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A SERMON of Prayer in time of Affliction. Psalm. 50.15. Call vpon mee in the day of trouble, I will deliuer thee, and thou shalt glorifie me.
A SERMON of Prayer in time of Affliction. Psalm. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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THe scope and end of our hope is, to be one day ioyned to our God, and to inioy his presence.
THe scope and end of our hope is, to be one day joined to our God, and to enjoy his presence.
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This life is a moment, wherof dependeth the eternity.
This life is a moment, whereof dependeth the eternity.
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But in waiting for this happy Day, God leaues vs not without communication, to entertaine vs in this expectation.
But in waiting for this happy Day, God leaves us not without communication, to entertain us in this expectation.
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This communication is done by two wayes; namely, by his Word, and by the inuocation of his Name:
This communication is done by two ways; namely, by his Word, and by the invocation of his Name:
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for by his Word hee speakes with vs, and by prayer wee speake with him.
for by his Word he speaks with us, and by prayer we speak with him.
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By his Word God saith to vs, Thou art my people: and by prayer we say to him, Thou art our God.
By his Word God Says to us, Thou art my people: and by prayer we say to him, Thou art our God.
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There is nothing sweeter then this Dialogue, nothing more to saluation then this communication. For without the Word of God, wee should bee without knowledge, plunged in deepe darknesse,
There is nothing Sweeten then this Dialogue, nothing more to salvation then this communication. For without the Word of God, we should be without knowledge, plunged in deep darkness,
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and without prayer, wee should bee without hope, and without comfort. How much an important part of the seruice of God prayer is, it appeares manifestly,
and without prayer, we should be without hope, and without Comfort. How much an important part of the service of God prayer is, it appears manifestly,
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for that the holy Scripture, vnder the word of Inuocation and Prayer, comprehends often the whole seruice of God, saying, Whosoeuer shall call on the name of the Lord, shall be saued.
for that the holy Scripture, under the word of Invocation and Prayer, comprehends often the Whole service of God, saying, Whosoever shall call on the name of the Lord, shall be saved.
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And our Lord Iesus Christ calls the Temple, the house of prayer: as if it had beene made onely for prayer.
And our Lord Iesus christ calls the Temple, the house of prayer: as if it had been made only for prayer.
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Wee must well thinke, that prayer is a well-beseeming, holy, and a well necessary action;
we must well think, that prayer is a well-beseeming, holy, and a well necessary actium;
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seeing that the Sonne of God hath been so frequent in it, passing ouer many nights in it,
seeing that the Son of God hath been so frequent in it, passing over many nights in it,
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and withdrawing himselfe into a Mountaine apart.
and withdrawing himself into a Mountain apart.
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If hee that had all fulnesse of goods, prayed to his Father with such feruor and assiduity;
If he that had all fullness of goods, prayed to his Father with such feruor and assiduity;
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should wee bee cold to presse God with prayers, wee that are poore, and haue nothing but by the grace of God in Iesus Christ?
should we be cold to press God with Prayers, we that Are poor, and have nothing but by the grace of God in Iesus christ?
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Wee must thinke that prayer is a great matter, and of importance, seeing that therewith euery faithfull man ought to finish his life,
we must think that prayer is a great matter, and of importance, seeing that therewith every faithful man ought to finish his life,
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and render his soule vnto God in calling vpon him, and saying, Into thy hand I commit my spirit, for thou hast redeemed me.
and render his soul unto God in calling upon him, and saying, Into thy hand I commit my Spirit, for thou hast redeemed me.
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Prayer is the hand, which wee stretch out vnto God, to receiue his benefits: it is the key wherwith we open his treasure.
Prayer is the hand, which we stretch out unto God, to receive his benefits: it is the key wherewith we open his treasure.
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It is it which vncouers our sores vnto God, which powres out our sighes, which speakes vnto God with an holy familiarity, which makes his rods to fall out of his hand,
It is it which uncovers our sores unto God, which Powers out our sighs, which speaks unto God with an holy familiarity, which makes his rods to fallen out of his hand,
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and diuerts his iudgements, and stirres vp his fatherly affections.
and diverts his Judgments, and stirs up his fatherly affections.
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Prayer is in families well gouerned, the ordinary sacrifice, and the Incense of the morning and euening,
Prayer is in families well governed, the ordinary sacrifice, and the Incense of the morning and evening,
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as it is said by the Psalmist, Let my prayer bee set forth before thee as Incense,
as it is said by the Psalmist, Let my prayer be Set forth before thee as Incense,
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and the lifting vp of my hands as the euening sacrifice. and the lifting up of my hands as the evening sacrifice.
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Prayer is a spirituall exercise, which the tyrants, how inuentiue and fraught with deuices soeuer their cruelty hath been, haue neuer had the power to hinder it;
Prayer is a spiritual exercise, which the Tyrants, how inventive and fraught with devices soever their cruelty hath been, have never had the power to hinder it;
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when they haue gagged the Martyrs, or haue cut their tongues out of their mouthes, their hearts spake vnto God,
when they have gagged the Martyrs, or have Cut their tongues out of their mouths, their hearts spoke unto God,
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and their comfort in the deepe dungeons was, to conuerse with God. For being chained vp and shackled with Iron, their faith was not fettered.
and their Comfort in the deep dungeons was, to converse with God. For being chained up and shackled with Iron, their faith was not fettered.
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Let a Towne, where the Church is gathered together, bee besieged with armies, and all the passages taken by the enemy;
Let a Town, where the Church is gathered together, be besieged with armies, and all the passages taken by the enemy;
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then diuers propositions are set on foot concerning the meanes of her defence, or of her deliuerance.
then diverse propositions Are Set on foot Concerning the means of her defence, or of her deliverance.
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Reason will propound these difficulties, and say, What meanes to escape, seeing we are inclosed on euery side by the enemy? What meanes to haue any helpe without, seeing that all the passages are taken? and whom could we send out to cause some succour to come,
Reason will propound these difficulties, and say, What means to escape, seeing we Are enclosed on every side by the enemy? What means to have any help without, seeing that all the passages Are taken? and whom could we send out to cause Some succour to come,
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and vndertake so dangerous a message? Thereupon Faith presents it selfe, and propoundeth an expedient:
and undertake so dangerous a message? Thereupon Faith presents it self, and propoundeth an expedient:
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I haue (quoth she) a messenger, which wee call Prayer, who passeth without let, whom the enemies know not, who goeth to the gates of heauen;
I have (quoth she) a Messenger, which we call Prayer, who passes without let, whom the enemies know not, who Goes to the gates of heaven;
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that way is not stopped, that Messenger is knowne in the Court of the King of heauen, it strikes boldly at the doore of his Closet, it prostrateth it selfe at his feet, it snatcheth the thunderbolts out of his hands, it obtaineth a quicke and speedy succour from his Maiesty.
that Way is not stopped, that Messenger is known in the Court of the King of heaven, it strikes boldly At the door of his Closet, it prostrateth it self At his feet, it snatches the thunderbolts out of his hands, it obtaineth a quick and speedy succour from his Majesty.
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And Iesus Christ is at the right hand of God his Father, who accompanyeth it with his intercession.
And Iesus christ is At the right hand of God his Father, who accompanieth it with his Intercession.
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If euer we haue had occasion (my brethren) to imploy this Messenger, it is in this so rough a time,
If ever we have had occasion (my brothers) to employ this Messenger, it is in this so rough a time,
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and in the oppression of the Church of God.
and in the oppression of the Church of God.
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It is that which hath mooued vs to expound this passage of the Psalme, where Dauid in few words,
It is that which hath moved us to expound this passage of the Psalm, where David in few words,
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but very significant, represents vnto vs the fruit & profit of prayer, saying, Call vpon mee in the day of trouble, I will deliuer thee, and thou shalt glorifie me.
but very significant, represents unto us the fruit & profit of prayer, saying, Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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Heere wee haue three poynts to consider. I. The Commandement of God, who will be called vpon.
Here we have three points to Consider. I. The Commandment of God, who will be called upon.
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II. His promise, that he will heare vs. III. And the fruit that comes thereby, is, that God will therein be glorified.
II His promise, that he will hear us III. And the fruit that comes thereby, is, that God will therein be glorified.
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I. Of the Commandement of calling vpon God.
I Of the Commandment of calling upon God.
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TOuching the Commandement to call vpon God, the Scripture is full of it, Pray without ceasing; Watch and pray, that ye enter not into tentation.
TOuching the Commandment to call upon God, the Scripture is full of it, Pray without ceasing; Watch and pray, that you enter not into tentation.
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As we admire the goodnesse of God, in that hee vouchsafeth to speake to vs by his Word;
As we admire the Goodness of God, in that he vouchsafeth to speak to us by his Word;
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so surely it is his great goodnesse, that he will haue vs speake to him,
so surely it is his great Goodness, that he will have us speak to him,
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and addresse our selues to him in our necessities, and that we after a sort hang on his eare by an importunity, that is acceptable to him;
and address our selves to him in our necessities, and that we After a sort hang on his ear by an importunity, that is acceptable to him;
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& is not contented to say, Call vpon me, but also he fashioneth our prayers, and prescribes to vs the tearmes and words.
& is not contented to say, Call upon me, but also he fashioneth our Prayers, and prescribes to us the terms and words.
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He that admits our prayers, is the selfesame that frames them, and that giueth his holy Spirit, who is the Spirit of supplications; for as Saint Paul saith, The Spirit helpeth our infirmities,
He that admits our Prayers, is the selfsame that frames them, and that gives his holy Spirit, who is the Spirit of supplications; for as Saint Paul Says, The Spirit Helpeth our infirmities,
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for wee know not what we should pray for as we ought, but the Spirit it selfe maketh intercessions for vs with gronings, which cannot be vttered. for we know not what we should pray for as we ought, but the Spirit it self makes intercessions for us with groanings, which cannot be uttered.
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This Commandement was needfull for vs. For we being malefactors and guilty, durst not present our selues before our Iudge,
This Commandment was needful for us For we being malefactors and guilty, durst not present our selves before our Judge,
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if he himselfe had not inuited vs with so much gentlenes. And being called of God, wee could not know what we should say to him,
if he himself had not invited us with so much gentleness. And being called of God, we could not know what we should say to him,
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if he had not afore-hand instructed vs;
if he had not aforehand instructed us;
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yea and after that he hath instructed vs touching that which we haue to say to him, wee could not bring that disposition,
yea and After that he hath instructed us touching that which we have to say to him, we could not bring that disposition,
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nor that reuerence, nor that needfull assurance, if himselfe did not touch our harts with his Spirit.
nor that Reverence, nor that needful assurance, if himself did not touch our hearts with his Spirit.
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II. Of his promise to heare vs.
II Of his promise to hear us
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IT is no maruell therfore, if prayer hath such efficacy with God, and if hee promiseth to heare vs, saying, Call vpon me in the day of trouble, I will deliuer thee, and thou shalt glorifie mee.
IT is no marvel Therefore, if prayer hath such efficacy with God, and if he promises to hear us, saying, Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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And, Aske, and it shall bee giuen you; Seeke, and ye shall finde. And, Whatsoeuer ye shall aske in my name, I will doe it.
And, Ask, and it shall be given you; Seek, and you shall find. And, Whatsoever you shall ask in my name, I will do it.
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And though we had not so many promises, notwithstanding this one commandement, Call vpon mee, includeth a promise.
And though we had not so many promises, notwithstanding this one Commandment, Call upon me, includeth a promise.
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For God calles vs not to him, to send vs empty away:
For God calls us not to him, to send us empty away:
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hee commands vs not to stretch out our hands to him, to put nothing in them.
he commands us not to stretch out our hands to him, to put nothing in them.
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Touching this efficacy of prayer, ye haue many memorable examples in the Word of God.
Touching this efficacy of prayer, you have many memorable Examples in the Word of God.
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The example of Moses, who often stood at the breach, to stay Gods indignation against his people.
The Exampl of Moses, who often stood At the breach, to stay God's Indignation against his people.
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Of Ioshua, at whose prayer the Sunne stood still.
Of Ioshua, At whose prayer the Sun stood still.
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Of Ionas, whose prayer from the bottome of the gulfe, and from out the belly of the Whale, mounted vp vnto heauen.
Of Ionas, whose prayer from the bottom of the gulf, and from out the belly of the Whale, mounted up unto heaven.
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Of Elias, of whom Saint Iames saith, that hee was a man subiect to the like passions as we are,
Of Elias, of whom Saint James Says, that he was a man Subject to the like passion as we Are,
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and he prayed earnestly that it might not raine, and it rained not on the earth by the space of three yeeres and sixe moneths.
and he prayed earnestly that it might not rain, and it reigned not on the earth by the Molle of three Years and sixe months.
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And hee prayed againe, and the heauen gaue raine. Of Daniel, whose prayer stopt the mouth of the Lions extraordinarily an hungry.And he prayed again, and the heaven gave rain. Of daniel, whose prayer stopped the Mouth of the Lions extraordinarily an hungry.
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The Ancient Christian History makes mention of a Legion of Christian souldiers, which was called the thundering Legion,
The Ancient Christian History makes mention of a Legion of Christian Soldiers, which was called the thundering Legion,
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because that by prayer it caused a showre of raine to fall vpon the armie of the Emperour Marcus Aurelius, that was athirst,
Because that by prayer it caused a shower of rain to fallen upon the army of the Emperor Marcus Aurelius, that was athirst,
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and caused thunder, lightening and tempests to fall on the army of the enemies.
and caused thunder, lightning and tempests to fallen on the army of the enemies.
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God himselfe declareth, that he feeles himselfe forced and compelled by the prayer of his children.
God himself Declareth, that he feels himself forced and compelled by the prayer of his children.
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So the Spouse saith to his Spouse, Turne away thine eyes from mee, for they haue ouercome mee.
So the Spouse Says to his Spouse, Turn away thine eyes from me, for they have overcome me.
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And God saith to Moses and Aaron, Get yee vp from among this Congregation, that I may consume them as in a moment.
And God Says to Moses and Aaron, Get ye up from among this Congregation, that I may consume them as in a moment.
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Therefore he forbids Samuel to pray any more for Saul: and Ieremiah to pray for the people,
Therefore he forbids Samuel to pray any more for Saul: and Jeremiah to pray for the people,
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because being resolued to punish them in his anger, he would not that the prayer of his seruants should be vnprofitable,
Because being resolved to Punish them in his anger, he would not that the prayer of his Servants should be unprofitable,
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and hee should haue beene sorry not to grant them their request. Yea, before the prayer bee ended, he declares, that hee heares effectually his children:
and he should have been sorry not to grant them their request. Yea, before the prayer be ended, he declares, that he hears effectually his children:
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for he speaketh thus, And it shall come to passe, that before they call, I will answere;
for he speaks thus, And it shall come to pass, that before they call, I will answer;
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and whiles they are yet speaking, I wil heare. and while they Are yet speaking, I will hear.
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And I dare boldly affirme, that there is no man that taketh pleasure in this holy exercise,
And I Dare boldly affirm, that there is no man that Takes pleasure in this holy exercise,
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and delights to speak to his God, but hath had experience of his helpe, and hath carried away some comfort.
and delights to speak to his God, but hath had experience of his help, and hath carried away Some Comfort.
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For if God heares the beasts that call vnto him for food, as the Psalmist saith;
For if God hears the beasts that call unto him for food, as the Psalmist Says;
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if hee giueth to the beast his food, and to the young Rauens which cry;
if he gives to the beast his food, and to the young Ravens which cry;
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what would he not heare those to whom he saith, Call vpon me, and that call vpon him in faith, grounded on his Commandement? If the vniust Iudge did right to the poore Widow,
what would he not hear those to whom he Says, Call upon me, and that call upon him in faith, grounded on his Commandment? If the unjust Judge did right to the poor Widow,
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& dispatched her, to deliuer himselfe from her importunity:
& dispatched her, to deliver himself from her importunity:
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How much more shal God auenge his owne Elect, which cry day and night vnto him?
How much more shall God avenge his own Elect, which cry day and night unto him?
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I but some one will say in himselfe, I feele not that, and I haue often prayed to God,
I but Some one will say in himself, I feel not that, and I have often prayed to God,
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since that hee hath heard me.
since that he hath herd me.
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How often haue wee asked of God the recouery of our childrens health, and notwithstanding they are dead? How often haue wee asked for victory in battels,
How often have we asked of God the recovery of our Children's health, and notwithstanding they Are dead? How often have we asked for victory in battles,
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and yet after that, wee haue been beaten? Saint Paul himselfe, hath hee not besought the Lord thrice, that the messenger of Satan, that thorne in his flesh might be taken away,
and yet After that, we have been beaten? Saint Paul himself, hath he not besought the Lord thrice, that the Messenger of Satan, that thorn in his Flesh might be taken away,
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but God granted him not his request?
but God granted him not his request?
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If I spake to persons that had but little, or not at all the feare of God, I would answere with the words of the Apostle Saint Iames, Ye aske, and receiue not,
If I spoke to Persons that had but little, or not At all the Fear of God, I would answer with the words of the Apostle Saint James, You ask, and receive not,
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because ye aske amisse, that yee may consume it vpon your lusts. Because you ask amiss, that ye may consume it upon your Lustiest.
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I would say also, that God not hearing you, heares you the more, because yee aske hurtfull things,
I would say also, that God not hearing you, hears you the more, Because ye ask hurtful things,
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and which God knowes yee would abuse:
and which God knows ye would abuse:
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and I would send you to Platoes prayer, who said, O God, giue vs good things, though we aske not them;
and I would send you to Plato's prayer, who said, Oh God, give us good things, though we ask not them;
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and giue vs not euill things, yea though wee should demand them of thee.
and give us not evil things, yea though we should demand them of thee.
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Or rather to the sentence of Saint Iohn, This is the confidence that we haue in him, that if wee aske any thing according to his will, he will heare vs. I would also say, that God heares you not,
Or rather to the sentence of Saint John, This is the confidence that we have in him, that if we ask any thing according to his will, he will hear us I would also say, that God hears you not,
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because your hands are ful of blood, and your hearts full of euill desires, and your prayers ful of hypocrisie.
Because your hands Are full of blood, and your hearts full of evil Desires, and your Prayers full of hypocrisy.
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But because I presume I speake to persons that feare God;
But Because I presume I speak to Persons that Fear God;
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I answere otherwise and say, that if those things which we aske of God, are necessary to saluation, God will haue vs beleeue, that hee will heare vs:
I answer otherwise and say, that if those things which we ask of God, Are necessary to salvation, God will have us believe, that he will hear us:
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because that saluation is the obiect of our faith, it is necessary to demand it with faith,
Because that salvation is the Object of our faith, it is necessary to demand it with faith,
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and with full assurance, according to the commandement of the Apostle to the Hebrewes, who wills, that wee draw neere God with a true heart in full assurance of faith:
and with full assurance, according to the Commandment of the Apostle to the Hebrews, who wills, that we draw near God with a true heart in full assurance of faith:
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And, that wee hold fast the confidence, and the reioycing of the hope firme vnto the end.
And, that we hold fast the confidence, and the rejoicing of the hope firm unto the end.
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Condemning those, that by a prophane humility, and an impudent modesty, doe teach men to doubt of their saluation,
Condemning those, that by a profane humility, and an impudent modesty, do teach men to doubt of their salvation,
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and indeuour to bee incredulous with reason, saying secretly to God, O Lord, I feele my selfe vnworthy to trust in thy Word;
and endeavour to be incredulous with reason, saying secretly to God, Oh Lord, I feel my self unworthy to trust in thy Word;
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making the doctrine of the Gospell to be a doctrine of distrust, in lieu that it is a doctrine of faith.
making the Doctrine of the Gospel to be a Doctrine of distrust, in lieu that it is a Doctrine of faith.
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Notwithstanding, seeing that they ground their hope on their owne merits, I hold that their diffidence is iust,
Notwithstanding, seeing that they ground their hope on their own merits, I hold that their diffidence is just,
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and that they haue reason to doubt of their saluation.
and that they have reason to doubt of their salvation.
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As for vs, we put our trust in the promise of God, which is more firme then heauen or earth, wherby he promiseth, that whosoeuer beleeueth in Christ Iesus, shall haue eternall life.
As for us, we put our trust in the promise of God, which is more firm then heaven or earth, whereby he promises, that whosoever Believeth in christ Iesus, shall have Eternal life.
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But if the things which ye demand, are things that concerne this present life, or not necessary to saluation;
But if the things which you demand, Are things that concern this present life, or not necessary to salvation;
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we haue no promise of God that he will giue vs all that wee aske of him;
we have no promise of God that he will give us all that we ask of him;
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but that onely hee will not forsake vs, and will not leaue vs Orphanes, and that hee will giue that which hee knoweth to bee expedient for our saluation:
but that only he will not forsake us, and will not leave us Orphans, and that he will give that which he Knoweth to be expedient for our salvation:
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and therfore these requests ought to bee conditionall, as that of the poore Leper, who said to Iesus Christ, Lord, if thou wilt, thou canst make me cleane.
and Therefore these requests ought to be conditional, as that of the poor Leper, who said to Iesus christ, Lord, if thou wilt, thou Canst make me clean.
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But here commonly we deceiue our selues, esteeming that God grants not our request, and notwithstanding hee hath granted our requests.
But Here commonly we deceive our selves, esteeming that God grants not our request, and notwithstanding he hath granted our requests.
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For wee aske of God to bee protected and preserued from whatsoeuer danger, by such and such meanes:
For we ask of God to be protected and preserved from whatsoever danger, by such and such means:
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but God wall preserue vs by other means. We desire that the Church bee preserued by victories and battels, and by humane aydes,
but God wall preserve us by other means. We desire that the Church be preserved by victories and battles, and by humane aids,
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and wee expect from farre Countries some imaginary succour; but God will preserue vs by other meanes:
and we expect from Far Countries Some imaginary succour; but God will preserve us by other means:
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hee will strike the enemies with astonishment, or hee will put diuision amongst them, or he will diuert their counsels.
he will strike the enemies with astonishment, or he will put division among them, or he will divert their Counsels.
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He will cause that the powers of this world strike against some weake place, and break themselues in pieces,
He will cause that the Powers of this world strike against Some weak place, and break themselves in Pieces,
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and stop at small obstacles, as a starting horse that starts and stops at a straw;
and stop At small obstacles, as a starting horse that starts and stops At a straw;
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or he will cause our sufferings to be of good sauour; and amidst the persecution, he will giue efficacy to the doctrine of the Gospell;
or he will cause our sufferings to be of good savour; and amid the persecution, he will give efficacy to the Doctrine of the Gospel;
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ye shall bee beaten downe, but afterwards raised vp.
you shall be beaten down, but afterwards raised up.
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With the Iaw-bone of an Asse, with a Goad, God will strike the aduersaries, and you shall subsist, not by your power,
With the Jawbone of an Ass, with a Goad, God will strike the Adversaries, and you shall subsist, not by your power,
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but by his fauour, that the glory of your subsisting, may appertaine to him alone. Then will you say, I thought that God had not heard me:
but by his favour, that the glory of your subsisting, may appertain to him alone. Then will you say, I Thought that God had not herd me:
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but now I acknowledge the contrary, and haue experience of the truth of his promise, Call vpon me in the day of trouble, and I will deliuer thee.
but now I acknowledge the contrary, and have experience of the truth of his promise, Call upon me in the day of trouble, and I will deliver thee.
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Sometimes wee thinke that God hath not heard vs, because wee are impatient, and cannot waite for the time of deliuerance:
Sometime we think that God hath not herd us, Because we Are impatient, and cannot wait for the time of deliverance:
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but God will try you for a time; he seeth that wee are not enough puld vnder and humbled:
but God will try you for a time; he sees that we Are not enough pulled under and humbled:
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He seeth that we are not low enough to bee lifted vp by miracle, and to cause his enemies to admire his vertue,
He sees that we Are not low enough to be lifted up by miracle, and to cause his enemies to admire his virtue,
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and acknowledge his worke in our preseruation. Besides that, as the showres that fall drop by drop, doe soke the earth better,
and acknowledge his work in our preservation. Beside that, as the showers that fallen drop by drop, do soak the earth better,
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then those that come in a tempest, and boysterously;
then those that come in a tempest, and boisterously;
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so the graces of God giuen little by little, doe much better fauour, and stirre vp our prayers, and exercise our faith.
so the graces of God given little by little, do much better favour, and stir up our Prayers, and exercise our faith.
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But when the time of the delinerance shall come, then you will say, I was too impatient and too delicate,
But when the time of the delinerance shall come, then you will say, I was too impatient and too delicate,
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and too much rash in my iudgement.
and too much rash in my judgement.
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I see now that God hath heard me, and I acknowledge the fulfilling of that promise, Call vpon me in the day of trouble,
I see now that God hath herd me, and I acknowledge the fulfilling of that promise, Call upon me in the day of trouble,
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and I will deliuer thee, and thou shalt glorifie me. and I will deliver thee, and thou shalt Glorify me.
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Item, wee thinke that God hath not heard vs, because hee taketh not away the euils that presse vs;
Item, we think that God hath not herd us, Because he Takes not away the evils that press us;
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but hee giueth you force to beare them, hee increaseth your faith, hee hardeneth your courage;
but he gives you force to bear them, he increases your faith, he Hardeneth your courage;
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that ye may the easier beare that which you thinke to be vnsupportable, and will cause you to glory in the bearing of the Crosse of Christ,
that you may the Easier bear that which you think to be unsupportable, and will cause you to glory in the bearing of the Cross of christ,
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and with alacrity to goe forth after him without the Campe, bearing his reproch. Such is (my brethren) the efficacy of prayer towards God.
and with alacrity to go forth After him without the Camp, bearing his reproach. Such is (my brothers) the efficacy of prayer towards God.
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But it is also of maruellous efficacy towards our selues. I.
But it is also of marvelous efficacy towards our selves. I.
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For first, that thought, that it is before God that we present our selues, and that it is to God we speake, ought to seaze vs with feare and reuerence,
For First, that Thought, that it is before God that we present our selves, and that it is to God we speak, ought to seize us with Fear and Reverence,
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and make vs to quake, and our haires to stare with a religious horrour, by setting before our eyes, that the creature appeares before his Creator;
and make us to quake, and our hairs to stare with a religious horror, by setting before our eyes, that the creature appears before his Creator;
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dust and ashes, before the Soueraigne God, who dwelleth in the light which no man can approch vnto;
dust and Ashes, before the Sovereign God, who dwells in the Light which no man can approach unto;
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a poore sinner, before a Soueraign Iustice. For as those that speake often vnto Kings, doe clothe themselues more ciuilly,
a poor sinner, before a Sovereign Justice For as those that speak often unto Kings, do cloth themselves more civilly,
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and haue a greater heed to that they say: So he that speaketh often to God, feeles himselfe bound to liue honestly and ciuilly,
and have a greater heed to that they say: So he that speaks often to God, feels himself bound to live honestly and civilly,
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and to looke neerer, not onely to his words, but also to his life.
and to look nearer, not only to his words, but also to his life.
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II. Prayer will also draw you to eschew hypocrisie, because you appeare before God, who knoweth your hearts, who knoweth your requests before you present them to him, who is not contented with gestures, who pierceth with his eyes the darknes,
II Prayer will also draw you to eschew hypocrisy, Because you appear before God, who Knoweth your hearts, who Knoweth your requests before you present them to him, who is not contented with gestures, who pierces with his eyes the darkness,
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and the thickest cloke of hypocrisie. III.
and the thickest cloak of hypocrisy. III.
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Item, prayer will binde you to doe no wrong to any man, and to empty your hands of other mens goods,
Item, prayer will bind you to do no wrong to any man, and to empty your hands of other men's goods,
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and of extortion, vsury, and oppression.
and of extortion, Usury, and oppression.
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For God saith by his Prophet Isaiah, When ye spread forth your hands, I will hide mine eyes from you;
For God Says by his Prophet Isaiah, When you spread forth your hands, I will hide mine eyes from you;
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yea when ye make many prayers, I will not heare; your hands are full of blood. yea when you make many Prayers, I will not hear; your hands Are full of blood.
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Without it, we cannot follow the Apostles counsell, that willeth vs to lift vp to God our hands pure, and holy;
Without it, we cannot follow the Apostles counsel, that wills us to lift up to God our hands pure, and holy;
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nor follow the example of Dauid, who saith, that he will wash his hands in innocency,
nor follow the Exampl of David, who Says, that he will wash his hands in innocency,
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before he compasseth the Altar of the Lord. IIII. Besides, prayer will oblige you secretly to be almes-giuers, and charitable to the poore.
before he Compasseth the Altar of the Lord. IIII. Beside, prayer will oblige you secretly to be Almsgivers, and charitable to the poor.
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For you will say in your selfe, In my prayer I aske an almes of God, will he giue it me,
For you will say in your self, In my prayer I ask an alms of God, will he give it me,
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if I refuse it to my neighbour? Will he heare my voyce;
if I refuse it to my neighbour? Will he hear my voice;
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if I stop mine eare at the cry of the afflicted? For behold what God saith, Who so stoppeth his eares at the cry of the poore, hee also shall cry himselfe, but shall not bee heard.
if I stop mine ear At the cry of the afflicted? For behold what God Says, Who so stoppeth his ears At the cry of the poor, he also shall cry himself, but shall not be herd.
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And in Saint Matthew, Blessed are the mercifull, for they shall obtaine mercy.
And in Saint Matthew, Blessed Are the merciful, for they shall obtain mercy.
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Therefore wee are taught to aske in the plurall number our daily bread, as asking it for many;
Therefore we Are taught to ask in the plural number our daily bred, as asking it for many;
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but the couetous reserues it to himselfe, and imparts nothing to his brother. V. Prayer also will tye you to hearken attentiuely to the Word of God:
but the covetous reserves it to himself, and imparts nothing to his brother. V. Prayer also will tie you to harken attentively to the Word of God:
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for you will say in your selfe, Will God heare my prayer, if I harken not to his Word? will he receiue my prayers,
for you will say in your self, Will God hear my prayer, if I harken not to his Word? will he receive my Prayers,
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if I reiect his commandements? VI. Prayer also doth binde vs to the peace, and to concord with our neighbours.
if I reject his Commandments? VI. Prayer also does bind us to the peace, and to concord with our neighbours.
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For this thought will come in your minds, Can I seeke for peace with God,
For this Thought will come in your minds, Can I seek for peace with God,
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while that I haue in my house warre and discord? Lift vp holy hands without wrath and doubting;
while that I have in my house war and discord? Lift up holy hands without wrath and doubting;
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before thou bringest thy gift to the Altar, go thy way, first be reconciled to thy brother.
before thou bringest thy gift to the Altar, go thy Way, First be reconciled to thy brother.
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And truly where there are quarrels betweene man and wife, obserue it, and you shall finde that the euill commeth,
And truly where there Are quarrels between man and wife, observe it, and you shall find that the evil comes,
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because they haue not bowed their knees together before God. For this one action would haue reunited them together, and haue quenched their quarrels.
Because they have not bowed their knees together before God. For this one actium would have Reunited them together, and have quenched their quarrels.
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Being well with God, they would haue beene well together.
Being well with God, they would have been well together.
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It is a thing that rarely happeneth among men, that two enemies present themselues before a Prince, to present to him together one and the selfesame request.
It is a thing that rarely Happeneth among men, that two enemies present themselves before a Prince, to present to him together one and the selfsame request.
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Nay which is more, in fashioning our prayers, euery word that we speake, is a lesson to vs. For wee cannot desire of God, that his Name bee hallowed,
Nay which is more, in fashioning our Prayers, every word that we speak, is a Lesson to us For we cannot desire of God, that his Name be hallowed,
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and that his will be done, but that thereby wee are warned to labour to glorifie his Name,
and that his will be done, but that thereby we Are warned to labour to Glorify his Name,
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and to subiect our selues to his will. In asking the bread which is ours, wee learne not to couet other folkes bread.
and to Subject our selves to his will. In asking the bred which is ours, we Learn not to covet other folks bred.
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In asking the forgiuing of our sinnes, wee bind our selues to the forgiuing of those, that haue trespassed against vs. In demanding not to bee led into temptation, wee learne to flie the temptations of the deuill.
In asking the forgiving of our Sins, we bind our selves to the forgiving of those, that have trespassed against us In demanding not to be led into temptation, we Learn to fly the temptations of the Devil.
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So that in speaking to God, wee speake also to our selues; and so many requests are as many exhortations to the feare of God.
So that in speaking to God, we speak also to our selves; and so many requests Are as many exhortations to the Fear of God.
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And if prayer containes so many instructions to godlinesse, it brings no lesse comfort and refreshings in our griefes.
And if prayer contains so many instructions to godliness, it brings no less Comfort and refreshings in our griefs.
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Wherefore God saith to vs in this Psalme, Call vpon me in the day of trouble.
Wherefore God Says to us in this Psalm, Call upon me in the day of trouble.
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For if to powre ones griefes in the bosome of a friend, giues some ease, although that friend can giue no remedie:
For if to pour ones griefs in the bosom of a friend, gives Some ease, although that friend can give no remedy:
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How much more ease shall wee finde, when wee disburden our sorrowes on our God, seeing he is hee alone that both can,
How much more ease shall we find, when we disburden our sorrows on our God, seeing he is he alone that both can,
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and will giue remedie? Whereupon Dauid saith, that Prayer was his refuge in aduersity, and the Apostle exhorteth the Philippians, to be carefull for nothing,
and will give remedy? Whereupon David Says, that Prayer was his refuge in adversity, and the Apostle exhorteth the Philippians, to be careful for nothing,
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but in euery thing by prayer and supplication with thankes-giuing, let your request be made knowne vnto God. but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.
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Declaring thereby, that prayer deliuereth the spirit from anguish and feare.
Declaring thereby, that prayer Delivereth the Spirit from anguish and Fear.
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The which appeareth plainely in the Psalmes of Dauid, in the which often wee see the beginnings full of anguish and perplexitie,
The which appears plainly in the Psalms of David, in the which often we see the beginnings full of anguish and perplexity,
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but the end full of assurance;
but the end full of assurance;
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as if in the middest of prayer his affaires were changed, or as if one had brought him the best newes.
as if in the midst of prayer his affairs were changed, or as if one had brought him the best news.
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For by how much he did conferre with God, by so much hee felt a refreshing,
For by how much he did confer with God, by so much he felt a refreshing,
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and his hope strengthened, and his courage increased. Besides that, prayer fashioneth vs to patience, because it enureth vs to looke towards God,
and his hope strengthened, and his courage increased. Beside that, prayer fashioneth us to patience, Because it enureth us to look towards God,
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and to turne our eyes frō men, who doe afflict vs, towards God, who doth imploy them;
and to turn our eyes from men, who do afflict us, towards God, who does employ them;
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and not to be like the dogge strucken, that bites the sticke, or shappes at the stone.
and not to be like the dog strucken, that bites the stick, or shapes At the stone.
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Yea, I say, that though wee should not obtaine of God the helpe we aske in affliction;
Yea, I say, that though we should not obtain of God the help we ask in affliction;
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notwithstanding, there is some contentment, to haue amiddest ones griefe, so sweet a diuersion as to speake with God.
notwithstanding, there is Some contentment, to have amidst ones grief, so sweet a diversion as to speak with God.
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Such ought to bee the entertainment of our solitarinesse, and of our thoughts in the night.
Such ought to be the entertainment of our solitariness, and of our thoughts in the night.
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Being wearie to speake to men, who commonly speake of bad things, or of things to no purpose;
Being weary to speak to men, who commonly speak of bad things, or of things to no purpose;
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let our occupation be to entertaine our selues with God.
let our occupation be to entertain our selves with God.
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Now although GOD commands vs to call vpon him in the day of our trouble, it followeth not that wee should not call vpon him also in prosperity.
Now although GOD commands us to call upon him in the day of our trouble, it follows not that we should not call upon him also in Prosperity.
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For there is alwayes matter of feare and of apprehension; we are alwayes exposed to the ambuscadoes of the world and the deuill.
For there is always matter of Fear and of apprehension; we Are always exposed to the ambuscades of the world and the Devil.
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At all times wee haue inward maladies and infirmities; there is alwayes meanes to profit; alwayes occasion to aske forgiuenesse.
At all times we have inward maladies and infirmities; there is always means to profit; always occasion to ask forgiveness.
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Yea, also it is certaine, that prayer in prosperity hath, I know not what more seemlinesse and grace then it hath in affliction,
Yea, also it is certain, that prayer in Prosperity hath, I know not what more seemliness and grace then it hath in affliction,
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because it is not drawne out by the force of griefe, but suggested by loue and a filiall affection;
Because it is not drawn out by the force of grief, but suggested by love and a filial affection;
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it being no maruell, if we cry to God when he hath strucken vs.
it being no marvel, if we cry to God when he hath strucken us
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But because that in time of peace and prosperity, we are negligent in this dutie, God sends vs afflictions;
But Because that in time of peace and Prosperity, we Are negligent in this duty, God sends us afflictions;
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He kindleth this heate by his contrarie, as when one kindleth lime, by powring water vpon it.
He kindleth this heat by his contrary, as when one kindleth lime, by Pouring water upon it.
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Few feruent prayers mount vp to God during prosperity, and the spirits slackened with ease, doe conceiue but languishing thoughts, and prayers indited by custome.
Few fervent Prayers mount up to God during Prosperity, and the spirits slackened with ease, do conceive but languishing thoughts, and Prayers Indited by custom.
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Griefe is the mother of that eloquence, by the which God is perswaded. It draweth out feruent prayers, pushed forth by necessity.
Grief is the mother of that eloquence, by the which God is persuaded. It draws out fervent Prayers, pushed forth by necessity.
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And that is true which men say, that prayer is more affectionate on the sea then on the land,
And that is true which men say, that prayer is more affectionate on the sea then on the land,
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because there the danger is continuall, and there is but two or three inches off betweene vs and death.
Because there the danger is continual, and there is but two or three inches off between us and death.
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Here I doubt not, but that too many amongst you, that haue the feare of God rooted in your hearts, this thought comes in your minde,
Here I doubt not, but that too many among you, that have the Fear of God rooted in your hearts, this Thought comes in your mind,
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and that you say in your selues, I know that as Saint Iames saith, that the effectuall feruent prayer of a righteous man auaileth much.
and that you say in your selves, I know that as Saint James Says, that the effectual fervent prayer of a righteous man avails much.
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But this is my affliction, that in my prayer my minde wandereth often, and my attention is misse-led,
But this is my affliction, that in my prayer my mind wandereth often, and my attention is miss-led,
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and there come other thoughts in my minde.
and there come other thoughts in my mind.
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How often being distracted, haue I renued my prayer, and am falne againe to the selfe-same straying!
How often being distracted, have I renewed my prayer, and am fallen again to the selfsame straying!
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If I speake to a man, my thought is settled, and I thinke not elsewhere;
If I speak to a man, my Thought is settled, and I think not elsewhere;
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why therefore in speaking to God, can I not haue the like attention? Surely my brethren, prayer is a taske, whereof the greater part of men doe acquit themselues very slightly,
why Therefore in speaking to God, can I not have the like attention? Surely my brothers, prayer is a task, whereof the greater part of men do acquit themselves very slightly,
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and more by custome then by affection.
and more by custom then by affection.
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How will wee haue God to heare vs, if we heare not our selues? And who is the Prince? yea, the man of meane condition, that would suffer one to speake to him, thinking on another thing,
How will we have God to hear us, if we hear not our selves? And who is the Prince? yea, the man of mean condition, that would suffer one to speak to him, thinking on Another thing,
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or looking else-where? Those prayers by the which wee aske the forgiuenesse of our sins, are sins thēselues, of the which we must aske pardon;
or looking elsewhere? Those Prayers by the which we ask the forgiveness of our Sins, Are Sins themselves, of the which we must ask pardon;
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and must make other prayers to amend the former.
and must make other Prayers to amend the former.
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It were necessary to say to many, Hold your peace, speake not to God, lest hee heare you,
It were necessary to say to many, Hold your peace, speak not to God, lest he hear you,
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and you prouoke him to anger.
and you provoke him to anger.
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Truly, God dealeth with vs very gently, if hee pardoneth our prayers, and layeth not to our charge our good workes.
Truly, God deals with us very gently, if he Pardoneth our Prayers, and Layeth not to our charge our good works.
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Now touching this difficulty of staying ones thoughts in prayer, we will shew you first the causes thereof,
Now touching this difficulty of staying ones thoughts in prayer, we will show you First the Causes thereof,
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and afterwards we will seeke the remedies. Foure things doe contribute to this euill.
and afterwards we will seek the remedies. Foure things do contribute to this evil.
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The first is, the naturall lightnesse of our spirits, that haue much adoe to stay themselues,
The First is, the natural lightness of our spirits, that have much ado to stay themselves,
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and to keepe themselues a long time in one state.
and to keep themselves a long time in one state.
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The second is, because the diuine things are farre off from our selues, and from our apprehension.
The second is, Because the divine things Are Far off from our selves, and from our apprehension.
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Now they are the sences that tye the attention.
Now they Are the Senses that tie the attention.
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Is it not true, that you haue much adoe to heare a Sermon, when you behold not him that speaketh? Therefore the Israelites sayd to Aaron, Ʋp, make vs gods which shal goe before vs. The third cause is in our lusts, that is to say, that hee that makes his prayer, beares a hatred, or hath a quarrell against some,
Is it not true, that you have much ado to hear a Sermon, when you behold not him that speaks? Therefore the Israelites said to Aaron, Ʋp, make us God's which shall go before us The third cause is in our Lustiest, that is to say, that he that makes his prayer, bears a hatred, or hath a quarrel against Some,
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or burnes with couetousnesse, or hath a burning ambition to attaine vnto some state or honour.
or burns with covetousness, or hath a burning ambition to attain unto Some state or honour.
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Is there any meruaile, if these longings so quick to moue themselues, and so rooted in, doe trouble our spirits,
Is there any marvel, if these longings so quick to move themselves, and so rooted in, do trouble our spirits,
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and doe distract our attention in prayer? The fourth cause is in the deuill, who if he seeth that you are telling of a tale,
and do distract our attention in prayer? The fourth cause is in the Devil, who if he sees that you Are telling of a tale,
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or speaking of the affaires of this world, hath no intention, I warrant you, to trouble you,
or speaking of the affairs of this world, hath no intention, I warrant you, to trouble you,
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because that it doth no preiudice to his Kingdome, and troubleth him not at all.
Because that it does not prejudice to his Kingdom, and Troubles him not At all.
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But when he beholds a man bending his knees to pray to God, he saith in himselfe, This man goeth to his prayers,
But when he beholds a man bending his knees to pray to God, he Says in himself, This man Goes to his Prayers,
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and in his prayer will aske that Gods Kingdome come; that is against mee, and against my Kingdome.
and in his prayer will ask that God's Kingdom come; that is against me, and against my Kingdom.
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Hee will pray that God deliuer him from euill; thats also against me, and to beate backe my temptations.
He will pray that God deliver him from evil; thats also against me, and to beat back my temptations.
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Therefore let vs indeuour to cause some vaine thought to glide easily in his minde, and to distract his attention, that euen his prayer it selfe may be a sinne,
Therefore let us endeavour to cause Some vain Thought to glide Easily in his mind, and to distract his attention, that even his prayer it self may be a sin,
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and that euen by prayer he may fall in the hands of the deuill.
and that even by prayer he may fallen in the hands of the Devil.
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Whosoeuer knoweth mans frailty, knoweth that there is no body that is freed from this infirmity,
Whosoever Knoweth men frailty, Knoweth that there is no body that is freed from this infirmity,
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and that the best are troubled with it;
and that the best Are troubled with it;
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and therefore those are mockers and hypocrites, who retyring themselues in the desarts, and leading an Hermites life, say that they giue vncessantly their mindes to prayer and to meditation. That is an abuse.
and Therefore those Are mockers and Hypocrites, who retiring themselves in the deserts, and leading an Hermits life, say that they give uncessantly their minds to prayer and to meditation. That is an abuse.
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Doubt not, but that in solitarines, and in that retired life, they burne with temptations,
Doubt not, but that in solitariness, and in that retired life, they burn with temptations,
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and that a presumptuous fretfulnesse makes them to frowne, because they haue no body with whom to compare but themselues,
and that a presumptuous fretfulness makes them to frown, Because they have no body with whom to compare but themselves,
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and that amiddest these hollow and shallow meditations, the deuill hath faire play. This euill cannot be remedied with certaine tricks which they imploy to oblige their attention,
and that amidst these hollow and shallow meditations, the Devil hath fair play. This evil cannot be remedied with certain tricks which they employ to oblige their attention,
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namely, to say fiftie times the same Orisō in a barbarous or vnknowne tongue, in turning certaine beads,
namely, to say fiftie times the same Orison in a barbarous or unknown tongue, in turning certain beads,
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or in saying certaine Orisons which they call Iaculatories, as if they whisked or squirted prayers towards heauen:
or in saying certain Orisons which they call Iaculatories, as if they whisked or squirted Prayers towards heaven:
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Or in composing certaine meditations with words puft vp with an extrauagant deuotion, as if they would prattle like Iayes to God.
Or in composing certain meditations with words puffed up with an extravagant devotion, as if they would prattle like Jays to God.
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Therefore wee must come to the remedies of this euill, and know by what meanes we may stay our spirits in prayer, without any idle digression.
Therefore we must come to the remedies of this evil, and know by what means we may stay our spirits in prayer, without any idle digression.
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Of these remedies, there are some that are slight, and are rather counsels of prudence then of godlinesse, which notwithstanding are not to be despised;
Of these remedies, there Are Some that Are slight, and Are rather Counsels of prudence then of godliness, which notwithstanding Are not to be despised;
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and others, stronger and more necessary. Therefore to begin with the lesser remedies:
and Others, Stronger and more necessary. Therefore to begin with the lesser remedies:
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I say, that to keepe the spirit attentiue, the gesture of the body composed to reuerence, the lifting vp of the hands and eyes,
I say, that to keep the Spirit attentive, the gesture of the body composed to Reverence, the lifting up of the hands and eyes,
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and the bowing of the knee doe serue. Besides, the voice: for the thought alone is the easier distracted.
and the bowing of the knee do serve. Beside, the voice: for the Thought alone is the Easier distracted.
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Item, the darkenesse, and the remoouing of all obiects that may ingender a diuersion. It is also a good counsell for those that cannot stay their spirits and thoughts,
Item, the darkness, and the removing of all objects that may engender a diversion. It is also a good counsel for those that cannot stay their spirits and thoughts,
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and that haue the carriage of their attention short, to accustome themselues to short prayers, & to returne to them the oftener.
and that have the carriage of their attention short, to accustom themselves to short Prayers, & to return to them the oftener.
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But these remedies are weake, in comparison of those that follow;
But these remedies Are weak, in comparison of those that follow;
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whereof the one is, that seeing they are the burning lusts and desires which in awaking & stirring themselues, come to trouble our spirits,
whereof the one is, that seeing they Are the burning Lustiest and Desires which in awaking & stirring themselves, come to trouble our spirits,
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and disorder our thoughts, and breake their flight when they are mounting vp to God;
and disorder our thoughts, and break their flight when they Are mounting up to God;
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wee must labour to quiet them, and to strippe off our hatred and quarrels, to heale ones enuies, to bridle our couetousnesse, our choller, our wantonnesse:
we must labour to quiet them, and to strip off our hatred and quarrels, to heal ones envies, to bridle our covetousness, our choler, our wantonness:
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for as long as these peruerse affections make a tumult within vs, they will trauerse our prayers, and disturbe our holy meditations.
for as long as these perverse affections make a tumult within us, they will traverse our Prayers, and disturb our holy meditations.
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This is the true and soueraigne remedie.
This is the true and sovereign remedy.
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The remedies are, as when to heale an ague, one applieth on the wrist some hearbes,
The remedies Are, as when to heal an ague, one Applieth on the wrist Some herbs,
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or some liquid medicine on the flankes and soft parts vnder the short ribbes.
or Some liquid medicine on the flanks and soft parts under the short ribs.
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But this remedy which is to range the desires vnder the feare of God, is as it were a phlebotomy,
But this remedy which is to range the Desires under the Fear of God, is as it were a phlebotomy,
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or a purgation, which purgeth that which is within, and tempereth the inward heate.
or a purgation, which Purgeth that which is within, and tempereth the inward heat.
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Wee must adde to this remedy a wholesome counsell, which is, that when question is to pray to God, to stay a little,
we must add to this remedy a wholesome counsel, which is, that when question is to pray to God, to stay a little,
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and not to bow so soone the knee, but to meditate a little in himselfe afore, on the greatnesse of him,
and not to bow so soon the knee, but to meditate a little in himself afore, on the greatness of him,
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before whom you goe to appeare; what are his eyes which pierce into our hearts; what horrour of his iudgements;
before whom you go to appear; what Are his eyes which pierce into our hearts; what horror of his Judgments;
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what our miserie and weaknesse is, and the greatnesse of our sinnes; to the end ye neuer begin to pray, but being possessed with a religious feare, and touched with reuerence.
what our misery and weakness is, and the greatness of our Sins; to the end you never begin to pray, but being possessed with a religious Fear, and touched with Reverence.
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Dauid did thus, as it appeareth in the beginning of a Psalme, Truly God is good to Israel. David did thus, as it appears in the beginning of a Psalm, Truly God is good to Israel.
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Which is a broken speech, and a sequell of a long meditation.
Which is a broken speech, and a sequel of a long meditation.
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It is no maruell therefore, if our mindes doe stray, and if their attention is slacke, seeing that we goe to prayer heedlesly and without preparation.
It is no marvel Therefore, if our minds do stray, and if their attention is slack, seeing that we go to prayer heedlessly and without preparation.
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By this a man may know, whether these remedies haue profited him;
By this a man may know, whither these remedies have profited him;
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if after prayer done, the same thoughts doe continue in him a while, and if his spirit hath much adoe to apply it selfe presently after, to any other action.
if After prayer done, the same thoughts do continue in him a while, and if his Spirit hath much ado to apply it self presently After, to any other actium.
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But what care so euer you take, there will be alwayes some defect.
But what care so ever you take, there will be always Some defect.
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This perfection, to thinke alwayes on God without any distraction, is reserued for the life to come;
This perfection, to think always on God without any distraction, is reserved for the life to come;
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where we shall haue but one obiect that will fill our vnderstanding, content all our desires,
where we shall have but one Object that will fill our understanding, content all our Desires,
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and where God shall be all in all.
and where God shall be all in all.
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III. To glorifie God.
III. To Glorify God.
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THe end of all this discourse, and the last fruit of our prayers is, that God is thereby glorified,
THe end of all this discourse, and the last fruit of our Prayers is, that God is thereby glorified,
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as it is added, Call vpon me in the day of trouble, I will deliuer thee, and thou shalt glorifie me.
as it is added, Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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For when wee haue our refuge to God, wee acknowledge him the Author of all good,
For when we have our refuge to God, we acknowledge him the Author of all good,
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and testifie that we acknowledge him true in his promises, inclined to loue vs, and powerfull to doe vs good.
and testify that we acknowledge him true in his promises, inclined to love us, and powerful to do us good.
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Chiefly in the publike prayers which the Church offers vnto God with one accord, God is glorified, in that these prayers are the agreement of diuers spirits,
Chiefly in the public Prayers which the Church offers unto God with one accord, God is glorified, in that these Prayers Are the agreement of diverse spirits,
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and a spirituall harmony whereby he is magnified;
and a spiritual harmony whereby he is magnified;
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there being but that on earth, which is an imitation of the accord of heauenly spirits, that are continually attentiue, and bandied to glorifie him.
there being but that on earth, which is an imitation of the accord of heavenly spirits, that Are continually attentive, and bandied to Glorify him.
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Now the Scripture willeth, that as our prayers, so all our actions tend to glorifie God,
Now the Scripture wills, that as our Prayers, so all our actions tend to Glorify God,
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as St Paul saith, Whether ye eat or drinke, or whatsoeuer ye do, do all to the glory of God.
as Saint Paul Says, Whither you eat or drink, or whatsoever you do, do all to the glory of God.
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In a word, all things are made for his glory. God hath created the world, & men, & Angels, to picture himself in his work,
In a word, all things Are made for his glory. God hath created the world, & men, & Angels, to picture himself in his work,
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and to manifest the greatnesse of his glory; for nothing merits so much to be represented, as that which is soueraignly faire.
and to manifest the greatness of his glory; for nothing merits so much to be represented, as that which is sovereignly fair.
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Now the light is the first of beauties, and God is Light, and the Father of lights.
Now the Light is the First of beauty's, and God is Light, and the Father of lights.
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That God may be glorified, he hath sent his Son into the world;
That God may be glorified, he hath sent his Son into the world;
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for therby he hath declared his loue towards men, and his truth in fulfilling his promises;
for thereby he hath declared his love towards men, and his truth in fulfilling his promises;
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& the hatred he beares against sin, in that he had rather strike his owne Sonne, then leaue sin vnpunished.
& the hatred he bears against since, in that he had rather strike his own Son, then leave since unpunished.
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He hath also thereby manifested his Wisedome, in finding a meanes to satisfie fully his Iustice, without preiudice to his Mercy.
He hath also thereby manifested his Wisdom, in finding a means to satisfy Fully his justice, without prejudice to his Mercy.
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Hee hath shewed his Power, in making vse of the flesh of a weake man, to ruine the empire of the diuell.
He hath showed his Power, in making use of the Flesh of a weak man, to ruin the empire of the Devil.
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To the end hee be glorified, hee will send his Sonne to iudge the quicke and the dead, that at the sight of all creatures, his righteousnesse may bee knowne and acknowledged, the loue he beareth to his children,
To the end he be glorified, he will send his Son to judge the quick and the dead, that At the sighed of all creatures, his righteousness may be known and acknowledged, the love he bears to his children,
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and the Empire hee hath giuen to his Sonne aboue all things:
and the Empire he hath given to his Son above all things:
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for it is written, As I liue, saith the Lord, euery knee shall bow to mee,
for it is written, As I live, Says the Lord, every knee shall bow to me,
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and euery tongue shall confesse to God. That he may be glorified, he throwes down Kings, and ouerthrowes Empires in his anger,and every tongue shall confess to God. That he may be glorified, he throws down Kings, and overthrows Empires in his anger,
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as God saith vnto Pharaoh, Euen for this same purpose haue I raised thee vp, that I might shew my power in thee,
as God Says unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee,
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and that my Name might bee declared thorow all the earth. That he be glorified, he punisheth ye iniquity of his people, and of his seruants;and that my Name might be declared thorough all the earth. That he be glorified, he Punisheth you iniquity of his people, and of his Servants;
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as in the book of Numbers, hauing declared, that not one of that rebellious assembly shall enter in the Land of promise;
as in the book of Numbers, having declared, that not one of that rebellious assembly shall enter in the Land of promise;
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he addes, But as truly as I liue, all the earth shall be filled with the glory of the Lord.
he adds, But as truly as I live, all the earth shall be filled with the glory of the Lord.
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And in Leuiticus, hauing sent out fire to deuoure Nadab and Abihu, I will bee sanctified (saith he) in them that come nigh me,
And in Leviticus, having sent out fire to devour Nadab and Abihu, I will be sanctified (Says he) in them that come High me,
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and before all the people I will be glorified. and before all the people I will be glorified.
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Because hee is iealous of his glory, hee will be alone serued, saying, My glory will I not giue to another,
Because he is jealous of his glory, he will be alone served, saying, My glory will I not give to Another,
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nor my praise to grauen Images. nor my praise to graven Images.
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Not that God hath need to be glorified by men, or that hee feeleth himselfe tickled as it were with our prayers;
Not that God hath need to be glorified by men, or that he feeleth himself tickled as it were with our Prayers;
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for before that man was created, he inioyed a soueraigne glory.
for before that man was created, he enjoyed a sovereign glory.
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And if he had need of glory, hee hath his Angels that glorifie him in another fashion:
And if he had need of glory, he hath his Angels that Glorify him in Another fashion:
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for our prayers doe debase his greatnesse, and our seruice is a kind of dis-seruice: our thankes-giuings are secret requests.
for our Prayers do debase his greatness, and our service is a kind of disservice: our thanksgivings Are secret requests.
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The loue wee beare to God, is guided by our interest, and grounded on the loue of our selues;
The love we bear to God, is guided by our Interest, and grounded on the love of our selves;
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but hee will be glorified of vs, because there is no reason that we should receiue vncessantly his goods, without making him some acknowledgement.
but he will be glorified of us, Because there is no reason that we should receive uncessantly his goods, without making him Some acknowledgement.
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Because it is also a meanes to draw new benefits, when we burie not the precedent benefits, either with obliuion, or ingratitude.
Because it is also a means to draw new benefits, when we bury not the precedent benefits, either with oblivion, or ingratitude.
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Therefore God will haue vs sensible of the outrage done to his glory, and that in the affliction of the Church we lament, not the losse of our goods, not our banishment from our houses, not the perill of our liues;
Therefore God will have us sensible of the outrage done to his glory, and that in the affliction of the Church we lament, not the loss of our goods, not our banishment from our houses, not the peril of our lives;
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but the abasing of his glory, the blaspheming of his holy Name, and the reestablishing of the kingdome of the sonne of perdition.
but the abasing of his glory, the blaspheming of his holy Name, and the Reestablishing of the Kingdom of the son of perdition.
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Therefore Moses making intercession for the sinne of the people, doth not alleage the misery of that Nation,
Therefore Moses making Intercession for the sin of the people, does not allege the misery of that nation,
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nor the ruine of so many persons;
nor the ruin of so many Persons;
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but (saith he) What wilt thou doe to thy great Name? The Egyptians will say, Because the Lord was not able to bring this people vnto the Land which hee sware vnto them,
but (Says he) What wilt thou do to thy great Name? The egyptians will say, Because the Lord was not able to bring this people unto the Land which he sware unto them,
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therefore he hath slaine them in the Wildernesse. Therefore he hath slain them in the Wilderness.
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We haue also a singular example of this in the Prophecie of Ieremiah, where God denounceth against the King Iehoiakim this iudgement, that his house shal be rooted out,
We have also a singular Exampl of this in the Prophecy of Jeremiah, where God Denounceth against the King Jehoiakim this judgement, that his house shall be rooted out,
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and his dead body shal be cast out in the field, because that after the reading of three or foure leaues of the Prophecie of Ieremiah, hee suffered the Secretary to cut the leaues with the Penknife,
and his dead body shall be cast out in the field, Because that After the reading of three or foure leaves of the Prophecy of Jeremiah, he suffered the Secretary to Cut the leaves with the Penknife,
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and to cast it into the fire that was on the hearth, vntill all the roll was consumed in the fire, that he was not afraid, nor rent his garments.
and to cast it into the fire that was on the hearth, until all the roll was consumed in the fire, that he was not afraid, nor rend his garments.
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To this purpose may bee applyed that which the naturalists say, that all naturall things haue two diuers inclinations;
To this purpose may be applied that which the naturalists say, that all natural things have two diverse inclinations;
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the one to preserue themselues, the other to preserue the world;
the one to preserve themselves, the other to preserve the world;
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as the water glideth downewards to preserue it selfe, for it seeketh after the place of her rest,
as the water glides downwards to preserve it self, for it seeks After the place of her rest,
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but sometimes it mounteth vp on high to fill the empty place, because that the vacuum impugneth the lawes,
but sometime it mounts up on high to fill the empty place, Because that the vacuum impugns the laws,
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and the conseruation of the vniuersall world; and the particular inclination ought to yeeld to the vniuersall Law, and the generall good.
and the conservation of the universal world; and the particular inclination ought to yield to the universal Law, and the general good.
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So the faithfull hath these two inclinations; the one, to seeke for his rest and commodity;
So the faithful hath these two inclinations; the one, to seek for his rest and commodity;
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the other, to procure the glory of God, which is a generall good, and wherunto all things ought to tend and serue it.
the other, to procure the glory of God, which is a general good, and whereunto all things ought to tend and serve it.
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When these two inclinations doe iustle together, and are incompatible, the preseruation of our goods,
When these two inclinations do justle together, and Are incompatible, the preservation of our goods,
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and of our liues, ought to bee set apart and left behinde, that God may be glorified. But thereupon you will aske;
and of our lives, ought to be Set apart and left behind, that God may be glorified. But thereupon you will ask;
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But is it lawfull or possible to desire to bee reprooued and cut off eternally from the grace of God, that God may be glorified,
But is it lawful or possible to desire to be reproved and Cut off eternally from the grace of God, that God may be glorified,
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and others saued? Not to hold you long in this point: I hold it, that that is neither lawfull, nor possible.
and Others saved? Not to hold you long in this point: I hold it, that that is neither lawful, nor possible.
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For he should bee ill instructed, that should thinke that his damnation could be a sufficient and fit ransome to redeeme or saue others.
For he should be ill instructed, that should think that his damnation could be a sufficient and fit ransom to Redeem or save Others.
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It were an vniust thing to desire, that a man who loueth God, and feareth him, should be punished for the guilty,
It were an unjust thing to desire, that a man who loves God, and fears him, should be punished for the guilty,
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and to will that God should commit an iniustice:
and to will that God should commit an injustice:
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but the strongest reason is, that if any, pusht on with the loue of God, desired to bee eternally damned, that God might bee glorified;
but the Strongest reason is, that if any, pushed on with the love of God, desired to be eternally damned, that God might be glorified;
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hee should desire to bee an enemy vnto God, and to hate him eternally:
he should desire to be an enemy unto God, and to hate him eternally:
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now they are things incompatible and contradictory, that a man should bee set on by Gods loue, to desire to hate him;
now they Are things incompatible and contradictory, that a man should be Set on by God's love, to desire to hate him;
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and that with louing him much, he desireth to be his enemie;
and that with loving him much, he Desires to be his enemy;
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for all the damned hate God with a soueraigne hatred, and are his enemies for euer.
for all the damned hate God with a sovereign hatred, and Are his enemies for ever.
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Therefore when Moses speaketh thus to God, Yet now if thou wilt, for giue their sinne;
Therefore when Moses speaks thus to God, Yet now if thou wilt, for give their sin;
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and if not, blot mee, I pray thee, out of thy Booke, which thou hast written. and if not, blot me, I pray thee, out of thy Book, which thou hast written.
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Hee speakes not of the Booke of life, nor of the roll of eternall Election, out of the which hee knew that none can be blotted;
He speaks not of the Book of life, nor of the roll of Eternal Election, out of the which he knew that none can be blotted;
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but he desireth to bee blotted out of the booke of the liuing; that is to say, to dye, rather then to see the destruction of the people.
but he Desires to be blotted out of the book of the living; that is to say, to die, rather then to see the destruction of the people.
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Of which booke of the living, the Psalmist speaketh, Let them bee blotted out of the booke of the liuing,
Of which book of the living, the Psalmist speaks, Let them be blotted out of the book of the living,
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and not be written with the righteous: and not be written with the righteous:
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that is to say, Cause them to dye, and extirpe them from off the face of the earth, that they may haue no more a place in Gods Church;
that is to say, Cause them to die, and extirp them from off the face of the earth, that they may have no more a place in God's Church;
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for that in the two and thirtieth of Exodus, where is mention made of a book, out of the which God blots men;
for that in the two and thirtieth of Exodus, where is mention made of a book, out of the which God blots men;
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God himselfe declareth, saying in the same place, Whosoeuer hath sinned against mee, him will I blot out of my Booke.
God himself Declareth, saying in the same place, Whosoever hath sinned against me, him will I blot out of my Book.
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For the same reasons, wee say that the Apostle Saint Paul may haue wished, that himselfe were an Anathema,
For the same Reasons, we say that the Apostle Saint Paul may have wished, that himself were an Anathema,
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and an execration among men, and separated from Christ as concerning the outward communion;
and an execration among men, and separated from christ as Concerning the outward communion;
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but he could not, nor ought not to haue wished to bee a reprobate, and damned eternally.
but he could not, nor ought not to have wished to be a Reprobate, and damned eternally.
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God forbid that any one of vs should haue such an irregular zeale, as to will to bee damned, that God might bee glorified:
God forbid that any one of us should have such an irregular zeal, as to will to be damned, that God might be glorified:
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in that consisteth all the contentment of the faithfull, that hee knoweth that God will bee glorified in doing vs good.
in that Consisteth all the contentment of the faithful, that he Knoweth that God will be glorified in doing us good.
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To conclude, yee are called (my brethren) to glorifie God: this is the taske of the faithfull in this world.
To conclude, ye Are called (my brothers) to Glorify God: this is the task of the faithful in this world.
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Now you must glorifie God, first, in words, not speaking of him without reuerence, and flying all hypocrisie and false-hood.
Now you must Glorify God, First, in words, not speaking of him without Reverence, and flying all hypocrisy and falsehood.
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For as Ioshuah said vnto Achan, that to speake the truth, is to giue glory vnto the Lord.
For as Joshua said unto achan, that to speak the truth, is to give glory unto the Lord.
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Besides, you must glorifie God in trusting in his promises;
Beside, you must Glorify God in trusting in his promises;
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for it is to acknowledge and to assure ones selfe that God is true, as Saint Paul saith, that Abraham staggred not at the promise of God through vnbeliefe,
for it is to acknowledge and to assure ones self that God is true, as Saint Paul Says, that Abraham staggered not At the promise of God through unbelief,
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but was strong in faith, giuing glory to God. Whosoeuer hath receiued his testimony, hath set to his seale, that God is true. but was strong in faith, giving glory to God. Whosoever hath received his testimony, hath Set to his seal, that God is true.
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Item, you are to glorifie God by good workes, as Iesus Christ saith, Let your light so shine before men, that they may see your good works,
Item, you Are to Glorify God by good works, as Iesus christ Says, Let your Light so shine before men, that they may see your good works,
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and glorifie your Father which is in heauen. You ought to glorifie God in humbling your selues:and Glorify your Father which is in heaven. You ought to Glorify God in humbling your selves:
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for there is nothing that is so opposite to Gods glory, as mans glory;
for there is nothing that is so opposite to God's glory, as men glory;
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as Christ said to the Pharises, How can ye beleeue, which receiue honour one of another,
as christ said to the Pharisees, How can you believe, which receive honour one of Another,
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and seeke not the honour that commeth from God onely? For this cause God casteth downe the proud,and seek not the honour that comes from God only? For this cause God Cast down the proud,
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because that in glorifying themselues, they haue not giuen glory vnto God.
Because that in glorifying themselves, they have not given glory unto God.
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Finally, yee must glorifie God in maintaining his cause, and being mooued with the zeale of his glory;
Finally, ye must Glorify God in maintaining his cause, and being moved with the zeal of his glory;
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in lieu that wee are quicke to stirre vp our selues for our owne interest, and wee are prickt and moued with a crosse word.
in lieu that we Are quick to stir up our selves for our own Interest, and we Are pricked and moved with a cross word.
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How many persons doe you thinke there are like vnto Lot, whose soule was vexed with the filthy conuersation of Sodom? Or that are mooued as Saint Paul was at Athens, whose spirit was stirred in him,
How many Persons do you think there Are like unto Lot, whose soul was vexed with the filthy Conversation of Sodom? Or that Are moved as Saint Paul was At Athens, whose Spirit was stirred in him,
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when hee saw the City wholly giuen to Idolatry? Seing yt if one cōmits adultery, others laugh at it:
when he saw the city wholly given to Idolatry? Sing that if one commits adultery, Others laugh At it:
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If any one blaspheme, the others heare without being moued, as if Gods quarrell were not ours:
If any one Blaspheme, the Others hear without being moved, as if God's quarrel were not ours:
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Notwithstanding, the truth is, that we are not onely guilty of the sinnes wee commit, but also of those that wee approoue in others.
Notwithstanding, the truth is, that we Are not only guilty of the Sins we commit, but also of those that we approve in Others.
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Notwithstanding, brethren, seeing that all things are made for Gods glory, yea euen the wicked for the day of euill;
Notwithstanding, brothers, seeing that all things Are made for God's glory, yea even the wicked for the day of evil;
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it is impossible but that ye glorifie God in some sort: for hee that will not glorifie him willingly, shall glorifie him perforce.
it is impossible but that you Glorify God in Some sort: for he that will not Glorify him willingly, shall Glorify him perforce.
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If he bee not glorified by you, hee shall bee glorified in you;
If he be not glorified by you, he shall be glorified in you;
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if yee are not the Heralds of his glory, ye shall bee examples of his iustice.
if ye Are not the Heralds of his glory, you shall be Examples of his Justice.
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But wee hope better things of you.
But we hope better things of you.
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For God hath not called you and honoured you with his Couenant for nought, but that you may be saued.
For God hath not called you and honoured you with his Covenant for nought, but that you may be saved.
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Labour therefore to glorifie God by worke, and by word; in life, and in death; glorifie God in your life, that hee may glorifie you in your death.
Labour Therefore to Glorify God by work, and by word; in life, and in death; Glorify God in your life, that he may Glorify you in your death.
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Yea euen in this life hee will make you feele the effect of this promise, Call vpon me in the day of trouble, I will deliuer thee, and thou shalt glorifie mee:
Yea even in this life he will make you feel the Effect of this promise, Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me:
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And will manifest his glory in the deliuerance of his Church. There is yet Balme in Gilead.
And will manifest his glory in the deliverance of his Church. There is yet Balm in Gilead.
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There are yet some wholesome consolations and remedies with God. His compassions are not quenched: the Lord will not leaue his people, nor forsake his inheritance.
There Are yet Some wholesome consolations and remedies with God. His compassions Are not quenched: the Lord will not leave his people, nor forsake his inheritance.
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For feeing the world hath been made for the Churches sake, it is certaine, that as Satan cannot ouerturne the world,
For feeing the world hath been made for the Churches sake, it is certain, that as Satan cannot overturn the world,
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so can hee not ouerturne the Church.
so can he not overturn the Church.
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The Lord that hath deliuered vs from the Iawes of the diuell, and from the power of hell, will deliuer vs also from the hands of men, conspiring against the Church;
The Lord that hath Delivered us from the Jaws of the Devil, and from the power of hell, will deliver us also from the hands of men, conspiring against the Church;
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and hauing made vs to see his deliuerance here on earth, he will make vs see his riches in heauen,
and having made us to see his deliverance Here on earth, he will make us see his riches in heaven,
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and receiue vs in his Kingdome. Now vnto the King eternall, immortall, inuisible, the onely wise God, be honour and glory, for euer and euer. Amen. FINIS.
and receive us in his Kingdom. Now unto the King Eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever. Amen. FINIS.
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