A Complete Body of Divinity

SERMON CCXLV.

WE have taken a summary Account of the Nature and Necessity of Prayer, together with the more remarkable distinctions of it. It now follows, that we proceed to a more particular Consideration of the Rule by which we are to be directed how to order our Prayers to God, so as they may be acceptable to God, and profitable for us. Not only is Praying to God a duty incumbent on all Persons, not can he be a Christian who lives in the neglect of this Duty; but there is a so Praying, which those that would enjoy Communion with God in it, ought to get acquainted with, if they would not offer vain Oblations. There are Prayers which in God's esteem are no better than howlings, and will not find answers of Peace, but he will stop his Ears at them; as Isai. 1.15. It is not the least part of fallen Man's misery that he knows not how to Pray as he ought, and for that reason stands in need of Divine Teachings. And although such is God's pity and compassion towards us, who knows our frame, that where there is truth and sincerity of Heart, he will accept of our chatterings, and kindly entertain our unutterable groans, which are wrought in us by his holy Spirit. And for this reason, our sense of infirmity should not drive us • rom , or discourage us in duty, but animate as to it; yet as it is our prime duty to see that our Hearts be right in it, so we ought to endeavor after a distinct acquaintance with the true Method of Prayer, a • d obtaining the Gift of it. And because we have not this of ourselves, we must wait upon God for his teaching. And for that end we must Pray to him, that he would teach us to Pray, as the Disciples did to Christ, Luk. 11.1. We before observed that the Matter of Prayer is our Desires; but then we must remember, that all our Desires are not to be presented to God, that he would grant them: There are sinful as well as regular desires, and those are to be mortified. And to Pray to God for success in Robbery, Fornication. Murder, &c. is Wicked, and savors of Atheism: And because we were told that these are to be regulated and restrained to things agreeable to his Will, our best way is to go to him to instruct us in this great affair: and we have encouragement so to do from the kind reception and assistance that we may expect in so doing, Jam. 1.5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. And there are two things which we ought to seek information and help in, on this account, viz. the Matter of our Prayers, and the Manner in which we are to present them to God, so as may be for his honor, and the encouragement of our Faith in our addressing of him. Now that God hath given us 〈◊〉 Rule for this is supposed, and is necessarily so, because it is a part of Religious Worship. And as this hath God for the Author of it, so it must have its direction from him, who only can tell us how he will be Worshipped by his reasonable Creatures: And there are two Things in the Answer, which may be briefly considered, viz.

1. THAT the whole Word of God is of use to direct us in Prayer. By the Word of God we are to understand, the Holy Scriptures, which God hath committed to Writing, in whIch he hath revealed to us what is his Will and our Duty; and is therefore given us to regulate us in our Religion; and we are obliged to regulate our whole lives according to it, Deut. 29.29. The secret things be •• ng unto the Lord our God: but those things which are revealed belong unto us, and to our children forever, that we may do all the words 〈◊〉 ; • his l ••• . Prayer therefore being an essential part of Religion, must needs have its regulation laid down in this Word, else it would not be a perfect Rule; as we are told that it is, 2 Tim. 3.16, 17. But we are not only told that these Directions are contained in the Word, which must for that reason be sought for in it; 〈◊〉 that the whole of it is useful to direct us in it; which is empharical, and acquaints us, that there is no part of the Holy Scriptures but may be improved by us for our help in this duty. And this direction hath a respect not only to the Matter, but also to the Manner; and the Motives that may excite us to, and encourage us in it. We may therefore here make some brief remarks on the usefulness there is in the Word of God for this purpose in a few Particulars,

1. IN the Word of God we have all the Matters offered for which we are to Pray. These are there laid down by way of Precept; for there are we told, what are all our wants, both of Soul and Body, for the supply whereof we may lawfully desire; and these desires none can fulfil but God, who expects to be sought to for it: There are we directed whom to Pray for, and what we are to ask of God in their behalf; whether it be the World, or the Church of God, or our dear Relations, whom we are to love as our Souls; and all the Cases which may be before us: and this both with respect to Mercies received, or Afflictions felt or feared; what to app ••• ate, and what to deprecate, and both with respect to Soul and Body, things Temporal and Spiritual. As might be particularly instanced in all these regards.

2. WE are there pointed to all the Graces which are to be exercised in right Prayer. Prayer requires not only the elocution of the Tongue, and a formulary of apt words; but Grace also in the Heart, and the Improvement of it in our coming to God, who regards the Heart, and judgeth of us accordingly; and how this is, we are there directed. It therefore tells us, that we must Pray in Faith, Jam. 16. and how this Faith is to be applied; by a firm belief of his Ability to succor us, and that no other can do it for us; and that we can obtain on no other score, but that of Christ, thro' whom we are to offer our Prayers to him: That we are humbly to leave our Requests with him, submitting our all to him, and his dispose; with hope in his Grace, with patient waiting on him, and perseverance in it, though' he seem to delay us. These, and whatsoever other Graces are to be employed herein, are there fully directed to.

3 IT gives us an •• cu •• what we are to d • i • order to •• t speeding in Frayer. It not only requires us to call upon God, but tells us how we may so ask as not to miss of speeding in it; warning us against such things as will abstract the commerce between God & 〈◊〉 and showing us how we may draw near & •• d acceptance; how we are to prepare for this Duty, 〈◊〉 to behave ourselves in the performance of it; to come not in our name or for any works of our own, but in Christ's Name, and with an eye to his Righteousness; to come acknowledging our own u • w •• thine's: c •• k ••• ing our Sins; with full purpose to 〈◊〉 take them; •• d with a sincere respect to his Glory: and that we may improve all our Mercies to his Honor, and not to lay it Honor our wall • sts; that we may lift up pore Heads, and upright Hearts to him. Hence that caution Jam. • 3. Ye ask, and receive not, because ye ask • miss, that ye may consume it upon your lasts.

4. IT regulates our ••• wtanity and our F •••• is Prayer. As it tells us of the Necessary of Faith in order to accept •• e with God; so it directs us in the right exercise of this Faith: for we are apt to mistake Presumption for Faith; as if we believed not, unless we firmly believe that everything we ask shall be granted us just as we would have it; whereas third reck us how t •• carry our requests to God, and leave them with him, firmly believing that he can do it for us, resolving to go to waither else, waiting on him, and submitting ourselves to his Infinite Wisdom and Love: it opens to us the nature of the Promise, and how it stands in the Covenant, and what are reserves of his holy Sovereignty. And though importunity in Prayer is a duty, yet it also regulates us in this, and teacheth us how to distinguish of things, and wherein we are to use out greatest cara •• ness▪ and what are the things that we are most of all to call upon him for. Hence that, Mat. 6.33. Eat seek ye first the •• ng on •• s God, and his righteousness.

5. IT tells us after that manner we are to carry ourselves after we have Frayed. There is a suitable & becoming behavior required of the People of God, after they have opened their Hearts to him, and foread their Case before him. For, though we ought in Faith to c •• m •• ced all our matters to God, yet there is something else incumbent on us to do, in the exercise of our Faith in waiting on him for the answer, of Peace. There is something more to be done in a right waiting on him for the Blessing; and we are to be found in the way of Duty: doing what is required, and avoiding what is forbid 〈◊〉 : And for this we have abundant direction given us in the Holy Scriptures; and it is of greatest imperence that we comport with this; not d • th •• ith in Prayer discharge us from other Duties but prompts us to a more cheerful attendance upon them, in expectation of his Blessing; and all the Rules for this are therein clearly set before us.

6. IT supplies us with all suitable Expressions to be used in Prayer; and that both in our Words and in • ur Carriages. It both tells us how to behave ourselves before God when we come to open our Condition to him; of which we may hereafter take a more distinct account, in the Preface of the Lord's Prayer. And it also puts words into our Mouths. The Apostle tells us, Rom. & 26. Likewise the Spirit also bel •• th our insirmities; for we know 〈◊〉 what • e G ••• ull pray for a • we ought: but the Spirit itself waketh into r • e •••• for us with groanings which cannot be ••• ered. And the Spirit doth not only do this, by inward suggestions, but also by those directions which he hath prescribed to us in the Word of God. Thus we have God himself telling his People what he would have them to say when they put up their Petitions unto him, Hos, 14.2, 3. And though we are not bound always to tie ourselves to the words used in Scripture, yet to take our measures from them • and order our Matters accordingly.

7. IT sa •• ishe •• us with the Examples of holy Men, s •••• ng at for what, and here they Prayed, for our •••• tion. It is true, there are some i • lla c • s of the unsuitable Carriages of Good Men, in their h • urs of Temptation, which are for our caution, and avoidance: But there are the various Cases of God's, Children, in which they addressed God, and their suitable behavior in them; how humbly, how penitently, how ear • estly they sought him; and how submissively and patiently they waited upon him: And all of these are written for our admonition, and we are directed thus to be followers of them, Heb. 6.12.

8. IT s •••• s us the great danger there is in neglects of Prayer: thereby to awaken us to our duty and to constancy in it. We are too apt to with-hold Prayer; and how many are there who call themselves Christians that live in a total neglect of it. But the Word of God shows us the Per • l we expose ourselves to •• y •• d • ing, and how much we expose ourselves to the Divine displeasure by it; which carries strong motive in it to make us afraid of living in the neglect of so important a duty. Hence we have such menac • s against such: It is given as the character of an ungodly Man, Psal. 10 4. He will not seek after God. And hence that Curse denounced, Jer. 10 25. P • ur eat thy fury upon the heathen that know thee not, and upon the families that call not on thy Name.

9. IT 〈◊〉 us all Encouragement to Pray. Tho' rec ••• ty, if rightly resented would be enough to 〈◊〉 •• ate us; yet God is pleased to show how he is delighted in the Prayers of his People; and hath afforded them great p •• wa •• es to a • mate them in it. And this he doth.

• (1.) BY the Promises which he sets before us in it. There are many peculiar Promises with respect to this, recorded in the Word of God, wherein be promiseth us audience and acceptance; tells us that he will hear when we call, and answer us when we cry to him, assures us that he never had us seek him in vain, but that if we look to him from the ends of the Earth, we shall be saved; that he is a God who hears Prayer, and will reject none that come to him aright. And what greater encouragement can there be afforded to us than this is? especially when it is from a God who is Truth itself.
• (2.) BY the Instances of the good sucess of those who have so Prayed to him. How many Testimonies are there given in the Word, of those that have sought him and found him, who have set their Seal to it, that they did find him as good as his Word; that he sometimes answered them before they cried; and that when they sought him be delivered them which made them to resolve to call upon him as long as they live: And they have called on others to improve their Examples, to establish their Faith in calling upon God; as, Psal. 34.6, 8. And thus useful is the whole Word of God for our help in this necessary duty, which tells us how profitable it is for us meditate much on it; for our better attending on the duty of Prayer.

II. THAT the special Rule of Direction, is that Form of Prayer, which Christ taught his Disciples, which is commonly called, the Lord's Prayer. Christ's Disciples, being deeply sensible of their own Ignorance in this great Duty earnestly besought him to instruct them in this matter, whereupon he directed this Prayer to them for their help in this; on which account it hath this Title put upon it; and though there is nothing in it, but what is agreeable to the Word of God in general, yet it contains in it a summary or compleasent Rule for our guidance in this affair; and whatsoever belongs to a right Prayer is to be gathered from it: for that there is special use to be made of this by us if we would know how to Pray Methodically, and after what manner to represent our desires to God. But there is not a little dispute in the World about this F •• m of Prayer which Christ hath left us for our Direction, viz. Whether Christ hath left it on record as a prescribed Form to be used in our Praying in the very Words of it; or only as a Pattern from which we are to regulate ourselves in the manner of our Praying to God: nor are all Protestants agreed in their Judgments on this account. I shall not here, long insist, but only offer a few Considerations to be weighed in this regard.

Here then observe:

1. THAT it is beyond just doubt, that it is lawful to Pray to God in the Words of the Lord's Prayer. There is the most exact and comprehensive Form of a Prayer in it; as will be evident when we come to consider it in all its parts: if it contains in it the substance of all Prayers, and there can be nothing used aright in it, but may be reduced to one head or other in it; and that according to the Prescription of Christ himself, who is the Lawgiver in his Church, it may surely then be used in the express Words of it; always provided, that it be without Superstition, and vain Repetition; or making of it a Charm, or as if there were more Virtue in these Words than in others of a like import.

2. THAT it is a Pattern of Prayer given by Christ to all Christians to regulate their Prayers by, is also not to be doubted: For he gave it to his Disciples to teach them to Pray, Luk 11 begin. And it must therefore needs be a perfect Rule by which all our Prayers are to be measured: There is nothing we are to Pray for, but is comprised in it; it therefore sets the bounds to our Desires and Petitions, if we would have them agreeable to God's Will. It points us to the Object of Prayer; to the Manner of our attending on it that we may have Communion with this Object; and to the Circumstances which are to be attended in it, and to the Kinds of Prayer and Graces to be exercised in it: all of which come will into consideration in their place.

3. THAT we are not bound precisely to keep ourselves to these Words, and not to use others in our Prayers. Some there are who Preface their Prayer with such a formality, Let us Pray for the Pardon of our sins; for the Conversion of Sinners; for the Peace of the Church, for the Success of the Gospel, for the Ruin of its Enemies; and let us do it in the Form prescribed by Christ, and only say over the Lord's Prayer; but we have no Rule or Precept for this Mode; and Formalists themselves acknowledge that we are not tied up to this in all our Prayers: and we have no instance in the Gospel of Christ himself, or any of his Apostles that ever used this Form, though we have many of their Prayers there upon record; though they ever kept themselves within the limits of this Directory. Nor do the Words of this Prayer work as a spell, for we are to Pray with understanding, and to know what we go to God for, and to Pray not by Ro • e, but with our Hearts, sensible of our wants. Besides we are not bound always to insist upon every Article of Prayer, but there are the several Cases of the Children of God, which are particularly to be carried to him; as we have several instances for in the Gospel. And as in Preaching of the Word; though we are to Preach nothing but what is agreeable to it, yet we are to open the Word, prove it, and apply it, in other words suitable. So in Prayer we are indeed to Pray for nothing but what God hath revealed his Will in; but we are to expatiate both in our Petitions, Confessions, and Thanksgivings as the case before us calls for. Besides in the Gospel this Prayer recorded by the two Evangalist, Matthew and Luke, is laid down in different words, and there is more in Man u •• than in Luke; which makes it at least uncertain whether the whole of Christ's Directory is here recited, but only the summary heads of it. And we read of Praying all Night, which surely cannot be thought to be nothing else but a mere Repetition of the Lord's Prayer; but a pursuing of the matter, with words and arguments suitable.

4. THAT there is no Rule in the Gospel, • ind 〈…〉 . use the Lord's Prayer in the 〈…〉 Pr •• ers, to put any 〈◊〉 • erfeti • n to them. S • me them be who think, that though we are not tied up to this form, yet that it is proper for us, when 〈◊〉 have pro •••• ed our Desires to God in such expressions, as our resentments either of Wa • ts or Mercies have put us upon offering up to God, we •• ght in sense of our imperfection and sh • rt c ••• ing, to rehearse the Lord's Prayer, to fill up those 〈◊〉 , and this is practiced by many. who would not allow themselves willingly in any Superstition: But these seem to 〈◊〉 of a groundless mist be, and build upon a wrong Principle, without Scripture warrant. 〈◊〉 plead that this is the Word of God, whereas our other expressions are the words of •• e, seems insufficient; for d • ubtless as whatsoever is agreeable to God's Word▪ may truly as said to be his; so we may make the express Words of Scripture to be our own words, and ought to be so when we put them into our Petitions, though directed to by God; and though we plead this is the unerring Rule, & therefore to be adhered to, yet if we know nothing of the mind and meaning of it, it is no Rule at all to us, but exposeth us to a delusion; and to pretend It to be to supply the de •••• iveness or forgetfulness of anything in our Petitions, is. I think, a mistake, or a w • ak argument. For as we are not obliged to offer up everything in every Prayer; so if we do not understand what is therein contained, we cannot express our particular enlarged desires in it. Not that we are to condemn those who make use of it; but to caution against making it a necessary Duty, which cannot be proved by a •• Precept given for it, not Example of it in t •• whole Scripture: and for Christians to 〈◊〉 those who do not use this Made as guilty of the neglect of a moral Duty, is ungrounded uncharitableness. And for any to think that they have attained hereby to more perfection in the practice of Religion, is to deceive themselves. And though' we must not deny the lawfulness and usefulness of Persons using a Form of Prayer, especially such as labor of much ignorance about the concerns of Religion; yet let it be considered, that every Christian that would Pray acceptably to God, and obtaining gracious returns from him, ought to be very careful of Formality in it, as knowing that although this may be an help to them who want the Gift; yet if they do not labor to get these things imprinted on their Hearts, so as in them to present their true & sincere desires unto God, their Praying will certainly prove to be nothing better than vain habling; and will be an abomination to God, who locks at the Heart, which if absent, he and his Prayer will be rejected.

BY what hath been thus offered, of the special usefulness of the Lord's Prayer for our direction and help in Praying to God, we are given to understand the necessary Duty incumbent on us, to labor to get a distinct acquaintance with it, and the particular Rules contained in it, in order to our being the better able to make the right improvement of it in our attendance upon it. And for this end we have a particular account given of the mind or meaning of every Article contained in it, in the remainder of the Catechism; which we may take into distinct Consideration: And to make way for this, we may observe the distribution of it in its parts; and the usual distribution given, and which our Divi • es do follow; viz. the Preface. or Introduction; the Body of the Prayer, including in it the several Petitions, which stand as so many Heads of Matter, or the several things about which our Requests are to be made, and presented to God: And these do contain in them comprehensively 〈◊〉 Conce •• s about which we are to of • er our Supplications to God: And the Conci • s •• ; containing in it a Doxology. Every of which will stand in need of being inquired into by the People of God. And touching these Petitions, there are divers thoughts about the dividing of them; which I shall not labor in, it being most necessary that we know what is contained in them. Sword • S • me there be who make Seven of them; but our Divines, with many others, reduce them to Six, whom we may safely follow in it; as will appear in the Explication of them. And this Method of Prayer is most agreeable to the nature of it; and must proper to the Subjects who draw near to God in it. It is meet that we should come into the Presence of God duly pre ••• ed, especially in our more set and solemn Addresses, and not to rush into his Presence indeliberately. It is also necessary that we know what we have to say when we put up our Petitions to him; for we do not Pray to inform him, but duly to affect our own Hearts with our wants, and for that reason to consider what we have to request when we come before him: It is meet also that we both use argument to fortify our Faith in our Praying to him, and to give him the due acknowledgment of his Glorious Perfections, which are both the encouragements of our coming to him, and by which we are to reach after the last end of all our serving and worshipping of him, viz. that he may have the Glory of all ascribed to him: For if we do not thus, we do not Pray aright, and do but bespeak a rejection from him. Let us then set our Hearts upon these things; which may, God willing, be hereafter offered to us.

SERMON CCXLVI.

WE observed that the Lord's Prayer is distributed into Three parts, viz. The Preface, the Petitions, and the Conclusion; and each of these carries matter of Instruction and Direction to Christians in their Addressing of God in this great Duty, and may therefore come under a distinct Consideration. The former of these • ies now before our Contemplation; and though' the Inquiry is Answered in few words, yet hath plenty of Matter in it. The thing which we are in quest of, is what Lessons we are taught by it; and the principal are such as these.

I. THAT we ought not to run prec •• tantly into this Duty, but with serious Deliberation. This is inferred from the general Consideration that Christ prescribes a Preface introductory to the Petitions; to let us understand that we are to endeavor to get ourselves into a right Posture when we would offer our Requests before the Great GOD. We should g • t our Hear • s and Thoughts into a right order, and will ponder what we have to present to him; that we may do nothing rashly, nothing s • urrily or unbecomingly; we should see b • th to our Words and Demeanours, that all our management may be such as befits such as we are, in our drawing high to him who is a great King, and Lord of Heaven and Earth. And this tells us that we ought to use Meditation in order to right Praying. And altho' Ejaculations be sudden dartings up of our Souls to God yet it saith that we should maintain right Frames in us, that we may be always in a readiness for this.

II THE more particular Lessons that are to be learnt from the Words themselves are such as these,

I. THAT all our Prayers ought to be directed to God, and to no other. This is intimated in the word, Father in Heaven. We have had our Earthly Fathers, but they are not the Objects of our Religious Prayers, but God only: Hence that, Isa. 63.16. O Lord, thou art our Father, our Redeemer, thy Name is from everlasting. The word, Father, when attributed to God, is used sometimes Personally, and sometimes Essentially; and it seems to comprehend both in this plac •• it both limits to the Divinity and directs to the First Person in th • ad ••• ble Trinity. It supposeth one God in 〈◊〉 Persons to be our Object, and we ought always to look upon him as such in our access to him; for in no other way hath fallen M • n any grounded hope of obtaining his Au • i • nce and Acceptance. It points us also to the order of the Persons in their Subsi •• ance, and manner of working; and tells us that we ought ordinarily to direct our Prayers to God the Father 〈◊〉 and thro' Christ, by the help of the holy Spirit. And the reason of this is because as all our Good is fountained in God, so we cannot come at him but in and thro' a Mediator; nor can we Pray as we ought but by the Spirit: Hence that R •• . 8.26. Hence we shall find the Apostle to Address his Prayers to the Father nextly, though' it was thro' Christ, who stands between an angry God. and sinful Worms, Eph. 3.14. Col. 1.12. Yea Christ himself thus addresseth him, Marth. 11.25. O Father, Lord of heaven and earth. If it be inquired, But may we not immediately Address ourselves to any ether of the Divine Persons? I Answer, Doubtless we may; and we have Instances of it, so Stephen, Acts 7.59. and Paul, 2 Cor. 13.14. But then it, must be with this Caution, that we do not Superstitiously look upon ourselves more likely to speed by such an application; as if Christ or the Spirit were more propitious to us than the Father: Christ therefore hath such an Fxpression, Joh. 16.27. For the Father himself I v • th you. 〈◊〉 e • ye have loved me. Only we must remember, that this Love derives to us thro' Christ, who hath purchased all the forfeited Benefits of it for us, and so we must go in his Name: We ought therefore to have a regard to all, who do Co-operate in the Works of Efficiency. But though' we are to go to God thro' a Mediator, yet we are to have he other Mediator but him who is God.

II. THAT if we would pray and speed, we must be able to apply ourselves to God, as to our Father: And for that reason we ought to make sure of an Interest in him as such. There is Emphasis in his directing us to use the word Father, in our applying ourselves to him. Si • hath separated Man from God, and he must look on him as a consuming Fire; How then shall he dare to come near these everlasting Burnings? But God hath in Christ opened a way to Reconciliation; and through Faith in him we come not only to be his Friends, but his Children. There are two respects in which God is said to be a Father, viz. By eternal Generation, and so he hath but one only begotten Son who is our Lord Jesus Christ; and by a gracious Adoption, and so be hath many Sons and Daughters, who are made so upon their Believing. Joh. 1.12. Now the way in which we come thus to be his Children, is through the Relation which on Believing is plighted between Christ and us: It is therefore by our being United to him in the New Covenant, that we are Adopted to be joint Heirs with him: And because he and we are one, God hath a Father's Love for us as we are in him. in whom we are acceyed: And no other but such as are so, can c • l • God Father, or make any Claim to the Blessings and of the New-Convenant. But it may then he inquired, Are more then to Pray but such as are assured of their Senship, and can in Faith call God Father; or will be want of it discharge them from this Obligation? Or should discharge them from this Duty? We had need to the Cautious: Let us then observe, That Prayer is a part of Natural Worship, and owing to God as we are Creatures depending on him for all, and are to Confess him in all: Nor can our want of Ability to Pray acceptably, discharge us from the Duty; but ought to convince us of our miserable Condition, and drive us to inquire how we may be delivered from it. And doubtless, when God intends us saving Good he makes us to Pray: But still it saith that we ought not to rest ourselves satisfied in a formality of words, as if that were sufficient; but it is of greatest Importance that we Pray in Faith, and be able to Commend ourselves to God in our Supplications, to know that he is our Father; and for that reason, as we should seek after it in the way discovered to us, so to endeavor to clear it up according to the Rules given is in the Word of God. All our Arguments by which we can plead with any force are to be fetched from this Topic; for all must come through Christ to us, and that can he in no other way but that of our Sonship: And this futher tells us that we must come through the Mediation of Christ; for as he is our Father, because he is Christ's Father; so all our Claim is made over to us on this ground, because he hath bought and paid for it on account of his Chrildren.

III. THAT we ought in Praying to get our Hearts suitably disposed to come to him as to such an one. And in this regard also the Title of a Father carries great Emphasis in it, and is very directive to us after what manner to manage ourselves, in the performance of this part of Worship. It therefore tells us,

1. IN general; That we ought to Pray to him, in such manner as Children ought to do to a Father, in their asking anything of him. God assumes Relative Titles to himself for our Instruction, to inform us familiarly in our Duty, and acquaint us how to behave ourselves in it becomingly; not as all Children do to their Parents, for it is too lamentably observable, that many Children carry themselves to their Parents vilely and unbecomingly; but that there is a Rule of the Behaviour of Children to their Fathers, which hath some Analogy to the Obligation lying upon the Children of God, in their Behaviour towards him: And it is here particularly accommodated to their Duty and Carriage in their asking of Good things of them, in which they ae to pay to them all the deference of a Father: And unless we Pray to him after that manner, we forget ourselves, and offer Him matter of Provocation.

2. IN particular; There are two things more especially to be considered in this matter, in which this is to be expressed;

1. IT is to be with holy Reverence. This Reverence is to be rooted in the Heart, and to be expressed in all our Behaviour: There is an Awe which becomes Children to maintain in them, of the Authority and Power of their Parents: Hence we have God himself so arguing, Mal. 1.6. A sen honoreth his father, and a servant his master: if then I be a father, where is my honor? And one part of this Honor consists in an high esteem entertained of our Parents, a desire to please them, and a fear to offend them; and this ought to influence our whole Carriage towars them; and because God is our Father, this is due to him; & because he is our heavenly Father, it carries with it the greater force; Hence, Heb. 12 9. We have had fathers of our fl • sh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirit, and live? For this Duty is enforced both from the Relation of a Father, and from the consideration that he is in Heaven, and is infinitely above us in Glory and Majesty; E • l. 5.2. And in this Reverence there is more especially considerable;

• (1.) AN acknowledgment of his Sovereignty in disposing all our Concerns. He hath an incontrolable Liberty to do his Pleasure in granting our Requests: Nor can we oblige him by anything of ours that we can offer to him; as such therefore we are to Address him; not with Demands, but humble Supplications, acknowledging that if he grant our Requests, it is his Kindness; and if he denies them, he doth us no Injury: We are therefore to lie prostrate at his footstool, and come to him his as Beggars, relying alone en his E • nig • ity, have all his hoping on his Mercy; and so have all his Children been wont to do when in a right Frame
• (2.) THAT we submit ourselves cordially to his dispose, in his Returns to our Prayers. Not but that it is Lawful, any a Duty, for us to use Importunity and Assiduity in our Prayers, which God is not angry at, but is pleased withal: Hence that, Isa. 62.67. • e that make mention of the Lord keep not silence: And give him no rest, till be establish, and till he make Jerusalem a pr •• se in the earth. Yet our Importunity must ever be under this regulation, that when we have used our utmost, we do him; and that under the consideration that he is our Father, considering that we are Children; and because he is our Father to acq •• es •• in this, that he Loves us, and will do what is best for us; and that he understands what that is, better than we do; resolving that if he •• ves us our Requests, it is because it is for our Good; and if he with-holds from us the things asked, it is because he knows that it is most for our Benefit, and we, being Children would hurt ourselves by it; and so not to'tret and mourn, but be quite: And this belongs to us as Children, and his no small part of the Reverence we owe to him: Such a frame we find to have been in David, 2 Sim. 15.25.26.

2. THAT it must be with holy Considence. This also flows from the consideration of our Proprioty in him, as he is our Father in Heaven. Not is there any Contradiction between the former Reverence, and this Confidence; but they do pefectly Harmorize in this Duty: For though' a Father will maintain his Prerogative, yet he cannot forego h •• wels of Pity towards his Children, Psal 1 • 2.12. Now we may consider here, what is implied in this Considence, and what Grounds there are of it.

1. IN this Consicience we are told that two things are mainly mended, viz. That he is both. Able and Ready to help us. The thing we Address him for is, That he would help us in all our needs: For if we are not sensible of our wants, we cannot Pray to him as we ought. Now as we caught to Pray in Faith; so these two things are the main support of our Faith in Prayer.

• (1.) THAT He is Able. And without this Faith we cannot other one acceptable Petition to him. This therefore was the first demand that Christ made of the blind Man, Matth. 9.28. Believe ye that I am able to do this? It is the infelicity of earthly Parents, that they cannot do all that for their Children which they know they want; and therefore must sail sometimes, nor though's defect of good Will, but thro' Inability: But it is not so with our heavenly Father: for he is able to out do all our wants and cravings, let them be never so large and extended, Eph. 4 20. His help is not limited; nothing is too big for him to do; no Power in the whole Creation can hinder him; nor needs he to ask any or all Creatures to give himself to do it: And this is the Privilege of his Children, that they have such a God to be their Father: Hence he often in his World directs us to he Contemplation of his Infinite Power; and this is intimated in his being in Heaven, in that he is above all second Beings, and Rules over all; and all Creatures are dispopsed by his irresitible Will: He is therefore called, The Lord of Heaven and Earth: hence that, Isl. 59.1. Behold the Lord's hand is not shortened that it cannot save; nor his ear heavy, that it cannot hear. So that his Children never have any need to go for help to any other, and he must needs be Angry if they do.
• (2.) THAT He is Ready to help them. And this is a genuine resultancy from his Relation to them as a Father. Earthly Parents that have not l • st their natural Affection, are ever ready to their ability, to relieve the real wants of their Children: and will never do anything to them that shall be for their hurt, but evermore for their good; how much more our Heavenly Father. So Christ argues. Matth. 7.9, 10, 11. Those therefore that are his Children may from thence safely conside im him, and resolve that he is very ready to do for them. Now,

2. THE Grounds of this Confidence are specially 〈◊〉 ,

• (1.) BECAUSE be Loves them: So Christ argues in the forecited, Job. 16.22. Now it is the nature of Love to be concerned for the Beloved, to lay it selt out for their good: to be tenderly affected with their troubles and indigenies; and when it sees them in want, it cannot lie still. Hence that wonderful saying. Isal. 63.9. In all their afflictions he was afflicted, and the angle of his presence saved them: in his love and in his pity be redeemed them, and he have them, and carried them all the days of old Yea though' they have given him provocation, Judge. 10 16. And his soul was grieved for the misery of Israel. And in none more doth this appear than intender Parents, who have a natural Storge in them to prompt them to this: Needs must it then transcend in our Heavenly Father, whose Love infinitely outbids all the Love that is to be found in the best Parents on Earth, and therefore well may they acquiesce in it.
• (2) BECAUSE all the good they need is secured to them in the Covenant: Which hath Christ for its undertaker. They are his Children thro' Faith in Christ, Gal. 3.26. Now Christ hath purchased all for them, and it is secured for them by Promise to him, It is. 1.2.2 Cor. 1.20. And they are also made over to them in the Covenant of Grace, Psal. 34.33. And they cannot fail of performance. And on this score we may always come with holy Boldness to the Throne of Grace. believing that not one good Promise thus made to us shall fail: Because as he loves, us, so he is faithful. As to that Enquiry, How far our Faith is to act in Prayer, as to a Confidence of having the thing Pray'd for? I answer, Whatsoever some plead, I am sure, that without special Revelation, we have no further ground of Confidence in regard of anything individually, further than as it is needful and proper for the furhterance of God's Glory, and our best good; which, after all our resolves about it, we are to leave to his all-wife determination. And this is the most noble exercise of Faith in Prayer; and this Confidence every Child of God hath ground sufficient to act his Faith upon.

IV. THIS recommends to us the Duty of Social Prayer: That Christians should join together in putting up of their Requests to God. He therefore doth not direct it in the singular, My Father, but in the plural, Our Father, not as if this excluded Secret Prayer, in which we present our personal Petitions to God, or as if we were obliged, pro • forma, to use this plural word in our Solatary Prayers. And certainly it is the duty of everyone, to seek after the Grace whereby he may in Faith say to God, My Father: And so have holy Men upon Scripture-record practiced, and therein left us an example for imitation. Touching the Duty of Social Prayer, both as to the reason for it, and the manner of attending it, it hath already been distinctly handled. And the using this Word Our in it, tells us that all present should have their Hearts going up to Heaven jointly in it. But here a Question ariseth, viz. Who they are that we are to Pray withal, that we may rightly use the word Our, in our request to God? And the reason is, because there have been some who out of scrupulosity, will allow none to be with them in this Duty, but such of whom they are persuaded that they are Converted; because they think that no other can join with them in Faith. But this is a needless Superstition; for, as Prayer is a Duty of Natural Worship, so Social Prayer follows from the consideration of Man's being a social to Creature, and ought therefore to Worship God in Societies; and Prayer is none of the least parts of this Worship: And Prayer is one of the Media by which God is pleased to Communicate his saving Blessings to Men; and to Pray with them may be helpful to persuade them of their own need, and affect them to an earnest seeking of God's Blessing for themselves. Nor can we may infallibly judge who are true Converts; we may suspect such as are sincere, and think Charitably of such as are hypocrites. Besides, if it be the Duty both of Families and of Congregations to maintain the Worship of God among them, by calling on his Name, and those that neglect it, may expect that God will pour our his fury upon them; surely then the Duty is to be attended, and everyone that is present at it must be lest with God. If we shut them out it is our fault; but if they do not join heartily in it, the blame will fall upon them. And indeed all Congregational Prayers must be shut out by this Rule; for we are assured that the Tares will be mixed with the Wheat, till the time of Separation comes, which will not be till the end of the World And thus would the very Profession of the true Religion cease among Christians, to the great reproach of the Gospel.

V. THIS also teacheth us, that we should Fray one for another. And this extends to all sorts of Prayer, Secret, Private and Public: And the reason of this ariseth from that Love to Mankind which we owe one to another: And this also is included in the word Our; there is a Love which belongs to every Relation we stand it, one to another, and is requited of us in the second Table of the Moral Law. And it is the nature of Love to seek the Good of the Beloved, and accordingly to use the proper Endeavors for the promoving of it. And though' there are other Duties in cumbent on us in this regard, yet because God is the fountain of all Blessings to his Creatures, we ought to go to him for them, and ask them of him; and because this Love will naturally prompt us, to desire this Good, and it is agreeable to the Will of god that we should 〈◊〉 , it affords proper Matter for out Pray •• . And this we are to do in every sort of Prayer, in out most secret Applications to God and in Praying together; and that not only 〈◊〉 such as are present, but also those that are •• lent; for all sorts of Men, not only the God but Ungodly too; not for our Friends and 〈◊〉 but our Enemies also; for such as do 〈◊〉 Ill turns, as such as show us the greatest ••• ess: Not for Christians only, but for Pa ••• on, that they also may be brought over a • Christ, and made partakers in all the Benefits which he hath purchased for sinful Men: And for all this we have abundant Direction in the Word of God; and no personal Presacious ought to make us neglect this Duty. But •• r may here be Objected, That the Word of God approves of & directs to Imprecations agained Sinners; and tells us that there are so •• whom we are not to Pray for; how then 〈◊〉 we know how to direct ourselves in 〈◊〉 Duty • And here let me briefty Reply,

• 1. THAT Scripure Imprecations are for 〈◊〉 most partly pherical; and rather a Declaration of God's Counsel against sac • , than a cordial Desire of them that use them, that it may be so. And those are no further to be Imatated by us, than 〈◊〉 imprecate a Haft on the Designs of the Ungodly, and that they may be disappovinted in all their wicked Devices against the People of God; and this is extensive as well Christ in general: Hence that, 2 Sam 15 31. And David said. O Lord, I pray thee, turn the counsel of Ahithophel into foolishness. And we ought not to imprecate Ruin to their Persons, but Hypothetically; i. e. That God would either Destroy them, or Change them; desiring this latter if it may be. And there is no Child of God, when himself, but would heartily rejoice in the Conversion of the vilest Persecutors in the World, and give Thanks to God for it; so, Gal. 1.23, 24. but they had heard only, That be which persecuted us in times past now preacheth the saith wich once he destroyed. And they glorified God in me. So we should Imprecate, so as to Pray that if possible they may be brought home to God, and made serviceable to his Kingdom.
• 2. THERE are none whom the Gospel forbids us to Pray for, but only such as are put beyond all hope of ever being saved. And we are here to observe, that it is not their being so really, but our knowing them to be such, that doth prohibit our asking Mercy and Blessing for them, I Joh. 5.16. There is a sin unto death: I do not say that be pray for it. And the reason of this is, because not the secret, but the revealed Will of God is the Rule of our Duty, Deut. 29.29. We are to desire the Salvation of all Men, and accordingly to Pray for this and that Person and People, because we are so enjoined by the Precept; though we know not whether this or that Person individual, belongeth to the Election of Grace or no: But we owe them this Love to desire their Salvation, and so to ask it of God for them. And these Prayers shall not be lost, whether they partake in the • e •• fit of them or no. But there is a particular exception of one sort of Men whom God hath excepted from our Prayers, viz. such as have committed the Unpardonable Sin: But this can be no further practicable, than so far as we know them to be su •• . We must know the thing: And this must not go upon bare Conjectures, but upon grounded Demonstrations. And we may mistake ourselves in our prejudicate Conjectures, if we be not careful to withstand the Temptation on this account. It is not every grievous Sin that amounts to this, not is it the most virulent Persecution of the Church of God: Who worse than Paul in this regard, Act. 26.29, &c. Nor is it every fearful Apostasy that we make from a Profession. How fearfully did Peter abjure his Master' and yet Christ Prayed for him, and he was forgiven. And whilst there is any hope of that, there is room for Prayer. And yet on the other hand, there may a judgment be made of some; who after great Light received, great Affections raised, and a very zealous standing up for the Profession of the Gospel, do not on a surprise of a Temptation, but deliberately cast off all, and with all virulence & malice, blaspheme the Truth they once professed, and openly renounce the whole Gospel, and vend all the reproach & calumny against it, which an unrenewed heart can utter; and set themselves to undermine it. And it is to be feared that our Age hath produced not a few of such who come under that description, Heb. 6 4, &c. But our duty is to hope well as far as there is ro • m; and the worse Men are, if within this hope, to be the more earnest and importunate with God for them; and thus to save them with fear. And let us be excited thus to do, because who knows but that our Prayers may 〈◊〉 in Heaven, and obtain gracious Answers of Peace, which will afford matter of everlasting Joy. In a word, let us endeavor to secure an Interest in God as our Father in Heaven, and let that animate us to bring all our requests to him in all things as to a God who both can and will hear and help us.

QUESTION CI.

WHAT do we Pray for in the first Petition?

ANSWER.

In the first Petition, which is, [ Hallowed by thy Name, ] we pray, that GOD would enable us and others, to glorify Him in all that, whereby he makes himself known, and that He would dispose all things to His own Glory.

WE have considered the Preface of the Lord's Prayer already: The Second part follows; containing Six Petitions 〈◊〉 make Seven of them, but it matters 〈◊〉 . There are two parts in the Body of the Prayer, each consisting of Three Petitions; the former respects the Glory of God, the latter our own, and our Neighbor's good. The Three Petitions of the first part may also be divided into two parts: The first Petition hath resrect to the Glory of God itself; the other two to the Means by which it is to be advanced. The first is row to be spoken to. In the Petition are two things; 1. The Object of it, God's Name. 2. The thing Petitioned, Hallowed be it. This Petition is made the first, because it is the main and great thing that we have to desire and pray for. Two things are hence to be considered, 1. What is meant by the Name of God? 2. What by Hallowing of it?

Quest. 1. WHAT is meant by the Name of God?

Ans. OUR Answer tells us, it is all that whereby he maketh himself known. A Name is used for a notation of a thing, or an expression by which the knowledge of it is communicated. Name is sometimes used metonymically for renown, or glory. Gen. 6.4. Hence that, Joh. 17.6. I have manifested thy Name. So that by God's Name we are to understand God himself, as far as revealed to us, in all his discoveries. God hath an incommunicable Glory, &c. We may understand by his Name; 1. Principally the Divine Perfections which shine forth in the Creature, Exod. 34.6, 7. 2. The ways or means whereby they are declared. 1. His Word and Ordinances, Psal. 29.9. 2. His Works of Creation and Providence, Psal. 9.16.76.1. In a word, it is his Declarative Glory.

Q. 2. WHAT is meant by his Hallowing of it?

Ans. THE word signifies in common use, a separation of a thing from common, and dedication to special and divine uses. So the Sanctuary Temple, the Priests, &c. In things we put to honorable holy uses, &c. The language of the Petition expresseth two things, both of which are signified in the Answer.

1. THAT he would enable us and others to glorify him. We here confess,

• 1. That we owe him Glory.
• 2. That we cannot pay it him without his Grace: and therefore ask it. And that not so for ourselves only, but others: for all his Works.

And there are here many things Petitioned,

• 1. That God would make his Name known to us.
• 2. That we may acknowledge his Glorious Perfections.
• 3. That we may have Grace to eye & gather them up in his Works.
• 4. That our Lives may be ordered to his Glory, &c. Hence, he may be our last End in all things.
• 5. That we may be afraid of doing anything to his dishonor.
• 6. That we may grieve when others dishonor him.
• 7. That we may submit ourselves, and all that we have to his Glory.

2. THAT he would dispose of all things to his own Glory. And here we confess, 1. That God deserves the Glory of the whole Creation. 2. That the Sin of Man hath robbed God of a great deal of his Glory, and brought vanity on the Creation. And the things especially 〈…〉 here, are

• 1. That God would publish his Glory to the World, and give saving knowledge of himself, Psal. 67.18.
• 2. That he would display himself gloriously in his Providence.
• 3. That he would glorify himself upon his implacable Enemies, that promote his dishonor; get himself a Name

Now this is the first and chief thing we have to pray for. Hence,

• 1. With must Ardency of Affections.
• 2. Most absolutely, Math. 6.23.

and that

• 1. Because God is the best Being.
• 2. His Glory is the best thing.
• 3. Because it will • ell witness our Sincerity: God being our last End, and reductive to our everlasting Happiness.

USE. I. HENCE, how few in the World that Pray rightly to God. There is no right Praying without our Heart follow the Glory of God in the first place. And how many Men do show it in their Titles that it is not so? M • st Men seek their own glory: Many Men e • vy God his, and persecute them that glorify him. Where is that Ardency & Zeal in Men's lives? Where is this readiness to Veil our own Interests for his? Where that Exem • lary Living &c?

USE. II. TO Exhort us thus to Pray; in the first place, We live in vain if God be not glorified by us. God hath a great deal of dishonor in the World. If we truly seek God's Glory, in that way we shall have Peace and Glory. And for help, labor to be acquainted with God, and his Perfections. See your own Rebellion, and beg that he conquer it, that you may glorify him: Beg that he would show you his Glory; that he would make you • ittle and vile in your own eyes; that he would make all the Engagement lying upon you potent; that you may rejoice in his Judgments; and so he glorified, that you may be satisfied.

QUESTION CII.

WHAT do we pray for in the second Petition?

ANSWER.

IN the second Petition, which is [Thy Kingdom come] we pray that Satan's Kingdom may be destroyed, and that the Kingdom of Grace may be advanced, ourselves and others brought into it, and kept in it, and that the Kingdom of Glory may be hastened.

THE Second and Third Petition respect the means of Advancing the Glory of God; these are two. 1. The getting of himself a Kingdom and Promoters of it. 2. The Administration of the Affairs of this Kingdom according to his Sovereign Pleasure. The first of these, in this Petition; I shall open the terms.

KINGDOM ] The Word is sometimes taken properly for a Nation or People that are under the Government of one Supreme, Governing by Laws: Distinguished from Aristocracy, Democracy, Tyranny, Anarchy.

THIS Kingdom ] The Scripture speaks of two kinds,

• 1. The Kingdom of Satan; called God of this World, and said to Rule, Es • . 2.2. called the Kingdom of Darkness, and so opposed to the Kingdom of Christ: Col. 1.13. Satan is said to be the King, because, Unregenerated Men are ordered and rul • d by him, though they know it not, it is indeed a Tyranny: yet a Kingdom, because Men are voluntarily Obedient
• 2. The Kingdom of God taken in a double sense in Scripture. 1. As Creator and Governor of the World, dispensing all by his Sovereign Providence, Argels, Devils, Men. &c. Psal. 29.10.97.1.2. The Mediatourly Kingdom, he hath made Jesus Christ God-Man, Ruler under him, and given him the Dispensation of it for the good of his Church, and this is here to be understood. And this Kingdom is taken in a threefold sense in the Gospel;
  • 1. For the External Kingdom of Christ, in the outward, vocation of Men to the Profession of the Gospel, Mat. 21.43.
  • 2. For the inward Concession of Souls, or Effectual Vocation; Luk 17.21.
  • 3. For Life Eternal, Joh. 3.2.

COME] i. e. Let it be manifested, propagated, perfected, and so I come to the Answer itself: They that truly desire that God's Name should be hallowed, will Pray that his Kingdom may come: the things to be Prayed for, as properly relating to the Petition, are expressed in the Answer, and they are reduced to three Heads.

• 1. REFERRING to the Kingdom of Sata • ; that it may be destroyed. This is properly included, because these two Kingdoms are inconsistent: the more Subjects Satan hath the fewer Christ will have: And when we Pray for anything rightly, we Pray for all that is needful in order to it: and here we are particularly to Pray;
  • 1. For the Subversion of Heathenish Superstition in the World, that all Idolatrous Worship may be Destroyed because by it, Satan rules in the World; for God cannot be served by such as Worship Idols, • Cor. 6.16.
  • 2. That the Devils Instruments may be Subverted; those factors of his Kingdom, that uphold Satan's Interest among Men.
  • 3. That all Satan's Policies & Crafts may be perverted & overturned; in a word, that Christ would bird the strong Man and cast him out
• 2. REFERRING to the Kingdom of Grace: We Pray for the Advancement of it; that it may be set up and exalted, and rightly exercised in particular.
  • 1. That Christ may he owned King of the World: that Crowns and Scepters may be thrown down at his Feet, and He alone exalted; that this may be verified more and more, Ibil. 2.9, 10, 11.
  • 2. That Christ may have many Subjects: it is the Glory of a Prince, &c.
  We must Pray for a large Kingdom for Jesus Christ, and that both in respect of his visible and invisible Kingdom,
  • 1. His visible Kingdom: Psal. 81.13. — 72.8.
  • 2. His invisible: That the Spirit may be poured out plentifully: We are here to Pray for the Work • f Conversion: the bringing Men savingly home to Christ
  • 3. That Christ's Laws and Ordinances may be Obeyed: that there may be a subjection of his Professed Subjects to him in all things; that there may be Order in his Churches, and Orderly Walking; that His Authority may be kept up, his Fear may dwell in the Hearts of his People
  • 4. That those that are of his Kingdom, may be kept faithful to him.
  We Pray against Apostasy. And here in order to these things, there are divers things to be Pray'd for, referring to this Petition, viz
  • 1. That Christ would send forth Laborers, Mat 9.38.
  • 2. That he would spread his Gospel abroad
  • 3. That he would fill his Ministers with his Spirit, and Ministerial Gifts & Graces; and Bless means for the raising more up for that Service.
  • 4. That he would make the great ones of the World, favorers of his ways and people; Isa. 49.23. —
  • 5. That he would be with his Ministers. Mat 2 • 20. —
  • 6. Subdue our Hearts, and root our all carnal opposition to him, and reign in them by his Spirit and Law.

III RESPECTING the Kingdom of Glory, That it may be hastened. And this respects the second coming of Christ, when he shall come to judge the World, and complete the whole Work of his Mediatourly Kingdom; and flame out to the World Illustriously, and take his People home to himself. The People of God are to think of, expect, wait for, and delight in this Day, and hence Pray for it. Cant. 8. ul • . Rev. 22.20. 2. Tim. 4. 〈◊〉 . And here we are particularly to Pray that we and all his Elect may be fitted for it; that he would bring in his Chosen, that he would expedite his Work, given being to his Promises, and accomplishment to Scripture-Prophecies, and so make way for this Kingdom. Now it is needful that we Pray for the coming of God's Kingdom, because herein his ma ••• estative Glory is most of all made to appear. None will really actively hallow God's Name, but they that entertain his Kingdom, and are voluntary faithful Subjects of it.

USE. I. HENCE, how few are there, that do indeed desire the Glory of God 〈◊〉 Mary are so far from really Praying, thy Kingdom come, that they do all they can to hinder it, viz.

• 1. All Persecutors of true Religion.
• 2. All Scoffers at the power of Godliness, and such as rest in a form of Godliness, 2 Tim. 3.5.
• 3. All Tempters of others to Sin.
• 4. All Impenitent Sinners under the Means of Grace.

USE. II. Exhortation, Let us herein Sanctify God's Name by Praying for the promoting Christ's Mediatourly Kingdom. Hence,

• 1. Have a care of hindering this Kingdom. Prayer that is right, will not be contradicted by Practice.
• 2. Do all you can to forward it. And for Motive consider,
  • 1. As God's Glory, so your Felicity is her • in concerned.
  • 2. Consider, that Christ deserves the Kingdom. He has • arnt it, and it is fit he should have it.
  • 3. Consider the Misery of all that are out of this Kingdom.
  • 4. The happiness of those that shall be found truly in the Kingdom of Grace, when the Kingdom of Glory comes; Then Christ will appear in full Glory; then all opposite dominion shall be put down, then shall you reign with him forever.

QUESTION CIII.

WHAT do we pray for in the third Petition?

ANSWER.

IN the third Petition, which is [Thy Will be done in Earth as it is in Heaven] we pray that God by his Grace would make us able and willing to know, obey, and submit to his Will in all things, as the Angels do in Heaven.

THIS third Petition respects the Administration of his Kingdom, according to his Sovereign Pleasure, for his getting and promoting of which, we prayed in the former, and all means of advancing his Glory or Hallowing his Name. In the Petition are three things,

• 1. The positive thing Petitioned, thy Will be done.
• 2. The Latitude of the Petition, on Earth.
• 3. A comparative Degree, as it is in Heaven.

The opening these three will show us what we ought to Pray for, by this Petition.

1. THE thing Petitioned, thy Will be done.

• 1. By the Will of God understand two things,
  • 1. The Essential Will, or the Divine Essence itself; to which, according to Man, we ascribe a Will, because he is a Cause by Counsel; and that Will in us, is a Faculty, chusi • g, approving, determining.
  • 2. The Effects of this Will, which are of two sorts, viz.
    • 1. His Decreeing Will, or Counsels, that are in his breast from Eternity, called the good pleasure of his Will, Eph. 1.5. according to which, he manageth all his Works of Creation, and Providence.
    • 2. His Declared Will, in which he manifests so much of his Pleasure, as he sees meet: And that
      • 1. In his Word called his pr • ceptive Will, because therein, he lets us know what is our duty.
      • 2. In his Works, which is his Providential Will; by the things wrought in the World, we discover what was decreed from Eternity.

These two last are properly intended in the Petition. Hence the things pray • d for, are, 1. In respect to his Decre • ing Will, we pray, 1. That God would fulfil his own purposes, and give us Hearts to let his Infinite Wisdom, and holy Will do its pleasure, Mat. 26.29. Act. 21.14.

Qu. BUT is it not lawful to Pray against God's decreeing will?

Ans. 1. ALL true Christians know & believe that God hath in infinite Wisdom unalterably decreed what comes to pass; therefore to Pray against the Decree directly, or that God would alter his purposes, is sinful, Numb. 23.19. 1 S • m, 15.29. 2. Yet the Decree is not the Rule of our Petition, but the Command, ••• t. 2 • .2 • . Hence, if in Obedience to a Command, &c. So Abraham prays for S • d • m. 2. But If God reveal his Decree positive, &c. J • r. 7.16. O • lie observe, God sometimes threatens, but it is with a reserved •• dition, then we Pray, as Jer. 18.7. 2. In respect of his Commanding Will we must Pray, that we may 〈◊〉 it, and obey it. Hence, 1. That he would inform us of it, Psal. 119.33. 2. That he would subdue the opposition of our Hearts against it. ••• s 14.2. 2. That he would make 〈◊〉 to be in love with his Law. Psal. 66.11. • . In respect of his Providential Will, we are to Pray for a Submission to it, and that in all things. And here we Pray, 1. For an Heart to approve what God doth, 2 •• n. 2 • 1 • . That we may not think or speak hardly of anything that • e •• lls us, J • b. 1.2 • . 3. Thatwe may have pa •• e 〈◊〉 and joy to honor God under all his Providences, Col. 1.11.

Q. •• T is it not l •••• ul to deprecate all such Providences?

Ans. Yes, and mourn under them too. But,

• 1. We must m • ur • more at the Cause then at the Effect.
• 2. Our Deprecations must be with submission. Mat. 26.29.

2. THE Latitude of the Petition: On Earth. Which phrase implies both the Exclusiveness and Inclusiveness of the Duty. 1 Exclusively; it is limited to Earth; Angels and Gloryfied ones need not our Prayers; Prayer is an Ordinance, an help, a part of the glass; and therefore they that are above Ordinances are not in want of it. 2. Inclusively; We must Pray that the Will of God may be actually here done by all Men; and submitted to by ourselves, and by others; Psal. 67.2. It relates properly to Mankind; for Devils are not to be Prayed for. Inferior Creatures do in their kind the Will of God, but Earthly Men are Rebellious. We are to Pray for the Wicked and for the Godly.

3. THE Comparative Degree of this Duty; as it is in Heaven: Heaven is a place of C •• formity; by Heaven (by a Metonymy) understand the Angles especially: by that note of comparison, as, understand not so much Parity as Similitude: we cannot expect such degrees of Obediential Subjection, but we must Imitate them: and yet we ought not to rest any degree short of theirs. Angels are very Obedient; Psal. 103 2 we must Pray that we may Live like them, Now their Imitable Obedience appears in several things,

• 1. They do God • s Will with great Freedom and Willingness, no reluctancy: be the Service what it will, they are ready.
• 2. Angels do God's Will with speed; as soon • s the Word is given, they fly to the Work, Dan. 9.2.3. They do it Indefatigably.
• 4. Constantly.
• 5. Faithfully.
• 6. With all their might.

USE. I. HENCE what great Cause is there of Mourning to see God's Will so little known, and dene in the World, by our s • lves & others; by the Wicked, and by the Godly. Look everywhere, &c.

USE. II. LET it put us upon it to be earnest in this request. Consider,

• 1. The Rebellion of out Wills, is such as none but God •• n subdue.
• 2. The rot doing of God's Will is the reason of all the mischiefs that come upon the World. Pray therefore ever our own unruly Hearts, Pray ever an hard hearted Gereration, Pray that God would enable others to do his Will; Pray that we may do it, yet now more than ever.

USE. III. TO teach us Patience in all Providences whatsoever.

QUESTION CIV.

WHAT do we pray for in the fourth Petition?

ANSWER.

IN the fourth Petition, which is [ Give us this day our daily Bread, we pray, that of God's free Gist, we may receive a competent portion of the good things of this Life, and enjoy his Blessing with them.

WE have considered the Three first Peti • ions already, which refer to the Glory of God; she other Three that follow, respect c • r own, and our Neighbor's good. by the order of the Petitions we learn • ut Savi • u • s • irect on, Mat. 6.33. Of these Three, the first relate to our outward Man, the two la • ter to our Souls. The Former of these now. In the Petition observe,

• 1. The Thi • g Pe •• tioned, Br •• d.
• 2. The nature of i • , d • ily 〈◊〉 .
• 3. T •• relation, Our.
• 4. The time, •• s 〈◊〉 .
• 5. Th • way of Communication. Give.
• 6. T •• 〈◊〉 of Us.

The meaning of the whole is • rie •• y comprised in the Answer.

1. • Y Bread understand the good things of this Life. Bread is one of the chief supports of Life. Hence, by a Sy • ecdeche, all things that are needful & useful for the support of the Bodily Li • e Prov • 1.14. Papistsinterp • et it of Sacramental Bread, thinking it too mean to Pray for • urward thi • gs; but in vain. Jacob prayed for it, Gen. 2 • . ult. Agur, Prov. • 0 7. The things here to be Prayed for are,

• 1. Food and Rayment, Gen. 28 ult.
• 2. Health, Jam. 5 13.
• 3. Preservation of our Bodies from Danger and Death.
• 4. Liberty from Bondage & Servatude.
• 5. Peace.

2. BY lail • B • ead we understand a competent Portion of the • s;e go • d things. The word here used is obscure, but some Interpreters understand by it. Bread •• flicient for the day. Agur seems to give a good interpretation of it, Prov. 30 7 It inte ••• not only what is absolutely necessary, bu • what is for convenience and comfort Such as we may discharge our duty with, and se •• e God cheerfully; a moderate Portion: And hence, under this Head, we Pray for God's blessing upon and with our outward Mercies. viz.

• 1. That the Lord would preserve the • e comforts to us from loss, and desolation: Our House from Fire, &c. Psal. 127.6 g • n. 2. That he would give us an Heart to make uso of these thi • gs f • r our C • mfort, E ••• . 2.24. — 3.12.
• 2. That he would comfort us by them, Mat. 4.4.

3. When we say give, it signi • ies, that we are to expect a • l this from God, as a • r • e Gost. Hence,

• 1. In asking these things, we must confess out own unworthiness of them, that we merit them not; that we have forfeited the right 〈◊〉 given us, in Innocency: that though the least of Mercies, y • t too • ig f • r us, as to our own worthiness, Gen. 32. 〈◊〉 .
• 2. Hence, we must 〈◊〉 them humbly, with great submi • tion, as Beggars an Alms.
• 3. We must be willing to want for them.
• 4. We must ask them in Christ's Name not pleading any good deeds of our own, for we never did more than our duty, not that neither.
• 5. If God delay, we must count it no Injury, nay if he dany them, we must not charge him with injustice.
• 6. We must take what he gives us with Thankfulness. Furthermore we must say give, as acknowledging that our labor fignities nothing without his Blessi • g.

4. WHEN we s •• this Day, we are therein to profess our •• nstant and continual dep • ndance upon • im f • r our outward Comforts. And this is right for Children. And here.

• 1. We acknowledge all to depend upon him, not only for the beslowing it, but the continuance of it; every days preservation of our Conforts is of him, and to be sought; we therefore ask him to preserve our Comforts; not that it is Sin to have more than for a day; but it is a Sin to thank that it sahll be ours a day longer than he will.
• 2. We Pray for a Spirit of Contentation, and against Soll •••••• ; if God gives us prese • t Supplies, we must pray, that we may be satisfied. — We profess our trust in God, and reliance on him continually. — We pray against distracting Cares, and Sollic • tude: Thought-taking for to M • rrow; and • ear of Starving though we have but as we need it.

5. WHEN 〈◊〉 say, our Bread, there are •• things Peti • oned, 1 That we may hav • a r • ght to it: And that 1. Spititual: That G • d would of his Grace, restore the title l • st by the Fall, Gen. 2.17. and that by g • ving it us in Christ, and throught his Righteousness and Merit applied, who is made Heir of all things, that we may be joy •• he • r, with him. 2 A Temporal Right: Wherein,

• 1. Our Praying for it excludes not our F • deav • urs, but supposeth it. Hence we Pray, that G • d would give us a lawful Calling.
• 2. That he would Bless and Succeed us in it. Hence we cannot without impudence Pray over an u • lawful Occupation, nor expect G • d's Blessing, we may gain, but it is with a Curse.
• 2. We • ray for the convenience of it: Our bread: i. e. Such a Portion as 〈◊〉 sunable for our Estate and Condition that God hath put us in; as God hath put Men into various Conditions in this Life, so there is a part suitable to this condition, whence that may be Pride in one which is Frugality in another. And there is also a Convenience in respect of the Soul, such as ma best suit it, to serve God. Prov. 20.8.9.

USE, 1. SEE then their Sin, who.

• 1. Sece the things of this Life, without Prayer to God, trusting to their own Ability & Industry.
• 2. Quarrel with God about his Providence, if he doth not Answer them in their exorbitant desires.

USE. II. EXHORTATION.

• 1. Would you have your outward Affairs to Prosper; commend them to God If you meet with D •• appointments, Examine, &c.
• 2. See God in all Providence referring to your Outward Man, to praise him, or to be humbled under his Hand.

QUESTION CV.

WHAT do we pray for in the fifth Petition.

ANSWER.

IN the fifth Petition, which is, 〈◊〉 And forgive us our De •• s, as we forgive our Debtors. we Pray that GOD for CHRIST's sake would freely Pardon all our Sins, which we are the rather encouraged to ask, because by his Grace, we are enabled from the Heart to forgive others.

THE fist Petition of the second part respecting Temporal Blessings, hath • eer considered, the two following respect Spiritual: and in that, there are two of them to one of the other. Teaching us, that our care for our Souls, should be double to that of our Bodies. If any Object against the order of the Petitions, Why we are taught to Pray for Temporal before Spiritual; when he • ids us, Mat. 6.22. Se • k fir • t the Kingdone of God, &c. I Answer, the first intends the Princ • nal: but there may be these Reasons for th • s Order.

• 1. The Spiritual Blossings are must needful; yet Temporal are most sensible; and because it comes in by the Senses, Christ begins here.
• 2. God by Temperal Blessings, wins upon the Soul to seek Spititual ones.
• 2. Christ thus st •• ngthe • s the following Petitions; showing that it we depend upon God for a piece of Bread, much more for Spiritual Ble ••• ngs.

The two f • llowing Petitions may be conceived to involve in them all the Spiritual Benefits that Christ hath purchased for his People, which God hath in his hand to dispose, and we must go to him for them; the former especially respects Justification, and may contain Adoption under it, the latter respects Sanctification directly, and Glorification consequently, as the Perfection of it; the first of these is now to he considered. and it hath a peculiar respect to Justification, but it is to be looked upon as involving Adoption, which is not mentioned, but presumed. Here we are to Pray to God as a Father, and therefore everyone that would Pray right, and in Faith, ought to see to his state of Adoption, as was intimated in the Preface. In the Petition 2 things,

• 1. The thing Petitioned, Forgive us, &c.
• 2. The Modification of it, as we Forgive, &c.

Of these particularly,

1. IN the Thing Petitioned, or in the Matter of the Petition, there are two things.

• 1. The Grace sought for, viz. Forgiveness; the word properly signifies to send a thing away; to remove it from one; it is used for a Man's remitting of a Servant, or a Debtor, by taking off his Servitude or Obligation from him, and is fitly applied to Justification, in which Sin is sent away from the Man, typified by the High Priest's confessing the Sins over the Scape G • at, &c.
• 2. The subject matter about which this Forgiveness is requested, Our Debts; Sins are therefore called Debts, because we give ourselves to the Penalty of the Law, by reason of them; we have by them run ourselves on the Score to Divine Justice. Hence in the Parable, Luk. 11.5. called our Sins, this is expressed in our Answer, that God would, &c.

There are five Conclusions here contained for the opening this truth;

• 1. That we are all guilty of Sin, this is the state into which all Mankind are fallen; all are Sinners: Rom. 6.12.
• 2 That by virtue of Sin, we are become Debtors to the Law of God. All Sin is either of Omission or Commission; by both we are made Debtors: by Omission, we neglect to Pay the Tribute: by Commission we abuse all his Goodness: And this Debt is an Obligation either to Pay the Debt, or to go to Prison till it he paid Mat. 5.25, 26.
• 3. That there is no way to get this Debt discharged, but in a way of Forgiveness. Forgiveness is properly the discharging of a Sinner from the guilt of his Sins, by the Application of the Merit and Satisfaction of Christ to him. Hence in the Answer. For Christ's sake there must be a satisfaction, also Justice is not satisfied, there must be an application of it to us, else we are not prosited by it. This is the only way to be discharged 〈◊〉 will appear,
  • 1. From the greatness of the Debt.
  • 2. From the Nature of that Debt or Offence.
  • 3. The Impotency of the Creature.
• 4. This is the way to obtain Forgiveness; Jesus Christ was provided for that end, Joh. 1.29
• 5. That hence Forgiveness is a Grace that is daily to be Prayed for.

Object. BUT Believers are Forgiven once for all, Justification is an Act of God, and a State of the Creature.

Answ.

• 1. WE sin daily.
• 2. There is the Merit of Death in that Sin.
• 3. If the sin be Presumptuous, God is provoked by us, Hence,
• 4. There are Temporal Chastisements.
• 5. The sense of Forgiveness may be lost in a great Measure by such sins.
• 6 Hence, we need to call for farther Testimony, and the Fathers Reconcilement to the Child which is worth asking, though we know ourselves Children.

AND let it be farther here observed, that Forgiveness, which is one part of Justification, implies, by a Synecdoche, the other part, viz. our being adjudged to receive the reward of Life and Happiness, by the Imputation of Christ's Righteousness, and is therefore to be Prayed for, by this Petition.

2. FOR the Modification of the Petition, As we Forgive, &c. This doth not set a Law to God, or give him a pattern, but is only a Subscription to God's order of pardoning, which he hath required, Mat. 6 14, 15. it is our showing a Conformity of Heart to God, that we are like him, that we have his Grace in us, and there is great Reason; For,

• 1. If there be a due sense of the greatness of our Sins, it will make all the wrong we have received, little in our esteem
• 2. The apprehension how little we deserve Pardon, will put us to consider what manifold Reason there is, that we pardon others.
• 3. How can we say, that we Love God, if we Love not our Brother, 1 John 4.20. and if we Love them, we will readily Forgive them.

USE I. TO quicken all to be much in this request. Consider,

• 1. If we are Unbelievers, unpardoned,
  • 1. We are undone without it.
  • 2. There is Forgiveness with God for Sins
  • 3. God will be Glorifyed.
  • 4. You will be Happifyed.
• 2. If Believers are Pardoned,
  • 1. This is the way to keep up the Peace between God and your own Souls.
  • 2. It will be a mean to keep you more Watchful against Sin.

USE. II. TO teach us, if we would speed, let us be able to say, we have forgiven; to quicken us, consider Christ's Parable, Mat. 18.23. &c.

QUESTION CVI.

WHAT do we pray for in the sixth Petition:

ANSWER.

IN the sixth Petition, which is [And lead us not into Temptation, but deliver us from Evil,] we pray, that God would either keep us, from being tempted to Sin, or support and deliver us, when we are tempted.

THIS is the Sixth and last Petition: the next foregoing Prays for Justification and Adoption, this for Sanctification and Glorification: under which Four are comprised all the Benefits we receive by Christ, Spiritual. In the former we Prayed that Sin might be Pardoned in this that it might be done away or purged: The order of the Petitions is according to the order of the Benefits of Christ; for thence all come to the Soul at the same time: We are justified and Sanctifyed at the same time, yet there is a precedence in the nature of the things; the one is relative, the others is real: the one is in an Act, the other is in a Work, the one is perfect, the other is imperfect at first, and carried on successively. Some make two Petitions of this, that so they may make Seven in all, not setting aside the tendency to Superstition, judging the number Seven would not be so material, yet it is certain, the matter of the Petition is one, and not two. The thing Prayed against in each part is Sin, and therefore most properly belongs to one Head. The Petition is expressed Negatively and Affirmatively; there is a Deprecation and an Apprecation. The joining of this Petition to the other, intimates, that when Pardon is seriously sought for, there will be also a seeking for Purification. The following of this Petition after the former, tells us, that a Person may be Pardoned, and yet not free from Complaints, and being prevailed over by Sin.

THE Answer takes up the meaning of both parts comprehensively, but needs a little Explication.

1. WHEN we Pray, Lead, &c. we pray that God would keep us from being Tempted. Temptation was considered under a double respect,

• 1. As offered.
• 2. As Embraced, or Entertained.

As to the first of these, we cannot absolutely Pray against it as long as here; because God hath revealed it to be his Will, that we should mere with Temptations to Sin: yet here this request hath place.

• 1. With submission, we may Pray against them as evil things, but so far as God sees meet, they may not be.
• 2. With respect to the time of coming; that God would it us for, and bring us in his time, to the place where Temptation shall be no more.

But with respect to the Second, it is more peculiarly intended: And the Sum is, that if Temptation comes, it may not prevail. Lead &c. Some read it, Suffer us not to be led; to avoid the making God the Author of Sin; but the word is active: And though' God is not the Author of Sin, yet he hath an Hand about it: In every Sin there is an Action that is good as an Action; and the Obliquity of it, which is Sin, &c N • Action without God. We here confess,

• 1. That we are liable in ourselves to be born down by Temptations.
• 2. That we are not our own keepers, but our Enemies are too much for us.
• 3. That God can either preserve us, or leave us: Our request therefore is, that he would not suffer the Temptation to be powerful, by doing that which may give it an advantage.
  • 1 That he would not leave us to ourselves, and Corruptions, but guard us.
  • 2. That he would not suspend his Grace, or take it away from us.
  • 3. That he would not suffer us foolishly to expose ourselves. Here therefore we properly Pray for his good Spirit to warn us, counsel us, influence us, fill us with his Grace, help us to resist, &c.

2. WHEN we Pray, but Denver, &c. we Pray that God would support, &c. Evil is in itself troublesome, and harmful to us: It is either Temporal, or Spiritual. The former not in this Petition, but the Fourth. In the Greek it is, the Evil, with the Article. Hence some understand it, the Devil; and he indeed is the Tempter But there is Sin, which is the Evil of Temptation, and the fruits of it. The word translated deliver, signifies to pluck a thing away by main force. And there is a twofold deliverance here intended, according to our present order,

• 1. IN respect of the Temptation offered. When a Christian finds himself assailed, he is then to Pray to be delivered from the force of it; and this is the positive Apprecation opposed to the former Deprecation; we Pray that we may not Sin, though Tempted. And to this belongs our Praying,
  • 1 That God would discover the Temptation to us, that we be not cheated
  • 2. That he would stint the Temptation, that it be not beyond bounds.
  • 3. That he would seasonably put his Fear into us, that we may be afraid of Sin
  • 4 That he would give fresh supply of Grace
  • 5 That he would give preventing Grace, withdraw the fuel, &c.
• 2. IN respect of the Temptation entertained. A Christian is sometimes led Captive by a Temptation. He falls into Sin, and now he is to Pray for Deliverance Hence to this Petition belongs,
  • 1. Confession of Sin, Aggravations of it.
  • 2. Taking shame for it.
  • 3 Burden of it, when under it crying for help.
  • 4 Not contenting ourselves with Pardon, but seeking power over it.
  We here Pray for Repentance; that God would make it evil and bitter, and make us hate it more, and be more watchful against it: That he would bruise Satan, &c Then we Pray, that he would make way for our final deliverance; that Sin may die daily, and we may be perfecting Holiness.

USE. I. SEE what a folly it is to rest in hopes of Pardon, and not regard Sanctification.

USE II. TO urge us to be much in Prayer against sinful Corruptions. Consider,

• 1. Our Tempters are many & subtle.
• 2 Our strength is small.
• 3. Our corruption is great.
• 4. The consequence is weighty; every Sin provokes God, wounds the Conscience, brings Sorrow.
• 5 Our whole dependence is on God, who will be sought to, &c.

QUESTION CVII.

WHAT doth the Conclusion of the Lord's Prayer teach us?

ANSWER.

THE Conclusion of the Lord's Prayer, which is, [For thine is the Kingdom, and the Power, and the Glory, forever, Amen.] teacheth us to take our Encouragement in Prayer from GOD only, and in our Prayers to praise Him, ascribing Kingdom, Power, and Glory to Him, and in Testimony of our Desire and Assurance to be heard, we say, Amen.

IN the Conclusion two parts, a Doxology, and a Seal; the meaning of both which is included in the Answer.

1. IN the Doxology, there are two things, one implied, the other expressed

• 1. That which is implied is, That we take our Encouragement in Prayer from him only; this is intimated in the Illative [For] which shows that it is brought in by way of Argument.
• 2. That which is expressed is, that Praising of God belongs to our Prayers, and what the Praise is that is to be given him, viz. Ascribing, &c.

For a more full understanding of these, we may inquire,

Quest. 1. WHAT is meant by Kingdom, &c.

Answ. 1. A Kingdom is here put for Sovereign Authority, Supreme Jurisdiction or right of Governing & Ruling over all things; it is the highest Power among Men. Now the Kingdom of God is the Government of the whole World, and all things in Heaven and Earth by his Pleasure, Psal. 29.13.

Answ. 2. The Word Power doth not here signify Authority, this is implied in Kingdom, but a power of Efficacy, these two are by Men separated, &c.

Answ. 3. Glory signifies an high esteem, & includes in it high Thoughts, and magnificent Expressions: which Glory follows the former; as God is King and Mighty, so he should be highly esteemed and magnified.

Quest. 2. WHY are these to be Ascribed to God?

Answ. 1. IN Reference to God, they are the Praise due to his Name, and he expects to be Glorified by all that draw near to him.

Answ. 2. In respect of ourselves; there are several grounds for it, viz.

• 1. To testify our high esteem of him; acknowledgment is a necessary Ingredient in Prayer; for Prayer is a part of Worship.
• 2. To confine our Prayers to him alone; for it is only such an one that is an Object suitable for us to Pray to, Exod. 15.1, 2, 11. Psal. 86.2.
• 3. To strengthen our Faith in God Prayer without Faith, is of no worth; now these help Faith. — This encourageth us to Pray earnestly, it tells us that we have a God to go to, who is not like Idols, that have Eyes, and see not, &c. We are hereby certifyed that we are at the right Door.
• 4. To Quicken to Humility & Holiness in our Prayers: when we consider what vile Creatures we are, we oppose the consideration, what a Glorious one we draw near to.

2. HERE is the Seal of Prayer in the word Amen: Our Answer saith, It is a Testimony of our Desire and Assurance to be heard; the word is used in Scripture in three or four senses.

• 1. As an Adveth, and so it is an Asseveration, and it is translated, Verily.
• 2. As a Verb in the Optative; and there it expresseth an inflamed Desire; Hence Translated, So be it.
• 3. As a Verb in the Indicative Mood; and then it signifies Assurance; and is as much as, I believe, 1 Cor. 14.16.

Now our Answer suitably extends it to both these latter senses: it is a w • nding up the Prayer with Faith and Hope, and an expression of desire and credit. It speaks these two things,

• 1. That in our Prayers we are in earnest, do nor Compliment with God.
• 2. That we ask and rely upon him for an Answer, leave it with him, trust in him;

and both of these are necessary Ingredients in Prayer: for not to disire heartily, is to dissemble with the Heart-searching God: and he answers according to the desires of his People. And Faith is that which commands the Blessing: Be it according to thy Faith. Yea, and the Soul is satisfied in Praying according as it believes. And in a Word, these two Graces are the proper distinguishing notes, between a formal hypocritical, and sincere Prayer to God.

USE. TO quicken you to these two things,

• 1. Be sure to Address yourselves to God, as such a God: taking all your encouragement in Prayer from Him only, and in your Prayers to Praise Him.
• 2. Make Conscience in all your Prayers to have the Amen: Get your Desires ardent; Feel you wants, and get Faith up, acting on the Power and Promise of God.