, where if need be, we may haue good Physicians, for we esteeme it a great mise­rie, to be destitute of a good Physician, and of meanes to helpe vs in our neede. The place of refuge whereunto Dauid fled, and wee also ought to flie, following his direction, hath the best Physician which is both in heauen or earth, God the Fa­ther, King Dauids Physician, who hath both health and sick­nesse, life and death in his power, to dispose of them for our good and saluation: knocke therefore boldly with the hand of prayer and repentance at the gate of his mercie, and thrust in his hands, both thy life and health. And thus much for the qualities and properties of the place.

To pray for o­thers is also requisite.Further, we haue to obserue that Dauid went not to this place of refuge alone, but with his whole family, for he pray­ed with the Elders of the people, for the people, and for the deliuerance of his whole kingdome. Herein imitate King Dauid, remember in thy prayer thy whole family, and the state of the whole kingdome, the Tribe of Iudah, and the Tribe of Leui. There are foure sorts for which we must pray: 1: First, for those which are Supra nos, aboue vs: Secondly 2 for those which are equall vnto vs. Thirdly, for those which 3 are Sub nobis, vnder vs: Fourthly, for those which are Contra 4 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 [Page 25] 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 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 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 Fathe [...]: That there [...]s 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 our 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, tarde: Goe farre off, depart speedily returne slowly. The same rules are to be obserued by the righteous:1: Longè. First, we must flie far, 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 [Page 26] 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. Tis 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 bodies, 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, [Page 27] 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, [Page 28] 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,1. Repentance. noted in the word Righteous.

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 [Page 29] 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,2. Tim. 2.19. the first reason 1 is, the prescriptiō of the spiritual Physicians, 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,2 for the righteous Lord l [...]ueth 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 3 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 our selues 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.

[Page 30] 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. 14. 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 1 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 2 which hath recompence of reward, Vers. 35. tis the counsaile of Christ, Mar. 11.24. Secondly, carrie it with thee, that thou maist receiue that, for which thou goest vnto him faithfully. Psal. 145.18. And whatsoeuer yee shall aske in prayer, if yee beleeue yee shall receiue it. Math. 21.22. Without this, there is no going thither. Rom. 10.14. But as righteousnes and trueth kisse each other, so must prayer and faith, which is the ground of prayer: first beleeue, and then speake, this was the order of Dauid, Psal. 116. this faith will make vs acceptable to the Lord of that soile, and make vs finde fauour at his hands: Faith is a beautifull queene, as highly fauored of the King of Kings, as euer Esther was of King Ahassuerus: she shall not be stayed without at the gate, but with an humble presumption, may approach into the inner court, and shall receiue her re­quest: for if we shall receiue a kingdome, Luk. 12. how much more that which is lesse, being asked by faith? come not then without this aduocate. Cyprian, in his treatise de Idol. vanit. sayeth, (speaking how he and his brethren did much good in the visitation of the sicke) prout fides patientis adiuuat, aut gra­tia curantis aspirat, that he prospered according as they and the patient had faith to speake vnto God: the greatest enemie to the efficacie of our prayer is distrustfulnes. And therefore God forbid saith Augustine that what wee desire God to doe for vs with our mouthes, we should deny him to be able to doe [Page 31] in our hearts. A heathen man Seneca could say,in Hippolito. he that asketh fearefully and doubtfull, teacheth him to denie of whom he asketh: and men doubting they shall not obtaine, make God vnwilling to heare them. As vnbeleefe did shut the doore vn­to the Iewes that some of them enter not into Canaan, a tipe of heauenly Ierusalem; so distrustfulnes is able to shut our praier out of that heauenly Canaan. And therefore as Iacob going to his father Isaac, to receiue the blessing, put on the garment of his eldest brother, so let vs going to our heauenly father to obtaine our request, be cloathed with faith through the righ­teousnesse of our eldest brother Iesus Christ. Further, this confidence giueth vs entrie into that place. Open the gates, saith the prophet, Es. 26.2. that the righteous Nation which keepeth faith, may enter in. Faith is a key that openeth vn­to vs the gates of the citie. Thirdly, this furniture is necessa­rie 3 for the feet which must beare vs thither, that they may be firme, stedfast, and faile vs not in the way: the moisture and iuice whereby the spiritual feet of our prayers are nourished, is faith. By faith yee stand, saith the Apostle, 2 Cor. 1. It is the root that beareth vs, the legges and supporters, and the strong men that hold vs vp that we fall not. As the Doues nest is in the clefts of rockes that cannot be assaulted, so faith resteth it self in the wounds of Christ, it casteth an anchor in knowledge of the true God, and standeth as firme, as mount Sion that cannot be remooued. Fourthly, we must carrie it 4 with vs, that we may liue: why doe we with our houshold-stuffe goe into the Countrey, but because we are desirous of life? If in the going to the name of Iehouah for remission of sinne and spirituall life, and for the remoouing of the effect of sinne, the bodily contagion, we are desirous of it, we must not forget this furniture, for by Faith we liue, Abac. 2. It is the life of the soule, and the soule and spirit of the new man. Wee may haue a name that wee liue, but indeede wee are dead to God-ward, if wee beleeue not: doubting then neither of might, mercie, or of his promise, because they are passed by couenant, oath, before vnmooueable witnesses, the best in heauen, and the best in earth, and because they are signed [Page 32] with the finger of the holy Ghost, and sealed with the blood of his annoynted and beloued let vs with a holy confidence runne to this place in this afflicted time of the contagion, that we may receiue mercie.

2 Humilitie.The third peece necessarie for our voyage is (Humilitie) which excludeth all opinion of our owne worthinesse and righteousnesse.2. Sam. 24. Dauid carried his furniture with him, yea this royall ornament: as appeareth out of two things. First, out of the tearme and phrase of obseruation (I beseech you) a proper terme of submission, and the poore suters phrase. Se­condly, out of his bodily prostrating of himselfe in sacke­cloath with the Elders of Israel. 1. Chro. 21. Herein let vs in this time of plague imitate King Dauid in our going to the name of the Lord, carrying with vs this ornament, this sub­mission and lowlynesse: let vs vse the poore suters phrase & not pride of speech: saying we are worthie O Lord: let vs not goe thither to bragge as many runne into Country to the dominiere; but let vs pray that the Lord will giue vs with vs this submission, that we may bow not only the knees of our bodies, but of our hearts: yea, that we may euen bow the very phrase of our words with Dauid, that wee may vtter them as if the smallest Grashopper of the earth were to speak with feare and reuerence before that dreadfull Maiestie.

1 Three things must mooue vs to carry it with vs in this our voyage: First, the person to whom we goe, his greatnesse, excellencie, Maiestie, his glorious name which is Iehouah. It was the counsel that Aesope gaue to Solon, enquiring what speech he should vse before Craesus: either very little, or very sweet, said he. If when we goe to the Princes of the earth, who are but smoake and vanitie, wee speake with humilitie, much more doth the presence of the most high God require 2 it. Secondly, the consideration of our owne persons which doe goe thither: the conscience of our owne vnworthinesse and deformitie of sinne wherewith we are spotted: let vs then with Abraham speaking to the Lord,Gen. 18 confesse that we are but dust and ashes. Let vs as Lazarus with all our vlcers (which are many in the time of plague) and withall our sores detec­ted [Page 33] and laide open: lie before the gates of him who is rich in mercy, lamenting, crauing, and beseeching to be refreshed. Christians, learne of Christ to pray, who although there was no vnworthinesse in him, yet hee kneeled, fell vpon the ground, the footstoole of his owne Maiestie, and lay vpon his face, which neuer Angel beheld without reuerence. The 3 third is, that our comming to him, may bee acceptable, and that we may receiue the health we sue for. To him looketh the Lord, that is poore, and of a contrite spirit, Esa. 66.2. which hee will not despise, Psal. 51.17. for he is neere vnto them that are of a contrite heart, and will saue such as be afflicted in spirit, Psal. 34.18. The prayer of him that humbleth himselfe,Eccle. 35.17. goeth through the clouds: the Lords mercy can onely giue vs the twofold health which we sue for at this time: now this mercy to whom doth he giue it, but to the humble? 1 Pet. 5. Humi­lity is both grace it selfe, and a vessell to comprehend other graces: and she emptying her selfe by a modest estimation of her owne gifts, is filled againe by the Lord. Let vs now belo­ued as it were striue by humility with the Lord, according to the policy of Iacob: Let vs winne by yeelding, and the lower we stoupe towards the ground, the more aduantage we shall get to obtaine. The Lord to whom we goe, if this humility be in vs, will both dwell with vs and in vs. O Lord, saith Austine, how high art thou, and yet the humble of heart, are thine houses to dwell in: The proud Pharisie, Luk 18. went vnto the Lord without his furniture, praying with pride and with a scornefull demonstration, and therefore returned not iustified as the Publican. O that we had not for the most part of vs all such Pharisaicall eye browes, whether we talke with God or man, that we might heare that comfortable voice which was spoken vnto Daniel, Feare not, Cap. 10 12, for from the first day that thou diddest humble thy selfe before thy God, thy words were heard. Let vs therefore vse to conclude this point: this humble stile of Dauid, it hath beene the stile of a King: and although it see­meth inglorious, yet it hath beene the stile of the glorious Saints of God: it will giue vs the honour of Saints, and raise vs from the dust, set vs vpon the thrones, and if it please the [Page 34] Lord to take vs away by the plague, it will place vs with An­gels: let vs not then brethren forget it, that the anger of the Lord may cease, and that with ioy hereafter wee may sing with Marie in her Canticle, Luk. 2. Hee hath regarded the low­linesse of his handmaide.

4 Feruencie and zeale.The fourth piece of houshold-stuffe, is Reuerence, deuo­tion, zeale and feruencie. For the noyse of our lips, if it bee as the ringing of Basons, a vocall modulation, without cordiall meditation, it cannot procure vs audience: for it is as the offe­ring of the halt and the lame, a body without a soule: it is the counsell of the wise man, Eccle. 5.1. Bee not rash with thy mouth, nor let thine heart be hastie to vtter a thing before God. Our prayers must not bee a formall seruice onely, but the sighes of our soules must bee sent with an earnest message to the eares of God: they must not be perfunctorie and cold, rather of custome then of deuotion: for a prayer from fained lips, will returne empty into the bosome that sent it vp. When wee goe to this place, let vs not goe, as if our soules and tongues were strangers, the one not knowing what the other doth: our lips babling without, and our heart not pricked with any inward compunction, for else it is as the altar with­out fire: a perfunctorie prayer, is as the prayer of the Parret. Iohannes Fridericus the Prince of Saxonia had a Parret who could rehearse the Latine Pater noster. Cardinall Ascanius had another, who rehearsed the Creed, representing perhaps the faith and praying of his Master. What are the carelesse deuotions of those, who leaue their spirits as it were in a slum­ber while they are a praying, but like vnto those two Parrets babbling; as they must bee deuote, so must they be feruent, kindled by a burning zeale, inflamed with feruent loue: and as the Harts bray after the water brookes, so must our soules after the liuing God:Psal. 42. For the prayer of a righteous man auaileth much, &c. if it be feruent, Iam 5.16. If wee are desirous to know the necessity of this zeale and feruencie, receiue these 1 directions following. First, the example of Christ biddeth vs goe thither with this zeale: Christians receiue directions for the framing of this holy exercise from Christ, who offe­red [Page 35] vp prayers with strong crying and teares, Heb. 5. hee that was the mighty Lyon of the Tribe of Iuda hath roared in his supplications. Secondly, the spirit of God biddeth vs goe 2 thither with zeale, for hee maketh requests in our names with grones not to be expressed, Rom. 8. Thirdly, the Maiestie of 3 the sacred Lord of Hosts, to whom we flye: the royaltie of his nature, sublimitie of his place, dominion ouer Angels, bid­deth vs goe thither with zeale. Fourthly, the view of our 4 mortalitie and of our sin, by which we haue caused the Lords destroying Angell to vnsheath, biddeth vs to goe thither with zeale. Lastly, the hope and expectation of successe, the deli­cacie and tendernesse of the eares of God, and the precious fauour of his countenance, which must bee wisely intreated and carefully sought for, biddeth vs to goe thither with zeale, vnlesse we will sow, and not reape: plant Vines and not drinke the wine thereof.

The fift and last piece of houshold-stuffe,5 Patience. is Christian patience, a submission vnto his holy will and pleasure, a ver­tue proper vnto the righteous. Dauid carried it with him thi­ther, and wee must not leaue it behinde vs, following the streames of our foolish appetites:2 Sam. 24. we must limit our prayer in God and his holy will, asking absolutely his glory, and our saluation: but remitting the meanes vnto his wisedome and pleasure. The fountaine of our heart must not powre foorth sweet and sowre together, praying, but with impati­ence: let vs set him no time as the Disciples did about the kingdome of Israel, but let vs come to the resolution of Da­uid, 2 Sam. 15. Behold, here am I, let him doe to me as it seemeth good in his eyes. Iudi 8. Worthy is the Oration of Iudith which shee made to her people of Bethulia, who would deliuer vp the Citie into the hands of the enemy, vnlesse within few dayes the Lord should helpe them: Who are you that haue temp­ted the Lord, and set your selues in the place of God? Let vs waite for saluation from him, and call vpon him to helpe vs, and he will heare our voice if it please him; thus should wee exhort our selues in our prayers, when impatience doth be­siege our hearts. It is safe for vs to cast the ankers of all our [Page 36] purposes, and to stay our wils vpon his will. The reasons to 1 perswade vs to bring it with vs, are three: the first is the pre­scription of the spirituall Physicians of Christ, Luk. 21. and in the prayer which he hath taught vs: of Dauid, Psal. 37.7. 2 and of the rest. The second is, the Lords equity in all his acti­ons: he gouerneth not by lust, but by law: hee 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, doe many things inordinate­ly without Law, Reason, Iustice, Equity: proclaiming with Nero, that they may doe all things, and that no body may controll them. No, no, beloued, his will is alwaies holy, al­waies iust and equitable, although it seemeth vnto thee vn­iust. 3 The third is the example of 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 [Page 37] who it is, Prayer is his name, Psal. 50 Call vpon mee &c. Da­uid hath vsed this faithfull friend in the time of the plague, he hath sent it as an Embassadour into the Court of heauen to sue for peace: he sent not merites, distrustfulnesse, impatience, or blasphemies: but prayer, the surest and effectuallest Em­bassadour, happy for successe. Wee are all desirous, if the Lord visite vs with the rod of Dauid, to haue some trustie and faithfull friend or seruant to keepe and ayde vs, to dispatch our businesse, to send here and there, and to prouide vs with necessaries: and wee make much of such that will assist vs in such a fearefull sicknesse. Wee can haue no better seruant then King Dauids friend, who hath many good qualities: we desire in the time of plague a seruant or friend,1 Faithfull. in whom wee finde these good qualities:The qualities of this friend. First, Faithfulnesse, for many haue beene robd by their keepers, as experience teacheth. Prayer is a messenger of especiall trust, it wil trauaile with vs by day: awake with vs by night: it will not forsake vs by land, by water, in weale, in woe, liuing or dying, it is our last friend and indissolublest companion. Secondly,2 Quicke. wee desire one quick of speed: Prayer is able in a minute to mount aboue the Eagles of the skie, into the heauen of heauens, and is a chariot of fire bearing vs aloft into the presence of God to seeke his assistance; hee knoweth to addresse himselfe in waies vnknowne in the stillest silence of the night, till he come to the secrets and chamber of the Lord, King Dauids Physician. Thirdly, wee seeke one who is willing, and is not afraid,3 Willing. (for they are scarce to be found) prayer is such a friend, he is not a­fraid to be with thee: neither the tediousnesse of the way, or difficultie of the passage can hinder him from his purpose.

Fourthly,4 Learned. we are desirous to haue one that can speake lan­guage which the Physician can vnderstand, if need were to send him thither, and who can prouide vs of necessaries, such one is prayer: for what language soeuer it speaketh, the Phy­sician of heauen can vnderstand it.

Fiftly, one that is able to comfort vs in our distresse,5 A comforter. such a comforter is praier, it is the life of the soule: if thou art per­plexed with such griefe of heart, as neither wine (according [Page 38] 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 1 all our businesse. Desirest thou a Physitian in thy sicknes to cure thee, send this friend praier to King Dauids Physician 2 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, 3 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 4 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 5 bodily Physician. Lastly, if we desire our friends to come and visite vs, send prayer for them, and they will come: God the father, God the sonne, God the holy Ghost. No friend then better then prayer. There are some bad seruants of which we must take heed, and as in the time of plague there are some bad seruants who robbe and bereaue the sick of that he hath: so there are some wicked friends who will depriue vs of spiri­tuall comforts, if we be not ware of them. First if we should vse the aide of merits and send them vp,1 Bad seruants. Merites. the starres in heauen would disdaine it, that wee which dwell at the footstoole of God dare to presume so farre, when the purest creatures in heauen are impure in his sight.Ephes. 6 4. Secondly, if we send vp feare and distrustfulnesse,2 Feare. the length of the way will tire them out, they are as heauy and lumpish as gaddes of yron, they will [Page 39] sinke to the ground, before they come halfe way to the throne of saluation. Thirdly, if we send vp blasphemies and curses,3 Blasphemies. all the creatures betwixt heauen and earth will band themselues against vs. The Sunne and Moone will raine downe bloud, the fire, hote burning coales, and the ayre thunderbolts vpon our heads. And therefore let vs not vse the ayde of these three bad seruants. As prayer is a seruant to ayde the sicke, so it is a trustie friend or seruant to keepe your housen, and fa­milies. (O ye Londoners that are departed) in the Citie yee vse the ayd and trust of others, but they are not the best, for they are mortall and corruptible: exhort them therfore to vse this friend towards the Lord, both for you & for themselues: for except the Lord build the house, they labour in vaine that build it: except the Lord keepe the citie, the keeper waiteth in vaine, saith Dauid. Thus I haue shewen you that be at London, beloued of God, called to be Saints, Salomons Pesthouse, Psal 127.1. to en­ter in with your families.

I come now to you beloued that haue left your mother Citie for a time, which hope to returne:An exercise for the Londoners that are in the Countrey. your departure I will not disprooue, nor wiser then I, if ye haue vsed it lawfully, re­membring in your exile the affliction of Ioseph. And spen­ding the time in those things which make for the peace of your Citie. To refresh your minds, and spend your time there because the workes of your vocation you cannot exercise: diuers other exercises I know are vsed, perhaps not so well as ye might: all of them I doe not condemne: but it is to be feared, that the exercises of some haue been & are friuolous, & game some quarrellers, and that carding, dicing, and that Cup challenging Profession, by which many drinking to health, drinke themselues out of health, haue beene to others as vsuall pastimes, as the fields to walke in. Giue me leaue beloued to shew you a better Exercise, and another pastime, the pastime of King Dauid, a royall exercise, which he vsed in the time of plague, his prayer and inuocation with the elders of Israel: spend herein your time beloued till ye returne: when your Mother mourneth, will you sport? when the head smarteth, shall the members be senselesse? pray with the Prophet for the [Page 40] peace of your Ierusalem. It is the Apostles precept, to pray continually, which if it euer was time to practise, it is at this present.The praise of Prayer. Suffer mee to enter into the praise of this exercise, diuers things doe adde commendation to it, which ought to perswade you to the vse thereof.1 It is Diuine. The first argument of praise may be taken from the author thereof Not Moses or Samuel, Prophet or Apostle, Patriarke or Martyr, but God the father, God the sonne, God the holy Ghost, the blessed Trinitie haue beene the authors, which make it diuine and heauenly exer­cise.2 Honourable. The second argument from the persons which haue vsed it, we delight in Exercises which are accounted honorable, & which men of credite and good account doe commonly vse; this Exercise is honorable, yea royall: not base and contemp­tible onely haue spent their time with it, but Kings and Prin­ces, King Dauid, Manasses, Ezechiah, and the rest. The blessed Prophets, Patriarks, yea the Prince of glory, the sonne of the immortall God Christ Iesus: It is so heauenly and honoura­ble, that by prayer we doe approach neere vnto God, and doe as it were conioyne our selues with him: while we are in the body, we are absent from home: but by prayer we doe ascend into heauen, prayer being as it were the band of our internall coniunction with God. Further, it is honourable, not only in regard of the persons which haue vsed it, but also, to God and 2 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.

3 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 [Page 41] 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 1 we are called, annointed also to be Priests and Prophets, and that royall Priesthood in Christ Iesus. As the Priests offered 2 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 [Page 42] 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 bestfriends 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 bestfriend 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 [Page 43] 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 deliver 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 1 knowledge and wisedome, prayer is the meanes to ob­taine it, Iames I. 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 [Page 44] 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 2 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 [Page 45] 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 Elizaeus. Heb. 1 [...]. 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: by praier Moses diui­ded the red re [...]: by praier Iosua beat down the wals of Iericho: by praier Sidrach and Abednago quenched the fire: Daniel stopped the Lyons greedie and deuouring throates: the A­postles opened the prisons and brake their bands. And I will yet adde one thing, by praier, brethren, you shall be able to ouercome him, who is inuincible. The Lord hath besie­ged and beguirt your Citie by his destroying Angell, the one­ly meanes to resist him, and to make him retire, are your humble praiers: O the admirable force of praier, which ouercommeth him who ouercommeth al things! I may com­pare the praiers of the righteous to the haires of Sampson: as long as his head was adorned and couered with them, hee was in a manner inuincible, hee brake the cordes and roapes wherewith he was bound: his strength lying in his haire; but being shauen, his strength went from him, he waxed weake and like other men. All your strength beloued lieth in your praier, as long as you exercise your selues therein, you shall be able to resist, I say not the tyrants & the deuil, but the Lords Angel himselfe. You haue another enemie, the which to re­sist, it is necessarie that you learn to handle the sword of prai­er, this enemie is cruell, malicious, mightie, subtile and in­dustrious, his name bewrayeth his nature; Sathan by name, who is not only in the Citie, but followeth you in the country (for as a deuouring Lyon he compasseth the earth) and there he seeketh to make you forget the Lord, and the affliction of Ioseph: to sticke to the creature, & forget the Creator; to with­stand this Enemie and his fierie darts, let this be your conti­nuall Exercise: Imitate the industrious wrestlers, who to east [Page 46] downe another, first fall downe themselues: so to ouerthrow this enemy who seeketh in the Countrey to ouerthrow you; cast downe your selues by humble prayer and fasting, that in that place you may triumph ouer him who thought to tri­umph ouer you. To end beloued, to you all I speake together, you that are in the Citie, enter this Towre: you that are cast downe vpon your beddes, vse the aide of this friend: you that are departed, let this be your pastime, that we altogether may be preserued from the deluge, and the waters may decrease more and more, till they be dried vp, that being decreased we may offer the sacrifice of thankesgiuing, as Noah offered vnto the Lord after the floud. But let vs not be like vnto the sea-sicke, who onely are weake, lament and cry as long as they are in the tempest, and when they begin to smell the ayre, and are gone out of the ship, they forget both their sicknesse and their deliuerance.Gen. 28. [...] But rather as Iacob (ye that are departed) flying to heauen, the remembrance of his countrey being sweet, made an excellent vow and prayer, that if hee came a­gaine to his fathers house in safetie, the Lord should be his God, and that he would giue vnto the Lord the tenth of all he had: so likewise ye that are departed, or to depart from your Mother Citie, as Iacob from his fathers house, the remem­brance thereof being sweet to you, as I know it is, make the vow and prayer of Iacob, that when the Lord bring you home againe in safety, that hee shall be your God, and that yee will serue him with more zeale and feruencie then ye haue done before: further that ye will (if not the tenth) yet some part of your goods, bestow vpon the Lord, in his poore members. Let the Apostles words be the conclusion,2 Pet. 3.17.18. Yee therefore belo­ued, seeing ye know these things before, beware lest ye be also lead away with the errour of the wicked, but grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ; to him be glory both now and for euermore, Amen.

SAint Iames addeth that after the former spirituall comforts the Elders of his time, did annoint the sicke with oyle of the name of the Lord, euen as our Sa­uiour had before appointed, and his Disciples practised in their miraculous cures.Mark. 6.

The gift of healing the Apostle speaketh of, 1. Cor. 12.30. Shewing it to be a peculiar gift: are all doers of miracles? haue all the gifts of healing? And it ceassed in the Church, when the Gospell was sufficiently confirmed with miracles, euen anon after the Apostles, Prophets and Euangelists had finished and ended their worke, and when their time was expired.

Now then the gift ceassing: it is madnesse to retaine still the time which went with the gift, that is, this annointing or aneiling and more madnesse to make a Sacrament of it, as Antichrist hath done, & most extreame madnes to giue it vn­to them only which are a dying, which was wont to be giuen [Page 50] to such as did recouer health againe. Wherefore as the holy Visitors did then first vse their spirituall exercise, which is left for vs to practise, and next this extraordinary gift and meanes of healing: so let vs carefully and wisely heere call for, in the second place, the learned Physician, the comforta­ble and ordinary meanes which God hath left vnto vs in nature as long as the World endureth: This order that holy Writer,Ecclu [...] 38.9.10 11.12. the Godly Preacher commendeth vnto vs in these words; My sonne, faile not in thy sicknesse, but pray vnto the Lord and he will make thee whole: leaue off from sinne, and order thine hands aright, &c. and cleanse thine heart from all wicked­nesse, &c. Then giue place to the Physician, for the Lord hath crea­ted him, let him not goe from thee, for thou hast neede of him: the houre may come that their enterprises may haue good successe, for he also shall pray vnto the Lord, that he would prosper that which is giuen for the prolonging of life. Whereas some obiect, that in the Pestilence naturall remedies of Physick cannot benefit vs, be­cause the causes here cannot be seene or found in nature: I an­swer with M.B. If there come into the Pestilence no naturall causes, then these whom the Plague hath infected, cannot doubtlesse so much be eased, much lesse be healed, by naturall remedies. But this second to be very false experience and common sense do dai­ly tell vs. Wherefore I affirme that naturall remedies must not be neglected.

Againe, whereas others doe obiect, that Physick heere often is seene to haue but small good successe: I answere, that wee must not say of naturall Preseruatiues, that because they doe not benefit one, or two, or three: therefore they cannot helpe any at all. It is a bad conclusion: for, consider that God doth gouerne naturall causes and their effects as it pleaseth him, and blesseth them to whom hee will, where, and when he will. And hence it commeth, that the infection toucheth not euery one that is in danger of it, neither is it deadly to euery one that is infected.

Others yet more fondly dispute against naturall remedies in this sicknesse: and they say that God hath here a more spe­ciall prouidence, and he will smite whom he will to death, and ther­fore [Page 51] all remedies are to small purpose. These men againe want iudgement.

I answer, that the Lord no doubt when he sent a Famine into Egypt, and the Regions thereabout, he determined who should die in that Scarcity: yet for all this, ceaseth not Ioseph with most wise counsell to prouide for the Egyptians, and Iacob for his familie. The like did Paul in the Sea with the Mariners, when he had receiued an answer, he should come to Rome safely.

And Christ knew his time, and yet hee went aside often from his enemies hand till his houre came, vsing the ordi­narie meanes for his preseruation.

And that no man may stand stifly in his owne rash iudg­ment. Quid Temeritate fortius? (saith Tully) What so foole-hardie, or so violent, as rash and hastie spirits? 1. De natum deorum.

Heare what that learned Father, (of euer blessed memo­rie) Master Luther saith of this matter in hisDe Peste in Wittebergs. A [...]. 1527. Treatise tran­slated out of Dutch into Latine, and in English thus much;

God hath created Physicke, and giuen vs a minde and reason, that euery man should haue a care of his owne body for health and life: whosoeuer will not vse these, when as without the hurt of his neighbour hee may, the same man betrayeth his owne life, and there lacketh little, but that before God he is made a murtherer: for by the same reason hee may despise meat and drinke, rayment and housing, & trusting too much vnto his faith say, if God will, he can preserue me without all these things: than the which folly, this is yet greater, that he which after this sort, casteth off the care of his body, he may hurt and infect others also, and so through his negligence, he may purchase the blame of a murderer.

Some men indeed doe as foolish men doe in a common firing, which will not come and helpe the Citie, but let the fire alone, that the whole Citie might be burned: namely vpon this trust, doubt­lesse, if God will, he can without water quench the fire.

But, friend, thou oughtest in no wise so to deale: Nay, it is vn­lawfull and shameful which thou perswadest thy self but rather vse remedies and Medicines, and do whatsoeuer any way may helpe: perfume thine house, orchard or street: flie the infected places, and [Page 52] so behaue thy selfe as one willing to quench not to maintaine this open fire.

Againe it followeth in the same Treatise.

If Sathan by the will of God, either by himselfe or his Mini­sters, hath wrought vs this deadly Infection; I on the other side before all things will pray vnto God, that of his mercy he will take away the same from vs: then I will put to my simple helping hand, both by perfuming and cleansing of the ayre, by vsing of medici­nes, and also in shunning the infection, where my presence is not necessarie. Lest I might seeme my selfe to haue neglected some thing, or to be cause of death vnto others, who through my negli­gence may take harme. But if God neuerthelesse will haue mee visited with this sicknesse or call me out of this world vnto his Kingdome, yet I haue not done but that which was my dutie; neither haue I offended in any thing, either against my selfe or my neighbour, but where my seruice is needfull, there I will let passe nothing of all things which either can or ought to be done of me. Behold this is that Godly faith indeed which doth nothing rashly, neither tempteth God in any thing.

Thus then I conclude, when thou shalt haue wisely con­sidered and discerned the causes of the Pestilence: then turn to God (as the Prophet biddeth) with all thine heart, Ioal. 2.12. with fasting, with weeping, and with mourning, and flee a loft by faith into the secret place, almightie shadow, and blessed protecti­on of the Lord, and there rest patiently as vnder his holy wings, euer praying for the increase of faith and patience, that thou mayst quietly waite and depend vpon God and for a good Conscience, that so thou maist auoide false, foolish, and wicked feares, and cheerefully stand in thy place: and carefully call for the Protection of the mighty, blessed and holy Angels, and for the communion and presence of Iesus Christ: so shalt thou chase far away the wicked and vncleane Spirits, which are sent of God to poysen and destroy men with the Pestilence.

And Lastly, when thou hast vsed all the meanes before shewed for thy spirituall comfort and helpe, thou must neg­lect no ordinance nor helpe of God in nature, both for thy cure and preseruation. The wicked, indeed, inuert and per­uert [Page 53] this order, as did Asa, and therefore no meruell if they receiue often a curse insteed of a blessing; for if Physicke giue them health of body, their soules notwithstanding are neuer cured or made any better by their chasticements: but they daily gather more strength to commit sinne with boldnesse.