A SERMON Lately Preached AT COURT, Before His MAJESTY, In Ordinary Attendance: BY WILLIAM PETERSON, D. D. And DEANE of EXETER. Chaplain to His Majesty.  
LONDON, Printed for Nath: Butter. 1642.   

A SERMON Preached before His MAJESTY.  JAMES Chap. 5. ver. 13. Is any amongst you afflicted? let him pray: Is any merry? let him sing Psalms. 
HEre have we a double Question propounded, with a double Answer; a Direction both for prosperity and adversity; for the mourning weed, and the wedding Garment; Pray and Sing. First, Is any one afflicted? let him pray; here is a restorative against sadness. Secondly, Is any merry, because of Peace within his walls, or plenteousness within his Palaces, or because his corn and his oil is increased? let him sing; here is a preservative to continue these Blessings.  
The first Proposition it is of affliction, a theme most suitable with these sad and discontented times, and therefore I mean to make it the only subject of my ensuing discourse.  
We find the Proposition to be indefinite, no person appointed, no time defined, no place enjoined, but it concerns all men, at all times, and in all places, whosoever, howsoever, whensoever, and wheresoever afflicted he must pray.  
First, whosoever, the poor as well as the rich, and the rich as well as the poor, for whilst we are in this world, we are all subject to sundry imperfections, griefs of body, defects of mind, our bodies being the Anvils of pain and diseases, and our minds the hives of unnumbered cares; yea, what dangers at any time are imminent, and what evils at this present hang over our heads, God himself doth know and not we. We see by daily experience, that those calamities may be nearest at hand, readiest to break in suddenly upon us, which we in regard of time and circumstance may imagine to be farthest off, for our whole life it is nothing else but a mixture of good and evil; and joy and sorrow in this life are so woven one within the other, that (saith Plato) to look for one without the other, were to aim at things impossible; for as impossible is it in this life to have an estate without all trouble, as to have a fair day without some clouds: So that this present life of ours, it is nothing else, but the beginning and end of a Tragedy, a pursuit of many miseries, inchained one within another. One cries out My belly my belly, with the Prophet; another My son my son, with David; another My father my father, with Elisha; Every child of God hath some complaint or other to make his cheeks wet, and his heart heavy. Esay had serram, Christ himself had crucem, John Baptist securim, and Stephen lapidem; haec est conditio veritatis. The Sodomites make Lot their Tabret, and the wicked make songs on David; Christ he doth not broach his best wine first for his Disciples, but tells them plainly, that they must first drink of those bitter waters of Marah, before they can drink of that everliving well, of which whosoever drinks shall never thirst more. For as gold (that most valued and restorative metal) passeth seven times the flame, before his purification be accomplished; so it is the will of that unconfined Spirit, that all those that he highly prizeth, should seventy seven times enter the hot furnace of affliction, that so they may be purified and made clean from the filth of sin: And thus we see how our pilgrimage here on earth, is like Israel's journey through the wilderness, sometimes fiery serpents, sometimes want of water, sometime enemies do oppress us. It is like the passage through the red Sea, we have the waters on the right hand, and the waters on the left hand, and therefore we had need to stand upon our guard to watch and pray lest we fall into temptation. Let us not then neglect this happy means of our deliverance, both from present and approaching evils, but let us with all fervency and humility, pour out our Prayers and Supplications unto God, to desire him to divert those heavy judgements, which at this present seem to threaten our danger in great proportion, and that he would be pleased to put a period to all those untimely differences and discordances now amongst us, that so this little Island of ours which stands divided from all the world, may by this happy conjunction, live in peace and unity within itself. And thus for the generality of the person, All of us are subject to divers inconveniencies, and therefore all must pray.  
Now follows the second circumstance, Howsoever afflicted we must pray: howsoever, either for manner or for measure. First, for manner, howsoever afflicted, either in soul or body, either with sickness or poverty, either for want of any good thing, or the repulse of any bad thing, here is thy remedy, pray, either for affliction happened, or that will happen: Is there any good that thou desirest? Call to God: Is there any evil thou detestest? Pray against it; whether it be malum poenae, or malum culpae: Doth any evil of sin trouble thee? Call to God: Doth any evil of punishment vex thee; either corporal or spiritual? He can help thee, either in turning it away before it come, or removing it already come, or else in lessening or extenuating it. Cum duplicantur lateres, tum venit Moses, when the Israelites burdens were greatest, then came Moses to help them; and when the righteous man's case is most dangerous, then stands God most ready to support him. And thus for the manner of our afflictions, Howsoever afflicted we must pray.  
Secondly, for the measure of our affliction; Howsoever likewise afflicted we must pray. We must not complain that our affliction is greater than we can sustain, for every one shall have a burden according as he can bear, Venison for sick Isaac, Gen. 27. Milk for young babes, 1 Cor. 3. Herbs for the weak, Rom. 14. And strong meat for men of age; the bruised reed God will not break, and the smoking flax he will not quench. The righteous must expect a greater trial than another, because God hath given him a greater measure of faith then other. For as a workman when he espies a strong piece of timber, he makes use of it, and puts it to be the underpropper of the house or palace he hath to build; but as for other pieces that are cracked, and able to support no weight, he paints them over, and placeth them only for ornament and show: So the Founder of this fair fabric, when he finds a soul able to undergo and undertake things of weight, he lays as heavy a burden upon it, as it is able to stand under, but as for softer spirits, he lets them lie idle, as not being able to support any thing for him, nor yet of strength sufficient to do him any acceptable service. Admit I could say, that I knew nothing at all in my conscience whereby I should deserve any affliction, calumny, or disgrace to fall upon me, shall I therefore presently murmur and repine, and call God's Justice into question? surely no, I will rather lay my hand upon my mouth, and attend with patience the farther manifestation of his good will and pleasure. It may be these troubles that are fall'n upon us are sent of God, for the exercise of our humility: This I am sure, that all things work together for the best to them that fear God: For as it is in faces, if you examine them part by part, you may perhaps not find one good face amongst them all, but exceptions may be taken either at the breadth, or narrowness of the forehead, or else at the colour, or dimness of the eye, or else at the sharpness of the chin, or the length of the nose, or thinness of the lip; But take all these parts together, and they may do very well, and help to make up a seemly and well-composed countenance: so in those things which are sent unto us of God, if we examine them severally, part by part, we may perhaps find just matter of complaint, and think that there may be disorder and injustice in the things of God; but if we take them all together, we shall find the composition admirable, and of excellent use and benefit unto us, and we shall see, that God neither effectually worketh nor permissively suffereth any thing to be done unto the righteous, but only for their good, and their amendment, and therefore to murmur or repine against God, or to expostulate and ask the question, why God doth afflict one man more severely than another; thou mayst with as much reason move the question, why God loves one man better than another: Tell me why the Physician prescribes thee a greater proportion of Rhubarb than another, because he doth experimentally find that such a one will be moved more with one dram, than thou canst be with three. Some man is sooner moved of God by the loss of his crop of corn, than another by the burning of his house, by the loss of his wife and children. For though the consciences of some be such, as oil and butter may supple them, yet the most part are so overgrown with hardness, as they require strong and potent corrasives to make an entrance into them. And thus for the manner and measure of our afflictions, howsoever afflicted we must pray.  
Now follows the third circumstance, Whensoever afflicted we must pray: whensoever, that is, so oft as we are afflicted, so soon as we are afflicted, and so long as we are afflicted.  
First, so oft as we are afflicted, for God's ways are not like wans ways: If a beggar come once or twice to our doors, we may perhaps be so charitable, as to relieve him and give him alms; but if he haunt our house, we withdraw our bounty, and give no longer: But God is always ready to bestow his blessings, (saith Saint Augustine) but that the perverseness of man doth hinder. O Jerusalem, Jerusalem, do thou bear witness, how often would Christ have gathered together thy children, as a hen gathereth her chickens under her wings, but thou wouldst not? For as a father pities his only son (saith David) so God shows compassion on those that love and call upon him. Yea, God's love is so great, that nothing can be compared with it; for what love shall I compare unto his love? the love of a woman? It is great indeed, but yet the love of Jonathan to David is greater than it: To the love of a mother? Here is a greater degree than the former; but yet this is not so certain and infallible as God's love. Can a mother forget her child, and not have compassion on the son of her womb? as some may be, yea some we know have been so unnatural, yet will not I forget thee, saith God to his disconsolate and afflicted Zion. And therefore until you find whom ye may compare with God, you shall never find any love to be compared with his love; for as it is in itself without beginning, so it is towards all others without ending; and though his mercy be above all his works, yet it doth prostrate itself to the least of his works: yea, so great is the love of God to mankind, that I remember some of the Schoolmen make it one of their curious questions, Whether the love of God to the world, or his love to his only Son be greatest. I find him in holy Scriptures sometimes compared to a Father, sometimes to a Mother, sometimes to a friend, sometimes to a husband, that so by these familiar speeches, we might aspire unto some sense and knowledge of his indulgent and compassionate nature. He is Pater amoris, (saith Saint Jerome) and will help; and he is Pater potestatis, and can help us. Faint not then under any temptation or trouble, but howsoever afflicted either in soul or body, either with sickness or poverty, or any other calamity whatsoever, if thou pourest out thy Prayers and supplications unto God, it is his own promise that he will hear thee; for as the oil did not cease until they wanted vessels to receive it, 2 Kings 4. so there is no end of God's mercies towards us till we want faith to apprehend it. Say not then desperately with Cain, that thy sin is greater than can be forgiven, for no sin is so great but God can, such is his power, and God will, such is his goodness, forgive the same. It is not simply thy sin committed, but thy impenitency added unto thy sin, that makes it irremissible in event. Hast thou been an Idolater? so was Manasses: hast thou been lewd of thy body? so was David; hast thou been overtaken with wine? so was Noah; hast thou denied thy Lord and Master? sodid Peter; hast thou persecuted him in his members? so did Paul: All these obtained pardon by prayer and humiliation; they could plead nothing else but mercy, and this mayst thou plead as well as they. Let us then possess our souls not in patience only, but in comfort, and so oft as we are afflicted let us pray.  
Secondly, so soon as we are afflicted we must pray. Thou must not put off thy prayers and devotions unto Almighty God, upon the account of many days, lest with that foolish rich man thy soul be fetched away this night. Thy body is now strong and lively, trust it not too far. Memento, mare vertitur; the tide may soon turn a ship, (saith Seneca) may play upon the Sea with a fair gale, and yet be drowned the same day, for a day, an hour, a month is enough to overcome those things that seem to have been founded and rooted in Adamant. Let our souls be dressed then, like the Lamp of the Tabernacle, at least twice a day, that is, every morning and every evening with prayer and humiliation, and let us account that day wherein we have neglected either God's Word or Prayer, to be unhappy; for how can I answer such strange neglect, when God shall be so near me as within me, about my paths, and about my bed, (saith David) if in a whole day I do not so much as once speak to him, or he to me? But the reason why oftentimes we defer our prayers, is, because we are afraid lest God should hear our prayers too soon; for there are none of us but are wedded to some one beloved sin or other we are loath to part with; we keep it close within us, as a child doth sugar (saith Solomon) under his tongue, and swallow it down by little and little. Thus Saint Augustine (before his conversion) prayed to God for chastity; but yet as he writes of himself in his Confessions, he was afraid lest God should hear his prayer too soon, desirous to have his lust yet a little better satisfied before it was quite extinguished. And this is the condition of us all; With the Samaritans we could be content to serve God, so as we might our Images too: We are loath to make an integral separation of ourselves from our sins, saying with Naaman the Syrian, God be merciful unto me when I go into the house of Rimmon. Thus Lot, though armed against the sin of Sodom, yet unarmed against another sin. Thus Herod, though in other matters he could hear John Baptist willingly; yet look thou speak not of Herodias: But thus to give close and secret entertainment to these forbidden guests, is a matter of dangerous consequence; for it is in sin, as Tacitus tells it is in Treason, Qui deliberant, desciverunt, To admit any the modestest terms of parley with God's enemies, is utterly to forsake him. Whilst it is called to day, then let us embrace salvation; for there is nothing more dangerous than delay: Nay custom of sinning will so endear thee unto sin, that it will be death to part with it; like a soft and gentle poison, the venom whereof being insensibly pernicious, worketh death, and yet is never felt working. Put not off thy devotions then as Foelix did Paul, Go thy ways for this time, at a more convenient time I will send for thee; or as Cato did the learning of the Greek tongue, till seventy years old, but as in the corporal, so in the spiritual disease of our souls, let us use prevention, and so soon as we are afflicted let us pray.  
Thirdly, so long as we are afflicted we must pray. We must resolve with holy Job, though the Lord should kill me, yet would I wait on his leisure. Admit thou find not presently help, in thy first or second vexation or trouble, yet we must learn to strengthen our faith by that experience we have had heretofore of God's goodness towards us, by those things we have known performed: let us learn to hope for those things that are promised. Do I for my own particular acknowledge to have received much, why, let that make me certain to receive more. Habenti dabitur, to him that hath, more shall be given. When I doubt what I shall have, let me search what I have had at the hands of God; Let me make this reckoning, that the benefits he hath bestowed, are bills obligatory, and sufficient sureties, that he will further his present mercy, and it is still a warrant of his future love, because Whom he loveth, he loveth unto the end. Abraham, we know, as he did multiply petition upon petition, so still he got more advantage at the hands of God. At first God's promise was to spare Sodom for fifty righteous men's sake, at last he brought him from fifty unto ten: Moses must not be weary in lifting up his hands, nor we in making our Prayers and supplications unto God. Naaman, we know, did wash seven times in Jordan before he was cleansed; and shall we think then with the men of Bethulia to wait but five days only, and then give over? No, but as we must pray so soon as we can, so we must pray as long as we can; The first will cross the devils nimis cito, and the other his nimis sero; We must not then give over at the first encounter, but we must solicit God again and again, and the sixth time. And so so long as we are afflicted we must pray.  
Now follows the last circumstance, Wheresoever afflicted we must pray. Peter must not deny his Master in the High Priests hall, nor the Eunuch forget him in the Chariot, nor Paul and Silas, though in place of despair, nor Ionas in the Whale's belly, nor Daniel in the Lion's den, but every where we must pray. The places Christ most frequented for Prayer, we read they were these four: In Templo, in Deserto, in Horto, in Crucem. From whence I will gather these especial Conclusions how to pray: First, in Templo, publicly in the Church, in the midst of the congregation: For albeit the true worship of God be to God in itself acceptable, wheresoever it be, who regardeth not so much in what place, as with what affection he is served; yet notwithstanding the majesty and holiness of the place where God is worshipped, hath (in regard of us) great virtue, force and efficacy, in that it serveth as a sensible help to stir up devotion, and in this regard, no doubt, bettereth our best and holiest actions thereby. And therefore although I exhort every where to worship God, yet me thinks there is no exhortation so fit as that of David, O worship the Lord in the beauty of holiness, Ps. 39 for every place is not so fit for Divine Service: Ye shall seek the place that the Lord shall choose, and thither shall ye bring your  offerings and sacrifices, and eat before the Lord, Deut. 12.5, 6. Moses built a Tabernacle for God, and Solomon built a Temple; God must have his Synagogue, his Temple, where he may be called on; and of that place it may be said, as Jacob spoke of the place where he slept, God is in this place. And yet I would not have you think, that I do confine God in a circle; God dwells not in Temples made with hands; Templum Domini will not serve the turn, unless Dominus Templi be there: For God as he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a respecter of persons; no more he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a respecter of places; but as it was said, where Helen is, there is Troy, and where the Emperor, there Rome; so where but two are gathered together in his name, there he will make the third; for God's ears are open in all places; Moses in the midst of the sea, Job on the dunghill, Jeremy in the mire, the three children in the fiery furnace calling to God, were heard, as Saint Basil noteth; And yet notwithstanding we must account his house of Prayer his especial place of service; and therefore chrysostom and some other of the gravest Fathers did plainly teach, that the house of Prayer it was a Court beautified with the presence of celestial powers: there we pray, we sound forth hymns unto God, having the Angels themselves intermingled as our associates; and that with reference thereunto, it is that the Apostle doth require so much decency to be had in the Church of God, for the Angel's sake, 1 Cor. 11. And therefore they which forsake the Temple of God, and betake themselves to private conventicles and meetings, truly they may have zeal, but not according to knowledge, whose experience hath not found what confusion of Order, and breach of that sacred bond of Peace, is caused by these private meetings; how they have rend the body of the Church into divers parts, and divided the people into divers sects; how they have taught the Sheep to despise their Pastors, and alienated the Pastors from the love of their flocks. To declaim against the swarm of evils issuing of private Conventicles, is an easy labour. I wish rather I could prescribe effectually a remedy, whereby a sore so dangerous might be cured: For certainly, if some speedy course be not taken to suppress this growing mischief, it may be feared, that in some short time, God will be turned out of Churches into barns, and private houses, and from thence again, into the fields and Mountains, and under the hedges. This I am sure, that these unlawful meetings, have occasioned such altercations, and dispute in points of Doctrine and Government, that I think there is not greater variety of faces, than there is of fancies and opinions in points of Religion now amongst us; nay, I think there were never so many Sects and Schisms amongst the ancient Philosophhrs, as is to be found in this little Island of ours, amongst us Christians, every contentious and ignorant person, clothing his fancy with the Spirit of God, and his imagination with the gift of Revelation; so as when the truth which is but one, shall by this means appear unto the simple multitude no less variable, then contrary to itself, the faith of men will soon die by degrees, and all Religion held but in scorn and contempt. But there are another sort of men, which refuse to communicate with us, and those are seduced Recusants; it is their idle boast, that their Religion hath built all our Churches: If it be so, the more is our grief, that our Founders should be like the carpenters of Noah's Ark, who building and preparing for others, refuse to save themselves in it when they have done. But let them urge their claim, and make a religious, conscionable, and peaceable entrance; For what is wanting in our Churches, that Christians would desire to have? Here have we Christ and him crucified; would they feed on on Christ? Behold, here in his Supper, his very body and blood, as he ordained it. If they can be aquilae (saith Saint chrysostom,) not graculi, Eagels to fly aloft, and not Jays to seek their food on the ground. Here have we Baptism by water, and the Word, the Scriptures most uncorruptly published, the Law, the Gospel, the same Pater noster they brag off. What should ail them then, but that they should join with us in one accord, and sing cheerfully that heavenly Hallelujah, Glory to God on high, peace on earth, good will towards men? And thus you see how we must pray, in Templo, publicly in the midst of the congregation.  
Secondly, we must pray likewise in Deserto, privately. When thou prayest, saith Christ, enter into thy chamber, and when thou hast shut the door, pray unto thy Father which is in secret. Saint Augustine, I remember, expounds these words Allegorically: Enter into thy chamber, (saith he) that is, into thine heart, and inhabit there, and become a fearful witness to thyself, of thine own secret evils, and shut the door, that is, cleanse thine heart from all wicked and wandering cogitations, that may distract thy soul in her most retired meditations. But these words may be taken as well literally; for this holy and religious duty and service towards God, concerneth us one way in that we are men, and another way as we are joined as members of that visible mystical body which is the Church. As private men, than it is at our own choice, both for time, place, and form, as the exigency of our occasions require in private; and he that doth not set apart some select time of the day for the performance of this duty, is infinitely wanting to himself, and careless of his own salvation. But as we do perform this duty as members of a public body, it must be public, and this is thought by some so much worthier than the other, as a whole society exceeds the worth of any one person. For every Prayer, (as considered singly and solely by itself,) it is like a little stick of juniper, that sends forth a small perfume, but many of these together like a faggot, that sends forth whole pillars of smoke, and therefore must needs make a fare sweeter smell in the nostrils of God.  
Thirdly, thou must pray in Horto, in the Garden; that is, in the midst of all thy pleasures and delights; and not to be like the wild Ass, that never brayeth but when it wanteth fodder; or like the ungrateful Israelites, to forget God, whilst thou sittest by the fleshpots of Egypt; or like Jobs young Hinds, that growing up, and waxing fat, go forth, and never return unto their dams. For many there are, who never think on God, but when they find themselves in great extremity and fear; like little children, (saith chrysostom) who when they perceive any imminent danger, run presently under the wing of the mother: But thus never to seek after God, but when the crib or the whip shall constrain, is a brutish servility. And certainly, it is greatly derogatory from that which is most predominant in man, if we have not sometimes a voluntary access unto God, all other inferior considerations whatsoever laid aside; and therefore as in our greatest necessity we must beg for supply of those things we want, so in our greatest abundance and plenty we must pray for a continuance of those we have received, and never entertain a benefit at the hands of God without a thankful acknowledgement of his liberality and goodness, by whose providence it is enjoyed.  
Fourthly, we must pray in Cruse, that is, in the time of affliction and persecution: Many there are who can be content to pray, and are mindful of God too, so long as they may stretch themselves upon beds of Ivory, and have all their hearts can wish; but if they be constrained to lie down in the waves of sorrow, if affliction do assault, why then they are ready presently to turn their backs, starting aside like a broken bow; but a true Christian (saith Saint Angustine) he must be like a stone that is square, that stands howsoever you turn it: he must not be like Hezekiahs' sun to go backward, nor like Josuahs' sun to stand still, but like David's sun, who like a Bridegroom comes out of his chamber, and like a Giant rejoiceth to run his course; and though he walk through the valley of tears, yet no other resolution must possess his mind then this, O my God thou art just, O my soul thou art happy. The heathen man could tell us, that afflictions they are tributa vivendi, the tributes of the living; and therefore we ought to bear them manlike and resolvedly, and not as those whining soldiers do, qui gementes sequuntur Imperatorem, but rather embrace them as those Virgins in Eusebius did their martyrdoms, running thereunto tanquam ad nuptias, as if they were to meet their Bridegroom: For the godly are purged indeed, but it is to be made the better: Is gold the worse because it is refined? or wheat because it is fanned? the light would not be so acceptable, were it not for that usual intercourse of darkness. Too much honey doth turn to gall, and too much joy, even spiritual, may make us wantoness: Thou mayest a while be tossed up and down in this troublesome world, like Noah's Ark, amongst the waters, but yet the Lord will at length remember Noah, and then all these waters shall be abated. The Romans we know did never fight and triumph both in one place, their battles were commonly fought in afric or in Asia, but their place of triumph it was in Rome: so we must not look to contend and receive a Crown of victory both at once; our time of suffering is here in this world, our crown of reward that comes hereafter: for when our souls immortal shall be once separated from our mortal bodies, and disposed of God, then comes beauty for ashes, oil of joy for mourning, garments of gladness for this spirit of heaviness; so that the contemplation of this future happiness, must interpose itself betwixt us and our afflictions: and certainly the troubles and afflictions of this present life, are evermore mingled and allayed with many delights and comforts. Here we are sorrowing, as Saint Paul speaks, but yet always rejoicing, 2 Cor. 6. For there is a Spirit of comfort within us, always helping our infirmities: If we be buffeted or beaten for the Gospel of Christ, than this Spirit tells us that it is an honour to suffer for the name of Jesus: If poverty oppress us, than the Spirit teacheth us to be content with what we have. What if Benjamin have a double portion? some others, worldly riches more than I? perhaps it is all the portion these men can hope for to inherit. What if I be made here on earth one of the less honourable members of Christ's body, the foot, and not the hand or the eye? it is sufficient for me that I am a fellow heir with the noblest members of the body, and perhaps God will recompense this present want of mine hereafter with more abundant honour. If the death of some dear friend, the loss of thine office or estate, or any such thing be thine affliction, why the Spirit is able to teach and instruct thee, that all things we enjoy in this present life, they are but lent us, and therefore we must account of them all but as things borrowed from some friend or neighbour, who may call for them back again at their pleasure. Neither must it trouble us what instruments are used for the fetching home of these earthly commodities, whether fire or water, thiefs or sickness, no more than if thy neighbour who hath lent thee a saw or a hatchet, or any other household thing, should appoint some foolish or dishonest servant to bring it home again, and to re-mand it.  
Let us learn then in all dutiful obedience to submit ourselves to God's good will and pleasure; For though our troubles be great and many, yet I have an assured confidence, that God will never suffer his strength and spirit utterly to forsake us, or give us altogether over to the rage and madness of those that hate us. For this is God's constant method of proceeding, he doth either protect and keep the righteous out of all calamities, or else if they fall upon him, he conducteth him safe through them, and permitteth them not to be miseries; He either gives him honours, and promotions, and wealth, or else more benefit by wanting of them, then if he had them all at his own will and pleasure; he either filleth his house with plenty of all good things, or else makes him a salad of green herbs, more sweet than all the sacrifices of the ungodly. Let us not then with the ungrateful Israelites, murmur against God for any affliction sent unto us, for God knows whereof thou art made, he sees how thy nature stands inclined. If thou shouldst always hear the sweet tune of pleasure and delight, as it were the melody of Nebuchadnezars instruments, perhaps thou wouldst presently fall down and worship this Babylonish Idol. The Prophet David was even at the point of clean forgetting himself, and so straying from his right mind, but that thy rod (saith he) hath been my supporter. And the holy Apostle Saint Paul, if he had not had the corrasive of sharp and bitter strokes, his heart would have gone near to have swollen with that great abundance of heavenly revelations; for we are prone by nature to forget ourselves, and therefore we had need of some buffet of Satan to make us reflect upon our own weakness. The children of Israel whilst they lived in prosperity at home, would neither hearken nor obey; but being in banishment, and under captivity, then whilst they sat by the waters of Babylon, they could weep to remember thee, O Zion. For there is not any affliction, how short soever, but doth more truly inform a man's understanding in a day, than all the grave speeches, and subtlest disputations of the Philosophers in a year; Then we begin to remember that there is a God, and that we ourselves are but men; Then we admire no man, and despise no man, seeing by the condition of our own frailty, that no man is so secured of his riches, his honours, his life, or his possessions, but that he may be deprived of these, or any of these, the very next day, or hour to come: for it is not the height or eminency of place or means that can exempt us from casualties or inconveniences. Tall men (we know) are as subject unto fevers, as men of lower stature; and great Empires and Kingdoms we see by woeful experience are as easily disturbed, as the State of petty Princes. For those who are advanced to the highest pitch of honour, I cannot better compare then to the first letter of a Patent, or limbed book, which we know hath great and large flourishes, yet still it is but a letter: So those kind of men, they may have large flourishes, high and swelling Titles, great Honours and preferments, yet still they are but men, mortal men, incident to every disgrace, grief and infirmity as well as others; and thus we see afflictions are the only sovereign means to bring us to a right sense and knowledge of ourselves; and therefore whatsoever our condition or estate be, let us learn therewith to be content; for this world is a kind of stage-play, where there must be Actors of all sorts; one man acts a King, another a Lord, a third a cripple, a fourth a beggar: Now one of these Actors am I, and therefore whatsoever part it shall please the great God of heaven and earth to assign me to represent, I must perform it with cheerfulness and alacrity; If my lot be to act a beggar, or a cripple, whilst another man acts a Prince or a Lord, why, the will of God be done, all my care shall be, to act my beggars or my cripples part, with the best grace and comeliness that I can; knowing that the change of fortune here on this great Theatre, is but like the change of garments on the less; for when upon the one and upon the other every one wears but his own skin, the Players are all alike. And thus we see how we must pray, in Cruse, in the time of affliction and persecution. And thus we find this last circumstance to be verified, that is, wheresoever afflicted we must pray.  
But because we may offend in doing those things which we ought to do, as the Scribes and Pharisees we know did offend in their Fast and Prayers, it will not be amiss, I think, to show what Prayers must be avoided. They must be neither temerariae, timidae, nor frigidae. First, temerariae, rash or unadvised prayers, either for matter or for manner. First, for matter; we must not pray for those things that are unlawful; nay in those things which are good and lawful in themselves, we must put a difference; for all God's gifts I may not unfitly reduce to these two heads, either spiritual, which God proposeth to us as the last end of our endeavours, or else temporal, which he sends unto us as means and helps, the better to strengthen us in our weak endeavours. Now then in suing for these, we must pray diversely; for in praying for temporal things, we must ask upon condition; but in praying for spiritual things, we must ask without exception. Jacob may pray for food and raiment, Solomon for wisdom, Job for his children; but yet as it is Jam. 4. If God will: So that the clause which our Saviour in the Prayer of his Agony did express, we in Petitions of like nature must ever imply, Pater, si possibile est, If it stand with thy good will and pleasure: For oftentimes when we reflect only upon ourselves, and our own inordinate appetites and desires, we fasten upon God those unseasonable offices which please him not, and think oft times we crave fish, when indeed it proves a serpent. And therefore as it comes to pass in weighty and massy bodies, that they have certain trepidations and waver before they fix and settle; so in all our Petitions and desires for these temporal things, because we may so easily err, and be deceived, before we fix and settle our resolutions to beg this or that at the hands of God, we should have certain trepidations and waver, and revolve again and again within ourselves, whether the things we ask for may be allowable in the sight of God. And thus we see for the matter of our prayers, it must not be rash or unadvised; we must not pray for those things that are unlawful.  
Secondly, for the manner of our Prayers, they must not be rash neither, but upon due and mature deliberation; it being a thing monstrous even in the course of nature, to have any thing conceived and borne both in one instant. Consider but the irksome deformities and manifold confusions, which are occasioned by these endless and senseless effusions of indigested Prayers, so that the worthiest part of our Christian duty towards God, is by this means oftentimes in most miserable manner, both disgraced and abused; for if speaking to an earthly Prince, we utter nothing rashly, but upon deliberate counsel and advice; how much more ought we to be careful, standing in God's presence, in his Temple, the place where his honour dwelleth, and speaking in the hearing of God, men, and Angels? and therefore they cannot be excused, that so far abuse the valuation of prayer, as if there were no difference betwixt praying and selling of Doves in the Temple, and instead of polishing the chief corner stone, daub it up with nothing else but filthy untempered mortar; never framing their Prayers by meditation beforehand, but contriving them all on the sudden, expecting in the very instant that God should miraculously (as to that widow of Sarepta) multiply their little oil for the discharge of so great a duty. Hence it is that all set form of Prayer, is almost brought clean out of taste, because we make God like unto ourselves, and judge him by our own bellies, imagining that God doth loathe to have the same supplications often reiterated, even as we do loathe to be every day fed without alteration or change of diet; but if it be so, why then did God himself leave unto his Priests the very speech wherewith they were to bless the people? Num. 9 Or why did our Lord and Saviour Jesus Christ leave unto us a Prayer of his own, whereby to frame all other Prayers with efficacy, yet without superfluity of words? For in very deed, if our best and most considerate desires, have some things in them to be pardoned, it must needs be held a most unreasonable presumption to think that rash and unadvised Prayers, can be meritorious or worthy to be rewarded. And therefore to except against set order and form of Prayer, doth savour of much pride, and but little charity; for how many poor souls are there in the world, who not being able upon every occasion to frame Prayers anew for themselves, by this means should be abridged of all helps and comforts they might receive from others?  
Secondly, our prayers they must not be timidae, we must despair nothing at all of God's bounty, knowing his ability still the same to perfect his power in weakness: For shall the hand of little David, (O thou most mighty) if a ravenous bear break into his fold, and steal away a sheep; or if a roaring Lion sally out of his den, and rend away a lamb from him, be able to deliver them both from the mouth of the bear, and paw of the Lion, and shalt not thou be much more able to rescue the sheep of thy fold, and the lambs of thy flock? surely yes, if David delivered his lambs from the paw of the bear, thou deliveredst David from the mouth of the lion; if he loved his flock by which he lived, why then thou must needs love thine for whom thou died'st; sunt terque quaterque beati, they are thrice and four times happy, who make God their shield with David, and the Lord their sure defence with Moses, for he is able to defend them from the strongest enemy, and to give them victory in the day of battle.  
Lastly, our prayers they must not be frigidae, we must not pray coldly, but earnestly. If with Hezekiah we pour out our prayers unto God in the bitterness of our hearts, than we shall be heard: but if we do nothing but chatter like a swallow, and think to be heard through our vain babbling we much deceive ourselves: For God regards not so much verba dicentis, as corda orantis; and therefore there were two faults which our Lord and Saviour himself especially reproved in prayer; the first when ostentation caused it to be open; and the other when superstition made it to be long: The things which God regards is, how virtuous their minds are, and not how copious their tongues in prayer; how well they think, and not how long they speak; for the words, be they never so few, may beget too many, when they benefit neither the speaker nor the hearer: but he that speaketh no more than edifieth, is undeservedly reprehended; it is not oratio that prevaileth with God; but oratio sancti: and therefore as Pliny makes mention of a certain precious stone, that hath many virtues in it, yet being put into a dead man's skull, loseth all: So Prayer, though of itself very effectual, yet coming from a dead heart, it helps as little as the gate, the cripple, that was called beautiful. Be merciful unto me O God, saith devout Bernard, for there I commit most sin, where I should least offend, in thy Temple, at thine Altar, even in thine own presence. When we pour out our Prayers and Supplications unto thee, we make it only a matter of form and custom, we speak with our lips, but our hearts are fare from thee; and thus we make a mockery of God, desiring him to attend that which we ourselves are not willing to attend; we turn that to poison, which might be our food; we lay foolishly those eggs, out of which our woeful overthrow is afterwards hatched. And thus we see what prayers must be avoided; they must be neither temerariae, timidae, nor frigidae. And thus have I gone through the particulars of this Text; there remaineth nothing besides, but that we put this duty of prayer into practice and execution, to desire of God a blessing upon these weak endeavours, that they may be to his glory and your own comfort, which God of his infinite mercy and goodness grant unto us, and that for Jesus Christ his sake, to whom with the Father and blessed Spirit, be all honour and glory now and for ever. Amen.  
FINIS.