in heauen are impure in his sight Secondly if we send vp feare and distrustfulnes the length of the way will tire them out they are as heauy and lumpish as gaddes of yron they will sinke to the ground before they come halfe way to the throne of saluation Thirdly if we send vp blasphemies and curses all the creatures betwixt heauen and earth will band themselues against vs. The Sunne and the Moone wil raine down blood the fire hote burning coales and the ayre thunderbolts vpon our heades 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 ayde 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 Saintes the Arke of Noah 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 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 cittie To refesh your mindes and spend your time there because the workes of your vocation you cannot exercise diuers other exercises I knowe haue beene vsed perhaps not so well as ye might al of them I do not condemne but it is to be feared that the exercises of some haue beene friuolous and game some quarrellers and that carding dicing and that Cup challenging Profession by which many drinking to health drinke theirselues out of health haue beene to others as vsuall pastimes as the fieldes to walke in Giue me leaue beloued to shew you a better exercise and another pastime the pastime of King Dauid a roiall exercise which he vsed in the time of plague his prayer and inuocation with the elders of Israel spend heerin your time beloued till ye returne when your mother mourneth will you sport when the head smarteth shall the members be senselesse pray with the prophet for the peace of your Ierusalem It is the Apostles precept to pray continually which if it euer was time to practise it is at this present Suffer me to enter into the prayse of this exercise diuers things doe adde commendation to it which ought to presuade you to the vse thereof The first argument of prayse 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 bene the authors which make it a diuine and heauenly exercise 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 Exechiat and the rest The blessed Prophets Patriarks yea the prince of glorie 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 bodie we are absent from home but by prayer we do ascend into heauen prayer being as it were the band of our internall coniunction with God Further it is honorable not onely in regarde of the persons which haue vsed it but also to God and vs. To God for thereby we honor and glorifie him Psal 50 acknowledging that all might glorie felicitie health and saluation belongeth to him and that from him alone we must receiue it To vs for thereby we are familiar with the Lord if it be an honor for vs to be familiar with earthly Princes which are but dust and ashes O what an honour is it then to be familiar with the King of Kings and monarke of the world It is the cheefest honour wherevnto he can aduance vs when hee giueth vs the spirit of prayer If we desire the valor of Knighthoode by prayer we may stand in place where Gods hand hath made a breach and doe as much as all the chariots and horsemen in a kingdom If you esteeme it an honour to be in the seruice of the Prince giue your selfe to prayer it is one of the chiefest parts of Gods seruice Yea it is so excellent that the sacrifice of prayer is offered alone to him whom Salomon calleth excellent and glorious It is an honor to be a christian let vs therefore vse the christian exercise two things doe admonish vs our name and the example of Christ Christians we are called annointed also to be Priests and Prophets and that royall Priesthood in Christ Iesus As the Priests offered the sacrifices of bullocks and rammes so let vs offer the sacrifice of prayer which hath also beene Christs exercise Mercie hath prayed and shall not miserie charitie hath prayed and shall not iniquitie pray the Physition prostrated vpon the ground prayeth and shall not the sicke and the patient call vpon the Lord the innocent and he in whose mouth there is no fraude prayeth 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 suppleant to receiue mercie The pleasure of it may bee the third argument of commendation this exercise is pleasant and delectable To spend the time in the Countrey diuers vse pleasant and delectable exercise this is both acceptable to God pleasant to man to God for the sweete odours of our prayers ascend into heauen Apoc. 8. And as the sent of incense and Odoriferus things is pleasant to the nostrels 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 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
was sent Secondly the time when it began Thirdly the cōtinuance of it Fourthly his decreasing The cause of which was the sinne of that age which was growen vp as a mightie tree producing diuers sower and deadly fruites The first was the great securitie of the sonnes of God that is of those which made profession of the true Religion eating and drinking marrying and building Luke 17. 27. The second their disobedience and contemning of Noah the Preacher of righteousnesse and of the long suffering of God 1. Pet. 3. 20. The third their fornications and vngodly alliances with the infidels and with that damnable race of Cain without respect either of family or Religion The fourth their crueltie and oppression of their neighbours Gene. 6. 11. and 13. Lastly the corruption of their wayes Gen. 6. 12. and because their wickednesse was great vpon the earth 2. Sam. This is also the cause to applie the first to our selues which hath mooued the Lord to send this deluge of the Plague into the land because the selfe same sinnes did raigne among vs and as it was in the dayes of Noah so hath it beene in these last dayes of the sonne of man and therefore seeing a flood of iniquitie hath ouerwhelmed vs hath not this flood of the Plague iustly and suddenly ouertaken vs From the first let me leade you to the second the circumstance of the time when the flood began noted in the 7. Chap. of Gene. ver 11. In the second moneth the seuenteenth day of the moneth which was about the beginning of May or as others say in April when all things did most flourish and when it was lesse expected which suddennesse hath changed their ioy into sorow So likewise to applie the second to vs this deluge of the Plague began to encrease about the beginning of May as I haue noted when all things did flourish in the Countrey and in the Citie when we were merrie as the sonnes of the old world marrying feasting building and erecting our armes trivmphants when we lesse expected it which hath turned also our ioy into sorrow And as Noahs flood caused them to flie vpon high mountaines and trees that the waters should not reach vnto them So this deluge hath it not caused thousands to depart into the Countrey farre and neere to be preserued From the second I come to the third the continuance of the flood noted Gen. 7. 24. The waters couered and preuailed vpon the earth an hundreth and fiftie dayes which is about halfe a yeere and then in the end of an hundreth and fiftie dayes the waters abated Gene. 8. 3. which was in Nouember reckning from the beginning of them To applie the third our deluge hath not yet preuailed an hundreth and fiftie dayes and I hope through the mercie of God that it wil not so long encrease and bee in his full strength and force and yet O Lord by the great flood of our iniquitie we haue deserued a longer encreasing But haue mercie vpon vs O Lord according to the multitude of thy compassions Psal 51. 1. Let mee applie the fourth thing which is the decreasing of Noahs flood noted Gen. 8. 5 and they decreased vntil the tenth moneth which was the moneth of December this decreasing beginning from Nouember after the hundreth and fiftie dayes Our flood the Lord bee thanked hath begun reasonably to decrease in the moneth of September and the Lord graunt that these waters from henceforward may not bee going and comming but that they may altogether decrease vntill the tenth month And as the tops of the mountaines which were couered because of the flood were seene in the tenth moneth Gene. 8. 5. which was in December So the Lord graunt that the heads of the Citie the Merchants and principall Citizens which because of this deluge haue beene couered may be seene againe in the Citie the tenth moneth Further as on the first day of the first moneth Gene. 8. 13. the vpper part of the ground was wholly drie which was in March and part of Aprill So the Lord graunt that this deluge may in that moneth wholly bee dried vp and that there remaine not any reliques therof if it please him to remember vs in his mercie as hee did Noah Gene. 8. 1. Now that he may remember vs in his mercie let vs forsake the sinnes of the olde world let the flood of iniquitie which is broken through among vs decrease and wholly be dried vp Great hath beene and extraordinarie I doo confesse the invndation of the Plague this present yeere and therefore let our repentance bee great and extraordinarie It is reported of many of the Aegyptians by Sozom lib. 7. cap. 20. that being terrified by the strange invndation of Nilus higher then the wonted maner thereof was immediatly they condemned their ancient Idolatry and applied themselues to the worship of the liuing God So likewise seeing that this deluge of the Plague hath beene higher then the wonted maner as the weekly Bils doo shewe vnto vs let vs bee terrified and remooue our ancient iniquities let vs applie our selues to humble and feruent prayer a principall part of the worship of God And as the Arke in the flood rested vpon the high mountaines of Ararat Gene. 8. 4. So let vs in this flood rest vpon the Lord and vpon the holy mountaine of Heauen the power and mercie of our God are the mountaines whereupon the Arke may finde rest those are the holy hils whereon Sion hath her euerlasting foundation Hauing shewed to you the flood I come to the Arke The holy Ghost in the description of the Arke into which Noah entred Gene. 6. and 7. noteth these fiue things The Arke it selfe The persons entring The cause why The time when The end wherefore As for the Arke into which wee must enter it is not an Arke made of corruptible wood nor an Arke heere beneath sloating and tossing in the sea of this world but the true Arke of Noah and of the righteous the name of the Lord that strong tower wherevnto the righteous runneth by the feete of prayer Prou. 18. 10. an immortall eternall and incorruptible Arke I know no surer refuge from the tempest as Esai speaketh no safer harbour and receptacle wherin to repose your wearied soules The persons entring were Noah and his family Noah the righteous or the Preacher of righteousnesse as he is called 2. Pet. 2. 5. Noah and his little family the remnant of the earth as the sonne of Syrach termeth them Let vs with our families enter into the aforesaid Arke and although they consist more then of eightie and eight soules yea of infinite they cannot fill this Arke neither hinder one another as it happeneth in the bulwarkes and fortresses of mortall men but let vs be righteous Noahs for how can wee be else preserued If wee enter as an impious Cham perhaps we shall escape a temporall flood but not the deluge of Gods eternall wrath The cause
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
his appearing 1. Cor. 1. 7. So continue in the Lord Phi. 4. 1. And be not weary in well doing 2. Thes 3. 13. And I am perswaded of this same thing that hee that hath begun this good worke in you will performe it Phil. 1. 6. Follow the zeale of Abraham in his prayer for Sodome the longer hee talked with God the more he gained And as Abraham although he had begun to speake once twise thrice vnto the Lord yet he continued Behold I haue begun to speake vnto my Lord and am but dust ashes let not my Lord bee angrie and I will speake againe So although yee haue begun to speake vnto the Lord for London that the fire might be quenched yee that may speake with Abraham we are but dust and ashes yet speake againe pray continually Rom. 12. For the Lord will not bee angrie as hee was not angrie with Abrahams instant request but as he gaue him a patient eare and a gracious answere Ver. 32. so the same God will heare our prayers It pleaseth the eares of his Maiestie to be long intreated he that hath twise and tentimes together ingeminated the riches of his mercie Exod. 34. The Lord the Lord is mercifull gracious slow to anger aboundant in goodnesse and trueth reseruing mercy for thousands forgetting iniquitie and sinne what did he meane thereby but that twise and tentimes together we should crie for his mercie And as Abraham by his continuance and ingeminating prayer brought the Lord from fiftie to fortie fiue from fortie fiue to fortie from fortie to thirtie from thirtie to twentie and lastly from twentie to ten So continue and ingeminate your prayer endeuour by your continuance to diminish the number and to bring it from thirtie foure hundreth to thirtie from thirtie to two hundreth from twentie to ten from ten hundreth to ten persons and yet not then cease to speake vnto the Lords as Abraham did and what shall not your prayer obtaine I may speake vnto you that which Zedekias said to the Princes of his land The King can denie you nothing So the King of heauen will denie you nothing Zedekias spake it in a seruile and popular affection that hee bare to the Princes of his land but God speaketh it out of the aboundance and riches of his mercie And therefore O Lord let thy mercie triumph against iustice that both great and small the infant and dumbe beast may sing of thy louing kindnesse With this wish I will end beseeching brethren for our Lord Iesus Christs sake and for the loue of the spirit that ye would striue with vs by praiers to God Rom. 15. 13. Praying also for vs Col. 4. 3. Finally beloued fare yee well it is the Apostles farewell to the Corinthians bee of good comfort and of one minde The grace of our Lord Iesus Christ and the loue of God and the comming of the holy Ghost be with you all Amen Written at Springfield the 28. of September 1603. Your wel-wisher in the Lord Iames Godskal the yonger THE ARKE OF NOAH Collected out of the 18. Chapter of the Prouerbs verse 10. The name of the Lord is a strong tower the righteous runneth vnto it and is preserued Confirmed by the practise of King Dauid 1. Chron. Chap. 21. ver 17. and 26. And he called vpon the Lord and hee answered him by fire from heauen THe whole Colledge of the bodily Physitians and the prince of them that wise and learned Galen prescribe for the time of Plague that of all remedies to preuent the contagion the best is to flie and shunne the infected and corrupted ayre and to depart vnto a wholesome and purer ayre and that with these three rules Citò longè tradè 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 Physitians themselues I will not contradict the prescription of the Physitian nor disprooue the diligence of the sonnes of men if they vse departure lawfully therein not sinning Contra patriam charitatem vecationem against their Countrey their calling and Christian charitie But because by the corruption of our nature we suffer our selues as with maine sayle to be carried away from the Creator to the creature fixing all our senses more vpon the aeriall corruption then vpon the inward cause of the contagion the rottennesse of our bones which we carrie within our selues and are more carefull to depart into the Countrey then vnto the Lord as if by the swiftnesse of our feete we could out-runne him who rideth vpon the wings of the Cherubims which causeth that the Lord hath a Pursiphant which hee sendeth to arrest some in the pure ayre namely the Plague it selfe which hath arrested some in the Countrey as the experience of this yeere sheweth vnto vs all verifying the threatning of the Lord Deut. 28. 22. This is the reason why the whole Colledge of the spirituall Physition of our soules haue prescribed for the time of Plague a better flight and departure then that which is prescribed by Galen and the rest namely to the name of Iehouah by the feete of prayer mentioned and storied by that wise Salomon in the words prefixed And as it is prescribed so it hath beene 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 and the little Zoar whereunto our first care ought to bee 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 doth adorne a Christian but it is not sufficient to know that we must pray but also in what manner and therefore 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 into 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 runne vnto it and is 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 that flie to it and what househould stuffe they must carrie thither with them to be receiued noted in these words the rightious runneth vnto it As for the place let me obserue 〈◊〉 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 we haue a directioÌ„ that we might not erre fourthly that wee haue some right interest there or some acquaintance that we may be receiued So likewise these foure things are necessarie to be knowne of vs in our spirituall departure Touching the name of the place whereunto Dauid fled in the time of plague as it hath diuers names so in this place it is called the name of Iehouah Heere I pertermit the fiue seueral significations of the name of the Lord vsed in the book of God taking it in this place first for the Lord himself secondly for his attributes by which hee doth manifest himselfe Of which Moses Num 14. bringeth in a perfect catalogue the Lord hath deliuered this his name by proclamation Exo. 34. 5. 6. The Lord the Lord strong merciful gratious slow to anger aboundant in goodnes and truth c. God then the almightie eternall immortall inuisible Lord the iudge of the world Psal 94. 2. God merciful gratious the supreme phisition of our soules who healeth all our iniquities Psal 103. God to whom power belongeth and whose is saluation alone Psal 62. is the place it selfe whereunto Dauid and wee ought to flie from the contagion The name of a place if it be known famous and renowned hath often much force to perswade vs rather to goe vnto such a place then vnto such or such surely there was neuer name of place more worthy to goe vnto then the name of Iehouah O ye righteous soules that thirst by reason of the heate of the plague vpon your beddes flie vnto this place to the waters of comfort here are wels enough to be drawne at this is the name which God hath proclaimed to the world and whereby he would be knowne to men that if euer they come to him they may speake their mindes in the confidence and trust of this amiable name Esteeme it not strange beloued that the name of a place is attributed to the Lord for that he is a place of refuge three things are able to prooue First the witnes of God himselfe second the confession of the righteous third the word running here vsed by king Salomon As for the Lord he doth attribute vnto himselfe this name by the pen of the holy Ghost calling himselfe a secret place psal 91. 1. a throne of grace Hebr. 4. 16. a refuge psal 9. 9. a fortresse psal 18. 2. a strong towre and such lyke more Secondly this is the confession of the righteous Of Dauid the father in diuers places psal 18. 2. The Lord is my fortresse and my refuge and in the 32. 7. Thou art my secret place compasâ—est me about with ioyfull deliuerance and so Psal 94. 22. This is also the confession of the sonne in this place and of all the Saints of God vnto whose confessions I referre you as they are set downe by the holy Ghost in the booke of God Thirdly the word runneth implieth as much which giueth me entrance to the second point opening vnto vs the feete which we neede to goe vnto this place the which if ye are desirous to know they are two in number Faith and Praier Faith the first for if by faith we stand 2. Cor. 1. 24. by faith we may also goe to the lord who is faithful Now how could we go vnto him by the feete of prayer if we did not beleeue in him Rom 10. 14. The second is prayer a spirituall legge to beare vs thither noted by Salomon making mention of running by Ionas speaking of comming Iohn 2. ver 7. And my prayer come vnto thee in thine holy temple By the Apostle wheÌ„ he speaketh of going let vs therfore goe vnto the throne of grace Heb. 4. 16. Lastly by the holy Ghost vsing this word Climbing Apoc. 8. 4. Both the name of the place which is appointed for vs to goe vnto and the spirituall legs which the Lord hath giuen vs to carrie vs thither doe preach vnto the sonnes of men the admirable goodnes and mercie of the Lord toward them In this world wee are as pilgrims Psal 119. hauing here no continuing Citie Heb 13. 14 and while we are at home in the body we are absent from the Lord 2. Cor. 5. 6. In which pilgrimage Many are the troubles of the righteous Psal 34. O the great goodnesse of the Lord then that hee hath giuen vs feete to come vnto him and made himselfe a place of refuge for vs in all our troubles which goodnesse is comfortable vnto the faithfull for as it is a comfort vnto the pilgrim shepheard or souldier to haue in the heate of the day a place of refuge to refresh their wearied members So likewise what a comfort is it for you O afflicted soules in the heate of your afflictions to haue the name of Iehouah for a sacred Sanctuarie the Lord is not like vnto the princes of the earth who desire not to be molested with the requests of their distressed subiects It is a ioy to the wearied student that he may sometime come home to his fathers house and recreate himselfe Into this world the Lord hath sent vs as in an Vniuersitie which although it is farre off from our fathers house yet the Lord hath giuen vs spirituall feete by which in a moment we can ascend vnto our fathers house and recreate there our wearied spirits This world is a waste desart if wee neede any thing here are the legges by which speedily wee may runne to this place and prouide our selues If the Lord hath cast vs downe vpon our beds and that wee can not vse the feete of our bodies behold hee hath giuen vs other feete to vse in steade of these King Ezekias visited with the plague could not vse the feete of the flesh but with the feete of the spirit went vnto this place knowen vnto him by the name of Iehouah Ionas is locked vp in a prison in the belly of the Whale the Lords prison and can not stirre himselfe and yet by the vertue of these feete out of the depth he ascendeth to the holy temple of Iehouah Now that these feete may be able to beare vs thither and that they may not faile vs in our voyage they must put on the hose of faith and as the Apostle speaketh our feete must be shod with the preparation of the Gospell of peace And as the feete to that Image of Daniel were part of yron part of clay which the Prophet expoundeth partly strong partly weake or broken So the feete of our prayers are according to the hosen wherewith they are couered if they put on feare and distrustfulnesse they will bee shiuering and sinking downeward of clay weake and impotent if they put on faith and confidence in the mercies of God they will be feete of yron strong stable and
Elders departed not Ergo let not Magistrate forsake his Citie nor the Minister his flocke Hauing pluckt out the weedes and the thistles let vs as the good husbandman sow the good seede As this then prooueth not the vnlawfulnesse of departure so on the other side it doth commend vnto vs king Dauids praying and his spiritual departure teaching vs that in the time of plague our first and principall care ought to bee as well before our departure as in our departure if wee are so minded for I vrge no necessitie of it to flie and runne by the feete of faith and prayer to the name of the Lord which being forgotten omitted or negligently practised maketh our departure vnlawfull Imitate the King then O yee righteous soules in this tempest of the plague let your soules take the wings of a Doue the motion and agility of the spirit of God and let them flie by the strength of their prayers to the bosome of Gods mercies where they shall bee at rest Dauid in this his going to the name of the Lord hath showen and manifested foure things His Conscience Humilitie Memorie Wisedome His Conscience that it was good his Humilitie great his Memorie holy his Wisedome right Touching the first the spirit of prayer is a signe of a good Conscience for as Tertullian speaketh Lib. de cast Oratio de conscientia procedit si conscientia erubescat erubescet oratio Prayer doeth proceede from the Conscience if the Conscience blush prayer will also bee ashamed O it is an excellent thing that we can giue our selues to this holy exercise let one haue riches honour pleasures let him bee adored as a little god if hee haue not the spirit of prayer to push him forward with Dauid in the midst of his felicitie hee is most miserable Secondly his miserie and humilitie for a King is become a begger and at the gate of the King of heauen he vseth speeches of submission I beseech thee O Lord Loe here O proud sonne of Adam of thy selfe thou hast nothing but like a poore suppliant begger thou are constrained to goe before the gate of that right God aswel the king that sitteth vpon his throne as poore Laxarus that siteth before the doore of the rich man Thirdly his memory the subiect wherof was the Lord O holy remembrance Although he had as it were forgotten him by his sinne in his prosperitie yet he remembreth him by his praier in his affliction O the excellencie of praier it is a remembring of our best friend whose remembrance is comfortable to our distressed soules The subiect of our memories haue beene along time commodities pleasures riches honor triumphs and therfore ô England behold another subiect to exercise the art of thy memorie If then we haue forgotten him in our prosperitie by our sinne let vs now remember him by our feruent praier in our affliction Many haue practised the art of memorie according to the memoratiue Art and preceptes of memorie which appoint places and their furniture for the helpe of such as are vnexperienced but let vs practise the art of this holy memorie let God be the subiect and in this our affliction let these be our helpes First let vs remember in our praier the commandement of God Psal 50. Secondly the name of him whom we call vpon that it is Iehouoh Lord our God a God not in shew but in substance and performance a strong God a towre of defence they that knowe this name wil trust in him Psal 9. 10. Thirdly what he is by nature how sweete and amiable how rich in mercie Ephe. 2. Fourthly what he is by promise how faithfull and true 2. Tim. 1. 3. Lastly what he is by couenant made vnto Abrahams seede not in the blood of bulles but in the blood of the seede of Abraham Further Dauid hath shewen his wisdome and that in the choice of the place taking his marke aright and directing his petition to the true and proper periode Imitate the wisdome of king Dauid in his choice he that goeth to a place runneth aright and wisely i◠he be wise and not by crooked and erroneous waies Dauid sheweth vs the right way for to what place should we goe but to this when our sorrowes are multiplied shall we follow the waies of the wicked and say with them Malac. 3. It is in vaine that I haue serued him and what profit is it that I haue kept his Commandements Or shall wee runne vpon the way of impatience adding griefe to griefe liuing the life of Caine or dying the death of Iudas drowning our soules in a gulfe of desperation Shall wee spend the time in bannings execrations cursing the day and night the earth that beareth vs the ayre that inspireth vs Not so O Christian soules call vpon the name of the Lord with Dauid there was neuer name so worthie to be called vpon in heauen or earth so mightie for deliuerance so sure for protection so gainefull for successe so compendious to cut off vnnecessarie labours as the name of Iehouah Hauing vnderstood the Conscience Humilitie Memorie and Wisedome of Dauid let me open to you the reasons to mooue and perswade vs to goe to this place Fiue things mooue the sonnes of men in the time of plague to depart from contagious places vnto a purer ayre First the counsel of the Physitians Secondly the practise of others Thirdly the danger or perill which they are like to fall in Fourthly desire of health and life Fifthly the experience of successe Let the same bee motiues vnto vs in this infection to perswade vs to runne speedily vnto this Arke of Noah First it is prescribed by the whole Colledge of the spirituall Physitians by God the father Psal 50. 15. King Dauids Physitian by God the sonne who prescribing the remedies which men ought to vse in the last dayes in which the Trinitie of punishments famine warres and pestilence should raigne giueth this counsell Luk. 21. 36. Watch and pray continually by Prophets Apostles and wise men Iam. 5. 13. Eccle. 38. 9. and 17 23. Secondly the practise of the spirituall Physitians as they haue prescribed it so they haue also practised it and haue fled vnto this place to this Sanctuarie went the renowned Patriarkes the godly Princes the holy Prophets the blessed Apostles the Prince of glorie the sonne of the immortall God the constant Martyrs whose examples yee shall finde in the store-house of the Scriptures The example of the bodily Physitians of which some depart in the time of plague hath much force to make vs hasten our departure how much more ought the practise of the spirituall physitions spurre vs forward vpon our spirituall voyage Thirdly the danger which is threefold In nobis circa nos contra nos In vs round about vs against vs. In vs the plague of sinne round about vs the fire of the present plague against vs Sathan who seeketh to make vs curse the Lord and the fire of Gods
wrath and anger To auoide this threefold danger runne to the Arke and to this blessed Zoar. The fourth motiue is the desire of life and health we neede at this time a double health the health of the soule and body let vs therefore goe boldly vnto the throne of grace that wee may receiue mercie and finde grace to helpe in time of neede Heb. 4. 16. Why went that woman which was diseased with an issue of blood twelue yeares vnto Christ but that shee might receiue her health Vers 12. The sicknesse of the plague is an issue of blood which being once opened will euer runne and keepe a course if it bee not stanched by the power and mercie of God which mercie is onely obtained by going vnto his sacred name to obtaine this double health Dauid went vnto this place 1. Chron. 21. that the plague of his soule might be healed and the bodily plague bee remooued If we are as it were dead for sorrow prayer will reuiue vs for it is Vita animae the life of the soule and as Chrysostome termeth it Est anima ipsius animae It is the soule of the soule If we goe into the Countrey which cannot saue vs how much more ought we to flie to this name which hath the power to doe it this his power being acompanied with mercie and kindnesse for thou O Lord art good and gracious and of great compassion Psal 86. Fiftly experience of good successe is the last motiue they which haue fled to this place haue not beene stopped by the way but haue had good speede Goe vnto King Eezekias Iob Dauid and the rest and they will preach vnto you by experience the experience of this successe This successe is grounded vpon three things as vpon three firme pillars the power the will and promise the goodnesse and mercie of God His power I haue heard it that power belongeth vnto God Psal 62 11. There was neuer affliction or sore so great but the hand of that Physitian hath beene able to master it the least finger of his right hand being of more puissance then the whole arme of flesh His will and promise Psal 91. 1. Ioel 2. 32. Iam. 5. 15. Eccle. 31. 9. Matth. 77. Ioh. 14. 13. The King of heauen is not like vnto the Princes of the earth or vnto that Philip of Macedon who answered vnto the widow comming in his Court to him to be heard I am not at leisure vnto which also shee answered iustly then bee not a King any longer for seeing that he hath promised it he is also willing his promise being signed with the finger of the holy Ghost and sealed with the blood of his beloued and annoynted Neither is he like vnto him Matth. 7. who answered trouble mee not my doores are shut the gate of heauen is alwayes open for vs. God reuoketh not his promise as King Salomon 1. Reg. 2. 20. 21. 23. Aske my mother for I will not say thee nay and yet behold how this time is changed Adoniah hath spoken this word against his owne life of the Lords promise wee neede not doubt but with Dauid boldly we may speake Psal 86. 7. In the day of my trouble I will call vpon thee for thou wilt heare me Thirdly His goodnesse mercie and liberalitie which is so great that he giueth meate to the yong rauens which call vpon him Psal 147. 9. Doubt not then but that hee will heare the supplications of men whom he hath made a little lower then the Angels to crowne them with glorie aboue other creatures Psal 8. 5 6. Let therefore saith Augustine thy prayer ascend and Gods mercie will descend shall wee distrust his goodnesse who is rich to all that call vpon him Rom. 10. 12. Or shall we suspect his bountifulnesse which powreth out plentifully his blessings vpon all flesh Rom. 8. 32. And although wee haue offended him yet our offences will not stop his mercies Men when they haue done any good turne to any if they bee neuer so little offended they cast men in the teeth with the benefits they haue done them and vpbraide them with the good turnes they haue shewed wherefore men are loath to make request to such for any thing If wee goe vnto the Lord we shal not meete with one that is of such a disposition and nature he as the Apostle speaketh reproacheth no man nor keepeth his anger for euer Psal 103 9. The willingnesse mercie and goodnesse of the Prince to haue vs maketh vs also willing to goe to him who more willing then he that is our Father our Sauiour then he that hath suffered for vs scoffings spittings bands stripes and death it selfe Neuer lap of the mother hath beene so open to her babes as the bowels of Gods compassions are open to the righteous Harken to this yee faint spirits be strengthened yee weake hands and feeble knees receiue this comfort that he hath deliuered he doth deliuer hee yet will and can deliuer I ende this point with the 13. 14 and 15. verses of the 10. Chapter of the Epistle to the Romanes wherein behold a singular and compendious gradation As they that would come to King Salomon sitting vpon his throne were faine to runne vp sixe staires for his throne was mounted vnto by sixe staires so the perfection and consummation of man going to the throne of the true Salomon Iesus Christ ascendeth and ariseth by sixe degrees the highest and the happiest staires being inuocating and sauing prayer and deliuerance These are then the fiue reasons by which wise Christians ought to bee guided I imitate King Dauid onely resorting to the wings of the Lords fauour And herein we should be wise if we leuell our hearts and affections at the very right center and marke of prayer which is the name of Iehouah alone and the period or scope in whom our requests must end But alas there are fiue sortes of men which make choice of other places reiecting the wisedome of Dauid the counsell of the spirituall Physitions and the practise of the Saints of God going a crooked a circular and endlesse way not towards the marke nor with a right foote as the Apostle speaketh Gal. 2. The first kind flie first to the helpe of mortall man and with Asa make speede to the bodily Physitian to the confections of Arte or to the purer ayre not once mindfull of this place but when all helpes faile them and that the Lord sendeth his Sergiant and heauenly Pursiphant to arrest them then they returne to runne to this place What name shall wee giue you O yee of little faith but the name of weake Christians Put not your trust in the sonne of man for there is no helpe in him Psal 146. There is a second sort which runne onely to the ordinarie creatures deriding the name of Iehouah yea denying that there euer hath beene or is yet at this present such a place to be found wherevnto the righteous is preserued
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
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