DIVINE CONTEMPLATIONS, NECESSARY FOR THESE TIMES. BY H.I. PSAL. 60. Ver. 1, 2. O Lord thou hast cast us off, thou hast broken us, thou hast been displeased, O turn thyself to us again. Thou hast made the land to tremble, thou hast broken it: heal the breaches thereof for it shaketh. LONDON, Printed for RICHARD THRALE, and are to be sold at the Cross-Keyes at Pauls-gate. 1648. DIVINE Contemplations necessary for these times. IT is the general complaint of this kingdom, that the land lieth under many and grievous pressures. And certainly, they are so great, so heavy, that men complain not without cause. Look upon the kingdom already wasted and rend with civil war, and at this time in a new combustion in divers parts thereof; it will easily appear (that if God of his mercy prevent it not) total and inevitable ruin and destruction must of necessity follow. In the mean time we cannot but with grief of heart foresee, that which by woeful experience we have already seen, felt, and heard what sad effects an unnatural war will produce: as seeking and plundering of cities and towns, firing of houses, profaning of sacred places and things, deflowering of virgins, defiling of wives, widows, and matrons; killing of people of all sorts, Nobility, Gentry and Commons, young and old, in a word, committing of all kind of wickedness, inhumanity and cruelty. Insomuch as this land which formerly hath been accounted a Paradise, is now like to become a rueful spectacle to all other Nations. And may we not justly take up a further complaint, Leu. 26.19. when we see God threatneth us (as he did his own people of old) to break our staff of bread (under which is comprehended all necessary provisions for the sustentation of man) and to make the heaven to be to us as iron, Eze. 5.17.26 and the earth as brass: to send the evil arrows of famine for our destruction, and to increase it upon us: Jer. 16.4.24.10. to consume us with famine and the sword (the Prophet joineth them together twenty times at the least in several places, as inseparable companions.) Terrible was that which the Prophet by Gods command denounced of old, and which we may truly say is fallen upon us, 1. Cor. 10.11. on whom the ends of the world are come. That God would call for a sword, and every man's sword should be against his brother, and that he would rain (upon his enemies) an overflowing rain. It's to be feared, Isa. 17.11. that our harvest (as the Prophet hath it) will be a heap in the day of grief and desperate sorrow: and that they (a strange Nation) shall eat up our harvest, and our bread, which our sons and daughters should eat, and eat up our flocks and our herds, our vines and our figtrees, and impoverish our fenced cities (wherein we trust) with the sword. Jer. 5.17. That the field is wasted, Joel 1.10.11. the land mourneth, for the corn is wasted, the harvest of the field is perished. It were to be wished, that this may not be our case. But many there are that mingle their complaints with admiration, they wonder why there should be such judgements upon us, why they should live in such unhappy times; and among these quaeres, they would seem to answer themselves, and give reasons for these calamities. Some ascribe them to fortune, some to the ambition of great ones, others to other causes and men, none to themselves. But certainly all our miseries come from this spring, the neglect of God's worship, nay the contempt of it, and the exorbitancies of men, which carry them headlong into all mischief, as presumptuously to sin against the glorious Majesty of God, desperately to offend his omnipotent power, and to deal most unthankefully with a most sovereign bounty: offering unheard of indignity to the law of his justice, the awe of his Majesty, the reverend regard of his presence, the terror of his power, and the long-suffering of his love. Sin, and nothing but sin, is the true cause of all punishments, and miseries; and the judgements which have befallen in all former ages. This is plainly to be seen in the most sacred Scriptures. Ezra in his time acknowledged so much. Ezra 9.13. All this (saith he, meaning the punishments the people had suffered) is come upon us for our evil deeds, thou O Lord hast punished us less than our iniquities have deserved. So saith Esay. There shall be desolation, Esay. 17.9.10. because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength. Jer. 29.17.19. So Jeremiah. Behold I will send upon them the sword, the famine, and the pestilence, etc. Because they have not harkened unto my words. So Ezekiel. Ezek. 14.13 When the land sinneth against me by trespassing grievously, then will I stretch my hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it, Hos 99 So Hosea. They have deeply corrupted themselves, therefore he will remember their iniquity, he will visit their sins. Hos. 14.1 And (exhorting the people to repentance and prayer) he saith, O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity. We must therefore of necessity conclude, that nothing hath brought these heavy judgements of God upon us, but the crying sins of this Nation: for if ever, 1 Joh. 5.19 in any foregoing age Saint John's words might justly be taken up. Totus mundus in maligno positus est (never so many malignants) the whole world lieth in wickedness; now is the time, and the Scene may most fitly be laid in this Land, where all sins are acted; and to us the words of the Prophet may fitly be applied. By swearing, lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. And concerning the seamlesse coat of Christ, how is it rend in this Nation. What dangerous sects, errors and heresies are publicly broached and professed, to the great dishonour of God, the disunion of affections, and breaking the bond of love and charity? So that it's no merveile, if the land mourn, and the earth yield not her increase: Lam 3 22. Nay, we must needs confess with the Prophet. It is of the Lords mercies that we are not consumed, because his compassions fail not. The bowels of his compassions (if our hearts be not hardened) we may take notice of, not only in his long patience to us, and forbearance of us, and the free use of his Word and Sacraments, but by his extraordinary admonitions and warnings even from heaven itself. How many portents and prodigies of his future anger have we of late seen? as Comets, apparitions in the air, raining of corn, monstrous births of mankind, and other his creatures, which wise men in all ages have held as Messengers, and forerunners of misery, and Gods judgements, unless diverted by repentance and humiliation? Yet these predictions of his wrath, we have either neglected, or misinterpreted: not unlike the Jews, of whom Josephus relates; Who, when a star or Comet (in the shape of a sword) hung over the city of Jerusalem by the space of a year, before the destruction of it; and that when at the feast of Unleavened bread there shone a light at nine of the clock in the night as bright, as if it had been the clearest day in the year; De bell. Jud l. 7. c 12. yet (saith he) some of the Jews interpreted them according to their several fancies, others wholly contemned and slighted them, till (at last) too late, they found their own folly, to their utter destruction. But more observant of things of this nature was Lewis the gentle, son to Charlemagne; for when some of his Courtiers (perceiving he was troubled at the apparition of a Comet) shown him that place in the prophet [Be not dismayed at the signs of heaven, Jer. 10.2. for the heathen are dismayed at them] he answered: We ought not indeed to fear any thing but him, who is the Creator both of us and that Comet: Aimon. de gest. Fran. l. 5. c. 17. yet we cannot but sufficiently admire, and acknowledge his goodness. that vouchsafeth to admonish us impenitent sinners, and to stir us up to repentance by such signs as these. Now though we wave these things as not to be regarded, yet we should not be so senseless and stupid as to slight the judgements under which we lie: but be solicitous to remove the cause of them, that the effects may be removed also. Sin and transgression we find to be the cause, an humble confession, with contrite hearts for that which we have formerly committed, and amendment of life for the future, with earnest prayer to God to take off his heavy hand, must be the cure. We must say with them in the Lamentations, Lam 3.40. Let us search and try our ways, and turn again unto the Lord. 41. Let us lift up our hearts with our hands unto God in the heavens, and say, we have transgressed and rebelled. 42. But we are fare stom taking the right course to remove these judgements, only we look back to former times, and comparing ours with those, we conclude them to be happy, and ours most miserable; we complain and murmur, that's all we do. It cannot be denied, but that ours at this present may parallel, (if not exceed) the worst of times, if we consider the dearth and scarcity of all manner of food, and necessaries: the unseasonableness of weather, destroying the fruits of the earth, a plain prognostique of famine to ensue: the land almost destroyed with distractions, and divisions, yea, with murders and rapine; trade utterly decayed, and many thousands of people undone, many poor widows and orphans succourless, and harbourless, ready to perish; all these being the sad effects of a civil (but a bloody) war: yet these are not the worst of our miseries, our condition is yet more wretched: For all that have been yet enumerated, are without us, nor do they detract from our eternal happiness, but rather add to it. Afflictio dat intellectum, these temporal judgements do or should bring us to the consideration of the cause, (namely Sin) and consequently to a detestation of it: but the distractions which are within us, make us much more miserable, than these which are without us. Our understanding is blind, our will perverse, and prompt to all evil, the flesh lusteth against the spirit, and our affections are so inordinate, that no kingdom, no not our own, is at such discord, as we are within ourselves: which is the chief cause that God is so offended with us: this, and only this makes us miserable indeed. It were therefore to be wished, that as we look back to the condition of our predecessors, so we would balance our lives with theirs: & then we should be forced to confess, that they were not so great sinners as we are, and therefore their punishments ought to be less than ours, by the rule of proportion of God's justice: and (considering this) we would soon lay down these complaints, & betake ourselves to some expedient, to appease the wrath of God. Besides, if we would but take notice of the course they took, when either they felt, or feared the heavy hand of God; we should confess, that they deserved more favour from God than we do: and we lessepity from him, than they. To leave other things, and to pass by their sanctity and piety of life, (which the greater it was, the harder it is for our imitation) They had, and applied not only a cure for their afflictions when they befell them, but an Antidote too. And this was Prayer: In all their difficulties, they had recourse to prayer, as a special sanctuary to flee too, hoping (nay being assured) to obtain any thing at God's hands by it. Were they at any time in danger of enemies, they had recourse to God by prayer. And how prevalent it was, ever with God, appeareth by that notable place in Exodus; when Joshua fought against the Amalekites, Exod. 17.11. Moses lift up his hands to God, and Israel prevailed, and when he let down his hands, Amalek prevailed. So that it was not Joshuahs' sword, but Moses prayer, that overcame the Amalekites. The Children of Reuben and Gad fight against the Hagarites, 1. Ch. 5 20.21 & one hundred thousand of them were delivered into their hands; for they cried to God in the battle (saith the text) and he was entreated of them, because they put their trust in him. The Moabites and Ammonites came in great multitudes to fight against Jehosaphat. He being in fear of them, made his address to God, by prayer, and said. 2. Ch. 5 20.22. O our God, we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. And the Lord turned the forces of his enemies one upon another, and they destroyed themselves. Hezekiah prayed against Senacherib king of Assyria, 2. Kin. 19.15.35. that invaded his kingdom with a mighty army, and the Lord sent an Angel by night into the camp, and destroyed 185000. of them. Zera the Ethiopian came against king Asa with an host of a thousand thousand. 2. Chr 14.8. Asa having 580000. to oppose him. He cried to the Lord and said, 2. Chr. 14.8. etc. It is nothing with thee to help, whither with many, 〈◊〉 with them that have no power. Help us O Lord our God, for we rest on thee, etc. and the Ethiopians were utterly routed and slain. King David found the force of prayer effectual in this kind, Psal. 56.9. for he saith, When I cry to thee, then shall mine enemies turn back. There are divers other examples of this nature in holy writ. In the case of famine, Jam. 5.17.18. we may see what Saint James writes of Elias, that he prayed earnestly, that it might not rain, and it reigned not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. Samuel having terrified the people for their ingratitude, 1. King. 17. & 18. by thunder and rain in harvest, ● Sa. 12.18. was entreated by the people to pray to God on their behalf to withdraw that judgement from them which he did. Yet a little nearer to ourselves. The people in the absence of Moses, cause Aaron to make a golden Calf; God is highly displeased with them, and saith to Moses, Ex. 32.10.11.14. Let me alone, that I may consume them. Moses besought the Lord for them, and he was appeased. In the destruction of Sodom and Gomorrah, Gen 19.19 and the country round about, Let by prayer preserved Zoar. Jonah (being sent by God) denounceth destruction to the great city Ninive. The king, and the people betake themselves to prayer and repentance, Jon 3.4 10 and God repent of the evil that he had said, that he would do unto them, and he did it not. In particular cases we find. Gen. 32 9 Jacob prayed for deliverance from the wrath of his brother Esau, and had it. 1. Sam. 1.11 Hannah from barrenness of womb, and the Lord heard her. By prayer, Jer. 40. Jeremiah was comforted in the dungeon, and released. Dan. 6.22. Daniel saved from the violence of the lions. Job was preserved upon the dunghill. Luk. 23 42. The Thief found Paradise upon the Cross. Act. 12.5. And Peter was delivered from prison by the prayers of the Church. If any wanted necessaries, they prayed to God for them. As Jacob for bread, Gen. 28.20 and raiment. If for wisdom to manage their calling, as Solomon, he begged, 1. Kin. 3 9 and had it in large measure. If they lay sick and desired health, as Hezekiah: 2. Kin. 20.6 upon his prayer to God, he had not only the sentence of death revoked, but fifteen years added to his life. In the new Testament we find th● duty in great estimation. Our Savi●● (to encourage us, not that he had ne●● himself) oft times used to pray, and gave us a rule, Luc 21 36 Pray always. So did the Apostle Paul, 1. Thes. 5.17. Pray without ceasing. And the Fathers and Doctors in the Primitive church gave prayer many encomioms, styling it the key of heaven, and practised it oftener than any other religious duty. Nay in those times, (as the best things may in time be corrupted) some there were (the Psalliam or Euchite) that prayed so much, that they which should hear of it (saith Augustine) would think it incredible; and were therefore numbered among the Heretics of that age. Their error grew, upon the misunderstanding of those words of our Saviour, and of the Apostle, of praying always, and without ceasing, which (as the Fathers expound them) was, that men should allot some time daily, for performing the duty of prayer. But we wretched creatures (a thing much to be lamented) in these very times of heavy and bitter afflictions, when heaven itself, the elements, and all creatures else seem to be sensible of them; we (I say) do not so much as think of amendment of life, nor seek we to God by prayer, but in these extremities have recourse to the arm of flesh, and rely upon our own strength and wisdoms, them which (God being neglected) nothing is more vain, and helpless. Nay, being (already) stricken, Jer 5 3. we have not grieved, being (almost) consumed, we have refused to receive correction. We have made our faces harder than a rock, we have refused to return, And as it was in the prophet Esay's time; Isa. 22.12. In that day (a day like ours) did the Lord God of hosts call to weeping, and mourning, and to baldness, and to girding with sackcloth. And behold joy and gladness, 13. slaying oxen, and kill sheep, eating flesh, and drinking wine. Let us eat and drink, for to morrow we shall die. Insomuch as God may again take up that complaint which he did long since; Jer. 2.30. In vain have I smitten your children, they received no correction. And it's no marvel (we coming so short in this duty of prayer, of those which have gone before us) that all the elements conspire against us; nor is it wonder, if we feel daily the revenging hand of God (which prayer only (as it were) ties up) in greater measure, than they felt it. Therefore are we much to be blamed, for though we conceive, that God● judgements lie heavier upon us then upon any Nation of former ages, yet we procrastinate, and put off from us this wholesome remedy of prayer. Our necessities are present, why seek we not for present help? Do we know whither we shall have time to pray while too morrow? how dare we then promise so much to ourselves? The Parable of the foolish Virgins should teach us to take the present time: for none ever escaped unpunished that neglected and let slip the time and opportunity of God's mercy. The Prophet's counsel was, Seek the Lord while he may be found, Isa. 35 6. call upon him while he is near. We are daily frighted with many fears, and those not causeless; one plague, one judgement suceeeds another, nor are we free either within or without us from divine vengeance. In these extremities what more present remedy or help can we find, then by calling upon God, and casting our cares upon him? Is any afflicted (saith the Apostle) Let him pray. Jam. 5 13. If crosses, dangers, sickness, war, famine, pestilence, tempestuous weather, want, or other calamity hang over our heads or befall us, what is to be done? Let us pray. If the sense of our sins trouble us (as well they may) if the fear of eternal death, (the wages of sin) afflict us, Let us pray: for prayer is the life, and soul of the soul, and so profitable a duty, so necessary that the soul, health, life itself, and all we have depend upon it. Then why do we so much neglect it, so little regard it? why have we not recourse to God by daily and fervent prayers? especially in these times, when we have more need of his help and secure then ever before. The Church is rend and torn, the Kingdom distracted, and even at the brink of ruin and destruction. Can we behold these desolations with dry eyes, without bleeding hearts? shall we not deprecate God's anger, and imprecate his favour, and become humble suppliants to him, to pardon our great and manifold sins, and to avert these his heavy judgements from us? shall the heavens seem to mourn and shall not we, shall we not? If a man have lost all that he possessed, and become blind, lame, and infirm, this man must either beg or starve and perish. Certainly we have lost by our transgressions all the good we had and therewith all the gifts and graces of grace and nature; what then remains but that like beggars we cry at the gate of God's mercy? when all other remedies fail us, prayer is only left us. If then we neglect the lifting up of our eyes, our hearts, our hands to God, no marvel if he let lose the reins of all calamities, miseries, and afflictions to rush in upon us. For the neglect of this duty of prayer, the kingdom mourns; for neglect of prayer the true worship of God is lost; for neglect of prayer we are become a scorn to our neighbours: for neglect of prayer the wisdom of our wisemen doth perish, Isa, 19.14. and the understanding of prudent men is hid: for neglect of prayer all virtue and goodness hath forsaken the land, and an inundation of wickedness hath overflowen it, and brought these heavy judgements into it. But some may say, Object. what need these motives & exhortations to prayer? have we not prayed these seven years past? have we not spent whole days together in this duty, & yet we find no ease of our troubles, no comfort in our afflictions, but rather daily additions to them 'Tis true, Answ. that in these great distractions of Church and commonwealth, God hath ●in pleased (as it were) to hid himself from us, and to neglect our prayers. But this hath oft times befallen other states and Churches before us. How often did David complain of this in his time, as we may read in many of his Psalms? How long Lord wilt thou hid thyself for ever, shall thy wrath burn like fire? Psal. 89.46 So Psalm 13.1.44.24 88.14. and divers other places God by the prophets and other his Saints used this metaphor many times, in their own cases, as Job. Job 13.24. Isa. 57.17.54.8. Jer. 33 ●. Eze. 39 23. Isa. 64.7. Wherefore hidest thou thy face, and holdest me for thine enemy. So God by the Prophet, as I hide me and was wroth. And In a little wrath I hide my face from thee. And in Jeremiah, I have hid my face from this city. And in the Prophet Ezekiel, I hide my face from them. And lastly, Esay on the behalf of the people, Thou hast hid thy face from, us, and hast consumed us. For it is the nature and condition of affliction, to persuade those that are under it to think, that God is absent from them. But the reasons why God seems to be so, and not to answer our prayers are these, among others. 1. It is for sin committed, and impenitency following that God seems to leave us. 2. Because the prayers we make, in the time when God's judgements are upon us, are not framed aright. 3. Lastly, God seems to the absent, and not to hear and answer our prayers according to our expectation, for our own good, and for causes best known to himself. 1. The whole currant of Scriptures may inform us, that God never absents himself, or hides his face from any person, or nation, but for sin, and impenitence. Moses in his song (setting forth the rebellions, idolatry, and other sins of the Jews) saith: Deu 32 19.20. When the Lord saw this, he abhorred them, etc. And said, I will hid my face from them, etc. So the prophet Zechariah to king Jeash, 2. Chr. 24.20 and the people, Why transgress ye the commandments of the Lord that ye cannot prosper: because ye have forsaken the Lord he hath also forsaken you. God (by the wise man) tells the wicked; Because I have called and ye have refused, Pro. 1.24.25 I have stretched out my hand, and no man regarded: But ye have set at nought all my counsels, and would none of my reproof, Pro. 1.27. etc. When your fear cometh as desolation, and your destruction cometh as a whirlwind: when distress and anguish cometh upon you. 28. Then shall they call upon me, but I will not answer: they shall seek me early. but they shall not find me. Isa. 1.15. And God (by Esay) complaining of the the rebellion of Judah, saith, When you spread forth your hands, I will hid mine eyes from you: yea, when you make many prayers, I will not hear, you hands are blood. So it is in Jeremiah, When they fast, Jer. 14.12 I will not hear their cry, but I will consume them by the sword, and by the famine, and by the pestilence. God hides not his face from his friends. It is sin, and impenitence that is the cause of his absence. Esa 64 7.59 2. Thou hast hid thy face from us, and hast consumed us, because of our iniquities, saith Esay. And your iniquities have separated between you and your God, Eze. 39.23. and your sins have hid his face from you. And God (by the prophet Ezek) saith, Pro. 28.9. They trespassed against me, therefore I hide my face from them. He that turneth away his ear from hearing the law, even his prayer shall be abomination. Jer. 7.16. We may read, that God forbade Jeremiah to pray for the impenitent Jews, Pray not thou for this people (saith he) neither lift up cries or prayer for them 〈◊〉 neither make intercession to me, Jer. 7.16. for I wi●● not hear thee. The man that was cured of his blindness, could thell the Jews. We know that God heareth not sinners, Joh. 9.31. meaning the unrepentant. But if any man be so plunged in the security of sin, that he feel in himself no provocations to true repentance, his best way to cure this evil is, to consider and weigh with himself, that he (miserable creature) hath to do with an eternal and immortal God, that sees, and hears all things, before whom, the Angels nor the heavens are clean: Job. 4 18.15.15. and that there's no way to avoid his judgement, unless he seriously repent: and inquire carefully into his forepast life: and if he find himself polluted with many sins, he may conclude, that there are infinite more in him which he cannot see, but Gods alsearching eye doth discover, and detest. And therefore, may reason thus with himself. If the whole world should applaud my actions, and veil my sins with the name of virtue, yet can I not escape the just censure, and judgement of God. I must sooner or latter, appear before that all-seeing, and hearing judge, and render an account of all my evil words and works; Why then blush I not? why abstain I not from sin? why do I not endeavour with all care, and diligence, to amend my life? Certainly, if thus we would do, unfeignedly, without hypocrisy, and call upon the holy Spirit to put us upon and assist us, in that good work; we should not fear, but that our prayers would be heard, so that we should never have cause to repent us of this repentance. Another cause that God answers not our prayers, II. is; We pray not aright. Saint James is plain for this, Ye ask, and receive not, because ye ask amiss. And we may err, and ask amiss, both in the matter, and the manner. For the matter, I. we may ask things not only unprofitable, and hurtful to us, but such as neither stand with the glory of God, nor the good of our own souls. And in these cases, no marvel if God answer not our petitions. We ought therefore to beg such things, as are fit for God to give, and for us to receive: and these are, first, Spiritual, and heavenly. And secondly, Corporall, and temporal. 1. The best of Spiritual good things, is the Summum bonum, the chief good: Eternal blessedness, which indeed is the Epitomee of all good things; and consists in the fruition of the beatifical vision of God, in his glory and kingdom, Psal. 16.11 There are other spirituals too, that we may lawfully pray for; as the knowledge of God, of which our Saviour said, This is life eternal, Jo. 17.3. that they may know thee, the only true God, and Jesus Christ, whom thou hast sent. As also Faith, Hope, Charity, and all other graces of the Holy Spirit. These good things we may, nay we ought to pray earnestly for. 2. Corporal and temporal blessings are health of body, deliverance from dangers; for food, and sustenance, peaceable times, and many other of this nature. and these may be lawfully prayed for, yet not without condition. For, whereas many times they do more harm (being obtained) then good, they must therefore be prayed for with this limitation, as fare as they shall conduce to God's glory, and our own salvation. But surely, we many times ask those things, which stand in opposition to both these, whereby it falls out, that God will not hear us according to our will, though he hear us for our good. We are like little children many times, that will even with tears beg of their fathers, things which may do them harm, as knives, and the like; yet their fathers in discretion will not grant them. So God (who loves us with greater affection than any father loves his children, nay more than we love ourselves) in his divine wisdom consults, what is best for our good, and denies us those things, which we foolishly ask, to our own detriment, and in his fatherly affection, and mercy, grants those things, which he knows needful, and profitable for us. See what Saint Bernard excellently said upon this subject. Detriplici modo orois serm. 5. in quadrages. I believe (saith he) that the Petitions of the heart, consists in three things, nor do I see, what a child of God ought to pray for besides. Two of them are temporal; the good things of body and soul: the third, is the blessedness of life eternal. Marvel not neither, that I said, corporal good things are to be prayed for of God, because all corporal are his, aswell as spiritual. Therefore they are to be expected from him by prayer, whereby we may be strengthened in his service. Yet we are to pray oftener, and more fervently for the wants of the soul: that is, to obtain God's grace, and the virtues of the soul: no less are we to do for eternal life, where both soul and body will be in perfect bliss. Therefore in these three, as they are petitions of the heart, we are to beware of these things. Superfluity in the first: Impurity in the second, and Pride in the third. For many times Temporal things are desired for pleasure: virtues and graces for ostentation: and some (perhaps) seek not Eternal life in humility, but in confidence of their merits. Nor do I speak this, but that when a man hath received grace, it gives him confidence to pray: but yet it becomes him not to place confidence in or by that grace, to obtain that he prays for. These graces are so given, only to confer this upon him, to hope for greater things from that hand, that bestowed the other. Let therefore our prayer for temporals, be restrained to necessaries: Let that prayer which is made for the good of the soul, be free from all inpurity, and intent only to the good pleasure of God: and let that prayer which is made for Eternal life, be in all humility, presuming (as is said) only upon God's mercy. 2. We may err also, in the manner of Praying, many ways, which cause our prayers to become fruitless. 1. We pray many times coldly, and perfunctorily, without attending to what we pray for. Surely considering that all our safety, happiness, and good depends only upon God, and that we are to seek for it no where else; and that were it not for God's mercy and goodness, we should perish for ever. We should therefore as (as often as we make our address to him by prayer) cast ourselves (as it were) out of ourselves, and lay aside all terrene cares, and encumbrances, which otherwise may hinder, and trouble us, in performance of that duty. But, if when we set ourselves to Prayer, or other Spiritual exercises, we become Carnal, and suffer evil and foolish thoughts to possess our minds, suffering ourselves to be carried away, and our thoughts to wander up and down; these prayers are in the sight of God, but hypocrisy, and abomintion, nor can they receive any gracious answer from him, for how can we conceive, that God will hear us, when we hear not ourselves? Would we have God mindful of us, when we are not mindful of ourselves, nor mind that we Pray for? And if we Pray thus carelessly, is it not expedient, that God should shake of this frigidity and extravancie from us, by withholding his assistance? Qui timide rogat, docet senegari. A cold and perfunctory Prayer, deserves a negative answer. 2. What if we Pray without Faith, and confidence to be heard, doubting of the divine promises so frequently made in Scripture? Psal. 50.15. Isa. 58.9. as Call upon me in the day of trouble, and I will deliver thee, And Thou shalt call, and the Lord shall answer, thou shalt cry, and he shall say, here I am. Mar. 11.24. And What things soever you desire, when ye pray, believe that ye receive them, and ye shall have them. When our Saviour was importuned by the father of the deaf and dumb child, whom the disciples could not cure; Christ told him (hearing him say, If thou canst do any thing) If thou canst believe all things are possible to him that believeth. 9.22.23. That is, there's nothing, but Christ can, and will do for them that believe. If (I say) we doubt of these and the like promises, we deprive him of his glory, and do (what in us lies) to detract from his mercy and truth, and make God our enemy, instead of hearing and granting our petitions. Certainly, if we believe men, so often falsifying their words, why believe we not, but distrust God, that cannot lie? whose promises in Christ are Yea and Amen; Heb. 6.18. 2. Cor. 1.10 especially considering, that his incomprehensible Power and mercy are joined with his truth. It's the custom among men, to confide in those, that are willing, and able to help us; with what face then can we distrust God, so true in his promises, so indulgent in his favours, of whose mercy and loving kindness we have had so oft experience, and of whose omnipotence it were blasphemy to doubt? Again, we are to know, that Prayers are a testimony of our faith: If then we in our Prayers doubt of the truth of God's promises, and question whither he hear them or not, what mark or print of Faith appears in us? who can persuade himself that such prayers are heard? 3. Again, we err in the manner of our prayers, if we do not so temper and conform our own will, that it may become wholly subject to the will of God: observing what is agreeable to his will, in what we ought to pray for, and in what not, in what he hath promised to hear us, & in what he hath not promised: not murmuring at any cross is laid upon us by him, but bearing it with thanksgiving, and blessing his holy Name for it. And God will have us (and of right he may exact it from us) so obsequious and observant to him, as that we make enquiry in his Word, with all modesty, and reverence, concerning those things which he hath promised, and to wait with patience, and assured hope for his performance, in his own time; leaving to him aswell what, as when seems him good, not prescribing to his wisdom and omnipotency either time or, manner. For it were an intolerable arrogancy, if wretched and mortal men, should assume such power over their Creator, as to subject him to their appetite, and not to submit wholly to his good will and pleasure; who knoweth what is better for them, than they themselves. This Saint John knew well, when he said, This is the confidence which we have in him, 1. Jo. ●. 14. that if we ask any thing according to his will, he heareth us. And God himself (by the Prophet) intimates as much. Isa. 49.8. In an acceptable time have I heard thee, and in a day of salvation have I helped thee; that is, at that time, which I have determined in my wisdom, and providence. Therefore in praying for terrene, and temporary things, (such as we beg under the title of daily bread,) we are to subject ourselves to God's fatherly will; and to desire them if it stand with his good pleasure: if not, we must yield to him in a filial obedience, and patiently endure what he shall lay upon us, as long as he pleaseth. King David (in his exile,) did so: as appears by his speech to Zadok the Priest; 2. Sam. 15.21.25.26 Carry back the Ark of the Lord (saith he) into the city. If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and his habitation: But if he thus say, I have no delight in him, behold, here am I, let him do to me, as it seemeth good to him. So the Leper in his petition for his cure, Mat. 8.2. Lord if thou wilt, thou canst make me clean. The like request did our Saviour make before his death. Mat. 22.42. Father if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done. 4. Another error in our Prayers, and which may obstruct the passage of them, is an overweening of our own worth, if we ascribe any thing to our own merits, and expect to be heard the rather for them. Therefore it were better for us, Ber. serm. 4. inadvent. to follow Bernard's rule, rather to hid, then to brag of our good works, if we have any: as poor people when they beg an alms, put not on fine clothes, but rags, and discover their sores, and nakedness, to make men inclineable to pity. And indeed, what have we to boast of? Whatsoever good we do, is merely of the grace of God, not of the merit of the doer, but of the good pleasure of his will, to the glory of his grace. 1. Cor. 1.31 So that he that glorieth, is is not to glory in himself, but in the Lord who giveth, to whom he pleaseth. Meritum meum miseratio domini, saith Aust. My merit, is the mercy and goodness of the Lord. The same Aust. In Psa. 138. upon the words [forsake not the woek of thy hands] saith, I commend not the work of my hands, for I fear, if thou look upon that, thou shalt find more sins, than merits. This I only pray, speak, and desire: Forsake not the work of thy hands. Look upon thy work in me, not my work: for if thou look upon mine, thou wilt condemn it, if upon thine own, thou wilt crown it. If then we acknowledge not our own misery, and our manifold frailties and imperfections, with all submission, and reverence, and that we are nothing, or less than nothing: or if we be any thing, that we are but dust, and corruption, and a mass, infected with the poison of sin, and (for that) liable and subject every moment to death here, and eternal condemnation hereafter. If (I say) we acknowledge not this, but Pharisaically presume upon our own righteousness, and good works, and think that God is bound to hear us for them; we may seek him early, but we shall not find him. Pro. 1.28 But, if (with the Publican) we shall confess our unworthiness, and say with Jacob, Lord I am not worthy, (or I am less then) the least of all thy mercies, Gen. 32.1 etc. and with Esay, Isa. 57.15 I am a man of unclean lips. To this man will God look, Isa. 57.15. even to him, that is poor and of a contrite spirit: for the more we humble ourselves, the fit we are to seek and find God, and to receive a gracious answer from him. 5. As the conceit (for it's but a mere conceit) of the merits of our good works; so the opinion of the merit of our own prayers, makes an obstruction, that God hears them not. It's true, that they are our defensive arms against Satan's designs, and the means by which God hath appointed us to have recourse to him, in any difficulty or danger: yet they must not be offered to God as though they were able of themselves (without a further supply) to merit access, and acceptation with him. For this were to make a man lay his foundation upon himself (which indeed he is apt enough to do) but our prayers deserve not any honour of themselves, but as God honoureth them, by commanding us to use them, as the means to obtain his promises by them. If therefore we shall offer up our prayers for theirs, and not our Saviour's merits, and in his Name, or that we shall decline Christ, and betake us to Saints or Angels, they cannot but procure an ill savour in the nostrils of God. We must direct them then to God, by his son Jesus Christ only, Heb. 4.16.15. by whom we have access to the throne of grace with boldness. He is our High Priest, and cannot but be touched with the feeling of our infirmities, and was tempted in all points like as we are, yet without sin. And in that he himself hath suffered being tempted, Heb 2.18. he is able to secure them that are tempted. 1. Jo. 2.1. Jo. 17.5. And therefore having Christ to be our Advocate, and that he tells us, that he prayeth for his, why should we decline so easy a way, and take a harder and more deceitful tract, either by the merits of our own prayers, or the mediation of Saints or Angels. If there be occasion to pray for the members of Christ, labouring under difficulties on earth, let the prayers ascend to the Head (saith Aug.) who is gone before into heaven, by whom there is propitiation for our sins. 1. Jo. 2.2. For if Paul be a Mediator, the other Apostles should be so too: and if there be many Mediators, there's no reason why Saint Paul should say, 1. Tim. 2.5. There is one God, and one Mediator between God and man, the Man Christ Jesus. In whom we are one, if we keep th● unity of the spirit, Ephe. 4 3. in the bond of peace. Therefore if we desire that our prayers should be as incense, Psal 141.2. or a morning sacrifice to God, and receive a gracious answer from him; we must tender them to him only, in the Name, and for the merits of Jesus Christ, Mat. 3.17. In whom alone he is well pleased. 6. Lastly, our prayers receive not that audience, or acceptance that we expect, because we offer them not with that due respect we ought: our outward behaviour is not suitable with that of Petitioners. If a man petition for any thing, it's fit he should compose himself, as becomes a Petitioner: that is, by uncovering his head, bending himself, and the like. We usually call him that begs an alms with his hat on, a sturdy beggar, and give him relief accordingly. Jer. 6.16. Ask and inquire of the old paths, and see, whither in former ages, there were ever such bold unreverend Petitioners as now: God may well take up to us the speech which he used in the Prophet, to the uncivil Jews; If I be a Father, where is mine honour, if I be a Master, where is my fear? Search the Scriptures, and you shall find, how reverently the Saints of God made their addresses to him. Abraham in his conference with God, fell on his face. So did Mary, Gen. 17.3. the sister of Lazarus, Jo. 11.32. to our Saviour Christ. And the Samaritan Leper (one of the ten Lepers which were cured) Fell down on his face at Christ's feet, Lu. 17.16. giving him thanks, for the great benefit he had received from him: a gesture certainly of much submission. King Solomon, 1. Kin. 8.15 assoon as he had built the Temple, poured out his Prayers to God for a blessing; Nor is that set down, that he prayed, only, but (for our instruction) with what gesture he did it. 54. He arose from the Altar of the Lord, from kneeling on his knees, with his hands spread up to heaven. Ezra in his Prayer for the people, that had sinned grievously, Ezra. 9.5. Fell upon his knees, and spread out his hands to the Lord his God. Saint Paul's precept is, 1. Tim. 2.8. I will that men pray every where, lifting up holy hands, without wrath or doubting. Our Saviour himself kneeled whe● he prayed. Lu. 22.41. Act. 9.40.20.36. Saint Peter (praying for Tabithas restoring from death to life) kneeled down and prayed. The like di● Saint Paul, upon the shore at Ephesus, with all that were with him. We may read also in sacred Scripture, that many Penitents joined with their prarers smiting their breasts, and casting ashes upon their heads, renting their garments, and putting on of sackcloth; these, and the other before mentioned, being tokens that their prayers were fervent, and their confession of sins, and their repentance for them, serious and humble. For while we cast up our eyes, and stretch our hands to heaven, we declare and signify our ardent expectation of all aid and good from God alone, and from none other: When I kneel, I express my humility, when I smite my breast, I show mine indignation against myself, for offending so gracious a God, and the like. I deny not, but that the true worship of God consists chief in inward not outward behaviour: yet outward gestures are not only (as I said) signs of the sincerity of our prayers, but prevalent also, to stir up our attentions, and to cast off all dulness, and frigidity in praying. Besides, these humble gestures are (as it were) a means to incite others (that are spectators of our devotion) to the like reverential performance. And indeed, since God is the Creator, not only of the soul, but of the body also, which is (as it were) the temple of the Soul; and that the Body one day must receive good, or ill with the Soul, why should not God be honoured by both? I confess (as I said before) that the inward affections of the Soul, justly chalength the first place in our Prayers: nor is it to be thought, that God despiseth the prayers of him that sitteth, standeth, or lieth, if his affections go along with them, yet since God hath given man a Body with a Soul, for his own glory, 1. Cor. 6.20 Therefore (as the Apostle directs) glorify God in your body, and in your spirit, which are Gods. In all these forenamed gestures, it's certain, that the heart must be lift up before the hands, the heart must kneel before the body, (for the heart hath knees as well as the body, Eph. 3.14 witness Saint Paul) the heart must weep before the eyes: and the heart must speak, before the tongue: for it's not the voice, or bare sound of words which God gives ear to, but the affection of the heart. (Though true vocal prayer is necessary to stir up our fainting spirits, and to incite others to the like duty) for God (by the Prophet) complained of such as were only wording petitioners, Isa. 29.13. and our Saviour quotes the same text, Mat. 15.8 against the Scribes and Pharisees, This people draw near me with their mouths, and with their lips do honour me, but have removed their heart far from me. Therefore (as Augustine doth) we may conclude, that Oratio non est in multiloquio. True prayer consists not in many words. And (with him) Differunt multum loqui, & multum precari. Hoc negotium plus gemitibus, quam sermonibus agitur, plus fletu quam affatu. There's great difference between much speaking, and much praying: this work is better effected by groans, than words, by weeping, then by speaking. There are divers precedents in God's word, to inform us, that God hears mental prayers, E●. 14.15. aswell as vocal. Wherefore criest thou unto me (saith God to Moses) when we read not of a word that he spoke. So, when God was offended at the Israelites for making a golden calf, Moses stood sad, and silent, yet as it seems he prayed secretly, and his prayer ascended up to God; for God said, Let me alone, E●. 32.10. that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. Hannah likewise, prayed to the Lord in heart, only her lips moved, but her voice was not heard; that is, 1. Sam. 1.13 by those that were near, but by God it was. And the woman in the Gospel, spoke not to our Saviour to cure her, but only said within herself, If I may but touch his garment, Mat 9.11. I shall be whole: yet she was heard, and cured. Therefore it was, that Saint Paul said, 1. Cor. 14.15. I will pray with the spirit, and I will pray with understanding. Prayer if it be true and fervent, and proceed from faith, if it be uttered by inward groans, and sighs from the heart, prevail as much with God, as that which comes with the greatest expressions by and from the lips: For God needs no information from us concerning our wants and necessities. He knoweth what things we have need of before we ask: Mat. 6.8. and our infirmities and pressures are better known to him then to ourselves. The Prophet knew this when he said, Psal. 38.9. Lord all my desire is before thee, and my groan are not hid from thee. If God know what we pray for, Object. may some say, and know what we need, and what dangers hang over our heads, before we petition to him; to what purpose is it, or wherefore do we pray▪ do we not pray in vain? and may not our prayers be spared? No, we must pray to him though. Saint Jerome satisfies all men in this point. In Mat. 6. We are not Informers, but Petitioners (saith he) and it's one thing to tell and instruct a man that is ignorant, and another, to make a request to him that knoweth what we want. It is not therefore in respect of God, that needs no information, but in regard of ourselves that want his protection, that we pray unto him. In the last place, the reasons why God seems to absent himself from us, III. and not to grant our requests, are many. 1. It may be the fit time, best known to God to answer our desires is not yet come; for as there is a time when God may more especially be found; so there is a time, Psal. 32.6. which God hath reserved to himself, and seems to hid his face from us. If he come not at our time to us, what are we to do? The Prophet David tells us, 27.14. Wait on the Lord, be of good courage, and he shall strengthen thine heart, wait I say on the Lord. Observe how slowly a tree yields its fruit: First it's planted, than it takes root, afterward it shoots forth, and bears leaves, and dilates itself into arms and boughs: than it blows, and buds, the fruit knots and ripens, they are gathered, and served at the table, lastly eaten and digested. The like time doth God take ofttimes, and deals with his petitioners by degrees, yet saith at last, Isa. 49.8. In an acceptable time have I heard thee, and in a day of salvation have I helped thee. Wait on the Lord (saith Solomon) and he will save thee. Pro. 20 22. Lam. 3.25. Hab. 2.3. And the Prophet, The Lord is good unto them that wait for him. Though it tarry, wait for it, because it will surely come, it will not tarry. Heb 10.37 Isa. 30.18. Blessed are all they that wait for him. God prolongs the time, and defers to grant our requests for divers causes. 1. To kindle our zeal and constancy in prayer, and to exercise our faith, and patience: and when things seem to be in the most deplorable condition, then to deliver us out of all our trouble. The Israelites being under the pressure of a hard servitude, Ex. 2.23. pray for deliverance, God protracts it for many years, to try and exercise their faith and patience, in the mean time their slavery increaseth: they sigh and are grieved, perhaps they conceived their complaints to be spent in vain, 13.17. but the event in their deliverance, at last answered them fully. So Christ delayed the woman of Canaan, Mat. 15.22. first, by making as though he had not heard her, then by giving her a hard repulse, 26.28. even as if she had been a dog, yet upon her faith and constancy, which appeared so great, he granted her desire. 2. To declare and manifest his omnipotency, and to gain the greater glory to himself. When God had freed the Israelites out of the Egyptian bondage, he brought them again into great fears, for Pharaoh pursued them with a dreadful army, and the sea was before them, so that they were encompassed, and no hope appeared to them to avoid destruction: insomuch as they began to murmur, and say to Moses, Because there were no graves in Egypt, Ex. 14.11. hast thou taken us away to die in the wilderness? They thought themselves all lost men. Then (contrary to all outward appearance of help) the sea by God's command, divided itself, 22. and the waters were 〈◊〉 wall unto them on the right hand, and on the left: and they passed through the midst of the sea upon the dry ground; 17. and this deliverance returned to the honour of God. Many the like deliverances we may find in Scriptures, as of Asa. Jehosaphat. Hezekiah, and others, whom when God had suffered to be brought even to the pits brink of destruction, he by his omnipotent power, upon their humble petitions (when the help of man was but vain) delivered them by the overthrow of their enemies. 3. To make us the more truly humble and penitent. For seeing we are not drawn to him by threats, no● alured by benefits, nor invited by promises, he will keep us under miseries and pressures; and until we draw near to him by an unfeigned repentance, Isa 5.25. he will give us no gracious answer. His anger will not be turned away, but his hand is stretched out still. 2. Sa. 14.32. He deals with us as Absalon did with Joab: I sent to thee to come to me, and because thou camest not, I set thy field of corn on fire, I see that hath brought thee to me. I drew thee (O England) saith God with cords of silk, prayed and invited thee to come to me, but thou hast broken those bonds, and wouldst not come: I have therefore stronger bands, the sword, and famine, which thou shalt lie under a while, to bring thee to me. When we once loosen the bands of wickedness, and repent us of the evil we have committed; Isa. 58.6.9. Then shall we call, and the Lord shall answer. 4. Many times God defers the granting of our petitions in distress and want, to make the deliverance and his gift the more welcome to us by how much the longer they have been deferred: which (if they had been sooner granted,) would have either been less esteemed, or that perhaps accounted as a due, which comes from God as a mere gift. Diu desiderata dulcius obtinentur, citius data vilescunt. Things long desired, are most acceptable being obtained, whereas things soon granted, grow contemptible and little worth. Grata superveniet quae non sperabitur hora. A thing so long looked for, as that we were out of hope of obtaining it, is most welcome, though it come late. We see that Abraham prayed long to God for a son, and so long, that he even dispaired of obtaining one, desiring only of God, Goe 17.18. O that Ishmael (his son by Hagar the bondwoman) might live before him. No doubt but when God had performed his promise to him in Isaac, it was fare more acceptable to him, then if he had received him sooner. Hannah (having her womb shut up by the Lord) went up year by year to the house of the Lord, 1. Sam 1. ●. 7. and prayed for a child; God granted her requests at last, which she received so joyfully, and esteemed so highly of that blessing, that she dedicated that son Samuel to the Lord, 1. Sa. 1.28.2.1. and framed a song of thanksgiving for it. Vult crebrius rogari Dominus, ut tanto gratius sit concedentis Donum. God will be often prayed to, before he hears, that his gift may be received the more thankfully. 5. God denies us that we pray for many times, because he intends to give us better things than those we ask. Bernard saith, It comes to pass oft times, that God hears not when we would have him, according to our will; yet soon after, hears us in those things which are for our good and salvation. That is, though he gives us not the things we ask, yet things fare better for us. We have an example in the Prophet Elias, 1. Kin. 19 4. who (to rid himself of Jezabells' tyranny) prayed God to take him out of this life by death: God heard him not presently, in that he prayed for, but soon after he translated him alive into his celestial glory. 2. Kin 2.11 Saint Paul besought the Lord thrice that the thorn in his flesh might departed from him. ●. Cor. 12 8 God's answer to him was, 9 My grace is sufficient for thee. A better thing God could not give him. One prays for plenty of food and sustenance, God gives him a little competency and health with it: Another craves wealth, God denies that, but gives him wisdom and learning. What cause hath any man then to quarrel with God? but rather to give him humble and hearty thanks, for such his affection and love to him. Inasmuch as he hath so much care of him, that he hears him not in those unprofitable things he asketh out of ignorance, but changeth them into better gifts. Multos non audit, (saith Aug) ad voluntatem, ut exaudiat ad solutem, God hears not many according to their desires, but hears them in that which doth them good. And therefore concludes, Non habeatis pro magno, etc. Account it not a great matter if thou be'st not heard according to thine own will: but esteem it as a great favour from God, if he hear thee for thy benefit. The same father gives the reason fully, why God grants not some things we pray for; Quando non dat, ideo non dat, ne obsint quae dat. when he gives us not the things we ask, it's because if he should grant them they would be prejudicial to us. And in this case, Exorari in perniciem rogantis, bonitas est; It's his goodness not to hear us, when we petition for those things that would be our destruction. And frustrari in noxijs, exaudire est. To fail of our expectation for hurtful things, is better for us, then if we were heard. 6. Again, as some men pray, and are not heard, because is is for their good and salvation. So others pray and are heard, even to their hurt and damnation. Aust. saith, Apostolus rogat, etc. The Apostle prayed and received not: In Ps. 144. The Devil prayed and had his request granted. The Apostle received not, but it was for his perfection; the devil received to his damnation. God heard him whom he intended to damn, and heard not him whom he meant to save. Job prayed in his afflictions, God put him off to prove him: he sat long in the dust, and God answered him not: but he heard the devil and gave him leave to tempt him: yet the one was but to be proved, the other to be tormented. Therefore (saith he) Let no man be discouraged or dejected, Ps. 145.151 or faint, when he makes any just request to God, and thinks he is not heard, but let his eyes wait upon God, Psa. 145.15 who giveth meat in due season: When he gives not, it's because it should not hurt him. And he that prayeth for any unjust thing, and is heard, he is heard to his own punishment and detriment. It's fabled of the Bull and the Camel, that they petitioned Jupiter for horns. The Camel obtained not his request but instead of horns, Jupiter caused his ears to be cut off. The Bull had horns given him, but he repent soon after that he had made that petition: for whereas (being without horns) he was at liberty, and could not easily be taken, by having them he was soon caught, and put to the cart, and the plough, and at last brought to the shambles. I leave the application. 7. Sometimes we pray for that which God hears, yet will not grant, because he hath otherwise decreed, for his decrees and judgements are not only past finding out, Ro. 11.33. but irrevocable. There are many devices in man's heart (saith the wise man) but the Lords counsel shall stand. Pro 19.21. So saith God by the Prophet, My counsel shall stand, and I will do all my pleasure. Heb. 6.17. Therefore the Apostle calls it the immutability of his counsel, it cannot be changed. We may see this in the destruction of Sodom. Gen. 19 Abraham earnestly prayed to God to spare it, he was heard, yet his suit was not granted. David prayed for the life of the young child, which he begot of Bathsheba in adultery, 2. Sam. 12.16 19 he was heard, but his request was not granted, for the child died. Luk. 22.42 Our Saviour prayed to remove the cap, God heard him, but he drunk of the bitter cup of death. Act. 2.23. Saint Peter gives the reason; It was the determinate counsel and foreknowledge of God, that he should suffer d●a●h for the redemption of mankind. The Jews (in Jeremy's time) had grievously and impenitently sinned against God, he decreed utterly to cast them o●t of his favour, Jer. 15.1. and said, Though Moses and Samuel stood before me, yet my mind could not be towards this people. And have not we in this land committed as great sins as they? Let us examine ourselves impartially, and there's no question but we shall find ourselves as guilty of offending the Majesty of God, as rebellious to his commands, as unthankful for his mercies, as impenitent for all our offences as the Jews, or any Nation under heaven: and therefore are deservedly, under as great judgements as they were. What course is then to be taken by us, to appease the wrath of an angry God justly conceived against us? Certainly none other but the means which hath been ever applied in the like case, which is Prayer. We being in the same condition, why should we not apply the same remedy. Who can tell if God will turn and repent, Jon. 3 9 and turn away from his fierce anger, that we perish not? God is the same that he ever was and proclaimed himself. The Lord, The Lord God, merciful and gracious, long suffering, and abundant in goodness and truth. If we turn to him by serious repentance and by Prayer, qualified with zeal, faith, confidence and perseverance, conforming our wills unto his only, waving all worth and merits in ourselves, and our prayers, and acknowledging our own unworthiness, and trusting in the merits of our blessed Saviour Christ Jesus only, with full resolution to amend our lives for the future, he will say to us, as he hath done before, Je●. 18 7. At what instant I shall speak concerning a Nation, and concerning a Kingdom, 8 to pluck up, and to pull down, and to destroy it. If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Let us therefore humble ourselves, and that speedily. Zep. 2.1. (It was the Prophet's counsel to Judah) Gather yourselves together, yea gather together O nation not desired. 2. Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you. Pacify the Lord's wrath before it break out. It's kindled already, we know; but if it once break out into flame, and that a fierce one, ●am. 4 11. who can quench it? The Lord (saith the Prophet) hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof. If the foundations be destroyed, the superstructure must needs fail, that is an universal destruction must needs follow. That we may in time prevent this, let us pray to God in the first place to give us grace to pray aright, and then to give a blessing even that we pray for; his favour and the light of his countenance: and then we shall enjoy our hearts desire: Let us pray and say, Da pacem domine in diebus nostris, peace here, and hereafter: peace of conscience, peace with God and man: let the judgement of war cease in this land, and Da nobis domine panem quotidianum our daily bread, food and sustenance; remove the judgements of famine and pestilence Lord from us: and continue us in health; give such things as will stand with thy good pleasure to give us. Give us the Bread of life, Jo. 6.35 even Christ Jesus, that so we may serve thee joyfully here in the Kingdom of grace, and reign with thee eternally in the Kingdom of glory. Ne deficias in oratione, August. Deus quod concessurus est, si differt, von aufert: Nemo gratis orat. Omnis oratio modo seria sit, semper fructuosa erit. Faint not in Prayer. God doth only defer, not deprive us of that he intends to give us. No man prayeth in vain. Every Prayer always returns with fruit. so it be serious. PRAYERS FOR THE TIMES. For Peace. O Almighty God and most merciful Father, who by thy Son Jesus Christ hast valued Peace at so high a rate, that thou hast styled the lovers and procurers thereof the Children of thee O God: the last Legacy of thy Son to his disciples being Peace: and thou thyself being also pleased to be entitled the God of Peace; it being one of the fruits of God the holy Spirit: behold we beseech thee thy poor and wretched people, deprived of this unvaluable blessing, and miserably afflicted with a raging intestine War. We confess O Lord that this judgement is justly befallen us, for our manifold and grievous sins; among which our unthankfulness for, and not making true use of so happy a peace which we so long enjoyed, is not the least. And now O Lord, in that neither thy promises could allure us, nor thy threats and menaces terrify us, nor thy judgements upon our neighbouring and other Nations, forewarn us of what might come upon us, but that our rebellions transcend all former precedents; thou hast suffered thy whole displeasure to arise against us, and caused us as instruments of thy wrath to execute thy vengeance upon ourselves, according to that in the Prophet, Isa. 19 ●. They shall fight every one against his brother, and every one against his neighbour, and city against city. And we have felt the curses threatened in thy law, against rebellious sinners, to have taken hold upon us. Deut. 28.31. Thine oxa shall be slain before thine eyes, and thou shalt not eat thereof: Thine ass shall be violently taken from before thy face, and shall not be restored to thee. Thou shalt beget sons and daughters. 41. but thou shalt not enjoy them; all these curset shall come upon thee, (with many more there threatened) till thou be destroyed, 45. because thou hast not harkened to the voice of the Lord thy God. O Lord we cannot but confess, that thou art just and thy judgements upright; yet we humby beseech thee, not to look upon us as sinners, but as thy Children. Correct us as a merciful Father to amend us, not as a severe judge utterly to consume us but stop we pray thee this issue of blood in the land, before all the veins of it be empty, and the whole Nation faint and perish. Thou art our only refuge, therefore we flee to thee to relieve us. And Lord we pray with thy servant David, that (if thou hast determined yet further to humble us for our rebellions and backslidings thou wouldst chastise us thyself. 2. Sa. 24.14. Let us fall into thy hands (for thy mercies are great) and let us not fall into the hand of man: for the mercies of the wicked are cruel. Pro. 10.12. Lord we are ready to sink under this heavy judgement: If therefore it may stand with thy good pleasure, remove it from us. Psal. 68.30. Suppress those that are instrument in it. Scatter the people that delight in war. Psal 35.5. Dissipate and frustrare their counsels: Let them be as chaff before the wind, and let the Angel of the Lord chase them that are implacable enemies to peace. Unite O Lord the minds and affections of the Nation, and let them be all as one Man. Suffer not the hearts of those that are brethren, 1 Cor. 6.15. and members of one body whereof Christ Jesus is the head; to be any longer hardened against each other (a Kingdom divided against itself cannot stand) but give us all the spirit of meekness, Mar. 3.23. patience, and brotherly love. Take from us all self-ends, and private interests, that we may all unanimously seek thy glory, and this Kingdom's welfare. Give the King thy judgements O Lord, Psal. 72.1. and thy righteousness to the King's Son: bless them, the Queen and the rest of the Royal stem with all the graces of thy holy Spirit: bless the Fathers and Ministers of thy Word and Sacraments, with zeal and piety. Restore incorrupt Doctrine and holy discipline to the Church, and in thy good time, a settled and religious Peace to this dying, perishing Kingdom. Bless all our Magistrates and Counselors with wisdom, knowledge and integrity: bless all thy people with true faith and obedience, and grant us all, high and low, the spirit of unity and charity, that we may agree in a blessed and acceptable harmony to praise thy holy Name, for all thy mercies to us in Christ Jesus. Amen. Another. O Lord Father of mercies, the God of peace, unity, and love. Psal. 80.4. How long we beseech thee wilt thou be angry against the prayer of thy people? How long will it be ere thou thou remove this unnatural and execrable war? Look upon the afflictions of thy people, give ear to the sighs, tears, and groans of the poor, and let the effusion of so much Christian blood move thee to pity. Alas O Lord we acknowledge, that this and other thy judgements are just punishments for our sins! we have sinned, we have committed iniquity, we have despised and forsaken thee, the fountain of life, and our own happiness, and have waged war against thee and thy commandments, by our daily offences. We have kept none of thy statutes, (which according to thy word by the Prophet) hath brought the sword into our land to devour us. Isa. 1.20. Yet thou O Lord in the midst of thy wrath remember mercy. Hab. 3.2. Which that we may be capable of, give us grace to call to our remembrance, to confess, bewail and forsake our transgressions. Send into our hearts the spirit of grace and supplication, that we may humbly deprecate thy just displeasure, and cry unto thee and say Lord pity, Lord save thy people whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Lord sheath this bloody and devouring sword, and let us not fall (as Saul did) upon our own swords. Command all those that minister occasions of war, to return to their own places, that so by thy grace and favour, through the merits of our alone Saviour, we may again recover (if it stand with thy good will and pleasure) our lost happy and most desired peace, and agree again (as becometh Christians) in unity of hearts and minds to praise and glorify thy holy Name for ever. Amen. In this time of unseasonable weather, dearth and scarcity. ALmighty Lord God, which givest food to every living thing, that coverest the heaven with clouds, and preparest rain for the earth, that commandest the clouds to send forth rain, and again dost stop the floodgates of heaven: who at the prayer of thy Prophet Elias, didst shut the cataracts thereof, so that it reigned not in three year's space. and didst again open them, and the clouds did yield plentiful showers, one for the people's good, the other for their punishment. We confidently believe, that thou dost what thou pleasest in heaven, in earth, in the sea, and all places. We thy poor distressed and miserable Creatures humbly acknowledge and confess, that we have departed from thee, and have not harkened to thy word, to walk in thy commandments. We have spent the days appointed for thy service in idleness and excess, and neglected thy worship, letting lose the reins of the flesh to all uncleanness. Therefore that curse denounced in thy law for such rebellion hath befallen us. Deut. 28.16. etc. That we should be cursed in the city, and cursed on the field, in our store, in the fruit of our body, and of our land, in the increase of our kine, and the flocks of our sheep. And that the heaven over our head should be br●sse, and the earth under us ir●n. And that the rain should come down till we be destroyed. O Lord we have seen with joy and comfort that in the former parts & seaons of the year the earth was plentifully clothed with fruits in abundance, which filled us with hopes and expectation of a plentiful harvest, and a numerous increase of all things for the sustentation of man and beast. But O Lord (thankful hearts not accompaneing our joyful minds) thou hast broken up the springs of the earth, thou hast opened the windows of heaven, and immoderate rains have fallen, whereby the land hath been overmoistned, the corn hath been depressed and laid flat to the ground, and for want of the comfort and heat of the Sun, hath not attained to its due ripening; and the waters have overflowed the earth so much, that our cattles are like to want necessary food and sustentation; so that all our former hopes seem to be frustrate: and unless thou of thy special providence be merciful to us, the labours of our hands will prove altogether vain, and our hopes will be as thistle-down, Sap. 5.14. which is carried away with the wind, and as the froth, which is driven away with a storm, and as the smoke, which is dispersed here and there with a temptest, and we may justly fear a famine to ensue. When O Lord we see, and feel these extraordinary tempests and rains, we cannot but acknowledge thy just hand upon us for our ingratitude, in not giving thee due praise for former plentiful years, and seasonable times, and for our slighting and undervaluing so great blessings: as also, that thou art enforced to draw us to thee by more severe means: and to learn by those thy plagues, that man's labour avails nothing without thy blessing, and that if thou withdraw thy hand of providence, all our endeavours prove invalid and uneffectuall, and therefore we should not undertake any thing, without address to thee by prayer; and when thy heavy hand is upon us, in this, or any other kind, to betake ourselves to no other means, then calling upon thy holy Name to relieve us. At this time therefore, lying under this scourge of thine, we flee unto thee O merciful Father, we tender our humble supplications to thee: and earnestly in thy Son's Name, and for his Merits, beseech thee, (if it stand with thy blessed will) to keep back the bitter judgement of dearth and famine, which we have just cause to fear. O deal not with us in thy fury, but be pleased, that we may enjoy those fruits of the earth, which thou didst put us in hope to receive. Supply O Lord what we shall want, by some way or means, which thou in thy providence dost better know to give, than we to expect. Isa. ●9. 1. Thy hand is not shortened, that it cannot help. And it is all one to thee, to relieve us, either with, or without means. Lord abate in us all immoderate desires to the creatures, which (with other our transgressions) hath caused this judgement of famine to begin to take hold upon us. Divert these intemperate showers into our eyes, and extract showers of tears from them, which may testify, that we unfeignedly bewail our sins, and deplore our manifold offences. These showers will prove fare better, and more wholesome and profitable for us, and be a means (by the intercession of our Saviour) to stay and cease those storms which seem to foretell our destruction and ruin. Lord hear us, and answer us, for thy son Christ Jesus sake, in whom thou are alone well pleased. Amen. FINIS.