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spirit, is like him that retires into a barrel to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier-garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and therefore is contrary to that attention, which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, singing as he rises, and hopes to get to heaven, and climb above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconstant, descending more at every breath of the tempest, than it could recover by the libration and frequent weighing of his wings; till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel, as he passed sometimes through the air, about his ministries here below: so is the prayer of a good man; when his affairs have required business, and his business was matter of discipline, and his discipline was to pass upon a sinning person, or had a design of charity, his duty met with infirmities of a man, and anger was its instrument, and the instrument became stronger than the prime agent, and raised a tempest, and overruled the man; and then his prayer was broken, and his thoughts were troubled, and his words went up towards a cloud, and his thoughts pulled them back again, and made them without intention; and the good man sighs for his infirmity, but must be content to lose the prayer, and he must recover it when his anger is removed, and his spirit is becalmed, made even as the brow of Jesus, and smooth like the heart of God; and then it ascends to heaven upon the wings of the holy dove, and dwells with God, till it returns, like the useful bee, loaden with a blessing and the dew of heaven.

But besides this; anger is a combination of many other things, every one of which is an enemy to prayer; it is λúπn, and ὄρεξις, and τιμωρία, and it is ζέσις, and it is ἄθροος, and it is κόλασις, and ἐπιτίμησις; so it is in the several definitions

it, and in its natural constitution. It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the boilings of a fever, and the rashness of precipitancy, and the disturbance of persecution; and therefore is a cer

tain effective enemy against prayer; which ought to be a spiritual joy, and an act of mortification; and to have in it no heats, but of charity and zeal; and they are to be guided by prudence and consideration, and allayed with the deliciousness of mercy, and the serenity of a meek and a quiet spirit; and therefore St. Paul gave caution, that “the sun should not go down upon our anger," meaning, that it should not stay upon us till evening prayer; for it would hinder our evening sacrifice; but the stopping of the first egressions of anger, is a certain artifice of the Spirit of God, to prevent unmercifulness, which turns not only our desires into vanity, but our prayers into sin; and, remember, that Elisha's anger, though it was also zeal, had so discomposed his spirit, when the two kings came to inquire of the Lord, that, though he was a good man and a prophet, yet he could not pray, he could not inquire of the Lord, till by rest and music he had gathered himself into the evenness of a dispassionate and recollected mind; therefore, let your prayers be without wrath. Βούλεται αὐτοὺς ἀναδιδάξαι διὰ συμβόλων, ὁπότε προσέρχοιντο εἰς βωμοὺς εὐξάμενοι ἤ εὐχαριστήσαντες, μηδὲν ἀῤῥώστημα ἢ πάθος ἐπιφέρεσθαι τῇ ψυχῇ ; “ for God, by many significations, hath taught us, that when men go to the altars to pray or give thanks, they must bring no sin or violent passion along with them to the sacrifice," said Philo.

2. Indifferency and easiness of desire is a great enemy to the good man's prayer. When Plato gave Diogenes a great wessel of wine, who asked but a little, and a few carraways, the Cynic thanked him with his rude expression: "Cum interrogaris, quot sint duo et duo, respondes viginti; ita non secundum ea, quæ rogaris, das; nec ad ea, quæ interrogaris, respondes:" "Thou neither answerest to the question thou art asked, nor givest according as thou art desired; being inquired of, how many are two and two, thou answerest twenty." So it is with God and us in the intercourse of our prayers: we pray for health, and he gives us, it may be, a sickness that carries us into eternal life; we pray for necessary support for our persons and families, and he gives us more than we need; we beg for a removal of a present sadness, and he gives us that which makes us able to bear twenty sadnesses, a cheerful spirit, a peaceful conscience, and a joy in God, as an antepast of eternal rejoicings in the kingdom of God. But,

then, although God doth very frequently give us beyond the matter of our desires, yet he does not so often give us great things beyond the spirit of our desires, beyond the quickness, vivacity, and fervour of our minds: for there is but one thing in the world that God hates besides sin, that is, indifferency and lukewarmness; which, although it hath not in it the direct nature of sin, yet it hath this testimony from God, that it is loathsome and abominable; and, excepting this thing alone, God never said so of any thing in the New Testament, but what was a direct breach of a commandment. The reason of it is, because lukewarmness, or an indifferent spirit, is an undervaluing of God and of religion; it is a separation of reason from affections, and a perfect conviction of the understanding to the goodness of a duty, but a refusing to follow what we understand. For he that is lukewarm alway, understands the better way, and seldom pursues it; he hath so much reason as is sufficient, but he will not obey it; his will does not follow the dictate of his understanding, and therefore it is unnatural. It is like the fantastic fires of the night, where there is light and no heat; and therefore may pass on to the real fires of hell, where there is heat and no light; and therefore, though an act of lukewarmness is only an indecency, and no sin; yet a state of lukewarmness is criminal, and a sinful state of imperfection and indecency; an act of indifferency hinders a single prayer from being accepted; but a state of it makes the person ungracious and despised in the court of heaven: and therefore St. James, in his accounts concerning an effective prayer, not only requires that he be a just man who prays, but his prayer must be fervent; dénoiç dikalov ivɛpyovμévn, "an effectual fervent prayer," so our English reads it; it must be an intent, zealous, busy, operative prayer; for, consider what a huge indecency it is, that a man should speak to God for a thing that he values not; or that he should not value a thing, without which he cannot be happy; or that he should spend his religion upon a trifle; and if it be not a trifle, that he should not spend his affections upon it. If our prayers be for temporal things, I shall not need stir up your affections to be passionate for their purchase; we desire them greedily, we run after them intem

• See Sermon II. of Lukewarmness and Zeal.

perately, we are kept from them with huge impatience, we are delayed with infinite regrets; we prefer them before our duty, we ask them unseasonably; we receive them with our own prejudice, and we care not; we choose them to our hurt and hinderance, and yet delight in the purchase; and when we do pray for them, we can hardly bring ourselves to it, to submit to God's will, but will have them (if we can) whether he be pleased or no; like the parasite in the comedy, "Qui comedit quod fuit et quod non fuit:" "he ate all, and more than all; what was set before him, and what was kept from him." But, then, for spiritual things, for the interest of our souls, and the affairs of the kingdom, we pray to God with just such a zeal, as a man begs of a chirurgeon to cut him of the stone; or a condemned man desires his executioner quickly to put him out of his pain, by taking away his life; when things are come to that pass, it must be done, but God knows with what little complacency and desire the man makes his request: and yet the things of religion and the Spirit are the only things that ought to be desired vehemently, and pursued passionately, because God hath set such a value upon them, that they are the effects of his greatest loving-kindness; they are the purchases of Christ's blood, and the effect of his continual intercession, the fruits of his bloody sacrifice, and the gifts of his healing and saving mercy, the graces of God's Spirit, and the only instruments of felicity; and if we can have fondnesses for things indifferent or dangerous, our prayers upbraid our spirits, when we beg coldly and tamely for those things, for which we ought to die, which are more precious than the globes of kings, and weightier than imperial sceptres, richer than the spoils of the sea, or the treasures of the Indian hills.

He that is cold and tame in his prayers, hath not tasted of the deliciousness of religion and the goodness of God; he is a stranger to the secrets of the kingdom, and therefore he does not know what it is, either to have hunger or satiety; and therefore, neither are they hungry for God, nor satisfied with the world; but remain stupid and inapprehensive, without resolution and determination, never choosing clearly, nor pursuing earnestly, and therefore never enter into possession; but always stand at the gate of weariness, unnecessary caution, and perpetual irresolution. But so it is too

often in our prayers; we come to God because it is civil so to do, and a general custom, but neither drawn thither by love, nor pinched by spiritual necessities, and pungent apprehensions; we say so many prayers, because we are resolved so to do, and we pass through them, sometimes with a little attention, sometimes with none at all; and can we think, that the grace of chastity can be obtained at such a purchase, that grace, that hath cost more labours than all the persecutions of faith, and all the disputes of hope, and all the expense of charity besides, amounts to? Can we expect that our sins should be washed by a lazy prayer? Can an indifferent prayer quench the flames of hell, or rescue us from an eternal sorrow? Is lust so soon overcome, that the very naming it can master it? Is the devil so slight and easy an enemy, that he will fly away from us at the first word, spoken without power, and without vehemence? Read, and attend to the accents of the prayers of saints. "I cried day and night before thee, O Lord; my soul refused comfort; my throat is dry with calling upon my God, my knees are weak through fasting;" and, "Let me alone," says God to Moses," and, "I will not let thee go till thou hast blessed me," said Jacob to the angel. And I shall tell you a short character of a fervent prayer out of the practice of St. Jerome, in his epistle 'ad Eustachium de Custodia Virginitatis.'

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Being destitute of all help, I threw myself down at the feet of Jesus; I watered his feet with tears, and wiped them with my hair, and mortified the lust of my flesh with the abstinence and hungry diet of many weeks; I remember, that in my crying to God, I did frequently join the night and the day, and never did entertain to call, nor cease for beating my breast, till the mercy of the Lord brought to me peace and freedom from temptation. After many tears, and my eyes fixed in heaven, I thought myself sometimes encircled with troops of angels, and then at last I sang to God, 'We will run after thee into the smell and deliciousness of thy precious ointments;'"-such a prayer as this will never return without its errand. But though your person be as gracious as David or Job, and your desire as holy as the love of angels, and your necessities great as a new penitent, yet it pierces not the clouds, unless it be also as loud as thunder, passionate as the cries of women, and clamorous as

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