me he shall lie all night between my breasts Cant. 1. 13. A bundle of bitternesse yet as sweetly lodg'd and as neer the heart as may be Fifthly and lastly let this be a motive of comfort in our miseries that look by how much the light is sweeter unto him that hath for a long time been shut up in some darkesome dungeon then unto those who have alwaies enjoy'd the Sunne in his brightnesse as the haven is to the mariner that hath been toss'd for many moneths in the tempestuous seas so shall heaven be unto that soule that hath walked heavily in the darknesse of affliction and hath been weather-beaten with the stormes of griefes and troubles Thus much may serve touching the state of Gods Church here on earth 2. I come now to the second thing considerable in the Text which I call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practise and the exercise of the Church remaining in this state in these expressions Then they cried unto the Lord. In which words you readily observe three things First that which is here implyed which I may call the act they prayed Secondly that which is here expressed which is the manner They did it servently They cried Thirdly that without which all had been in vaine and that is the obiect unto whom they prayed crying that is to the Lord. Then they cried c. I might well here observe that c Afflictio facit religiosos Eras in Coll. Distresses force devotion Erasmus hath observ'd it in the rudest mariners and we find the same in that Prophecie or history of Ionah When Numa had ordained many religious ceremonies in Rome and had induced the people to a constant practise of them Tullus Hostilius who succeeded him cast them all out again and held as the * T. Liâ—ius Historian tels us nothing lesse comely in a King then to submit himself to such observances But when a pestilence had once raged in that great Citie and a long lingering sicknesse had pull'd down his own proud flesh then not great sacrifices onely must be offered but every trifling superstition must be punctually observed The Psalmist noteth how even the brute creatures do in their kind crie and call in time of need and that to God the great Creator and preserver of them all The lions roare saith he suffering hunger and they seek their meat of God And again Thou feedest the young ravens that call upon thee But I will not stay you upon this Consideration But shew you what this practise of the Saints more fully declareth to us And to this purpose shall make this my second generall Doctrine Doctr. 2 Earnest d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Orat. prayer or crying to the Lord is an effectuall meanes to get helpe and full deliverance in troubles and distresses Where we have just occasion for the clearing of this point to open at least briefly every of those three things forementioned as First the act which is praying Prayer is a duty necessary and that vi praecepti God hath commanded it It is as well Dei veneratio as hominis petitio a speciall part of Gods worship from man as well as an expression of mans suits to God God hath made this a character of his people who worship and serve him they are such as call upon the Name of the Lord. He hath given this title to the place of his publick worship My house shall be called the house of prayer to all Nations While we pray to God we give him that honour which is due unto his Name as first of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hieros Cat. 6. Omniscience knowing the hearts of men For prayer is the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc lifting up of the soul to God Secondly of Omnipotence as that he is able to grant us what we ask and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Mac. hom 12. to do what he will Thirdly of Mercy as being ready yea more ready to hear then we to ask He prepareth the heart to prayer and his ear hearkneth thereto And which concerns our matter in hand prayer is required of us necessitate medii as a necessary means of procuring good unto us from him from whom every good giving and every perfect gift doth come Iam. 1. 17. Ask and ye shall have saith Christ Luke 11. 9. And Ye have not because ye aske not saith Christs Apostle Iam. 4. 2. If thou wantest any thing that may be good for thee praier is the key of heaven Those four keyes whereof the * Paraphr Hier. in Gen. 32. Paraphrast of Hieros speaks saying That God ever keeps them in his own hands and will not give them unto any Angel whatsoever the keys of the womb of the grave of rain of food are all turned in Gods hand by prayer or prayer is able to do the office of them all Hannah prayed and her barren wombe was opened Christ prayed and the grave was opened to Lazarus Elias prayed and it rained and he openeth his hand and filleth every living thing with his blessing and that undoubtedly when they call upon him If thou desirest deliverance when afflicted I cryed saith our Prophet unto the Lord in my trouble and he delivered me h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Orat. 〈◊〉 2 If the whole Land or the Church be in distresse through any judgement or any correction of the Lord see what Solomon obtained by his prayer at that solemn dedication of the Temple 1 Kings 8. 33 c. the place deserves that you should read it out at large and see how it confirms the Point in hand And to conclude that you may know how necessary your most diligent and frequent prayers are in afflictions David a man acquainted with sorrows hath penn'd a Psalm of purpose which he cals the poor mans prayer or as the title of it is translated in our Bibles A prayer of the afflicted when he is overwhelmed c. Psal 102. Secondly but in the next place let us consider the manner how we must pray that 's fervently feelingly the word is here They cried Indeed we seldom reade of any of the Saints of God in prayer but some way or other we may observe this kinde of zeal and vehemency expressed or implied We read nothing uttered by Moses in way of prayer in that place where yet the Lord saith to him Wherefore criest thou unto me Exod. 14. 15. there were assuredly those groans unutterable Rom. 8. 26. such as were in the heart of Hannah praying without vocall expression and though Eli most rashly censured her she modestly and like her self replied I am â— Sam. 1. 15. a woman of a sorrowfull spirit c. I have powred out my soule before the Lord David most frequently in this book of Psalms is found praying and sighing praying and weeping praying and groaning and nothing more usuall with him then to expresse his prayer by this
Sen. Trag. they that prevent not this sinne what they can shall all hold up their hands at that terrible barre together without repentance and endevouring better especially being convinced of the fault I cannot break off yet till I have freed my soule in discovering that improvement men have made of their old swearing by their forswearing or false swearing or equivocating in their oathes and protestations and solemn vowes and covenants which being rightly and religiously performed are an acceptable service unto God and an ascribing honour and glory to his Name A spirit of Atheisme I feare runnes through the Land and the good Spirit of God is much provoked by it that our late solemne Vow is taken by many who putting what sense they please upon it think so to delude the Lord while they cheat their owne soules And others goe downright to it without any more adoe then that this is the way to save their goods or to secure their persons when their hearts are most malignantly averse from what they sweare The heathen themselves will rise up in judgement against such who ever had an oath in the greatest u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. apud Iam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreadfull reverence If any such be present let them but consider that place of Zach. 5. 1 2 3 4. where the Prophet sets forth his vision of the flying roule or book of 20. cubits long and 10. cubits broad wherein were all those curses that come swiftly into the house of him that sweareth falsly and where it shall remain till it consume it I remember Chrysostome following the Greek version reads not a flying book but a x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag flying hook or sickle whereby saith he appeareth how unavoidable the curse shall be that shall pursue the false swearer and him that breakes his oathes and vowes For had he said y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 15. ad pop Antiochen Et siquis primo perjuria celat Sera tamen tacitis poena venit pedibus Tib. a flying dagger haply a man might have avoided it but when he tells us of an hook or sickle gotten about the neck there 's no escaping such a weapon Remember what the Lord saith Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not be slack to pay it for the Lord thy God will surely require it of thee and it would be sinne unto thee I shall no longer detain you in this sad discourse touching the things which I conceive now incense God against us and must provoke us as we desire deliverance from our trouble and distresses while we pray and seek the Lord to humble our selves for these and all such crying and outragious evils Thus much may serve for this use of direction and for this second generall Doctr. 3 3. And so I come to the last point observable in this Text which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good successe the Church hath by her prayers to God in those words And he delivered them from their c. From which words plainly ariseth this Doctrine Deliverance from distresses is from the Lord. The troubles and distresses of the Saints of God here in this pilgrimage which is nothing else but a miserable absence from God for a season are many and various their whole life being like Ezekiels book z Scriptus in 〈…〉 written within and without and nothing else written but Lamentations and mourning and woe Ezek. 2. 10. Perplexities both of mind and body in ward and outward do accompany them daily The Lord is pleased sometimes to write bitter things against them and to make their life very uncomfortable to them through the anguish of their souleâ— The spirit of a man will sustain his infirmities but a wounded spirit who can beare It hath caused many to cry with Iob Chap. 7. 13 c. When I say my bed shall comfort me my couch shall ease my complaint then thou scarest me with dreames and affrightest me through visions so that my soule chooseth strangling and death rather then my life When through temptation they begin to thinke and say that God hath wholly left them and forsaken them and complain as one should of a deare friend deserting him Loe he goeth by me and I see him not c. Iob 9. 11. whereas he had wont to set his heart upon me and to visit me every morning Iob 7. 17 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. in â—oâ— cap 2. There being nothing in the world so sad unto a child of God as to be so neglected by his heavenly Father I remember somewhat of Augustine to this purpose If God should say unto me goe thy way sinne as much as thou wilt I will not punish thee for it c. But thou shalt never see my face b Nunquam mecum eris or thou shalt never be with me He seemes to make it even the worst of all punishments For as the Psalmist saith to God In thy presence is life And again If thou hidest away thy face we dye Now when this shall be our case this our trouble and distresse where shall we seek or hope to find deliverance but in God alone His countenance estranged hath made the wound and a cast of his countenance is able to cure all again Lord lift thou up the light of thy countenance upon us and we shall be whole Deliverance from inward sorrowes is then from God alone And the like must be acknowledged of all outward troubles Shall there be evill in a City and the Lord hath not done it Amos 3. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyr. Alex. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas Orth fid lib. 4. cap. 20. He meanes not malum peccatorium the evill of sinne there 's no such evill from the Lord but malum ultorium the evill of punishment as Tertul. speakes And this is properly from God what or who ever be the instrument I make peace saith God and create evill Isai 45. 7. We when Gods hand is upon us correcting us for our sinnes by some or other whom hee is pleased to use as his rod or scourge usually reflect upon these instruments and like as children d Qui se ceciderint terram verberari volunt Seuec. when they take a fall as Seneca observeth cry out to have the ground beaten so we fall foule upon such secondary causes never considering either the Lord who makes use of them at his pleasure or our own evill wayes which provoke God against us When Shimei cast stones at David and cursed him So let him curse said he because the Lord hath said unto him Curse David who shall then say Wherefore hast thou done so 2 Sam. 16. 10. But did God command him then I answer There is a three-fold command of God observable 1. There is the mandate of his
behold and see it If God be God then follow him He shall deliver thee from the snare of the hunter such as Nimrod Esau hunters of men so the Scripture styleth persecutours of Gods Saints whereupon I remember Hierome saith k Penitus non invenimus in scripturis sanctis aliquem venatorem piscatores invenimus sanctos Hieron in Psal 90. Nullum invenimus in divinarum seric scripturarum de venatoribus sanction Ambr. in Psalm 119. Serm. 8. we read of holy Fisher-men but never of holy Hunters Such Hunters have been spoyling with all cruelty many of our brethren every where and still the hunt is up and they make but a matter of sport of it The time shall come when God shall laugh at their calamitie and mock when their feare cometh Prov. 1. 26. Let them while their sport lasteth boast themselves as if they had all sure enough and let them adde to their other blasphemies and say with that proud Tyrant in Synesius l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 58. No man shall escape our hands no though he held Christ himself by the foot m Fidant legionibus illi perfugioque parent reparatis moenia muris Nulla salutiferi quibus est fiducia Christi Paulin. in Nat. S. Foel Let them presume upon their strength who have nothing else to rest upon But it is good for us to keep fast by God Psal 73. 28. not to let go our hold As Homer said of the walls of Troy n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse 2 Their forts and bulwarks cannot be strong that are built without God nay against him Let us then still trust in God and be unwearied and undaunted in his service Who hath delivered and doth deliver in whom we trust that he will yet deliver us 2 Cor. 1. 10 In the next place this must instruct us in all our deliverances to return praise and glory and thankes unto the Authour of our helpe and hopes We are too ready as those fishermen in Habakkuk who sacrificed to their Net and burnt incense to their Dragge Chap. 1. 16. so with that Souldier in the Poet o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascribe much unto the sword and spear unto our valiant men and to our forces It is observed by that wise heathen p Nimius sui suspectus insitum mortalitati vitium se suaque mirandi Sen. De Benef. c. 26. that this over-weening of our selves is a great cause of our ingratitude Alas q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opp. what are we if God should leave us and while he stands by us what can stand against us Mountaines of difficulties shall bee overturned if he put to his hand the proudest enemies shall bee made to know and feele what folly it is to kick against the pricks and s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod perioch Hom. 17. to contend with the Almighty and therefore as we see and hear daily of the mightie things that God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 137 wrought for us so let him have the glory that is due unto his Name and let our hearts and mouths be ever filled with his praise But some may say do you not forget the season this is not a day of gratulation or Thanksgiving but of humiliation and of seeking God by prayer Ah let none think these duties inconsistent which truely I conceive should never be disjoyned We have beene taught already what grace and glory ariseth from afflictions sanctified Are we then humbled under the sorrow of them let us be also thankfull for the solace t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 57 of them But let me intreat you further to consider whether we we I say in particular living in these parts of this distracted Kingdom do not even now enjoy a great deliverance that wee meet here in safety and in peace while others are imbroiled in many dangers either of fights or flights How unworthy are we of such enlargement of Gods mercy if we improve it not but most of all are we unworthy if wee be silent in thanksgivings Let me adde one thing more What if the Lord should bring the line of other parts upon us and cause us to pledge them in that bitter cup whereof they have been forced to drink deep shall we not yet have cause to praise him for this his patience and long-sufferance And had we but the spirits of many of the Primitive Martyrs we should think our selves the lesse esteemed in that we are reserved amongst the last of those who shall thus honour God and be honoured by him in suffering for his sake They a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust Mart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius Martyr ad mortem designatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. triumphed in their deaths and accunted death as no death but as a benefactor to them that preferr'd them speedily to the fruition of their long desired happinesse They freely thus offered their children also unto God rejoycing that they were laid so sweetly and so safely in Gods armes They could not but remember how God dealt with Iob How after his long patience under sore calamities with the losse of his substance the Lord was pleased to refresh his wearied soule and to give him twice as much as he had before Iob 42. 10. but yet if you compare this Chapter ver 13. with Chapter 1 2. you shall find he had no more children given him then he had at first He had great comfort in his children why were not they doubled likewise surely he had them double because the former were not lost who were lock't up safe in heaven I the rather speak this because it may be it hath been the case of some of you already and who knoweth how many of us may see our children sacrificed in this cause of God and may at length taste of death herein our selves The will of the Lord be done Onely let us learn to make a right judgement of these things That we call death the Scripture call's but sleeping and do but mark that place Revel 20. 6. where it is said Blessed and holy is he that hath part in the first resurrection on such the second death hath no power What is that first resurrection but the rising from the first death which is the death of sinne and what is the second death that we find vers 14. The lake of fire is the second death Where is then that we call death surely b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. it comes not in the account For otherwise that should have been the second and the lake of fire had been more fitly styled the third death This then hath onely the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad pop Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty name of death voyd of the thing that is so dreadfull to poore flesh and blood Nay it is no other then a blessed deliverance and a joyfull rest and freedome from all cares and troubles Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they rest from their labours Rev. 14. 13. Precious in the sight of the Lord is the death of his saints Psal 116. 15. Whatsoever then the Lord is pleased to do for us whatsoever with us let us be thankfull Vse 3 The third and last use where with I shall conclude is for terrour to the ungodly and such as now amongst us are enemies to his Church Is God the Authour of deliverance to his people then without doubt he is the Authour of destruction to their enemies If to the one a wall of fire to defend them then to the other a consuming fire to destroy them We need not seek up Scriptures for the proof of this it is written every where even as it were in capitall letters or with a beame of the Sunne he that runnes may read it and he that is not starke blind may easily behold it It is recorded in all the stories of the Church Those men of Belial that are now in arms against us that will not read the Book of God or haply dare not because it no where prophecieth good unto them I wish they would peruse our Ecclesiasticall Writers and see what they find there touching the divine vengeance which pursued such as led the way to them and taught them this art of crueltie and instructed them how to be skilfull to destroy by their examples Let them read the deaths and horrid ends of Nero Trajan Hadrian Vaterian Maximinus Iulian and of many of their instruments and under-ministers whom they set on work and they shall finde that true which that holy Martyr Cypian wrote long ago that d Nec unquam Christianorum sâ—â—lâ—rein nostrum nomen exurgitur ut non statim divinius vindicta comitetur Cyp. contr Demetr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn Epist 35. never did any in their wickednesse rise up against the profession of the truth he means by persecuting the professours of it but straight-way vengeance from God followed them at the heeles and overtook them They may peradventure escape mans judgement which is that our enemies are so affraid of yet the just avenging sword of God cannot be avoyded who when he comes most slowly comes most surely and severely It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. Let our adversaries consider this and tremble whilest we comfort our selves with that of the Apostle as if directly spoken to us It is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us when the Lord Iesus shall be revealed from heaven with his mighty Angels 2 Thess 1. 6 7. Even so Lord Iesus come quickly Amen FINIS Errata in text Page 7. line 23. read had in p. 9. l. 28. r. rapt p. 10. l. 8. r. non salvum p. 11. l. 22. r. such a narrand p. 18. l. 18. r. with his p. 31. l. 14. r. Popish p. 39. l. 21. r. Zarephah Errata in marg Pag. 3. r. Zach. p. 10. r. Athen. ex Pos p. 14. r. in Caâ— Mos p. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. r. Cyr. Hieros p. 45. for Christianorum r. impiorum
Afflicted or not afflicted let us pray Merry or not merry let us sing Psalmes And I beleeve it was not said amisse by that great Divine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Nagâ— Singing and praying are in every season seasonable But when we have said all we can we must acknowledge that for every work there is an appointed time and every thing is most pleasant and beautifull in the fittest season of it There is a time to mourn and a time to rejoyce How shall we sing the Lords song in a strange land Psal 137. 4. If Danniel could not sing the Lords song in that captivity there spoken of Daniel I am sure could pray unto the Lord then and that most fervently Dan. 9. 4 c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryside Orat. hom 1. Nay he chose rather to die saith Chrysostome then to be deprived of the use of this holy Ordinance This Psalme hath taught us how to addresse our selves to God according to his minde and our necessities and occasions at all times and in every season when we are in trouble to crie to God as in the Text and when delivered to call upon our selves and others as in vers 8. O that men would praise the Lord c. Vse 1 1. The use of this point may be first for exhortation and to excite us to blesse our gracious God who hath not onely given us leave to approach into his presence with our worthlesse sacrifices of prayer and praise but hath been pleased to direct us how to honour him how to seek his face That one place Psal 50. 15. may serve our turn added to what you finde here in this Psalme Call upon me in the day of trouble I will deliver thee and what then requires he of us and thou shalt glorifie me And Secondly let us here be instructed to be acquainted with these wayes of God and to be ready to turn our selves to him as he shall turn or change his hand to us z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. active in every holy duty God hath directed us and all for our good We may justly fail of our desires if we fail in these performances especially being so exactly taught and that by such a teacher Obser 3 3. There is yet one Observation more which I would offer to you and that very briefly touching the two verses here so oft recited It seems all repetitions even in prayers as well as praises are not condemned nor will fall under that prohibition of our Saviour Matth. 6. 7. But when you pray use not vain repetitions as the Heathen doe There are repetitions which are not accounted vain Blinde Bartimeus cries after our Lord Christ and again in the same words Thou Son of David have mercy on me Luke 18. 38 39. Yea and our Lord himself in the dayes of his flesh when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared Hebr. 5. 7. even then as appeareth in the Gospel he prayed once and again and a third time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying the same words Matth. 26. 44. Vse This serves to comfort such as are of weakest abilities to expresse themselves in prayer God lookes not after elegancy or variety of words or phrases when thou comest to powre out thy soul before the Lord in some request thou hast to make unto him resolving not to let him go untill he blesse thee though asking the same thing thou art enforced to use the same words often but with renewed breathings of the Spirit thy prayer shall be as well accepted as if with much variety of language thou wert able to set forth thy suite to God Vain bablings such as are found in formall Liturgies had such superstitious veneration of too many and called The Divine service either for the excellent divinity thought to be in them or that the Divine Majesty is best worshipped by them such I say justly may be ranked with the follies of the Heathen as when the Minister whose Office it is to be the peoples mouth to God in publike shall onely propound things to be prayed for and then the people twenty times shall say We beseech thee to hear us c. we beseech thee to hear us c. onely out of formality and without devotion as we know it hath been practised God is a Spirit and as he heareth without ears so he looketh not much after thy tongue or words whether plaine or polished whether the same or varied a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maâ—â— Hom. 33 it is the heart the minde the spirit that he requireth both in prayers and praises I fear I have detained you over long in these few observations I come up now more closely to the Text it self Then they cried c. In these words we finde three things remarkable first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition of Gods Church and people trouble and distresses Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practise and the exercise of Gods people in this state Then they cried unto the Lord. Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their successe and the good issue of this practise And he delivered them c. Doctr. 1 1. In the first place touching the condition of Gods Church you may observe That the condition of the Church or it s most usuall lot is to to lie under sorrows and afflictions I say most usuall For I will not saith God contend for ever neither will I be alwayes wroth for the spirit should faile before me and the souls which I have made Isa 57. 16. But as we say of the severall Callings and Trades of life this man professeth such a Calling and that man another and as the Poet said of Hermogenes b Et quamvis â—aâ—et Hermogenes Cantor tamen Though he hold his peace peradventure being asleep yet hee 's a good singer and a Musician by profession so say I of the people of God their trade of life is suffering and as Iulian told the Christians when they complained of his cruelty c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is your profession to endure tribulation Though they may have some short refreshings now and then and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. some fair dayes though such commonly prove but as we say weather-breeders This truth appeareth from all Stories of the Church Should I begin where even now I left at Noah should I recount the lives of Abraham Isaac Iacob Ioseph and all their posterity Aegypts captivity and their long travails in the wildernesse should I remember but the sufferings of our primitive Martyrs since the Gospel and of later times you would require no other proof of what I said touching the usuall portion of the Saints in this pilgrimage As the lilie among thornes so is my love among the daughters Cantic 2. 2.
fasted and wept and prayed then victories were obtained It were infinite to recount what mightie things have beene accomplished m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Orat. Hom. 1. by prayer things to mans judgement impossible What diseases seeming incurable have been healed by prayer what dead raised what devils cast out It 's worth the noting that Peter said to Simon Magus Pray to God if per haps the thought of thine heart may be forgiven thee Acts 8. 22. as if he had told him if it happen well to thee any way it will be by prayer Vpon this practice man may with humble reverence expostulate with God How long wilt thou be angry with thy people that prayeth As Amalek was overcome while Moses held up his hands so n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar hom 50. Obiect lift up the hands of thy soul to heaven and thou shalt close with God and then Satan and all his Forces shall fall under thy feet But some may here object We have prayed often and the Lord hath not beene pleased to heare us but rather appeared as rejecting all our suits Answ To which I answer with the Apostle Iames Ye ask and receive not because ye ask amisse Chap. 4. 3. Ye misse sometimes in the manner sometimes in the matter many times in the end so that he said not amisse that told thee o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Orat hom 2. Audit ad alutem cum non ad voluntatem Thou hast received when thou hast not received God hearing many times to thy good when he hears not to thy desire and gives thee that which is much better for thee then what thy corrupt will or ignorance would obtain Vse 3 Again it may be he onely deferreth to give till thou be fitter to receive or p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he delighteth to hold thee longer with him Remember how often thou hast heard a Begger crie unto thee and thou hast refused to give him and this done of crueltie when God hath never refused but of mercy Nay let me adde Thou hast often heard God calling to thee and thou hast not regarded him therefore it is but just that he should render like for like unto thee 3. Thirdly let us from the second consideration be instructed to pray fervently and to pray incessantly Ye heard how the Saints yea how the Sonne of God expressed himself in his supplications Wrastle with God in prayer though thou venture a joynt as Iacob did The hollow of Iacob's thigh was out of ioynt as he wrastled with him And he said Let me go for the day breaketh and he said I will not let thee go unlesse thou blesse me Gen. 32 25 26. Moses also was wont to lay such strong hold on God that when he resolved to avenge himself upon the people for their sin he was fain to say unto him Now therfore let me alone Exod. 32. 10. as it were to prevent his violence as I may call it holy violence And in truth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of a righteous man hath great strength and is able to do much if it be acted or moved by the Spirit so I may interpret the words Iam. 5. 16. I remeÌ„ber the Cananaan woman how she cried after Christ Mat. 15. 23. and what snibs she poor soul suffered Send her away said the Disciples I am not sent to such as thou art said our Saviour and yet still she cries Lord help me and when he told her That it is not good to take the Childrens bread and cast it unto Whelps she rejoyns unto him as if she would have said I thank thee for that Lord and I le play the Dogges part be but thou the Master beat me out at one door I le come in at the other for the Whelpes eat of the crums that fall from their Masters tables and a crum of thy bread of thy mercy will serve my turn and then you know how highly Christ commended her and how liberally he grants unto her vers 28. Alas how different is our manner of praying justly may that be charged upon every one of us q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Orat. hom 2. Depreâ—or Deum ut mihi intendat ego autem nec mihi nec illi intendo Bern. Thou callest unto God to attend to thee when thou attendest not unto thy self Be we then instructed hence to pray with feeling to pray with fervour Vse 4 And when thou hast begun to call upon the Lord give him no rest r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cypr. Hieros 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor thy self neither day nor night untill thou hast obtain'd some return of favour from him well may you wait upon him for the Lord will wait that he may be gracious unto you c. Blessed are all they that wait for him Isa 30. 18. Give me leave to adde another short instruction unto this touching the Mediatour of our suits to God taken from the consideration of the Object of our prayers the Lord. 4. Must our supplications be all directed to the Lord then must they all be sent up to him by the hands of Christ and in his Name Whatsoever ye shall ask the Father in my Name he will give it you Iohn 16. 23. There is but one Mediatour between God and man the man Christ Iesus 1 Tim. 2. 5. We have an Advocate with the Father Iesus Christ the righteous 1 Ioh. 2. 1. It hath of late years been s By R Montague late Bishop of Norwich in his Sermon upon Psa 50. 15. Call upon me c. enlarged after by him into a Treatise preached in the greatest audience that there is no impietie in making Angels Advocates and Mediatours of our prayers so they be but our Angel-guardians of which kinde our Preacher would have no man doubt and that a man may safely say Good Angel-guardian pray for me And the same Author in another Work of his though he speaks somthing more warily in this tels us t Mont. Antag pag. 200. Perhaps there is no such great impietie in saying Saint Laurence pray for me I will not urge those words in Iob Chap. 5. 1. Call now if there be any that will answer thee and to which of the Saints wilt thou turn But when the Prophet Isaiah tels us that Abraham is ignorant of us and that Israel doth not acknowledge us Chap. 63. 16. I shall certainly beleeve that Laurence knowes not me I never read in all the Book of God of any so calling to a Saint in heaven but onely that one damned wretch in Hell whose prayer indeed was much like his Father Abraham have mercy on me Luk. 16. 24. If Paul had known that the Philippians could have made such use of him in heaven he had beene freed of that great strait he was in Phil. 1. 23. for then not onely for himself