OUR Blessed Saviour, in that incompara­ble Sermon at his last Supper, (of which his Beloved Disciple St. John has given us a Copy, from his thirteenth to his seventeenth Chapter) reads a Lesson to his Apo­stles, [Page 2] of the highest importance to their future Conduct and Comportment. He exhorts them with an Eloquence Divine in its Original, an Eloquence Divine in its Force and Energy, to the perfor­mance of many things, as hard and difficult, as they were necessary to be put in practice. Besides the Command he gave them of loving one ano­ther,Jo. 13.34. and that according to the measures of the Love he bore them; Sicut dilexi vos: He gave them a clear and ample View, a full Prospect of all those Pains and Afflictions, of all those Tor­ments, of that Death they were to undergo for his sake. He acquainted them with the nature of their Sufferings, with what they were to endure from the Jews and Gentiles, who would both combine, (like as Herod and Pilate to the Death of our Savi­our,) in the Contrivance of such exquisite Tor­ments, as should put a period to the Lives of the Apostles, with the most intolerable Pains, that could possibly be invented. The Jews would think them­selves obliged to destroy them, as Impostors, as Preachers of a false and pernicious Doctrine, a Doctrine so opposite to the Tenor of their Belief, as that was, of their Messias being already come, whom they, obstinately blind through Ignorance, as gross as criminal, expect even to this day. The Gentiles would perform their utmost Endeavours, to offer up these Men a most acceptable Sacrifice to the Divinities they ador'd, inasmuch as the Apo­stles [Page 3] were to wage War against them, to become their profess'd and irreconcileable Enemies. I need not mention with St. Chrysostom upon this place, the rest of the Contents of this great Sermon of our B. Saviour: I need not give you a more co­pious Account of his farther Orders or Com­mands. You know how he encourag'd them, to raise themselves above the Concerns or Cares of this World; He press'd them to an assimilation or likeness in Holiness, to his Heavenly Father: He did not bid them aspire only to the Sanctity of Angels, Cherubins or Seraphins, of any of the seven ministring Spirits that stand before God; they were to bear up to the Eternal Father, and from thence to take a pattern of Perfection. You know how he enjoyn'd them, not only to acquire such Vertues as were to adorn or embellish themselves, but to plant them in the Souls of others, to pre­scribe Rules and Methods of a new Life, of a new Belief, to preach Penance, Afflictions, Crosses, Per­secutions even to death, to Men indulging them­selves all sorts of inordinate Pleasures: to preach Poverty of spirit at least, as absolutely necessary to Salvation, to Men boundless in their Riches, boundless in their Desires of scraping them toge­ther, by all means possible, good or bad; to preach Humility to the Proud, Patience to those that brook not Affronts, Chastity to the Impure, Temperance to the Glutton; to controul lawless Usurpation [Page 4] and Tyranny; to level immoderate Flights of Ambition; to transform the Idolaters of Vice, in­to the Admirers and Proselytes of Vertue; In a word, to transplant Men from Sin to Grace, from Grace to Glory. It was very hard for the Apostles, before whose clear view was plac'd such a Scene or Landskip of future Events, so disagreeable to Sense and corrupted Nature, not to be discou­rag'd, not to shrink back, not to cry out as upon another occasion,Matth 19.25. Quis ergo poterit salvus esse? Who is it then that can be saved? Our B. Saviour therefore, who well knew how easily Men are de­terr'd from doing good, even at the distant view of ensuing Dangers, to animate and encourage his Disciples to an Enterprize, so highly conducing to their own Advantage; that they might not be dis­heartned or dismay'd at the mighty Task, after he had convinc'd them in his precedent Discourse, that there was nothing that lay under his Com­mands, but what was so far from being not feasi­ble, that it was easie, confers upon them more sensible Encouragement in the Verse foregoing that of my Text. In which he promises to give them unconceivable Comfort and Consolation in the midst of all their Troubles and Afflictions; and then for the obtaining of it, in the words of my Text advises, exhorts, nay commands them to have recourse to Prayer, as the necessary Means to render all Burdens light, all Yokes sweet, all La­bours [Page 5] and Pains easie. Amen, Amen, dico vobis; si quid petieritis Patrem in nomine meo, dabit vobis.— Petite & accipietis, ut gaudium vestrum sit plenum. Amen, Amen, I say to you, if you shall ask the Father any thing in my Name, he will give it you. Ask, and you shall receive, that your joy may be full. As if he had said (as St. Chrysostom remarks),Chrysost. Hom. 23. in Matth. You must not think you must rely upon your own strength, to surmount the Difficulties you are to encounter with: You must implore in your daily Prayers the Assistance of Heaven, and you'l never fail of its Protection. Petite & accipietis, Ask and you shall receive, offer up your Petitions to the Father in my Name, and he'l bless your Endeavours, he'l strengthen them with his all-surmounting Grace, he'l enable you to withstand and overcome what­soever would obstruct your Proceedings. Petite & accipietis, &c. Ask and ye shall receive, that your joy may be full. Since therefore our Holy Mother the Church, in a Season sacred to Prayer, do's propose to her Children the Gospel, wherein our Saviour encourages his beloved Disciples, to addict them­selves to that holy Exercise, as being the only Sourse or Origin from whence flows the fulness of joy in this World, and the assurance of the ineffable Bliss of the World to come; I think it will not be unseasonable from the words of my Text, to ex­hort you likewise (D. Christians) to apply your selves with joynt consent, with united affection [Page 6] and fervor, to the devout and holy Exercise of Prayer; and that, not for these ensuing Days only, wherein we are more strictly engag'd by the Church to pay our respective Duties to Almighty God, the better to dispose us on Thursday next to ascend with Christ in Spirit into Heaven, and prepare us to entertain that supreme Author of all Sanctity and Grace, the Third Person of the ever Blessed Trinity, who descended upon the Apostles in fiery Tongues, and will come to enflame our Souls with the fire of Love; but during also the series or continuance of your Days; to the end, that by ad­dicting your selves to an Employment, as necessary as advantageous to a Christian, your joy may be full, Ʋt gaudium vestrum sit plenum. To this pur­pose I design, God willing, this day to set before you in the First Part of my Discourse, the Excel­lency of Prayer, together with the Advantages you may reap from it. In the Second, the absolute Necessity of Prayer, with a short Method how to Pray as we ought. Amen, Amen, si quid petieritis Pa­trem in nomine meo, dabit vobis, &c. Amen, Amen, I say to you, if you shall ask the Father any thing in my Name, he will give it you. Ask, and you shall re­ceive, that your joy may be full. But that God may bless and crown my Endeavours, that he may seal this solemn Promise of granting what we ask, and make it good in My behalf, I must desire you to joyn your Prayers with mine, that what I shall [Page 7] say, may be to his Honour and Glory, to the good of all our Souls. And to this end let us with our best Devotion implore his Divine Assistance, by the Intercession of the most Holy Virgin-Mother, AVE MARIA, &c.

I Am throughly persuaded (D.A.) that there can­not be given a more elevated Idea of the Ex­cellency of Prayer, then by shewing,I. Part. 1. That it came from Heaven. 2. That it conducts us to Heaven. 3. That it makes us find Heaven upon Earth.

1. It came from Heaven, where it was even be­fore the Heavens, before those material Orbs, that now rowl over us, were call'd from the dark, and profound Abyss of unessential Nothing: Before the Angels were establish'd in Glory, God himself was taken up with Prayer; not as the word com­monly signifies with us, Petition or Impetration, in as much as that Supreme and Independent Being could neither Pray in this Sense to others, or make such Addresses to it self. His Prayer was the Contemplation of his own Divine Essence: His Prayer was that Expression or Consubstantial Word, which from all Eternity, as an Eternal, Coeternal Beam shone from the Father: His Prayer was and is a Reflection upon his own unlimited Perfections, in that compleat Resemblance of himself, his Son.

When this Word descended from the Bosom of [Page 8] his Eternal Father without either Change or Se­paration, to cloath himself with our Flesh in the chast Womb of the Virgin-Mother, I find he came among us to teach us what he put in pra­ctice himself, the holy Exercise of Prayer. It is written of his House, that it is to be Consecrated to Divine Service or Prayer: Matth. 21.18. Domus mea Domus Orationis vocabitur. And which was his first House, but the Womb of his Virgin-Mother, where he dwelt nine Months in that divine Employment? The first Chapter of his Prayer-Book, or first Lesson he read, was to comply with the sacred Decrees, with the holy Will of his Eternal Father, as the Royal Prophet says of him, Psal. 40.10. In capite Libri scriptum est de me, &c. In the beginning of the Book it is written of me, that I should do thy will. I'le follow thy Orders, my God, I'le engrave thy Law in the middle of my Heart.

When he came into the World at the appointed time, he employ'd in that holy Exercise of Prayer, the space of Thirty Years. This Light of the World shed not a Beam upon benighted Man, he broke not from the sacred Cloud whereinto he had retir'd,Job 22 14. Nubes latibulum ejus, till the Revolu­tion of that time was ended. And as if he thought it not enough to spend whole Thirty Years under the Roof of Mary, he repairs to a Desert, a lonely and melancholly Desert, where for Forty Days and Forty Nights, not granting his Body the satisfacti­on [Page 9] of the least Repast, free from the noise and bustle of the World, he is totally addicted to Con­templation. Our B. Saviour was as well God as Man; he needed not, by consequence, a private House or Desert to become more recollected, more retir'd; 'twas to give us an Example, to teach us where we ought to Pray, that he chose those solitary Places; 'twas to encourage us to an imitation of his holy Life, to render our Prayers more efficacious, more meritorious, he selected such Conveniences as might be an help to our Prayers.Joan. 13.15. Methinks he acquaints us with his divine Intentions from the Desert, with an Exemplum dedi vobis; I have given you an Example, that you do as I have done. Ah! my Lord, 'tis too much honour for such poor Creatures as we are, to be permit­ted to address our Prayers to thee; but what a happiness is it to be invited to Pray in Company with our God?

When he left the Desert, he left not the practice of Prayer; he quitted not this sacred Employment in the midst of the most pressing Concerns of his Mission: And altho' he equally Pray'd in all Pla­ces, and at all Times, the Evangelists have taken a particular care to acquaint us, that after he had labour'd and toyl'd all the Day in Preaching, Teaching, and inviting Sinners to a sincere Re­pentance, he employ'd the most part of the Night in the Practice of Prayer;Luc. 6.12. Erat pernoctans in ora­tione Dei.

[Page 10]As he liv'd in a continual Exercise of Prayer, he expir'd upon the Cross (as we may say) in the Arms of Prayer; he consecrated to that purpose the three last hours of his Life; he drew the Curtains of the Night upon the face of this World, he shrowded it with darkness more seasonable, more proper for Prayer. Ah, what comfort must a seri­ous Meditation upon those three last mysterious Hours our B. Saviour was dying in upon the Cross, bring to the Soul of a repenting Sinner! He made there an Application of his most bitter Passion, of his most dolorous Crucifixion, of his most painful Death to the Distempers of our diseased Hearts. He Prayed then, that as the whole Series of his Life was spun out for our Good, for our Instru­ction; so his Death for our sakes might conduce to the entire Remission of our Sins. He offer'd the infinite Price of his inestimable Blood for the Re­demption of Mankind. He begg'd of his Eternal Father to cancel the Debts we had contracted, to blot out of his remembrance our Transgressions, at the same time that he interceded at the Throne of his Mercy for the blind and ungrateful Jews. Pater ignosce illis quia nesciunt quid faciunt. Luc. 23.34. Nor may we doubt, but as he pour'd forth his Soul in Prayer with his last Breath, saying to his Eternal Father,Luc. 23.46. Into thy hands I commend my spirit, so he bequeathed the Spirit of Prayer as a Legacy to us, both to accompany and secure our Exit out of this [Page 11] Life; and the bowing of his Head to us at that time, is an Invitation to us to lift up our Hearts to him; Inclinato capite emisit spiritum. Ah my dearest Saviour, I receive with the most profound Submission possible, with the greatest Veneration, thy Holy, thy Divine Spirit; I embrace it as be­queath'd me by my most tender Master; I'le che­rish this sacred Depositum, this divine Pledge of an infinite Love; I'le carefully preserve it to the end of my days; for 'tis then I desire to die, when I cease to Pray.

2. If Prayer came from Heaven, as we must needs allow, since it was brought us from thence by the Worlds Redeemer, it glories in a Preroga­tive more to our advantage; that is, it leads and conducts to us Heaven. 'Tis the property of Water, to remount to a Level with its Sourse or Origin. Prayer therefore taking its rise in Heaven, we must attribute to it an Excellency common to it and Grace; Omnis qui bibit ex aqua hac, Joan. 4.14. fiet in eo fons aquae salientis in vitam aeternam. If any one drink of that delicious Spring, which pious and religious Souls so frequently refresh themselves with in the holy Exercise of Prayer, it shall become in him a Foun­tain, whose Waters shall reascend as high as their Origin, as high as Heaven, to that inexhaustible Ocean of ever-living Waters. Quid est oratio, (says to this purpose the great St. Augustin,) nisi ascensio animae de terrestribus ad coelestia, inquisitio superno­rum, [Page 12] invisibilium desiderium? For what is Prayer, but an elevation of the Soul from terrestrial to ce­lestial Cogitations, an inquisition or search into supernatural Concerns, a fervent desire of purcha­sing that Happiness, which is as yet out of sight. 'Tis for this Reason that Prayer is compar'd to the Ladder Jacob the Patriarch saw in a Vision: As that gave an ascent from Earth to Heaven, as those mysterious Rounds bore the mounting Angels to their Sovereign Lord; so Prayer wings our earth­ly lumpish Nature, that we can soar aloft to the Region of Spirits; and to this purpose it refines our Humanity from all dregs of Mortality. As our Lord was seen leaning upon the utmost Rounds of this mystick Ladder, or rather (as the Septuagint give a more congruous Construction) as the Lad­der was seen leaning upon our Lord that supported it; so Prayer derives its efficacy, its vigour and force from the gracious assistance of an all-power­ful God, who both raises and draws its Votaries to himself. Finally, as there were in Jacob's Vision seen ascending and descending Angels, they are yet upon the same Concern for Christians devoted to Prayer. They carry our Petitions (as St. Hilary saith) to the Throne of Glory, they return to minister for us in the great work of our Salvation. The Soul likewise upon the Wings of Prayer takes her flight to Heaven; she enters into the Palace of her Lord without controul or disturbance, (Prayer [Page 13] being the Key of Paradise (saith S. Augustin) which gives her admittance into the Royal Bed-Chamber, where she freely entertains her self with an infinite Majesty) she becomes familiar with her God, she not only obtains his Blessing as her Father, disarms his just Indignation against her own, and the Worlds Offences, atones for her self and others, but addresses her self to him as her dearest Friend, appropriates him to her as her Beloved, with the Spouse in the Canticles; Dilectus meus mihi, Cant. 2.16. & ego illi. Insomuch that our Sovereign infinitely de­lighted with such familiar Addresses, invites, en­courages, and engages the Soul to continue her languishing Desires. Fac me audire vocem tuam; 8.13. Let me hear thee speak. Vox enim tua dulcis; Cant. 2.14.4.3. For thy Voice is sweet and charming. Labia tua sicut vitta coccinea, & Eloquium tuum dulce; Thy Lips are like a Thred of Scarlet, thy Speech is sweet and grateful. Such was the Prayer of Moses upon the Mount, where he made up to God as to his best of Friends, Discoursed with him face to face, so much to the advantage of the glorious Saint, that one would have thought the Almighty had inter­changed Properties with him; for he seems to tie the Hands of an Omnipotent God, that was ready to dart his revenging Thunder at the criminal Heads of the rebellious Jews. Dimitte me, Exod. 32.10. (saith the Almighty) ut irascatur furor meus; Let me a­lone, that I may give way to my anger. As if he [Page 14] were unable to resist the Influence of the Prayers of Moses.

3. But we have not only the advantage of being conducted to Heaven by Prayer; 'tis also blessed with a singular Priviledge, that it makes us find Heaven upon Earth. To evidence this Truth, let us settle our serious Consideration, let us fix our Regards upon such devout Christians, as are given to Prayer. We see they are disencumbred from the Bustle, or troublesom Concerns of this World; we see they are intirely divorc'd from the Creature, totally united to the Creator; we see they are dead to the Life of the World, living a divine or super­natural Life; dead to themselves, animated with the Life of God. Ah happy Death! Happy end of a Life well lost! Thrice happy beginning of a Life, that must never end! The union of Body and Soul is the Life of a Man, the separation of the Body and Soul is the Death of a Man; The union of the Body and Soul with the World, is the Life of a Worldly Man, the Death of a Christian; The separation of the Body and Soul from the World is the Death of a Man as to the present World, but the Life of a Man in reference to the World to come. Men living with the Life of the World, are dead to Heaven; Men living or leading their Lives in Prayer, find Heaven even in this World, inasmuch as they are dead to the World, to live with God, to live with the Angels with the Life [Page 15] of God: they are penetrated with God, they are absorpt in God; they are chang'd by a thrice hap­py Transformation into God himself. But this Death to the World, ought rather to be stil'd a Resurrection then a Death: A Resurrection with their divine Original Christ Jesus, from the Grave of this World. Those that are risen with Christ, have their Affections taken off from the things here be­low, they savour nothing but what's above. Those by consequence that are devoted to Prayer, are ri­sen with Christ; have a Heaven upon Earth with Christ not yet ascended, will mount with Christ from Earth to Heaven.

If the Angels, our Guardian-Angels, to whose care and custody Man, as yet a Traveller, is re­commended by God; if they that keep us in all our ways, that direct our steps through the Mazes of this World; if they that are so much taken up with our Concerns, as that they are continually upon the Watch, upon the Guard, to secure us from that roaring Lyon the Devil, seeking to de­vour us; if they notwithstanding are at the same time bless'd with the beatifical Vision, if they see God, enjoy Heaven upon Earth, certainly there is some proportion between Souls in Prayer, and Spi­rits upon Duty; betwixt Souls rais'd above them­selves upon the Wings of Devotion, and Spirits below themselves upon Matters of Obedience: if we have regard to the Concern they are engag'd [Page 16] in, their Heaven must be upon Earth. If we look upon the Soul as confin'd to the Body, she has at least an Antipast of that Bliss these Spirits are per­fectly possess'd with, since she commences here an Exercise, that must never end: She beholds the face of God, by Prayer, who is to be the Object of her Happiness for all Eternity. Do not we thus en­joy Heaven upon Earth? do not we thus partake of the Happiness of Angels? Prayer comes from Heaven, Prayer leads to Heaven, Prayer makes us happy with Heaven upon Earth. O quam suavis est, Domine, Spiritus tuus in nobis; O my Lord and Saviour Christ, how sweet is thy Spirit? How be­neficial is the Spirit thou hast left us, the Spirit of Prayer which thou hast recommended to us?

From the Excellency of Prayer, and the Ad­vantages we reap by it, 'twere easie to conclude the Obligation incumbent on us, as we tender our eternal Welfare, of having a constant recourse to so Religious an Employment: But because among variety of Motives, it may so fall out by the Or­der of Providence, that some of them at least may conduce, as well to stir up those that will not yet grant themselves so much leisure, even as to think of future Happiness, as to encourage those that are already bent upon the Inquiry, I shall now proceed to shew the Necessity we have, and the Manner how we are to Pray; which is the Subject of my Second Part.

[Page 17]Saint John Damascen defines Prayer to be an Elevation of the Mind to God;II. Part. in which we either beg to be deliver'd from Evil, or invoke his assi­stance upon our selves or Neighbours, to embrace what's Good; or pay to him our Homage as our Supreme Lord, our Sovereign King. 'Tis evident from the First Part of the Discourse, that the Mind is elevated to God by Prayer: the Explication there­fore of the Sequel of this Definition shall be a preg­nant proof of the Necessity we are in, of making such Addresses to him, as that we may alleviate the Burden of our Troubles in this World, we may invite the celestial Influence of his Grace upon our selves and Neighbours, we may acknowledge him as we ought, as we are oblig'd, to be our chief Good, our ultimate or last End.

We are not, I am fully persuaded, unacquainted with the Miseries we, as mortal Men, are liable or subject to.Job 14.1. Homo brevi vivens tempore repletur multis miseriis, (said Job, who had found the truth of his Assertion by experience); Man living but a short time, is full of many miseries. We know there are Miseries that oppress the Soul, Miseries that af­flict and torment the Body. The Miseries of the Soul are many: She is blind, erroneous, ignorant in the Operations of her Understanding; she is de­prav'd in her Will, which is bent upon Evil, which is obstinate, perverse, malicious; at the best, more prone to acquiesce to the Suggestions of Sin, then [Page 18] comply with the previous Motions of Grace: She is corrupted in her Judgment, decay'd in her Me­mory; she is weak and feeble in all her Faculties. Add to these domestick Evils, these in-born Mise­ries, those she suffers from abroad, those she suffers from the World, from the Allurements of the Flesh, from the Suggestions of the Devil. She is betray'd to the World, by the Concupiscence of the Eyes; she is a Slave to Sensuality, by the Concupiscence of the Flesh: The Devil Lords it over her, by enga­ging her, through his Wiles, into Pride of Life. What must she do to be deliver'd from this into­lerable Oppression? Whose assistance must she call upon? Whose help? She is closely besieg'd by her Enemies without, she is treacherously betray'd by her Domesticks within:Matth. 10.36. Inimici hominis domestici ejus. To whom shall she have recourse for Succour or Relief? To whom but to the King, her Su­preme Lord, her Sovereign, her God? To whom shall she send her devout Sighs, her penitential Tears, her assiduous and fervent Prayers? The Al­mighty gave her Orders, to call upon him in the day of Affliction; He promis'd her his Aid and As­sistance, upon Condition she would attribute to him the Glory of the Victory, she would return him her Acknowledgments and Homage:Psal. 49.15. Invoca me in die tribulationis, eruam te, & Honorificabis me. The Apostle grievously infested with an inte­stine War from the Concupiscence of the Flesh, cries [Page 19] out for help to crush the Rebel: Infaelix homo, Rom. 7.24. quis me liberabit de corpore mortis hujus? Unhappy, un­fortunate Man! what Friend will deliver me from the Body of this Death? He do's not desire here, as in another place, a separation betwixt Body and Soul; he begs to be freed from the vicious Incli­nation of a deprav'd Appetite,Rom. 6.6. which he calls Cor­pus peccati, the Body of Sin, from whence, as from a noxious and pernicious Root, spring up so many destructive Branches of inordinate Desires. Quis me liberabit? Who is it that will destroy this Body, this Body of Sin? Corpus peccati. He calls to mind the Promise of his Lord, and expects relief from the Grace of Jesus. Gratia Domini Jesu Christi. Invoke his Assistance therefore,2 Cor. 12.7. beg he would ex­tinguish the Rebellion of the Flesh. Ter Dominum rogavi. I have Petition'd thrice, replies the afflicted Soul, Ʋt auferretur a me stimulus carnis meoe. Nei­ther were his Petitions unregarded; the Grace he receiv'd at the Instance of his Prayers, enabled him couragiously to withstand all Assaults, repel all Temptations, to triumph over the Enemies that aim'd at his Ruine. Sufficit tibi, Paule, gratia mea.

If Prayer prove so necessary to the relief of the Soul, in the midst of Troubles, incompass'd, or ra­ther oppress'd with the intolerable weight of Mi­series and Afflictions; 'tis as absolutely requisite a­gainst the Miseries that fall upon the Body; the Miseries of the Body being as grievous, as afflict­ing [Page 20] in some proportion, as those of the Soul. I need not call upon any other Witness then our own Experience, to manifest the truth of this As­sertion. Since that Sin that was unfortunately hatch'd in the Garden of Eden, Man that was be­fore Lord of this Universe, the Master of the World, has now the Universe, the whole World against him. Nature shook him off, as no longer her Darling, when once he had revolted from the Allegiance due to her Sovereign and Creator. The Heavens ever since have prov'd his Bane, in their malignant Influence. The Elements, that jarr and wrangle with one another, meet in the Com­position of disloyal Man, not to end, but to con­tinue their Quarrel; that they, like Samson, may draw after their own, the Ruine of this Philistine. The Beasts, created for his use and service, over whom he was appointed Lord and Master, revolt by a joynt Instinct, that seems to transcend the reach of a Creature, guided only by the blind Im­pulse of Sense. The Beasts revolt, the Beasts rebel against him; those that haue not Strength in pro­portion to their Hatred, do all they can to shun the detestable Object; those that are able to ma­ster this common Enemy, never meet him but they devour him.

Were this the Non plus ultra of his Misery, it might be said, his Enemies were only such as were void of Reason: But ah! unfortunate Man! thou [Page 21] art an Enemy to thy self, thou hast Man thy Ene­my. One levels his Endeavours at the destruction of another. In i [...]ineribus saepe. Often upon the Road (says St. Paul) Periculis Latronum, 2 Cor. 11.26. thy Life's in danger: Periculis in Civitate, as often in the City. If thou fliest to the Deserts, Periculis in soli­tudine, the wild and unhospitable Groves harbour thy Enemies. Put to Sea, Periculis in mari, thou hast Enemies at Sea. If thou return to thy Friends, thy Friends are false, thy Friends are Flatterers, thou art likewise in danger there, Periculis in falsis fratribus. Devil with Devil firm Concord holds; Men only disagree of Creatures rational: As if they were not assail'd by Enemies enough besides, they do their utmost to ruine one another. Where therefore must Man, miserable, unfortunate Man, seek for refuge against the united force of so many perni­cious and malignant Enemies? Where shall he find a shelter from a Storm, that menaces his Destru­ction on all sides? Whither shall he run for suc­cour? To God (saith St. Chrysostom) born up upon the Wings of Prayer: Let him flie to the Throne of the Almighty, far above these material Orbs, that surround us, far above the reach of an Inva­sion, either from the Heavens, Elements, Beasts, or Men. Psal. 41.5. Let him enter In locum tabernaculi admira­bilis, usque ad domum Dei; Let him enter into the place of the admirable Tabernacle, let him enter into the House of God, Ʋsque ad domum Dei. [Page 22] Oratio humiliantis se penetrat nubes, Eccl. 35. & non discedet donec altissimus aspiciat; The Prayer of the hum­ble penetrates the Clouds, and it shall not depart till the Almighty hath granted the Petition. Do the Heavens molest him?Chrysost. Hom. 5. de Incompr. Dei Natu­ra. Prayer (saith St. Chryso­stom) has been a sure Fence against their malignant Influence; Plagas coeli irruentis delevit Oratio. Prayer has appeas'd the anger of the Elements; Tempesta­tes sustulit. Prayer has tam'd the savage Beasts; Impetum Leonum cohibuit. Prayer has compos'd the Differences of Men; Bella composuit, praelia re­movit. Prayer has discover'd the Snares Men have laid to entrap one another; Insidias hominum, mala denique omnia delevit Oratio.

But now again, as our Prayers are beneficial to our selves, so also are they to others. As they are a powerful Engin, by which we draw down Bles­sings upon the Soul, against the Miseries of the Soul; upon the Body, against the Miseries of the Body; they likewise are efficacious for the good of our Neighbours, whether Enemies or Friends. To instance in the First, as a more pregnant assurance of the efficacy of Prayer. Who was a greater Ene­my to Christians then St. Paul, before his Conver­sion? You are not, I suppose, ignorant of the Per­secutions he rais'd against the Church in its Infan­cy, when he bore the Name of Saul, with the Na­ture of a greedy and ravenous Wolf, that thirsted after the Blood of the Lambs and Sheep, of that [Page 23] tender and loving Pastor Christ Jesus. You know the bloody Designs he was bent upon, when our B. Saviour appear'd to him in the Way, with a Saul, Saul, Quid me persequeris? Saul, Saul, Acts 9.4. why dost thou persecute me? Never Tyrant, the most inhumane Tyrant, was more violent against Chri­stians, then Saul. The Fury he was animated with, answer'd the Cruelty of his Intentions: He was full of Menaces in his Mouth, of Rancour in his Heart, of Fire in his Eyes, of Weapons in his Hands. Saulus spirans minarum & caedis. Acts 9.1. He tra­vell'd from one City to another, to seize upon Christians, whom he loaded with Irons, whom he dragg'd before the Magistrates, whom he cast into Prisons; against whom he became as well Execu­tioner as Witness. Rapiebat, vastabat, saeviebat, says the great St. Augustine. I do not exaggerate or enhance his Crimes, when I affirm they were with­out Bounds or Limits. Saul wag'd a bloody War, not against Christians only, but against Christ him­self. As Herod sought his Death amongst thou­sands of Innocents, Saul aim'd at Christ amongst thousands of Christians; tho' neither could meet with the Saviour of the World. He escap'd Herod by his flight into Egypt: He could not be assaulted in Person by Saul, as being now risen from the Dead, as being at this time ascended into Heaven. And yet, O Crime never to be paralell'd! Saul, not satisfi'd with that ignominious, that painful Death [Page 24] the Jews had lately put our Saviour to, extends his furious Rage even beyond the Grave; insomuch that our Saviour not brooking the Outrage, breaks even from Heaven into unusual Complaints, and dispensing no longer with that sacred Silence he had so strictly observ'd in this World, in the midst of his greatest Afflictions, reproaches Saul's un­heard of Cruelty, from the Throne of his Glory, Saul, Saul, Quid me persequeris? Thus stands Saul a Criminal before us, a Criminal of the blackest die. Thus I have represented him wich these Ini­quities about him, to make a deeper Impression in your Souls of the prodigious Efficacy of Prayer, and by consequence of the great Obligation we have of Praying, as well for our Neighbours as our selves, as well for our Enemies as Friends. Saul, however here so black with Crimes, is for all this a glorious Saint, is in full possession of an eternal Kingdom, is reigning with Christ, is an illustrious Member of the Church Triumphant, is an Honour to the Church Militant. Whence proceeds so mi­raculous a Change, a Change of Name, a Change of Nature? A Change from Saul to Paul, from an extraordinary Sinner to an extraordinary Saint? From the Prayers of a Christian, from the Sighs, Tears, and Prayers of a persecuted Christian, a Christian persecuted by Saul himself, a Christian expiring under a Mountain of Stones thrown at him at the Instance of Saul; To the Prayers of [Page 25] St. Stephen we owe this prodigious Conversion. While the Jews animated and encourag'd by Saul, who ston'd St. Stephen with all their Hands, by taking care of all their Clothes, were answering to the cruelty of his intentions, the Saint lifted up his Hands and Eyes to Heaven, rais'd his dying Voice in a lamentable, but engaging Accent, and as if he had been the Eccho of his Lord upon the Cross, cry'd out to Him, as he did to his eternal Father, Ignosce illis quia nesciunt quid faciunt. His Prayers were heard in Heaven, Jesus saw the Supplicant, Jesus stood visible to the Saint, attentive to his Prayers, and granting his Petition. The Prayers of St. Stephen wrought the entire Conversion of St. Paul.

St. Augustine, whom we likewise must needs ac­knowledge a perfect Convert, at the Prayers and Tears of Monica his holy Mother; St. Augustine, I say, once the labour of her Womb, now the de­light of her Soul, whom she brought forth a Sin­ner, and made a Saint, introduces our B. Saviour addressing himself thus to the great St. Paul before his Conversion: O Saule, Aug. Ser. 1. de Sanctis. 4. olim quidem te perdere debui, sed Stephanus meus oravit pro te. Saul, I should have destroy'd thee long ago, had not my Stephen's Prayers prevail'd so far, as to disarm my Anger against thee. O Saul, why dost thou perse­cute me? Thou art blindly bent against me and mine, and yet at the Intercession of Stephen, I'le [Page 26] create thee my Servant. O Saule, lupe rapax; O Saul, thou ravenous Wolf, thou hast devour'd my Sheep: Expecta paulisper, & digeres; Stay a while, and thou shalt digest what as yet over-loads thy Conscience. Dicam plane, (continues the great S. Au­gust. S. Augustine, a most delicious Flower sprung likewise from the Root of Prayer) Elisus est filius perditionis, & erectus est vas electionis; The Son of perdition is thrown down, to rise up a Vessel of Election. Nam si Stephanus sic non orasset, Ecclesia Paulum non haberet; For if Stephen had not Pray'd in this manner, the Church had never been ho­nour'd with the Merits of Paul. Sed ideo erectus est Paulus; But Paul was thus rais'd to that sub­lime Sanctity and Perfection, Quia in terra inclina­tus exauditus est Stephanus; Because St. Stephen with bended Knees call'd not for Vengeance, but Mercy for Paul. Sic auditus est Stephanus ut ejus oratione deleretur peccatum, quod commisit Saulus; Heaven so far condescended to the Intercession of Stephen, that it granted an ample Pardon to the Crimes which Saul had committed.

I think, after such an Example, none ought to doubt of the absolute Necessity of Prayer; of Pray­ing for our selves, of Praying for the good of others. Heaven, that acquiesc'd to the Prayers of S. Stephen for St. Paul's Conversion, we may justly hope will never deny any thing, that conduces to the good of our own, or Neighbours Souls. Petite & acci­pietis; [Page 27] Ask, and you shall receive. Si quid petieri­tis Patrem in nomine meo dabit vobis; If you shall ask any thing of the Father in my Name (says the Son), he'l grant it to your Prayers. But since he in­timates here a Method of Prayer, to be true to my Promise, and to render this Discourse as prosicu­ous as my Time will permit, I'le supersede a far­ther Explication of St. John Damascen's Definition, to leave you in a few words the Manner how to Pray. Si quid petieritis Patrem in nomine meo, dabit vobis; If you ask the Father any thing in my Name, he'l grant it you.

Many Christians, notwithstanding the several Admonitions, the several Incitements they have received, to addict themselves to this devout, this holy Exercise of Prayer, notwithstanding that they are well instructed in the Manner, are still plung'd so far in the Cares and Concerns of this World, that they will not so much as afford themselves a Moment of their Time, though they steal whole Hours for Pleasure or Pastime, for an Employ­ment as obligatory as proficuous. As many, if not more, (so predominant is Ignorance now adays over Spiritual Concerns) fall short of the Method, know not how to Pray: the most that do, find not Heaven to answer their Expectations, because they correspond not with their Prayers to its Desires. That I may not be wanting to the Necessities of all upon so great an Exigency, I shall in the Con­clusion [Page 28] of this Discourse, Excite those to Pray, that do not; I shall inform those of the Manner, that know not how; I shall, to the best of my Endea­vours, rectifie the false Measures others have taken of Praying amiss.

To this purpose, you flaming Seraphins, that veil your Eyes with your Wings, as not being able to bear that inaccessible Brightness, that is darted from the Countenance of an infinite Majesty; That shroud with Wings your Feet, in awe and acknowledgement of the Greatness of God; That have two Wings more to be ready upon Com­mand; That cover your Eyes with two, your Feet with two, that Fly with two: Give me leave to a­dapt your Wings to Prayer, to fit it for its appear­ance before the Throne of the God you adore. Let Prayer be a Seraphin amongst you, place her in your Quire, when her Wings likewise are fitted to her, when she burns with that Love you are in­flamed with Seraphins by Nature are all in Love, in Love with God; their Love is incompatible, is inconsistent with Sin. That Prayer therefore admit not of Sin, is the first Condition. Seraphins veil their Faces, veil their Feet, in Consideration of Gods infinit Greatness; of their own infinit Lit­tleness or Lowness, in respect of his infinit Height, which is the Second Condition necessary to Sera­phical Prayer. Seraphins ask nothing for us, but what conduces to the Honour and Glory of God; [Page 29] what tends to the Salvation of our Souls, the Third Condition. Seraphins Present their Petitions in the Name, through the Merits of Jesus, the Fourth Condition. Seraphins are always upon the Wing; Duabus volabant, the Fifth and Last Condition to make Prayer a Seraphin.

First then,I. Condi­tion. that Prayer may fit it self for a Sera­phin, Sin must be banish'd out of the Soul. Si cor nostrum (saith St. John, a Seraphin for Love,1 Joan. 3.21. for the Love of Jesus) non reprehenderit nos, fiduciam ha­bemus ad Deum, & quicquid petierimus accipiemus ab eo; If our Hearts or Consciences do not check or accuse us, if our Souls are not defil'd with Sin, Fiduciam babemus, we may have Confidence, we need not fear; our Petitions shall be granted, our Desires crown'd, our Prayers heard; we shall ob­tain whatever we ask. Our Consciences reprehend us (saith St. Gregory) as often as we Sin,S. Greg. Mor. l. 17. c. 11. as often as we swerve from the Commandments of God. Our B. Saviour states the Condition for the Advantage of Prayer, Si manseritis in me, If you dwell in me;Joan. 15.7. If you live by Grace or Charity a Member of my Body, Quodcunque volueritis, petetis & fiet vobis; Ask what you please, you shall obtain it. Do not there­fore (D. Christians) rely upon your Prayers, if your Prayers are not grounded on the Innocence of your Lives. Ne offeratis ultra sacrificium frustra; Isa. 1.13. Offer not up any more your Sacrifice in vain, (said God to the Jews, by the Mouth of his Prophet [Page 30] Isaiah;) Your Incense is an abomination to me: If you lift up your Hands to Heaven, I'le turn a­way my Face, because your Hands are full of Blood. Lavamini, mundi estote auferte malum co­gitationum vestrarum; Wash, purge, and cleanse your selves from the Defilements of Sin; take from my sight your evil Cogitations.S. August. Conc. 3. in Psal. 30. The great St. Augustine to this purpose addresses himself thus to a Sinner in Prayer; If God should say to a Sinner, Behold, you have call'd upon me, I come, but whither? Where will you provide a place fit to entertain me? Do you think I can brook Tantas sordes conscientiae tuae? such an unclean, such an unsanctifi'd Soul? Should you invite a Servant of mine to your House, would not you, to save your Credit, take care to re­move whatsoever is disgustful out of his sight? Would not you make it clean, set it in order? Certainly you would. Yet you have the confidence to invite me to your Soul, in the manner I now behold it, full of Ran­cour and Malice, full of Fraud and Rapine, full of Pride and Ambition, full of Anger, Lust, and Blas­phemy; to your Soul, the Center of Iniquities. If you have a mind God should enter to inhabit there, provide for his coming, cease to offend, implore his Pardon for your past Transgressions, begin to love him as the Seraphins do. Love is the Soul of a Seraphin; Love ought to be the Soul of your Prayer.

II Condi­tion.Secondly, Consider the Grandeur, the Majesty [Page 31] of God; Consider your self, how little, how like to nothing; Consider what God is, Consider what you are. The Wings before the Face and Feet of a Sera­phin, are these or the like Considerations. That Seraphin upon Earth St. Francis, Pray'd in this manner; Quid es tu dulcissime Domine Deus meus, quid ego vermiculus & pauper servus tuus? What art thou, my Lord my God! What am I! A worm, thy poor and wretched Servant. With what Pati­ence, with what Humility, do's an innocent and poor Wretch wait at the rich Man's Door? With what Submission do's he appear before him? With far more Respect, with greater Awe should we beg an Alms at the Gates of God's Mercy. As the Eyes of a Handmaid or Slave are fix'd upon the Hands of her Mistress, as she reads from thence her Instru­ctions what to do;Psal. 122.2. Sicut oculi ancillae in manibus Dominae suae: So should our Eyes stedfastly regard the Grandeurs of the Almighty, and from thence take an occasion to plead for our selves, till he is graciously pleas'd to condescend to the relief of our Infirmities.

Thirdly,III. Condi­tion. The Seraphins never Intercede for us at the Throne of Mercy, but in Matters that re­dound to their Maker's Honour, and the Good of us. Happy were the Christian Soul, that would thus state her Petitions; Ah unfortunate mistake of many, that with the Sons of Zebedee, know not what they ask! Some desire Health, some Riches, [Page 32] others to be disencumber'd from the Burden of their Afflictions, some Preferments, Dignities or Honours; But never consider, with profound Sub­mission to the inscrutable Secrets of Divine Provi­dence, whether the Sickness they labour under, the Poverty they are in, the Troubles they are oppress'd with, their low or mean Condition, be not more suitable to the Will of God, more conducing to the Salvation of their Souls. How many now are tortur'd with unquenchable Flames, for the abuse of that Health the Almighty in anger conferr'd up­on them? (For through a just Indignation he grants many Petitions, which he, according to the Dictates of his infinit Mercy, had most graciously deny'd)? How many with Dives, want Water to cool their burning Tongues, who, had they been contented with a less sensible Poverty then that of Lazarus, would now have been Lodg'd in the Bo­som of Abraham? How many have faln headlong, like those Morning Stars, Lucifer and his Associates; have set in an eternal Night, because with the Pi­nions of an irregular Ambition, they endeavour'd to mount above their native Sphere? How many had exchang'd the Burden of their temporal Mise­ries or Afflictions, had they born them with Resig­nation and Patience, for an Eternal Weight of Glory? Many times the everlasting Happiness or Misery of a Soul is annex'd to a Good or Bad Petition. We ought not therefore to square our Requests ac­cording [Page 33] to the Dictates of our own inordinate Ap­petites, we ought to render them conformable to the Will of Heaven. But whatsoever we impor­tune the Almighty for, let it be desir'd with pro­found Submission, in the Name, through the Me­rits of our Lord and Saviour Christ Jesus.

Fourthly,IV. Condi­tion. Si quid petieritis Patrem in nomine meo, dabit vobis.; If you ask the Father any thing in my Name, he will grant it you. He says we can do nothing without him;Joan. 15.5. Sine me nihil potestis facere. We can expect Salvation upon no other Account then his: Our own Merits avail us nothing, but by vertue of his Passion, and precious Blood shed for us upon the Cross.August. in Manual. cap. 21. Quic­quid ex me mihi deest (saith St. Augustin) usurpo ex vi­sceribus Domini mei Jesu Christi, quoniam misericor­diae affluunt, nec desunt foramina per quae Effluant. Whatsoever is defective in me, is supply'd from the Bowels of my Saviour's Mercy; His Blood wants not Channels to convey it self to my Soul: It streams yet in greater abundance through his Wounds upon the Cross, then through his Pores in the Garden. Hence it is that our Holy, our Uner­ring Mother the Church, concludes her Prayers, Through Jesus Christ our Lord. 'Twas he that Re­deem'd us from the Slavery of Sin, He is the Door of Heaven, through Him we must enter, which we shall certainly do, if Perseverance crowns our Prayers.

[Page 34] V. Condi­tion.Lastly, Perseverance, represented in those Wings of a Seraphin, with which he is constantly upon Duty. Christ many times grants to our Perseve­rance, what he denies to our Prayers. The Apostles ran to the Sepulchre of our Lord, as well as Mag­dalen; but She only had the honour and happiness of seeing him in Person, because She stay'd. Had the Cananean left our Blessed Saviour at that sharp Repulse she first receiv'd, her Daughter had never been Dispossess'd: Neither had Jacob the Patriarch been bless'd by the Angel, had not he struggl'd with him till the dawning of the Day. God denies us many times, or seems not to hear us, to try our Patience, to make proof of our Constancy and Per­severance, to experience the Faith we have in him. He seems not to hear us at all Times, or upon all Occasions, to convince us of our own Misery, of what we are our selves, if left to our selves. Grace would lose its estimate or value, Heaven would sink beneath our Care or Consideration, if every Sigh or Tear, if a few Words, altho' the faithful Interpreters of a sincere Intention, could obtain what they ask at every turn.Matth. 11.12, Coelum vim patitur & violenti rapiunt illud; We must storm the Empy­reum, if we have a mind to gain it; We must en­deavour to take Happiness by force, by force of a constant Prayer. None will ever have their Tem­ples empal'd with a Crown of Glory, that have not persever'd in the Combat.2 Tim. 2.5. Nemo coronabitur, nisi qui legitime certaverit.

[Page 35]We have had an Idea (D. Christians) of the Ex­cellency of Prayer, of the Advantages we may reap from the constant Exercise of Prayer. We are con­vinc'd, I suppose, of the Necessity of Prayer; We have been furnish'd with the Conditions requisite for Prayer. If we admire it for its Excellency, we should embrace it as an Advantage; Nay, we ought to comply with so necessary an Obligation, since we are not ignorant of the Manner how to discharge our selves. I was not Master of Ceremonies my self, when I plac'd Prayer amongst the Seraphins. A Learned Author tells us, That a Person constantly addicted to so pious an Employment, has not on­ly the Love of a Seraphin, but likewise enjoys the Perfection of each Hierarchy of every Quire. He is a Cherubin in his Knowledge; a Throne, inasmuch as his Soul is the Seat or Residence of God, the Tem­ple of the Holy Ghost; A Domination, in the Govern­ment of his Passions; A Power, in the Dominion over the Infernal Spirits; A Vertue, in his mira­culous Life, in his Life of Miracles; An Archangel, in his Heroick Enterprizes; An Angel, in his Prompt Obedience to the Commands of his Sovereign; A Person, in fine, devoted to Prayer, is a wonderful Epitome of all Heaven. Who would not after this addict themselves to Prayer? That holy Bishop of Geneva, St. Francis Sales, taxes those that will not, of the want of common Sense. But the foolish and unwise shall perish, (saith the Psalmist);Psal. 43.11. Simul insipi [Page 36] ens & stultus peribunt. Men may be asham'd of their supine Neglect, in a Business of such Moment and Concern, while they shew themselves so eager in the pursuit of Toys and Trifles. If its charming Excellency do's not invite us, let its Advantages en­gage us, let its Necessity oblige us. For its Advan­tages (saith St. Ambrose) Ʋberior est gratia quam pre­catio, semper enim Dominus plus tribuit quam roga­tur; God is more liberal of his Grace, then we of our Prayers; he always confers more upon us, then we require, then we look for or expect. Abraham desir'd a Son, and obtain'd over and above the Measure of his Petition, a numerous Progeny from his Loyns, a Progeny as numerous as the Stars; Obtain'd a Blessing never to be mention'd but with Joy: The Redeemer of the World came from the propagation of his Seed. Jacob the Patriarch beg'd God would be pleas'd to furnish him with Neces­saries, with Aliments for the Body, and was stor'd with Riches in abundance, was honour'd with the Company of Ascending and Descending Angels. Solomon Pray'd for Wisdom, and receiv'd Omnia bona pariter cum ea, An affluence of all good things with it. Ezechias Pray'd for his own Recovery, when sick to death, which was granted, with an additi­on of Fifteen Years, and the Promise of a glorious Victory over his Enemies. The Samaritan desir'd Water, but obtain'd Grace. The Centurion beg'd of our Blessed Saviour to restore his Servant's [Page 37] Health; Our Lord cur'd the Body of the Servant, and the Soul of the Master. The Thief upon the Cross desir'd only to be remembred when our Savi­our came to his eternal Kingdom, whereas our most gracious Lord promis'd him on that very Day to place him in Paradise.

Add now to these Advantages, with those above mention'd, the strict Obligation, the pressing Neces­sity. A Soul without Prayer, is like a City in time of War without Guards, without Walls, without either Food or Ammunition, which the Enemies may take and Plunder as they please. S. Augustin and St. Ambrose, the greatest and Learnedst Doctors of the Church, both center in this Opinion, That a Person stands in as much need of Prayer as of Grace, to attain Salvation. St. Ambrose farther as­sures us, That Prayer is as much the Life of the Soul, as the Soul is the Life of the Body. Hence I rationally and evidently conclude, That as the Soul is essential to the Life of the Body, Prayer is as es­sential to the Life of the Soul. The Body without a Soul, is but a foul and ugly Carcass, the Leavings of a Man, the Food of Worms and the Grave. The Soul without Prayer is dead, detestable in the sight of God and his Angels, whose Grave will be the nether Hell, whose Worms those Stings of Consci­ence which shall never die. As we take all Care pos­sible therefore to preserve Nature, the union of the Soul and Body; since we are not ignorant of the [Page 38] Means, we ought to take all Care possible to preserve Grace, by a constant Exercise of Prayer. Should you deny your Body its necessary Food, the Soul takes Wing, and leaves the Skeleton; Should you deprive your Soul of the Sustenance of Prayer, Grace quits the barren, the unhospitable Soil; the roaring Lion, the ravenous Wolf, the infernal Serpent, each from Hell, every Beast of Prey, Omnes bestiae sylvae, do not pass through only, but inhabit there. Let us Pray therefore always (D. Christi­ans) as our Blessed Saviour has enjoyn'd us,Luc. 18.1. Sempe rorare; not always upon our Knees, with Hands erected, with Eyes lifted up to Heaven, that Ceremony at all times is neither necessary nor convenient: Let us Pray always, by a constant union of our Souls always with God: Let us Pray always, by doing what we do, for the sake of God: Let us Pray always, by bear­ing our Sufferings for God: Let us Pray always, by desiring what we desire, may redound to the Honour of God: Let us Pray always, by loving what we love for the love of God: Let us Pray always, in fine, by rendring our Thoughts, Words, and Works, constant Effects of Faith, Hope, and Charity. Prayer then and Grace will be individual Companions: Grace will be acquir'd at the Instances of our Prayers; Glory will be the due Reward of Grace. Psal. 18.1. Gratiam enim & Gloriam dabit Dominus; For the Lord (says the Psalmist) will give Grace and Glory.

Which God of his infinit Mercy grant to the Prayers of your most Sacred Majesty, to my Prayers, and to the Prayers of all that hear me, In Nomine Patris & Filii & Spiritus Sancti. Amen.