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 Vt 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 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 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 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 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 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 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 't was to give us an Example to teach us where we ought to Pray that he chose those solitary Places 't was 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 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 't is 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 Erat pernoctans in oratione Dei 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 Nor may we doubt but as he pour'd forth his Soul in Prayer with his last Breath saying to his Eternal Father 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 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 't is 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 'T is 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 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 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 'T is 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 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 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 Let me hear thee speak Vox enim tua dulcis 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 saith the Almighty ut irascatur furor meus Let me alone that I may give way to my anger As if he 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 't is 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 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-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 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 't were 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. Saint John Damascen defines Prayer to be an Elevation of the Mind to God 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 'T is 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 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 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 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 Invoca me in die tribulationis eruam te Honorificabis me The Apostle grievously infested with an intestine War from the Concupiscence of the Flesh cries out for help to crush the Rebel Infaelix homo 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 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 beg he would extinguish the Rebellion of the Flesh Ter Dominum rogavi I have Petition'd thrice replies the afflicted Soul Vt 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 't is as absolutely requisite against the Miseries that fall upon the Body the Miseries of the Body being as grievous as afflicting 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
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 Simul insipi 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 Vberior 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 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 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 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 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 FINIS Jo. 13.34 Matth 19.25 Chrysost Hom. 23. in Matth. I. Part. Matth. 21.18 Job 22 14. Joan. 13.15 Luc. 6.12 Luc. 23.34 Luc. 23.46 Joan. 4.14 Cant. 2.16 8.13 Cant. 2.14.4.3 Exod. 32.10 II. Part. Job 14.1 Matth. 10.36 Psal 49.15 Rom. 7.24 Rom. 6.6 2 Cor. 12.7 2 Cor. 11.26 Psal 41.5 Eccl. 35. Chrysost Hom. 5. de Incompr Dei Natura Acts 9.4 Acts 9.1 Aug. Ser. 1. de Sanctis 4. I. Condition 1 Joan. 3.21 S. Greg. Mor. l. 17. c. 11. Joan. 15.7 Isa 1.13 S. August Conc. 3. in Psal 30. II Condition Psal 122.2 III. Condition IV. Condition Joan. 15.5 August in Manual cap. 21. V. Condition Matth. 11.12 2 Tim. 2.5 Psal 43.11 Luc. 18.1 Psal 18.1
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 art an Enemy to thy self thou hast Man thy Enemy One levels his Endeavours at the destruction of another In iâ—ineribus saepe Often upon the Road says St. Paul Periculis Latronum 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. 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 Vsque ad domum Dei Oratio humiliantis se penetrat nubes 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 Offer not up any more your Sacrifice in vain said God to the Jews by the Mouth of his Prophet 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 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 Secondly Consider the Grandeur the Majesty 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 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 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 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 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 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 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 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. 'T was 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 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 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 Nemo coronabitur nisi qui legitime certaverit We have had an Idea D.