our soules that they may familiarly speake with him whose loue vnto vs is better then gold or pearle If we delight to speake languages by prayer wee may speake the excellentest language which hath euer beene the language of Canaan let vs not feare to discourse with the Lord by our prayers for hee is not like vnto the spruce and finical sonnes of men feare not saith Chrysostome he seeketh not at thy hands painted eloquence an angelicall tongue filed phrases but beholdeth only the beautie of thy soule Others take their pleasure while they are in the Countrey to ride vp and downe in their Coches and Chariots being carried therein betwixt heauen and earth Let prayer bee your Coache beloued it is as one saith as a Chariot of fire bearing vs aloft in the presence of God able to mount vs aboue the Eagles of the skie to seeke the Lords assistance In the time of plague there is appointed a Waggon or Coache to carrie the sicke to the Pest-house and there to be healed there is no better Chariot to carrie our soules vnto the house of heauen to bee healed by that heauenly Physitian then humble prayer Some delight to goe vp and downe and see their friends our best friends at this time and at all times who can do vs the most good are God the Father the Sonne and the holy Ghost let vs visite them therefore continually by our prayers Others in writing letters what is prayer else but as it were a letter sent to God in which wee declare our neede and as a letter is an amiable discourse and conference of one friend with another as if they were both present So is our prayer as a friendly letter or discourse of vs which are absent from home with our best friend the Lord as if wee were present with him in heauen Send this letter and letter vpon letter yee that are now exiled shew vnto the Lord your neede pray vnto him that hee will bring you home againe and remooue that in his mercie which keepeth you backe Lastly some in running of Races or in Hunting but yee beloued in this afflicted time runne the way of Gods Commandements as Dauid Psal 119. runne to the name of Iehouah with the righteous Prou 18. runne the race which is set before you and that with patience looking vnto Christ Iesus Hebr. 12. 1. and so runne that yee may obtaine that which you sue for Hunt not after the pleasures of this life but after the liuing God and as the Hart brayeth for the ryuers of waters so let your soules pant after the liuing God Psal 42. 1. That the Lords Hunter Psal 91. hunt vs not but that the Lord may deliuer vs from the snare of the Hunter and from the noysome pestilence Psal 91. 3. Vse therefore this comfortable exercise the childe is neuer better but when it is in his fathers and mothers lap So shal you neuer be better but when by prayer you creepe as it were in your heauenly Fathers bosome it will kindle your loue toward him as the loue of louers is kindled the more they come together and if yee remaine there this Winter feruent prayer will bee in steade of fire to kindle in your hearts the loue of God Fourthly the profit of this exercise commendeth it much it is not onely delectable but also profitable Some which are in the Countrey at this time spend their time I doo confesse profitably riding vp and downe to buy commodities against the future but prayer is a farre profitabler exercise for this time for it is not onely profitable to our selues but also vnto others yea to the whole Realme And as the Apostle speaketh of Godlines that it is profitable for al things so I may say of prayer that it can obtaine any thing profitable for vs in two respects First to obtaine that we haue not Secondly to keepe that we haue obtained First if thou lackest knowledge and wisedome prayer is the meanes to obtaine it Iam. 1. If thy vnderstanding bee darke pray with Dauid Psal 119. Open mine eyes O Lord that I may see the mysteries of thy Law If thou lackest zeale pray with Dauid Psal 119. Lord incline my heart vnto thy law c. And because this world is a desart where we may easily erre pray with Dauid Psal 50. Leade me in thy pathes c. If our soules be infected with the plague of vanitie and couetousnesse the meanes to remooue it is prayer Psal 119. O Lord remooue farre from me vanitie and encline not my heart to couetousnesse The meanes to obtaine a contented minde is also prayer Prou 30. Pouertie nor riches giue me not c. If thou desirest to thinke vpon thy mortalitie by the subiect whic◠now is presented to thee pray with Dauid Psa 90. Teach vs O Lord to number our dayes that we may applie our hearts to wisedome If yee desire to returne it is not your sports or delightes but your prayers that must bring you backe If yee desire the ceasing of the plague it is your prayer that must remooue the cause that the effect may cease As prayer obtaineth so it keepeth that you haue already obtained such are not your exercises which ye your selues haue inuented O sonnes of Adam for by them you often loose that which you had purchased ryotously which Alexander blamed in his friends wasting and consuming your whole abilitie There is another thing which ought to perswade you to this exercise which is that it is profitable to others prayer doeth more good then Almes for by our Almes we can helpe but a fewe but by our prayers wee can helpe thousands and thousands yea those which are farre off Prayers are the almes of the rich as well as of the poore for Pharao did as well begge for prayers as poore Lazarus for crummes Yee rich men that are in the Countrey bestowe these almes vpon the poore as well as the almes of your purses and in this afflicted time seeke more to profite the whole Realme by your prayers then by your commodities I ende this point with the saying of Augustine Plus profeci orando quā legendo I haue more profited by praying then by reading Fiftly this exercise is commendable because it is able to to strengthen vs. Some in the Countrey doo spend their time in exercises by which they may maintaine their health and strengthen their bodies that they may bee able to doo any thing the exercise of prayer is good to make vs recouer the health of our soules which was waxen weake as this present plague and your present exile both doo witnesse Yea it is able to make vs doo admirable things Was it euer heard that mightie Potentates as there haue beene many Alexander the great Iulius Caesar and the rest could make the Sunne or the Moone to stand still in the firmament And yet this hath done the prayer of Iosua Haue there euer beene any armies so great
Lord graunt that he may long shine ouer vs euen then when prosperitie could not haue pleasured the Citie and all her inhabitants then the Gourd withered and the worme of Gods iudgement came And as Christ wept ouer Ierusalem in the midst of his triumph when the people cried Blessed is the King that commeth in the name of the Lord when the multitudes did reioyce and spred their cloathes in the way So the Lord hath giuen vs cause to weepe ouer the Citie when we were almost in the midst of our ioyes and triumphes when euery one was reioycing and made preparations for the triumph against the entire of him of whom we may say as the Israelites of Dauid Psal 118. 26. Blessed be hee that commeth in the name of the Lord. Let the conclusion of this point be all thy iudgements O Lord are number and measure thou knowed best the time when it is most conuenient to inflict them The meanes or the instrument which is the fifth thing to bee considered which the Lord vsed to afflict Ionas and which hee sent as a messenger from heauen to smite the Gourd was first a worme secondly the wind and the Sunne The worme a little and a base messenger with weapons of no power and yet giueth a mortall blow he that could haue sent a great wind to turne it vpside-downe a lightning to haue blasted it or a whole armie of wormes sendeth but one little contemptible worme to execute that businesse So the Lord to beate downe the pride and immoderate ioy of our Citie the flourishing Gourd of our prosperitie hath not sent whole armies deuouring beasts Earthquakes fire or brimstone from heauen he sendeth only a pestilence litle Carbuncles spots and tokens in our flesh which seeme to bee nothing or to haue no force and yet suddainely they beate downe the proudest and the strongest I st not strange that a little botch or carbuncle hath such admirable force Well may they be called Gods tokens for thereby he sheweth his strength Let this serue on the one side to make vs to stand in awe of the mightie power of God and on the other side adoring this his power to humble our selues before his Maiestie for how darest thou O sonne of Adam lift vp thy selfe against that Lord who can cast thee downe with a little carbuncle Let not the pleasures of this life make vs secure and sitting vnder the couert of them let vs not say we shal neuer be mooued for they are but Gourds and the Lord hath a worme of iudgement And what is the freedom from the rod of God our dauncing to the Tabert Harpe but a Gourd for a time I call to witnesse young men yee lustie gallants some of you haue had your Gourd to reioyce in Eccle. 11. the dayes of your youth the cheerfulnesse of your hearts the lustes of your owne eyes but the Lords worme the pestilence hath smitten downe some of you Rich men some of you haue had your Gourd your purple and fine linnen your delicious fare euery day Luk. 16. But this is withered with your selues and some of you lie in the graue The worme then which the Lord had prepared for this yeare to change our ioy into sorow is as now experience teacheth the Pestilence the King of heauens Pursiphant and therefore wee may crie with the Angels Apoc. 14. With a lowde voice feare God and giue glorie to him for the houre of his iudgement is come The second instrument which the Lord vsed was the wind and the Sunne good creatures created both for an other ende to gouerne the day to giue light to the world to purifie the ayre c. and yet they receiue a commandement to beate vpon the head of Ionas the principall part of the body wherein is the gouernement of the whole creature the seate of the minde from whence the senses and neerenesse take their beginning So the Lord hath commanded his Angel to infect the ayre to hunt annoy vs both good creatures erected to another end to preserue and comfort vs and yet behold he hath commanded them to beate the very head the principall part of the body of his kingdome our Citie I meane beloued the seate and imperiall Chamber of the Realme from whence the other members receiue their maintenance which redoundeth to the danger of the whole body for which the members and the daughters haue smarted and yet doo sigh for which argueth that our sinnes make the good creatures of God to become our enemies Seeing therfore the Lord hath smitten you that are the head let not the effects which it wrought in Ionas bee seene in you First faint not although the force of heate is great be steadfast and aboundant alwayes in the worke of the Lord 1. Cor. 15. 58. And I would not brethren haue you ignorant concerning them that are a sleepe that ye sorrow not euen as they which haue no hope 1. Thes 4. 13. Be not ashamed of the testimonie of our Lord 2. Tim. 1. 8. but suffer as good souldiers of Christ 2. Tim. 2. 3. The Lord hath not cast thee downe without reuocation of his fact he afflicteth thee not in his furie but in his mercie to doo thee greater honour and fauour in the time to come if this in iudgement mooue thee Let this heate inflame your hearts with the fire of Gods loue that the Lord say not of vs Amos 4. I haue smitten you with blasting and burning and you returned not Secondly be not angrie and impatient wish not desperately to die grudge not nor repine at the Lord but let your patient mind be knowen vnto all men Phil. 4. 5. to whom doo yee rather owe the quietnesse and subiection of your spirits then vnto him who giueth both his benefites vnto vs to teach how easily hee can bestow them and taketh them away that we may know how little wee deserue them with Ionas out of the waters which did compasse him call rather vpon the name of the Lord follow him not in his anger but in his prayer I haue brethren to vse the Apostles words somwhat boldly after a sort written vnto you as one that putteth you in remembrance thereof through the grace which is giuen me of God but yet as Paul speaketh Wee write none other things vnto you then that yee reade or else that yee acknowledge For this I say not by commandement 2. Cor. 8. 8. But this say we vnto you by the word of the Lord 1. Thes 4. 15. you haue already entred this Arke for wee haue heard of your fasting prayer and liberalitie to the poore how that yee haue charged them that are rich in the world to doo good and to be readie to distribute 1. Tim. 6. 17 18. And therfore although we are absent in the flesh yet are we with you in the spirit reioycing and beholding t is the Apostles saying your order and your steadfast faith in Christ waiting for
the righteousnes of Christ Iesus such are all the faithful in whose mortal bodies the plague of sinne doth not remaine their infirmities being healed by Dauids Physitian Psal 103. If yee desire a certificate thereof you haue the Gospel subscribed and sealed by God the Father the Sonne and the holy Ghost If yee desire a witnesse ye haue a threefold witnesse The spirit the water and the blood 1. Ioh. 58. Lastly wee make choyse of such places where if neede be we may haue good Physitians for wee esteeme it a great miserie to bee destitute of a good Physitian and of meanes to helpe vs in our neede The place of refuge wherevnto Dauid fled and wee also ought to flie following his direction hath the best Physitian which is both in heauen or earth God the Father King Dauids Physitian who hath both health and sicknesse life and death in his power to dispose of them for our good and saluation knocke therefore boldly with the hand of prayer and repentance at the gate of his mercie and thrust in his hands both thy life and health And thus much for the qualities and properties of the place Further wee haue to obserue that Dauid went not to this place of refuge alone but with his whole family for he prayed with the Elders of the people for the people and for the deliuerance of his whole kingdome Herein imitate King Dauid remember in thy prayer thy whole family and the state of the whole kingdome the Tribe of Iudah and the Tribe of Leui. There are foure sorts for which we must pray First for those which are Supra nos aboue vs Secondly for those which are equall vnto vs Thirdly for those which are Sub nobis vnder vs Fourthly for those which are Comra nos against vs. In the going to the name of the Lord wee must not imitate the negligence of many who depart into the Countrey and care onely for themselues as for their families or at least their seruants they are not once mindfull of them but wee must as well carrie with vs in our prayers the seruants which are vnder vs as shee that lieth in our bosome And the Oliue plants which are round about our tables Psal 108. 3. The Athenians would offer sacrifice but onely for their owne Citie and their neighbours of Chios but wee Christians must pray not onely for the mother Citie but for all the daughters Christ teaching vs to say Our father c. as if we all came from one wombe It is a principle both of nature and policie Vis vnita fortior Srength vnited receiueth more strength It holdeth likewise in Diuinitie If the prayer of one righteous person auaileth much the prayer of many righteous shall auile more If the Syrophenician obtained for her daughter the sute shee made much more the whole Church of England shal obtaine for all her daughters Where two or three be gathered together in his name he is in the midst of them Much rather in the midst of a people in the midst of thousands in whom there is Anima vna cor vnum One soule one heart one tongue as if they were all but one man Lord heale the sores of our land for behold both the mother and the daughters the head and the members doo prostrate our selues before his Maiestie Yee of the sect of Rome diuide not at this time of the plague in your prayers the soule the voice and language of the Countrey into two places Elias and his companie praying in one place and with one stile O Lord God of Abraham and yee in another O Baal heale vs Some praying for the life of Dauid and some for the life of Iabin As for vs we will pray for the Lords annoynted that God may hide him vnder the shadow of his wings from the noysome pestilence knowing that this is one of the parts of our obedience towards him that we as Constantine the great taught his souldiers to shew their allegiance in nothing more then this should pray for him his children and posteritie I end this point with the saying of an ancient Father That there is no better garde or Halbards to safegard a Prince then the prayers of the righteous Before I come to the third branch of this discourse giue leaue Christan Readers to the spirituall Physitians to lay downe three rules which are to be obserued in this our spiritual departure to the name of the Lord. The bodily Phisitians touching departure prescribe three rules Longè cuò tardè Goe farre off depart speedily returne slowly The same rules are to be obserued by the righteous First we must flie farre not with the prodigall and forlorne sonne in a farre Countrey farre from the feare of God and thought of death or with Ionas from the presence of the Lord who rideth vpon the Cherubims and can ouertake vs for whither shall I goe saith Dauid from thy spirit Or whither shall I flee from thy presence But farre from this world and the earth vnto the holy temple and mountaine vnto heauen which is high aboue the earth as Dauid speaketh Psal 103. 11 vnto that place which is called the land of the liuing Secondly flie farre from the plague of sinne and the infected ayre of this world and being come vnto that farre Countrey the Lord of the soyle will receiue you The second rule is flie speedily and deferre not your departure which rule is not in any maner to be omitted it is the counsell of the wise man Iesus Syrach Eccle. 38 9 My sonne faile not in thy sicknesse but prays vnto the Lord and he will make thee whole T is the commandement of the Lord to call vpon him in the time of neede Psal 50. Which must be performed with speede according to the example of Dauid Psal 119. I will runne the wayes of thy Commandements If we make haste to flie into the Countrey and forget to goe speedily vnto this Sanctuarie it is as Augustine speaketh of another matter Cursus celerrimus praeter viam A swift race besides the way Haste in this matter is prayse worthie and a man can neuer run too fast that runneth to this place The delay that Elizeus made let mee goe kisse my Father and those shifts in the Gospel Let me first goe burie my mother or take leaue of my friends are not admitted in this businesse commune not therefore with flesh and blood If in the time of plague we make such haste to depart before we haue ordained our businesse aright or bad our friends farewell How much more ought wee to hasten our spirituall voyage While the fal-bridge is let downe let vs make speede to enter Many because they went not farre not made speed to depart haue endangered their bodies but many more because they fled not from the contagion of sinne with speede haue endangered their soules and therefore as the Apostle speaketh 1. Cor. 9. of another matter so I may
say of this going So runne that yee may obtaine The third rule is Returne slowly that is continue where thou art a necessarie rule to bee obserued in the going to the the name of the Lord. It is the rule of the spirituall Physitians Ephe. 6. 18. Rom. 12. 1. Thes 5. Pray continually c. As it is prescribed so it hath beene practised the woman of Canaan continued in her prayer and returned not in haste They which are in the Countrey although there bee many things which might mooue them to returne yet for the safetie of their bodies they continue till the plague be ceased So continue in thy prayer by the Lord and be not wearie of wel doing Although three things might haue mooued thy Syrophenician to returne the silence of Christ her back-friends and the odious names giuen vnto her yet these discouragements her poore soule digested obtaining both a cure for her daughters infirmitie and a commendation for her faith O woman thou hast wrought a myracle by the perseuerance of thy prayer and hast giuen to thy Sauiour occasion to doo a memorable act conuenient to his nature glorious to his holy name Let vs at this time follow her perseuerance and although the Lord should seeme to be silent for a time yet let vs not draw backe that wee may receiue a cure both for our soules and bodies and deserue a commendation both by God and other nations and thereby giue occasion vnto the Lord to shew his omnipotent power in the ceasing of the plague and to doo an act in England conuenient to his nature and glorious to his holy name And as Iacob wrastled with the Angel and would not let him goe vntill hee had receiued the blessing So let vs as it were striue with the Lord by our prayers and let him not goe vntill he haue heard vs in that which we aske of him in this afflicted time Let our prayers be now as the showers of the raine if the first showre faileth of watering the earth sufficiently the second the third or the fourth wil fulfill the thirst thereof Let vs be like vnto the widow Luk. 18. and our importunitie will draw him vnto audience but yet let vs hold a better opinion of the iudge of the world then of a common vulgar friend It delighted his eares to heare our redoubled obsecrations and he suspendeth our desires in expectation that we should be importunate to craue The bodily Physitians cannot away with the importunate patient but God King Dauids Physitian loueth the importunate prayer and more acceptable is to him the ende of our prayer then the beginning I would the children of light were as wise in their generation as the wodden Priests 1. Reg. 18. who cried long to Baal yea cut themselues with kniues that they might be heard and what ought not wee then doo to obtaine our suite Let nothing then mooue vs to returne but as the King of the Philistines 1. Sam 6. though they had Calues at home yet they kept the straight way to Bethshemesh and held one path turning neither to the right nor to the left hand neither euer stood still till they came into the field of Iosuah So in our going to the name of Iehouah the affection of our soules bearing the Arke and coffer of our suites though it hath worldly allurements to draw it backe as the Kine had Calues yet let it in the way to the house of God as they to Bethshemesh hold one path of perseuerance turning neither to the right or left hand with wandring cogitations till it commeth into the field and garden of God and there let it remaine Many hauing not continued in the Countrey in their hastie returning are fallen sicke and died So many hauing not continued in this strong bulwarke haue endangered both body and soule And thus much hitherto of the second part There followeth now the third and the last which openeth vnto vs the houshold-stuffe which we must carrie with vs thither noted in the word Righteous As they which go in the country in the time of plague carie with them their houshold-stuffe their furniture those things which are necessarie for their bodies and as Noah entring the arke carried with him necessaries so likwise in our going to this place we must carrie with vs those things which are necessarie for our soules that we may be receiued by the Lord of that soyle and without which wee can not goe thither There are fiue peeces of spiritual houshold-stuffe which are necessary for vs noted in the word Righteous The first is Repentance and holines of life for he that is righteous giueth himselfe to righteousnes And this furniture carried with him Dauid 2. Sam. 24. 11. As they which goe in the countrey haue their reasons why they carrie with them such and such necessaries So giue me leaue in the opening of this furniture to shew you also the reasons which must moue vs to carie them with vs. As for this first the first reason is the prescription of the spirituall Phisitions it is the Apostles precept Let euery one that calleth on the name of Christ depart from iniquitie The second is that we may be receiued for the righteous Lord loueth righteousnesse his countenance doeth behold the iust Psal 11. 7. His eies are vpon the righteous and his eares open to their crye but his face is against them that doe euill to cut off their remembrance from the earth Psal 34. 15. 16. If I regarde wickednes in my heart saith Dauid the Lord will not heare me For as Salomon testifieth the Lord is farre off from the wicked but he heareth the prayer of the righteous Prou. 15. 29. Drawe therefore neere to God and he will drawe neere to you cleanse your handes ye sinners and purge your hearts ye wauering minded Iam. 4. 8. 9. The third is that the bodily plague may cease for how dare we approach vnto the Lord to craue that it might be remooued and yet carie with vs the inward cause thereof let the Physitions maxime heere preuaile remooue the cause that the effect may cease Let vs not as the sonnes of Iacob bring into the presence of our father the garment of Ioseph which we our selues haue beblooded As Aaron could not come before the Lord before he was washed so let vs not goe vnto him before we haue cleansed our selues from infection of the soule And as Iacob Gen. 43. exhorted his sonnes when they were going to Ioseph carrie with you the best fruites of the land and giue them him so let vs in our going to to the true Ioseph Iesus Christ carrie with vs the best fruites of our hearts to offer vp the sacrifice of our prayers our corrupt affections as Abraham left behinde him at the foote of the hill his asses I conclude this first point with the saying of Chrysostome as in a garland it is not enough that the
Lord confesse that we are but dust and ashes Let vs as Lazarus with all our vlcers which are many in the time of plague and withall our sores detected and laide open he before the gates of him who is rich in mercie 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 footestoole of his owne Maiestie and lay vpon his face which neuer Angel beheld without reuerence The third is that our comming to him may bee acceptable and that we may receiue the health we sue for To him looketh the Lord that is poore and of a contrite spirit Esa 66. 2. which hee will not despise Psal 51. 17. for hee is neere vnto them that are of a contrite heart and will saue such as bee afflicted in spirit Psal 34. 18. The prayer of him that humbleth himselfe goeth through the clouds the Lords mercie can onely giue vs the twofold health which we sue for at this time now this mercie to whome doth hee giue it but to the humble 1. Pet. 5. Humilitie is both grace it selfe and a vessel to comprehend other graces and shee 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 humilitie with the Lord according to the policie of Iacob Let vs winne by yeelding and the lower wee stoupe towards the ground the more aduantage wee shall get to obtaine The Lord to whom we goe if this humilitie bee 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 I he proude Pharisie Luk. 18 went vnto the Lord without his furniture praying with pride and with a skornefull 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 wee talke with God or man that we might heare that comfortable voice which was spoken vnto Daniel Feare not for from the first day that thou didest 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 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. He hath regarded the lowlinesse of his handmaide The fourth peece of houshold-stuffe is Reuerence deuotion zeale and feruencie For the noyse of our lips if it bee as the ringing of Basans 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 bee 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 bee perfunctorie and cold rather of custome then of deuotion for a prayer from fained lips wil returne emptie 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 reiected the Creede representing perhaps the faith and praying of his Maister What are the carelesse deuotions of those who leaue their spirits as is were in a slumber while they are a praying but like vnto those two Parrets babbling as they must bee deuote so must they bee 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 For the prayer of a righteous man auaileth much c. if it bee feruent Iam 5. 16. If wee are desirous to know the necessitie of this zeale and feruencie receiue these 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 vp prayers with strong crying and teares Heb. 5. he that was the mightie Lyon of the Tribe of Iudah hath roared in his supplications Secondly the spirit of God biddeth vs goe thither with zeale for he maketh requests in our names with grones not to be expressed Rom. 8. Thirdly the Maiestie of the sacred Lord of Hosts to whom we flie the royaltie of his nature sublimitie of his place dominion ouer Angels biddeth vs goe thither with zeale Fourthly the view of our moralitie and of our sinne by which wee haue caused the Lords destroying Angel 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 sowe and not reape plant Vines and not drinke the wine thereof The fift and last peece of houshold-stuffe 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 we must limit our prayer in God and his holy will asking absolutely his glorie and our saluation but remitting the meanes vnto his wisedome and pleasure The fountaine of our heart must not powre foorth sweete 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 Worthy is the Oration of Iudith which shee made to her people of Bethutia who would deliuer vp the Citie into the hands of the enemie 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 doeth besiege our hearts It is safe for vs to cast the ankers of all our purposes and to stay our wils vpon his will The reasons to perswade vs to bring it with vs are three the first is the prescription of the spirituall Physitians of Christ Luk. 21. and in the prayer which he hath taught vs of Dauid Psal 37. 7. and of the rest The second is the Lords equitie in all his actions he gouerneth not by lust but by law he draweth thee not to obedience by a violent chaine of his vnchangeable purpose but by reason and iustice esteeme not his will in the moderating of the world as immoderate hee hath a will but not as inordinate Princes who hauing the raines of dominion giuen into their hands doo many things inordinately without law reason iustice equitie proclayming with Nero that they may doo all things and that no bodie may controll them No no beloued his will is alwayes holy alwayes iust and equitable although it seemeth vnto thee vniust The third is the example of Christ Christians the wisdome of God it selfe in whom the Deitie dwelt bodily was content to forsake his wisedome and to be ordered and rectified by this squire of his Fathers will Father not my will but thine be fulfilled This is then the spirituall furniture which we must carrie with vs if wee will goe to the name of Iehouah Prayer with these companions will returne laden with the sheaues of comfort and blisse from the plentifullest fieldes And by these it is manifested that the righteous onely goe to this place the name of Iehouah is not like vnto the earthly places vnto which in the time of infection resort both good and bad The vngodly may make a shew to goe vnto it but yet they can not come thither for there is the spirit of prayer Zach. 12. which is giuen onely to them that bring with them this spirituall furniture As for weapons to safegarde our selues we neede none for this houshold-stuffe are spirituall weapons Ephes 6. This shall suffise for the Arke of Noah Now because the Ciuill Magistrate appointeth in euery Parish trustie men to aide the infected and to prouide them with necessaries Giue mee also leaue to shew vnto you beloued a trustie friend and seruant to ayde the sicke appointed by the Magistrate of heauen If yee are desirous to know who it is prayer is his name Psal 50 Call vpon mee c. Dauid hath vsed this faithfull friend in the time of the plague he hath sent it as an Embassadour into the court of heauen to sue for peace he sent not merites distrustfulnesse impatience or blasphemies but prayer the surest and effectuallest Embassadour happie for successe Wee are all desirous if the Lord visite vs with the rod of Dauid to haue some trustie and faithfull friend or seruant to keepe and ayde vs to dispatch our businesse to send here and there and to prouide vs with necessaries and wee make much of such that will assist vs in such a fearefull sicknesse Wee can haue no better seruant then King Dauids friend who hath many good qualities we desire in the time of plague a seruant or friend in whom wee finde these good qualities First Faithfulnesse for many haue beene robd by their keepers as experience teacheth Prayer is a messenger of especiall trust it wil trauaile with vs by day awake with vs by night it will not forsake vs by land by water in weale in woe liuing nor dying it is our last friend and indissolublest companion Secondly wee desire one quicke of speede Prayer is able in a minute to mount aboue the Eagles of the skie into the heauen of heauens and is a chariot of fire bearing vs aloft into the presence of God to seeke his assistance hee knoweth to addresse himselfe in waies vnknowne in the stillest silence of the night till he come to the secrets and chamber of the Lord King Dauids Phisition Thirdly we seeke one who is willing and is not afraid for they are scarce to be found prayer is such a friend he is not afraid to be with thee neither the tediousnesse of the way or difficultie of the passage can hinder him from his purpose Fourthly we are desirous to haue one that can speake language which the Physition can vnderstand if neede were to send him thither and who can prouide vs of necessaries such one is prayer for what language soeuer it speaketh the Phisition of heauen can vnderstand it Fiftly one that is able to comfort vs in our distresse such a comforter is praier it is the life of the soule if thou art perplexed with such greefe of heart as neither wine according to the aduise of Salomon nor strong drink can bring ease vnto thy spirit melting like waxe finding no comfort at all either in light or darknes pleasures or riches kinsfolkes or friends wishing with Iob. 4. O that thou wouldest hide me in the graue and keepe me secret vntill thy wrath is past yet then this friend is our comfort he will speake for vs vnto the Lord King Dauids Phisition by this we may flie into the bosome of Gods mercies If any then be afflicted amongst you let him pray Iam. 5. The reason why we desire a friend with all these qualities is that he might both aide and prouide vs with all necessaries praier is a friend who is able to dispatch all our businesse Desirest thou a Phisition in thy sicknes to cure thee send this friend praier to King Dauids Phisitian dwelling in heauen and he will bring him with him If thou needest phisick to heale thee and which is good for thy disease send praier into heauen to fetch the hearbe of patience which groweth not in our owne garden If thou desirest necessaries for thy soule send him to the Lord he will fetch for thee all that thou wantest the bread of life that heauenly Manna the blood of Christ the waters of mercie Needest thou a comforter send praier vnto the Lord and he wil bring with him the best comforter of the sicke the holy Ghost it is his name Iohn 14. he will not feare to come to thee as often the bodily Phisitian Lastly if we desire our friends to come and visite vs send prayer for them and they will come God the father God the sonne God the holy Ghost No friend then better then prayer There are some bad seruants of which we must take heeede and as in the time of plague there are some bad seruants who robbe and bereaue the sicke of that he hath so there are some wicked friends who will depriue vs of spirituall comforts if we be not ware of them First if we should vse the aide of merits and send them vp the starres in heauen would disdaine it that we which dwell at the footestoole of God dare to presume so farre when the purest creatures