HEre have we a double Question propounded, with a double Answer; a Direction both for prosperity and adversity; for the mourning weede, and the wedding Garment; Pray and Sing. First, Is any one afflicted? let him pray; here is a restorative against sadnesse. Secondly, Is any merry, because of Peace within his walls, or plenteousnesse within his Palaces, or because his corne and his oyle is increased? let him sing; here is a preservative to continue these Blessings.

The first Proposition it is of affliction, a theame most suitable with these sad and discon­tented times, and therefore I meane to make it the onely subject of my ensuing discourse.

We finde the Proposition to be indefinite, no person appointed, no time defined, no place en­joyned, but it concernes all men, at all times, and in all places, whosoever, howsoever, when­soever, and wheresoever afflicted he must pray.

First, whosoever, the poore as well as the rich, and the rich as well as the poore, for whilst we are in this world, we are all subject to sundrie im­perfections, griefes of body, defects of minde, our bodies being the Anvils of paine and disea­ses, and our mindes the hives of unnumbred cares; yea, what dangers at any time are immi­nent, and what evils at this present hang over our heads, God himselfe doth know and not we. We see by daily experience, that those calami­ties may be neerest at hand, readiest to breake in suddainly 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 evill; and joy and sorrow in this life are so woven one within the other, that (saith Plato) to looke for one without the other, were to aime at things impossible; for as impossible is it in this life to have an estate without all trouble, as to have a faire day without some clouds: So that this present life of ours, it is nothing else, but the beginning and end of a Tragedie, a pur­suit of many miseries, inchained one within an­other. [Page 3]One cries out My belly my belly, with the Prophet; another My sonne my sonne, with David; another My father my father, with Elisha; Every childe of God hath some complaint or o­ther to make his cheekes wet, and his heart heavie. Esay had serram, Christ himselfe 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 drinke of those bitter waters of Marah, before they can drinke of that ever-living well, of which whosoever drinkes shall never thirst more. For as gold (that most valued and restorative metall) 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 cleane from the filth of sinne: And thus we see how our pilgrimage here on earth, is like Israels journey through the wildernesse, sometimes fiery serpents, sometimes want of water, sometime enemies doe oppresse 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 neede to stand upon our guard to watch and pray lest we fall into temptation. Let us not then neglect this happie means of our deliverance, both from pre­sent and approaching evills, but let us with all [Page 4]fervencie and humility, poure out our Prayers and Supplications unto God, to desire him to divert those heavie judgements, which at this present seeme 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 happie conjunction, live in peace and unity within it selfe. 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 soule or body, either with sicknesse 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 evill thou detestest? Pray against it; whether it be malum poenae, or malum culpae: Doth any evill of sinne trouble thee? Call to God: Doth any evill of punishment vexe thee; either corporall or spiritu­all? He can helpe 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 mans case is most dangerous, then stands God most readie to sup­port [Page 5]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 complaine that our affliction is greater then wee can sustaine, for every one shall have a burden according as he can beare, Venison for sick Isaac, Gen. 27. Milke for young babes, 1 Cor. 3. Herbs for the weake, Rom. 14. And strong meate for men of age; the bruised reede God will not breake, and the smoaking flax he will not quench. The righteous must expect a greater tryall then another, because God hath given him a greater measure of faith then other. For as a workeman 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 crackt, and able to support no weight, he paints them over, and placeth them onely for ornament and shew: So the Founder of this faire fabrique, when he findes a soule able to un­dergoe and undertake things of weight, he layes as heavie a burden upon it, as it is able to stand under, but as for softer spirits, he lets them lye idle, as not being able to support any thing for him, nor yet of strength sufficient to doe him any acceptable service. Admit I could say, that I knew nothing at all in my conscience whereby I should deserve any affliction, calumnie, or dis­grace to fall upon me, shall I therefore presently murmur and repine, and call Gods Justice into question? surely no, I will rather lay my hand [Page 6]upon my mouth, and attend with patience the farther manifestation of his good will and plea­sure. It may be these troubles that are falne upon us are sent of God, for the exercise of our humi­lity: This I am sure, that all things worke together for the best to them that feare God: For as it is in fa­ces, if you examine them part by part, you may perhaps not finde one good face amongst them all, but exceptions may be taken either at the breadth, or narrownesse of the forehead, or else at the colour, or dimnesse of the eye, or else at the sharpnesse of the chin, or the length of the nose, or thinnesse of the lip; But take all these parts together, and they may doe very well, and helpe to make up a seemely 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 finde just matter of com­plaint, and thinke that there may be disorder and injustice in the things of God; but if we take them all together, we shal 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 onely for their good, and their amendment, and therefore to murmure or repine against God, or to expostulate and aske the question, why God doth afflict one man more severely then another; thou maist with as much reason move the question, why God loves one man better then another: Tell me why the Phy­sitian prescribes thee a greater proportion of [Page 7]Rubarbe then another, because he doth experi­mentally finde that such a one will be moved more with one dram, then thou canst be with three. Some man is sooner moved of God by the losse of his crop of corne, then another by the burning of his house, by the losse of his wife and children. For though the consciences of some be such, as oile and butter may supple them, yet the most part are so over-grown with hardnesse, 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 soone as wee are afflicted, and so long as we are afflicted.

First, so oft as we are afflicted, for Gods wayes are not like wans wayes: If a beggar come once or twice to our doores, we may perhaps be so cha­ritable, as to relieve him and give him almes; but if he hant our house, we withdraw our bounty, and give no longer: But God is alwayes ready to bestow his blessings, (saith Saint Augustine) but that the perversenesse of man doth hinder. O Jerusalem, Jerusalem, doe thou beare wit­nesse, how often would Christ have gathered toge­ther thy children, as a hen gathereth her chickens under her wings, but thou wouldest not? For as a father pitties his onely sonne (saith David) so God shews compassion on those that love and call upon him. Yea, Gods love is so great, that nothing can be [Page 8]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 then it: To the love of a mother? Here is a greater degree then the former; but yet this is not so certaine and infallible as Gods love. Can a mother forget her childe, and not have compassi­on on the sonne of her wombe? as some may be, yea some we know have beene so unnaturall, yet will not I forget thee, saith God to his disconsolate and afflicted Sion. And therefore untill you finde whom ye may compare with God, you shall ne­ver finde any love to be compared with his love; for as it is in it selfe without beginning, so it is towards all others without ending; and though his mercie be above all his workes, yet it doth pro­strate it selfe to the least of his workes: yea, so great is the love of God to mankinde, that I re­member some of the Schoolemen make it one of their curious questions, Whether the love of God to the world, or his love to his onely Son bee greatest. I finde 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 helpe; and he is Pater potestatis, and can helpe us. Faint not then under any temptation or trouble, but howsoever afflicted either in soule or body, either with sick­nesse or poverty, or any other calamitie whatso­ever, [Page 9]if thou pourest out thy Prayers and suppli­cations unto God, it is his owne promise that hee will heare thee; for as the oile did not cease untill they wanted vessels to receive it, 2 Kings 4. so there is no end of Gods mercies towards us till we want faith to apprehend it. Say not then desperately with Cain, that thy sin is greater then can be forgiven, for no sinne is so great but God can, such is his power, and God will, such is his goodnesse, for­give the same. It is not simply thy sin committed, but thy impenitencie added unto thy sinne, that makes it irremissible in event. Hast thou beene an Idolater? so was Manasses: hast thou beene lewde of thy body? so was David; hast thou been overtaken with wine? so was Noah; hast thou de­nyed 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 pleade nothing else but mercie, and this mayst thou plead as well as they. Let us then possesse our souls not in patience only, but in com­fort, and so oft as we are afflicted let us pray.

Secondly, so soone as we are afflicted we must pray. Thou must not put off thy prayers and de­votions unto Almighty God, upon the accompt of many dayes, lest with that foolish rich man thy soule be fetcht away this night. Thy body is now strong and lively, trust it not too far. Memento, mare vertitur; the tide may soone turn a ship, (saith Seneca) may play upon the Sea with a faire gale, and yet be drownd the same day, for a day, an hower, a moneth is enough to overcome those [Page 10]things that seeme to have beene founded and rooted in Adamant. Let our soules bee dressed then, like the Lampe 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 Gods Word or Prayer, to be unhappy; for how can I answer such strange neglect, when God shall be so neere me as within me, about my paths, and about my bed, (saith David) if in a whole day I doe 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 heare our prayers too soone; for there are none of us but are wedded to some one beloved sin or other we are loth 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 chastitie; but yet as he writes of himself in his Confessions, he was afraid lest God should heare his prayer too soone, 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 loth to make an integrall separation of our selves from our sins, saying with Naaman the Syrian, God be mercifull unto me when I goe into the house of Rimmon. Thus Lot, though ar­med against the sin of Sodome, yet unarmed a­gainst another sin. Thus Herod, though in other [Page 11]matters he could heare 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 tels it is in Treason, Qui deli­berant, desciverunt, To admit any the modestest termes of parley with Gods enemies, is utterly to forsake him. Whilst it is called to day, then let us embrace salvation; for there is nothing more dangerous then delay: Nay custome of sinning will so endeare thee unto sin, that it will be death to part with it; like a soft and gentle poison, the venome whereof being insensibly pernitious, worketh death, and yet is never felt working. Put not off thy devotions then as Foelix did Paul, Goe thy wayes for this time, at a more convenient time I will send for thee; or as Cato did the lear­ning of the Greeke tongue, till seventy yeers old, but as in the corporall, so in the spirituall disease of our soules, let us use prevention, and so soone 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 finde not presently helpe, in thy first or second vexation or trouble, yet we must learne to strengthen our faith by that expe­rience we have had heretofore of Gods good­nesse towards us, by those things wee have knowne performed: let us learne to hope for those things that are promised. Doe I for my owne particular acknowledge to have received much, [Page 12]why, let that make me certaine to receive more. Habenti dabitur, to him that hath, more shall be gi­ven. When I doubt what I shall have, let mee 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 mercie, 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 Gods promise was to spare Sodome for fifty righteous mens sake, at last hee brought him from fifty unto ten: Moses must not be wearie 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 dayes onely, and then give over? No, but as we must pray so soone as we can, so we must pray as long as we can; The first will crosse the devils nimis cito, and the other his nimis sero; We must not then give over at the first encounter, but we must solicite God againe and again, and the sixt time. And so so long as we are afflicted we must pray.

Now followes 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 despaire, nor Jonas in the Whales belly, nor Daniel in the Lions den, but [Page 13]every where we must pray. The places Christ most frequented for Prayer, we reade they were these foure: In Templo, in Deserto, in Horto, in Crucem. From whence I will gather these espe­ciall Conclusions how to pray: First, in Templo, publiquely in the Church, in the midst of the congregation: For albeit the true worship of God be to God in it selfe acceptable, wheresoe­ver it be, who regardeth not so much in what place, as with what affection he is served; yet notwithstanding the majesty and holinesse of the place where God is worshipped, hath (in regard of us) great vertue, force and efficacie, in that it serveth as a sensible help to stir up devotion, and in this regard, no doubt, bettereth our best and holyest 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 holinesse, 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 burnt offerings and sacrifi­ces, and eate 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 spake of the place where he slept, God is in this place. And yet I would not have you think, that I doe confine God in a circle; God dwels not in Temples made with hands; Templum Domini will not serve the turne, unlesse Dominus Templi be there: For God as hee is [Page 14]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 Emperour, there Rome; so where but two are gathered together in his name, there he will make the third; for Gods eares 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 especiall place of service; and therefore Chrysostome and some other of the gravest Fathers did plainly teach, that the house of Prayer it was a Court beautified with the presence of celestiall powers: there we pray, we sound forth hymnes unto God, having the Angels themselves intermingled as our associates; and that with reference thereun­to, it is that the Apostle doth require so much decencie to be had in the Church of God, for the Angels 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 zeale, 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 rent 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 [Page 15]the swarme of evils issuing of private Conventi­cles, is an easie labour. I wish rather I could pre­scribe effectually a remedy, whereby a sore so dangerous might be cured: For certainly, if some speedie course bee not taken to suppresse this growing mischiefe, it may be feared, that in some short time, God will be turned out of Churches into barnes, and private houses, and from thence again, into the fields and Mountains, and under the hedges. This I am sure, that these unlawfull meetings, have occasioned such altercations, and disputings in points of Doctrine and Government, that I thinke there is not greater varietie of faces, then there is of fancies and opinions in points of Religion now amongst us; nay, I thinke there were never so many Sects and Schismes amongst the ancient Philosophhrs, as is to be found in this little Island of ours, amongst us Christians, every contentious and ignorant person, cloathing his fancie 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 meanes ap­peare unto the simple multitude no lesse variable, then contrary to it selfe, the faith of men will soone die by degrees, and all Religion held but in scorne 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 griefe, that our Founders should be like the carpenters of Noahs Arke, who building and preparing for o­thers, [Page 16]refuse to save themselves in it when they have done. But let them urge their claime, and make a religious, conscionable, and peaceable en­trance; For what is wanting in our Churches, that Christians would desire to have? Here have wee Christ and him crucified; would they feede on on Christ? Behold, here in his Supper, his very body and blood, as he ordained it. If they can be aquilae (saith Saint Chrysostome,) not graculi, Eagels to fly aloft, and not Jayes to seeke their foode on the ground. Here have we Baptisme by water, and the Word, the Scriptures most un­corruptly published, the Law, the Gospel, the same Pater noster they brag off. What should aile them then, but that they should joyne with us in one accord, and sing chearfully 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, publiquely 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 doore, pray unto thy Father which is in secret. Saint Augustine, I remember, expounds these words Allegorically: Enter into thy chamber, (saith hee) that is, into thine heart, and in­habit there, and become a fearfull witnesse to thy selfe, of thine owne secret evills, and shut the doore, that is, cleanse thine heart from all wicked and wandering cogitations, that may di­stract thy soule in her most retired meditations. [Page 17]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 joyned as members of that visible mysticall body which is the Church. As private men, then it is at our own choice, both for time, place, and forme, as the exigencie 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 himselfe, and carelesse of his owne salvation. But as we doe performe this duty as members of a publique body, it must be pub­lique, and this is thought by some so much wor­thier then the other, as a whole society exceeds the worth of any one person. For every Prayer, (as considered singly and solely by it selfe,) it is like a little stick of juniper, that sends forth a small perfume, but many of these together like a fagot, that sends forth whole pillars of smoake, and therefore must needes make a farre 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 Asse, that never brayeth but when it wanteth fodder; or like the ungratefull Israelites, to forget God, whilst thou sittest by the flesh-pots of Egypt; or like Jobs yong Hindes, that growing up, and wax­ing fat, goe forth, and never returne unto their dammes. For many there are, who never think on God, but when they finde themselves in great [Page 18]extremity and feare; like little children, (saith Chrysostome) who when they perceive any immi­nent danger, run presently under the wing of the mother: But thus never to seeke after God, but when the crib or the whip shall constraine, is a bruitish servility. And certainly, it is greatly de­rogatorie from that which is most predominant in man, if we have not sometimes a voluntary ac­cesse unto God, all other inferiour 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 wee have received, and never entertain a benefit at the hands of God without a thankfull acknow­ledgement of his liberality and goodnesse, by whose providence it is enjoyed.

Fourthly, we must pray in Cruce, that is, in the time of affliction and persecution: Many there are who can be content to pray, and are mindfull of God too, so long as they may stretch them­selves upon beds of Ivorie, and have all their hearts can wish; but if they be constrained to lie downe in the waves of sorrow, if affliction doe assault, why then they are readie presently to turne 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 turne it: he must not be like Heze­kiahs sunne to goe backward, nor like Josuahs sun to stand still, but like Davids sunne, who like a Bridegroome comes out of his chamber, and like a Gyant rejoyceth to runne his course; and [Page 19]though he walke through the valley of teares, yet no other resolution must possesse his minde then this, O my God thou art just, O my soule 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 beare them man-like and resolvedly, and not as those whi­ning souldiers doe, qui gementes sequuntur Impera­torem, but rather imbrace them as those Virgins in Eusebius did their martyrdomes, running there­unto tanquam ad nuptias, as if they were to meet their Bridegroome: For the godly are purged in­deede, 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 usuall intercourse of darknesse. Too much honey doth turne to gall, and too much joy, even spirituall, may make us wantons: Thou mayest a while be tossed up and down in this troublesome world, like Noahs 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 bat­tails were commonly fought in Africk or in Asia, but their place of triumph it was in Rome: so we must not looke to contend and receive a Crowne of victory both at once; our time of suffering is here in this world, our crowne of reward that comes hereafter: for when our soules immortall shall be once separated from our mortall bodies, and disposed of God, then comes beauty for [Page 20]ashes, oile of joy for mourning, garments of gladnesse for this spirit of heavinesse; so that the contemplation of this future happinesse, must in­terpose it selfe 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 speakes, but yet alwayes rejoy­cing, 2 Cor. 6. For there is a Spirit of comfort within us, alwayes helping our infirmities: If we be buffeted or beaten for the Gospel of Christ, then this Spirit tells us that it is an honour to suffer for the name of Jesus: If poverty oppresse us, then the Spirit teacheth us to be content with what we have. What if Benjamin have a double portion? some others, worldly riches more then 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 lesse honourable members of Christs bo­dy, the foot, and not the hand or the eye? it is suf­ficient for me that I am a fellow heire with the noblest members of the body, and perhaps God will recompence this present want of mine here­after with more abundant honour. If the death of some deare friend, the losse 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 wee 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 againe at their pleasure. Neither must it trouble [Page 21]us what instruments are used for the fetching home of these earthly commodities, whether fire or water, theeves or sicknesse, no more then if thy neighbour who hath lent thee a saw or a hatchet, or any other houshold thing, should appoint some foolish or dishonest servant to bring it home again, and to re-mand it.

Let us learne then in all dutifull obedience to submit our selves to Gods 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 madnesse of those that hate us. For this is Gods 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 owne will and pleasure; he either filleth his house with plenty of all good things, or else makes him a sallet of greene herbs, more sweet then all the sacrifices of the ungodly. Let us not then with the ungratefull 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 alwayes heare the sweet tune of pleasure and delight, as it were the melodie of Nebuchadnezzars instruments, perhaps thou wouldst presently fall downe and [Page 22]worship this Babylonish Idol. The Prophet Da­vid was even at the point of cleane forgetting himselfe, and so straying from his right minde, 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 neer to have swolne with that great abundance of heavenly revelations; for we are prone by nature to forget our selves, and therefore we had need of some buffetings of Sa­tan to make us reflect upon our owne weaknesse. 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 sate by the waters of Babylon, they could weep to remember thee, O Sion. For there is not any affliction, how short soever, but doth more truly informe a mans understanding in a day, then all the grave speeches, and subtilest disputations of the Philosophers in a yeare; Then we begin to remember that there is a God, and that we our selves are but men; Then we admire no man, and despise no man, seeing by the condition of our owne 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 houre to come: for it is not the heighth or eminencie of place or meanes 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 Kingdomes we see by wofull experience are as [Page 23]easily disturbed, as the State of pety 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 limb'd booke, 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, mortall men, incident to every dis­grace, griefe and infirmity as well as others; and thus we see afflictions are the onely soveraign meanes to bring us to a right sense and know­ledge of our selves; and therefore whatsoever our condition or estate be, let us learne 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 Act­ours 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 cheerful­nesse 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 comlinesse that I can; knowing that the change of fortune here on this great Theatre, is but like the change of gar­ments on the lesse; for when upon the one and upon the other every one weares but his owne skinne, the Players are all alike. And thus we see how we must pray, in Cruce, in the time of affli­ction [Page 24]and persecution. And thus we finde 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 doe, as the Scribes and Pharisees we know did offend in their Fastings and Prayers, it will not be amisse, I think, to shew 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 unlawfull; nay in those things which are good and lawfull in themselves, we must put a difference; for all Gods gifts I may not unfitly reduce to these two heads, either spi­rituall, which God proposeth to us as the last end of our endeavours, or else temporall, which hee 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 diversly; for in praying for temporall things, we must ask upon condition; but in praying for spirituall things, we must aske without exception. Jacob may pray for food and rayment, Solomon for wisdome, 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 Agonie did expresse, 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 our selves, and our own inordinate appetites and desires, we fasten upon God those unseasonable offices which [Page 25]please him not, and think oft times we crave fish, when indeed it proves a serpent. And therefore as it comes to passe in weighty and massie bodies, that they have certaine trepidations and wave­rings before they fixe and settle; so in all our Pe­titions and desires for these temporall things, be­cause we may so easily erre, and be deceived, be­fore we fixe and settle our resolutions to beg this or that at the hands of God, we should have cer­taine trepidations and waverings, and revolve a­gaine and againe within our selves, 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 unlavvfull.

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 irkesome deformities and manifold confusi­ons, which are occasioned by these endlesse and senselesse effusions of indigested Prayers, so that the worthiest part of our Christian dutie towards God, is by this meanes oftentimes in most mise­rable manner, both disgraced and abused; for if speaking to an earthly Prince, we utter nothing rashly, but upon deliberate counsell and advice; how much more ought we to be careful, standing in Gods presence, in his Temple, the place where his honour dwelleth, and speaking in the hea­ring of God, men, and Angels? and therefore they [Page 26]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 chiefe corner stone, dawbe it up with nothing else but filthy untempered morter; never framing their Prayers by medita­tion beforehand, but contriving them all on the suddain, expecting in the very instant that God should miraculously (as to that widow of Sarepta) multiply their little oile for the discharge of so great a dutie. Hence it is that all set forme of Prayer, is almost brought cleane out of taste, be­cause we make God like unto our selves, and judge him by our owne bellies, imagining that God doth loathe to have the same supplications often reiterated, even as we doe loathe to be every day fed without alteration or change of dyet; but if it be so, why then did God himselfe leave unto his Priests the very speech wherewith they were to blesse the people? Num. 9. Or why did our Lord and Saviour Jesus Christ leave unto us a Prayer of his owne, whereby to frame all other Prayers with efficacie, yet without superfluity of words? For in very deede, if our best and most considerate desires, have some things in them to be pardoned, it must needes be held a most un­reasonable presumption to thinke that rash and unadvised Prayers, can be meritorious or worthy to be rewarded. And therefore to except against set order and forme of Prayer, doth savour of much pride, and but little charity; for how many poore souls are there in the world, who not being [Page 27]able upon every occasion to frame Prayers anew for themselves, by this meanes should be abrid­ged of all helps and comforts they might receive from others?

Secondly, our prayers they must not be timidae, we must despaire nothing at all of Gods bounty, knowing his ability still the same to perfect his power in weaknesse: For shall the hand of little David, (O thou most mighty) if a ravenous beare break into his fold, and steale away a sheep; or if a roaring Lion sallie out of his den, and rent a­way a lamb from him, be able to deliver them both from the mouth of the beare, and pawe of the Lyon, and shalt not thou be much more able to rescue the sheepe of thy fold, and the lambs of thy flock? surely yes, if David delivered his lambs from the pawe of the beare, thou delive­redst David from the mouth of the lion; if he lo­ved his flock by which he lived, why then thou must needes love thine for whom thou dyedst; sunt ter (que) quater (que) beati, they are thrice and foure times happie, 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 battail.

Lastly, our prayers they must not be frigidae, we must not pray coldly, but earnestly. If with Hezekiah we poure out our prayers unto God in the bitternesse of our hearts, then we shall be heard: but if we doe nothing but chatter like a swallow, and thinke to be heard through our vain [Page 28]babling we much deceive our selves: For God regards not so much verba dicentis, as corda oran­tis; and therefore there were two faults which our Lord and Saviour himselfe 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 vertuous their minds are, and not how copious their tongues in prayer; how well they thinke, and not how long they speake; 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 then 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 vertues in it, yet being put into a dead mans skull, loseth all: So Prayer, though of it selfe very effectuall, yet comming from a dead heart, it helpes as little as the gate, the cripple, that was called beautifull. Be mer­cifull unto me O God, saith devout Bernard, for there I commit most sinne, where I should least offend, in thy Temple, at thine Altar, even in thine owne presence. When we poure out our Prayers and Supplications unto thee, we make it onely a matter of forme and custome, we speake with our lips, but our hearts are farre from thee; and thus we make a mockery of God, desiring him to attend that which we our selves are not willing to attend; we turne that to poison, which might be our foode; we lay foolishly those eggs, [Page 29]out of which our wofull overthrow is afterwards hatcht. 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 weake endeavours, that they may be to his glory and your own comfort, which God of his infinite mercie and goodnesse 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.