IN matters of Religion things become neceſſary to be done, either as they are enjoyn'd by God in the way of Service due to him; or, as a means of bringing ſome conſiderable advantage to his Creatures. Now, Prayer is neceſſary in both reſpects. And firſt as a Duty in the way of Service to be paid to God, which needs no other proof but this, That it is an eminent part of his Worſhip. Now Worſhip is that by which in an eſpecial manner we acknowledge the God-head, and therefore is to be look'd upon as that which is indiſpenſibly requir'd at our hands.

In the Sacred Hiſtory of the Antediluvian World we read, That men began to call upon the Name of the Lord, Gen. 4.26. which words (tho' they will bear another interpretation) do according to the moſt natural conſtruction of them, demonſtrate, That Prayer is an Act of homage which from the beginning was paid unto the Almighty. 'Tis true we find no poſitive Law for doing this: there was not then (as there is now) any command enjoyning or requiring men to Pray. Nor indeed was there need of any. For the Common light of Nature ſufficiently directed all men to this performance. And as we find no Nation was ever ſo barbarous as to deny the exiſtence of a God, ſo none was ever heard of who did not own themſelves obliged to Pray to that which they acknowledg'd for their God.

In the firſt age of the World, Religion was mightily ſuppreſs'd by wicked men, till the time of Enoſh, but then God was pleas'd to move the hearts of the good and pious to reſtore Religion, and to call upon his Name. And afterwards when the Heathen World fell into wild and extravagant opinions about the God-head, aſcribing it to ſuch things as were wholly deſtitute of the excellencies, which were ſuppos'd to go along with it, (betraying therein a great infatuation and ſtupidity;) yet they ſtill invok'd whatſoever they call'd their Deity. And tho' nothing could be more ſenſeleſs and abſurd than to fancy that to be a God which they could make and deſtroy at their pleaſure; tho' it was a deep degree of infatuation to pray to a Snake or Crocodile for protection (which were ready every hour to devour them:) and tho' it was a moſt ſottiſh, unmanly conceit to beg health of a Fever, and to ſeek for recovery at the Altar of the Plague (which things ſound ſo odd that one would not imagine ſuch Deities could ever have been thought of) and tho' (I ſay) nothing could be more unreaſonable and unmanly than to worſhip ſuch inferiour Beings, nor more contradictory to the Nature of God, yet amidſt theſe abſurdities (apparent in the Idolatry of the Gentiles) and erroneous choice of their God, they were ſtill truly Orthodox in concluding it was their duty to worſhip whatever they eſteem'd to be ſo. They were perſwaded there was in that to which they aſcrib'd Divinity all the Attributes that render'd it fit for their Adoration: namely, ſuch as Power, Wiſdom, Goodneſs, and All-ſufficiency. For they muſt needs think it unreaſonable to ſeek to that for help, which could not be ſuppos'd was able to give it. And this they knew muſt be the caſe of every thing that was deſtitute of Power, Wiſdom, &c. And tho' the gods of the Heathens were of this ſort, yet whilſt they believed them to be Gods, they believ'd alſo that they were bound to worſhip them. Of which Worſhip Prayer or Invocation was ever thought ſo eminent a branch, that it was wont to be put for the whole ſyſtem of Divine Adoration.

But if the Common light of Nature ſhould not clearly enough diſcover, That Prayer is a chief and Principal part of that worſhip and homage, which is indiſpenſibly due to the All-wiſe Creator of the World, yet the Scriptures make it undoubtably evident. And the many Texts wherein God promiſes to hear your Prayers plainly imply a Command to make them. Call upon me, ſaith the Lord, and I will anſwer thee. Jer. 33.3. Whoſoever ſhall call upon the name of the Lord, ſhall be deliver'd, Joel 3.32. Whatſoever ye ſhall ask the Father in my name, ſaith our Saviour, he ſhall give it you: ask and ye ſhall receive, that your joy may be full. S. John 16.23, 24. Ask and it ſhall be given you, ſeek and ye ſhall find, knock and it ſhall be open'd unto you. For every one that asketh, receiveth, and he that ſeeks, finds, and to him that knocks it ſhall be opened. S. Matth. 7.7, 8, 9. In all which and the like paſſages of Holy Writ, there is imply'd both a command to pray, and promiſe to be heard. Pſal. 65.2. Thou that heareſt the prayer unto thee (ſaith the Pſalmiſt) ſhall all fleſh come: meaning. That every man ought to betake himſelf to God's ſervice, and that none who has any care of Piety or ſenſe of Religion, will be negligent and remiſs in imploring the divine goodneſs, and making his requeſts known unto God.

If you ſeriouſly conſider God's dealings with men, you will ſee that they are made up of abundant Mercy, Compaſſion, and Bounty. All which you devoutly acknowledge and praiſe, when you rightly addreſs him with your Prayers. And by if a ſteady obedience you keep faſt to his Law, patiently waiting his good time and pleaſure, perſevering in ſincere applications to him, relying ſolely upon him without reſorting to any other, or uſing any Indirect means for your ſupport; he then will ſeaſonably grant your petitions, ſuccour you in your greateſt neceſſities, and deliver you in the moſt imminent dangers. Pſal. 145.17, 18, 19. For the Lord is nigh unto all that call upon him faithfully. He will fulfil the deſire of them that fear him, he will hear their cry, and will ſave them. He is righteous in all his ways, and holy in all his works.

But then again, ſuppoſe Want, (as hath been already obſerv'd) is the Mother of Prayer, and prayer the means to have our wants ſupply'd; ſuppoſe at the ſame time you had no want to be ſupply'd, and that you could truly ſay, I am rich and increas'd with goods and have need of nothing, Rev. 3.17. ſuppoſe you were able to ſtretch your fancy as far as to imagine an All-ſufficiency in your ſelf, and that you were ſet above the reach of indigence; yet ſtill you have need to pray, that God would ſanctify the things you poſſeſs. For every creature of God is ſanctified by the word and prayer, 1 Tim: 4.5. Theſe two are requir'd to make all the creatures lawful for your uſe, and to render you happy in their enjoyment. For firſt, the Word permits you a freedom in the uſe of all the Creatures: God therein having remov'd the diſtinction, and taken down the old partition-wall which ſtood between clean and unclean beaſts, and repeal'd the Law concerning forbidden meats. To the repeal of which Law Chriſt had an eye, when he ſaid, That which goes into the man (that which is eaten and drunk) is not that which defiles a man. And in S. Peter's Viſion, Chriſtians are taught to call nothing Common or unclean.

And as the Word allows you an unreſtrain'd uſe of all the creatures, ſo Prayer ſanctifies them to your uſe, by obtaining the divine Bleſſing upon them. For whatſoever by the means of prayer you receive from the bountiful hand of heaven, by the ſame means you receive Grace rightly to imploy them, which is that I call a bleſſing.

But Prayer do's not only obtain a bleſſing upon your dayly food, and the things of this preſent life, but likewiſe on the things relating to the life to come. For the Divine Ordinances which are the means of ſalvation, will never anſwer their end, unleſs God water them from above, and make them proſperous and ſucceſsful. And yet you have no reaſon to expect this bleſſing, unleſs you ſeek it by prayer from him, who alone has power to give it. You muſt ſeek this bleſſing I ſay only from God, excluſively of all others: which to make out (becauſe the practice of ſome is very much to the contrary) ſhall be the Subject of the next Chapter.

It is notorious that the Church of Rome requires her Members to make Vows and offer Incenſe to the Saints: To worſhip their Reliques and Images: To believe that through their help and aſſiſtance God's benefits are obtain'd; and that for the ſake of their Interceſſion, Grace and Merit, he beſtows many favours on mankind. But grant that this were true, and that by reaſon of the benefits you receive by the Saints, you ought to pray to them; yet before you do this, you ought to be well aſſur'd, that thoſe are really and infallibly Saints, to whom you are to pray: and that they already enjoy the preſence of God; both which are neceſſary (even according to the Romaniſts themſelves) to warrant your Invocation of them.

Before you invoke the Saints, you are likewiſe to be well aſſur'd that they can and will hear you, that they know the Wants and State of men upon earth, and are mindful of them; and at leiſure to obtain the things that are pray'd for. Now, to ſay the Saints know all mens Neceſſities, and are ready in all places, and at all times, to ſupply them, is to equal them with God, and to make them as Almighty, Omniſcient, Omnipreſent, &c. as himſelf. Which is a Concluſion the Papiſts would be loth to grant, tho' they hold Premiſes naturally tending to it.

But let the Papiſt's Opinions be in this caſe what they pleaſe, it is your happineſs to be of that Communion which teaches you to direct your Prayers only to God; who you are well aſcertain'd, knows all your Wants, and is willing and able to relieve them. The Scripture ſaith expreſly, that Chriſt is the only mediator with God, and that he gave himſelf a ranſom for all, 1 Tim. 2.5.6. The office of Saviour and Mediator are two things which muſt neceſſarily be joyn'd together; ſo that he who is the one, is the other alſo. Now ſeeing there is but one Saviour, there is alſo but one Mediator: and that is Chriſt. There is but one God, and he is the Creator of all, and wills and deſigns the good of all; and there is but one Peace-maker God and Man, namely Chriſt, who has taken upon him our Common Nature, and in it dyed for all whoſe Nature he took. He laid down his Life, and pour'd out his Blood, to reſcue Mankind out of an evil State, and commands all that communicate with him in humane Nature, to come unto God only through him. God having no where appointed any other interceſſors beſides him. Which conſideration moved the Church, ever ſince it was call'd Chriſtian, to offer up her Prayers only in the name of Chriſt, and to conclude them in this Form, Through Jeſus Chriſt our Lord. Keep therefore to the Doctrine of the Church to which you belong, and which obliges you to pray only to God, and in her 22d. Article cenſures all praying to any elſe, To be a fooliſh thing, vainly invented, and grounded upon no warrant of Scripture, but rather contrary thereunto.

THere is not any one part of Religious Worſhip, which is more ſtrictly commanded by the Laws of God, or more highly recommended by the practice of Holy Men, than that of Prayer. This carries with it the greater Beauty and Luſtre, and in all reſpects is of greateſt uſe and benefit. And yet notwithſtanding all this, there are not many things wherein (perhaps) you may find your ſelf more indifferent, cool and unactive, than in Prayer. And therefore the better to quicken you up to this Sacred Office, I here preſent you with ſome leſs obvious Conſiderations to that purpoſe.

And (1.) Conſider that by your diligence in Prayer and conſtant calling upon God, you become his Remembrancer, and ſuffer him not to be unmindful of you. And indeed he can no more be forgetful of ſuch as importune him with their Prayers, than a Mother can forget her ſucking Child. But if a Mother ſhould be ſo unnatural as to ſtop her ears to the Infants cry, yet God will hearken unto the cry of his Children, and give them, if not what they particularly deſire, yet what he knows to be moſt for their good. It is not ſafe for you to conclude of his kindneſs towards you, by his not ſpeedily granting your Requeſts. For they that are deareſt to him, may oftentimes with great difficulty work out thoſe bleſſings, which fall into the Mouths of the Careleſs. And the Wiſe diſpoſer of all things, knows it fit to hold his beſt Servants ſhort of thoſe Favours which they ſue for: but then it is for the tryal of their Faith, or the exerciſe of their Patience, or the encreaſe of their Importunity, or the doubling of their Obligation. And when he withholds his Benefits for a while from his humbleſt Suppliants, yet he does not forget them. However, if he were capable of forgetting any one, as he is not (and eſpecially of thoſe that pray unto him) yet frequent application is of the like nature with the importunity we uſe to one another, when we want to be reminded and have our Memory refreſh'd. It is holding ſuch a continual converſe with God, as humbly to let him know, as Jacob did the Angel with whom he ſtrove, that we will not ſuffer him to leave till he is graciouſly pleas'd to bleſs us.

(2.) All pious Chriſtians, according to S. Paul, have their converſation in Heaven: Phil. 3.20. Matth. 6.20, 21. it is their Property and Glory to live here below as if they were above: they bend all their Thoughts and Deſires principally to Heaven, and tho' their Bodies are on Earth, yet their Affections are where Chriſt ſits at the right hand of God. Now, there is no readier way for you to have your Converſation in Heaven, than by continually ſending up your Soul thither in fervent Prayer. For by this you pierce the Clouds, and have acceſs to the throne of Divine Mercy, and hold correſpondence with the Almighty Maker and Governor of the Univerſe. When your Soul is not preſs'd down with earthly, heavy Affections, but by a pure and holy Life becomes light and Ethereal, then it nimbly mounts up to the things on high, and may be ſaid to ſoar above the low, creeping Concerns of this impure World, and to have its Converſation in Heaven. And by the force of pious Deſires it aſcends to the bleſſed Manſions above, whence you look for the Saviour, the Lord Jeſus Chriſt. And if this be fully conſider'd, 'twill be enough to endear Devotion to your choice, and to oblige your care of ſo Seraphic a performance.

In the Third place, Conſider that at the laſt general Judgment your Prayers ſhall come up for a memorial before God, and be both acknowledged and rewarded by him. Then will the Judge of the whole Earth own all devout Souls for his, and in the moſt literal ſenſe make good what ought, as far as in us lies, to be daily verified in this World, That he is greatly to be feared in the Aſſembly of the Saints, and to be had in Reverence of all thoſe that are round about him.

In the Sacred Hiſtory of the Acts of the Apoſtles, you read of Cornelius a Proſelyte of the Jews; one who worſhipped the true God, tho' uncircumcis'd, That he gave much alms to the poor, and pray'd to God alway: Acts 10. He was charitable and bountiful to the indigent, and a conſtant obſerver of the ſet times of Prayer. And his Alms and Prayers were ſo pleaſing to God, that they brought down no ordinary bleſſing upon him: for of a Jewiſh Proſelyte God made him a Chriſtian Convert. By which ſingle inſtance you may diſcern the particular regard Heaven has for thoſe who conſcientiouſly obſerve ſlated Times of Prayer, and joyn Works of Charity with Devotion. That ſuch are bleſſed of the Lord, and ſhall not fail of reaping the Fruit thereof in due ſeaſon, if they faint not.

Will any man of either Modeſty or Diſcretion venture to utter himſelf extempore concerning Matters of higheſt importance in a grave and learned Aſſembly? Will he not rather (if he may) chooſe to come prepared, and compoſe, and weigh every Word and Period, before he ventures to ſpeak, leſt he expoſe himſelf by any rude and indigeſted Expreſſion; this would be but a becoming Piece of Reſpect at leaſt, and the want of it be condemn'd as no ſmall Preſumption; Now in the caſe before us, the reaſon of the thing is only ſo much ſtronger than it can be put in any worldly Concerns, as there is ſo much more of awe due to the Perſon we are to ſpeak to, and the Buſineſs we come upon is of far greater Moment than any thing that is meerly Temporal can pretend to. You that Fray are but a Worm, Duſt, a Shadow, a Bubble, Nothing, nay worſe, ſinful, polluted and abominable: He to whom you Pray is the Lord of Heaven and Earth, who is able eternally to deſtroy your Soul and Body in Hell. The things you may Pray for are not of an inferiour, but of the greateſt Moment, even the Salvation of your Soul: Grace in this Life and Glory in the next.

And when you have maturely conſider'd theſe things, I leave you to make your own Concluſion as to the Preparation now ſpoken of; And whether Reaſon do's not convince you of its Neceſſity.

But if your great Oracle, Reaſon, were Dumb in this caſe, yet the Scriptures are plain and expreſs to the purpoſe.

They teach you not to come before God without having firſt fitted your ſelf for ſo dreadful a Preſence. And this you may collect from God's Command to Aaron; which was, that neither he nor his Sons ſhould Enter upon Divine Service, till they had waſh't their hands and feet in the Laver appointed for that end, Exod. 4. A Ceremony that among other things, did certainly imply, that all ought Piouſly to compoſe and order themſelves for the Celebration of Religious Doubts, and to put away all Filthineſs both of Fleſh and Spirit, e're they did enter upon ſo Momentous a Solemnity. You read in Eſay 1. that God would not look upon Iſrael when they ſpread out their hands unto him, (which was an ancient manner of Praying) nor hearken when they made many Prayers, becauſe their Hands were full of Blood, and their Actions full of Injuſtice. But if they would waſh and make themſelves clean, and put away the evil of their doings, and retract their faults, then he would incline his Ear to their Supplications, and be found of them when they ſought unto him. But till this was done, all their Sacrifices, Prayers, and Oblations, were to no purpoſe.

Whilſt Iſrael lov'd to wander and would not refrain their feet; whilſt they continued in their Vices and would not give over their wicked Courſes, God did not only reject their own Prayers, but alſo the Prayers that others made in their behalf. For he poſitively forbad the Prophet to pray for them, Jer. 7.16. and 14.12, 11. Declaring, that he would not hear their Cry when they Faſted, nor accept them when they offer'd Burnt Offerings and Oblations. And thoſe Cruel Princes that pluck't the Skin of the People, and the Fleſh from their Bones; who chopt them in pieces for the Pot, and as fleſh for the Caldron, when they cry'd unto the Lord, he would not hear them, becauſe they were wicked in their doings: Mich. 3.2, 3, 4. Though they cry in mine ears, ſaith the Lord, with a loud voice, yet I will not hear them, Ezek. 8.18. Mine eye ſhall not ſpare, neither will I have pity: You have then no hope that God ſhould accept your Services, whilſt you continue Impenitent. Your Heart muſt be furniſh'd with ſincere Piety, if you expect your Prayers ſhould be regarded in God's ſight, or that any other part of Worſhip ſhould be ſeaſonable and welcom to him. Without Repentance all the Religious Acts you can poſſibly execute, are but Illuſion and Hypocriſie; inward Wickedneſs hidden under the Cloak and Viſard of outward Sanctity. Till therefore you give Glory to God by a free Confeſſion of your Sins, and by a lively Converſion fly to his Mercy, you can neither feel the effects of Pardon, nor the acceptation of your Prayers. Whilſt your Silver is Droſs and your Wine mixt with Water; whilſt your Life and Actions (that ſhould be Pure) continue Corrupt and Degenerate, all you do in Religion in ſtead of Appeaſing, will incenſe the Divine Diſpleaſure.

AND as you are to pray in Faith, ſo likewiſe in Charity. This is a diffuſive Grace, ready to do good, and extend it ſelf to all. It takes the whole Race of Mankind into your Litany, and obliges you to pray according to our Saviour's Form, which teaches you to beg all the ſame Bleſſings for others, that you beg for you ſelf. All your buſineſs in this Life, next to ſerving God, is to do all the Good you can to your ſelf and others. And ſeeing by reaſon of the narrow and weak condition of your Nature, it is not in your Power to do all that is needful, you muſt therefore apply your ſelf to him from whom cometh every good and perfect Gift; praying, that he out of his own infinite and inexhauſtible Treaſures, would ſupply the Wants of all Men. And ſeeing every one is in ſome Want or other, every one muſt have a ſhare in your Prayers.

The forgiveneſs of your Treſpaſſes, is that which above all things you have abſolute need to deſire of God; for without this all other Bleſſings would be inſignificant. But you have no reaſon to expect God ſhould forgive you your Treſpaſſes, unleſs you forgive Men their Treſpaſſes. In the Petition you make for Pardon of your own Sins, you ſolicit your own Ruine, if you pardon not others their Sins: For in ſaying, Forgive us our Treſpaſſes, as we forgive them that treſpaſs againſt us, you pray God would never pardon you, if you do not pardon others. How can you rationally deſire Forgiveneſs from God, when you deny it to your Neighbour? The great Man in the Goſpel who forgave his Servant a conſiderable Sum, when he deſir'd it, charg'd the ſame anew upon him, when he refuſed to forgive his Fellow-ſervant a ſmall Debt. Matth. 18.23. His doing this ſo far provok'd his Lords indignation againſt him, that he gave him up to the Tormentors. And thus will God deal with you, if you deal thus with your Fellow-Chriſtians; who can never ſo far treſpaſs againſt you, as you do againſt God: Who will aſſuredly handle you as you do them. If you forgive not men their treſpaſſes, your heavenly father will not forgive you yours; Matth. 6.15. And as the Goodneſs of God can in nothing be more Evident and Illuſtrious than in readily Forgiving thoſe who beg his Pardon: So there is not any thing in which his Juſtice can be more Equal, than in dealing Severely with thoſe, who deal Severely with their Brethren.

It's obſervable, that our Saviour took hold of frequent occaſions to inculcate the Neceſſity of Mutual Charity, and that he made it the Badge whereby his Followers were to be diſtinguiſhed from men of all other Religions. And to the end you might continually remember it, he inſerted it into the Prayer which you are to uſe daily; Forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us; —And with what Face can you look up to the Father of Mercies with this Petition in your Mouth, if you want Compaſſion and Charity? How can you hope to prevail with your Crys and Importunities on God, as long as you have no Bowels your ſelf towards your Neighbour. Remember it is the Rule of Gods Proceedings, That he ſhall have Judgment without Mercy, who has ſhew'd no Mercy; Jam. 2.13.

And tho' Prayer be the beſt Sacrifice and the beſt Gift, you can bring to God's Altar, yet it will not be accepted at your hands, if your Heart be malicious, when you come to offer it. There were many things which under the Law would render the beſt of Sacrifices rather Offenſive to Almighty God, than be of any Avail to him that offer'd them; and in like manner there is nothing which more effectually at once deſtroys the whole deſign of what is the True and Proper Chriſtian Sacrifice, than Uncharitableneſs. If therefore you have any Pique, or Uncharitable Variance with your Neighbour, do all that in you lies to be reconcil'd to him, before you preſent God with your Supplications. For Chriſt taught you this when he bad him, who brought his Gift to the Prieſt to be offer'd in Atonement for his Sins, that if he remember'd he had injur'd any man, he ſhould leave his offering unpreſented, and repair to the perſon he had wrong'd, and to uſe Means to make him Friends with him, and then to come and compleat his intended Atonement.

Every wilful Sin is a Cloud interpoſing betwixt you and Heaven, and hinders the Aſcenſion of your Prayers: but no cloud is ſo thick as Uncharitableneſs: This darkens the whole Heaven of Religious Exerciſes, rendering them void of all Efficacy and Advantage, for Whatſoever you do without Charity, profiteth nothing; 1 Cor. 13.3.

God has made of one Blood, and Redeem'd by one Ranſom, all Nations of Men, ſo that you are not to harden your Bowels againſt any that partake with you of the ſame Common Nature and Redemption. And therefore, if you want Tenderneſs of Heart, you are humbly to importune the Father of Compaſſions, to give it you, that you may be deeply affected with the Miſeries and Calamities of all Men, and imploy your Abilities for their Succour and Relief Beg the Holy Spirit of Love to dwell in your Heart, and to caſt out thence Malice, Hatred, and Uncharitableneſs, and to beget in you that Pious, Generous Temper of Mind, which ſeeks not only to pleaſe your ſelf, but alſo your Neighbour for his Good to Edification. And ſeeing that all your doings without Charity are nothing worth, beſeech God to pour into your Heart that moſt excellent Gift of Charity, without which whoſoever liveth is counted dead before him.

What was it that provok'd God to animadvert ſo ſeverely upon Corah and his Accomplices, when they came to offer? Was their Incenſe unſavory? Or, were their Cenſers unhallow'd? Was their Altar profane? Or did they offer with Strange Fire? No, but the fault was in themſelves, their Hearts were Proud and Stubborn, leven'd with Envy and Malice, and this was what kindled Gods Wrath, and provok'd him to an unheard of Method of Deſtruction. For they did not dye the common death, or as every one dieth, but the Lord made a new thing, and the earth open'd her mouth and ſwallow'd them up, and they went down quick into the pit; Numb. 16.29, 30. Malice made the offering of theſe Wretches unwelcome, and it ſtill corrupts not only Prayer, but makes all other Solemn Acts of Religion to loſe their Acceptance with the Almighty. For he has no Pleaſure in Wickedneſs, neither can any evil dwell with him. Such as be fooliſh ſhall not ſtand in his ſight, and he hateth all them that work vanity; Pſal. 5.4, 5. Such as run eagerly upon Sin, and are as 'twere mad to commit it, ſhall periſh through their own imagination, and the Lord ſhall caſt them out in the Multitude of their Tranſgreſſions. Their own Malicious, Uncharitable Deſigns of Miſchief ſhall betray them to Ruin, and their very Prayers ſhall become an Abomination unto the Lord, and be no more acceptable than was of Old the Preſenting unto God what they had no Value for themſelves, ſuch as Unclean things, or the Refuſe of their Flock.

God is obliged by Promiſe to proſper and crown your Fidelity in his Service, and to Defend, and with his Favour, to compaſs you as with a Shield. He will open his Ear to your Petitions, and hearken to the Voice of your Prayer, which you make in Faith and Charity; only have this always in Mind; That as there is a great Benefit in Prayer, ſo there is ſome Difficulty to diſcharge it aright: And that it is Impoſſible to do this without due Preparedneſs. Which being maturely conſider'd by the Primitive Chriſtians, they never began their Publick Prayers, till the Prieſt had raiſed their Minds with a Preparatory Introduction. To which Pious Cuſtom our own Church had an Eye, when She Order'd him that miniſters to Prepare the Congregation for Prayers with the Reading ſome ſelect Sentences of Scripture, and after that is done, with a ſhort Affectionate Exhortation. That by this means the People might be Stir'd up and Excited to a devout and reverent Deportment; and to Draw nigh unto God with their Hearts, as well as their Lips.

And from what has now been ſaid you will be eaſily able to conclude, That there is a Moral Impoſſibility your Prayers ſhould prevail, while you remain Impenitent. And tho' one main Branch of your Prayer is, for the Remiſſion of your Faults, yet you cannot expect this, till you reſolve to forſake them. To confeſs and bewail with your Tongue the Sin you approve and cheriſh in your Heart, will make all your Prayers but an Heap of Indignities againſt God, and of Imprecations upon your ſelf.

When therefore you come to Adore, Worſhip and Serve the Lord, your inward Thoughts and External Actions, are to be Purified from Sin by Sincere Repentance. For God heareth not the impenitent, nor thoſe who regard iniquity in their heart; John 9.31. Pſal. 66.18. In a Word; all the ſame Things that are requir'd of you, when you come to the Lord's Supper, are requir'd of you, when you come to Prayer: Namely, To examine your ſelf whether you repent you truly of your former ſins, ſtedfaſtly purpoſing to lead a new life; have a lively faith in God's mercy through Chriſt, a thankful remembrance of his death, and to be in charity with all men. And when you are thus rightly prepar'd to offer Prayers unto God, and rightly qualified, he will hear in Heaven, and from thence bleſs you in Chriſt Jeſus.

And firſt, you muſt uſe all due Attention; for by it you fix your Thoughts upon God, and frame to your ſelf a ſtrong and lively Idea of his Preſence, and poſſeſs your heart with awful apprehenſions of his Majeſty: Ever having in mind that your Prayer is to him, in whom you live, move, and have your being.

When the Jews enter the Synagogue, they for a while ſtand ſilently in the poſture of Prayer, before they begin it; in which time they labour to affect their minds with his Glorious Attributes, Buxtorf. Syn. Jud. l. 5. whom they are come to Worſhip; that the Conſideration thereof may help the better to keep them from being vain and trifling. And one of their Maſters taught his Scholars that before they began their Prayers, They ſhould think a while on him to whom they make them. And it would doubtleſs much contribute to the reſtraint and amendment of that wandring in Prayer, to which you will find your ſelf wonderfully prone, to conſider in whoſe Preſence you are, and the infinite diſproportion that there is betwixt God and you. For you can no ſooner conſider that it is God to whom you ſpeak in Prayer, but the Thought thereof will quicken your Attention, and render you apprehenſive, and make you in a dread and ſurprize, if you find your ſelf heedleſs and unconcern'd in ſo Important a Buſineſs, and in ſo Great a Preſence.

Secondly, Attention is a proper cure for wandring in Prayer, becauſe it keeps your Mind and Thoughts to every ſentence and word thereof. For that Attention which is to accompany Prayer, is a ſettled and compoſed Temper of Mind, which gathers all your Thoughts together, and fixes them upon the Solemn Buſineſs you are about.

And tho' Idle, Impertinent, Wandring Thoughts, will be ever ready to thruſt themſelves upon you, and intrude into your Holy Offices, ſo that you cannot be always totally free from them, yet by Attention you may much hinder and keep them from making any ſtay, or getting the Dominion over you ſo far as to corrupt or captivate the Will. So that, notwithſtanding that this Wandring, to which you are liable, may be your Unhappineſs, yet it can never be your Sin, as long as you ſtrive againſt it, and deny it your Approbation and Conſent. And tho' you can never entirely conquer this Wandring of your Thoughts in Prayer, yet you may reſtrain and deal with it as Abraham with the ravenous Birds, which he continually Drove away, when they came to devour his Sacrifice; Gen. 15.11,

Cauſinus, (who was no contemptible Director of Devotion) adviſes his Suppliant to ſtay upon every Sentence in Vocal Prayer, the ſpace of a breathing, and in that time to ponder the Words he pronounces, and to conſider the Perſon to whom he ſpeaks, and his own Unworthineſs. He would likewiſe have him ſo to apply the Prayer, as if it had been made for his own particular uſe; and to eſpouſe all the Affections which the Compoſer of the Prayer had when the Holy Ghoſt moved him to compoſe it, and aſſiſted him in the Compoſition.

1. Not to grow reſtive in Prayer, but therein to be conſtant and perſevering, it being an homage you are to pay continually to God, and that without which you can never hope to be ſafe and proſperous. For Praying gives you a title to God's ſafeguard and preſervation, and it muſt be as laſting as your own wants, and obligation to worſhip God. And therefore till you find you have no need of God's Mercies, nor any tye upon you to adore him, you muſt Pray without ceaſing. Which words imply,

Secondly, That your Prayers under the Goſpel, muſt bear proportion with the Daily Sacrifices under the Law, which were conſtantly offer'd Morning and Evening. And you cannot ſink your Prayers to a leſſer proportion, or pray ſeldomer than Morning and Evening. It being highly reaſonable and neceſſary that you ſhould begin all your works with calling upon God for his direction and bleſſing; and end them with praiſe and thanks for his protection and aſſiſtance.

AND Firſt, as to the nature of Devotion in general, it is ſuch an exerciſe of the Soul, as may for the greateſt part be tranſacted without interrupting the actions of the Body. So that you need not always cloſet your ſelf, and lay aſide your honeſt Affairs, to be Devout.

Devotion is the entertaining of pious, uſeful and wiſe Thoughts in your Mind: it puts you upon weighing every thing you do, and reflecting on whatever you have done amiſs. It moves you to look forward to the temptation that approaches you, and puts you upon arming your ſelf againſt it with ſerious thoughts of Heaven and Hell. And when your Mind is really devout, it moves you to look up to the former with earneſt deſires and endeavours to gain it, and down to the latter, with inceſſant care to eſcape it.

Now, you may do all this in the greateſt throng of your worldly Concernments. For Devotion is an act of the Soul, whoſe motions are ſo nimble and ſprightly, that they have but little dependence on the Body: which latter can ſcarce be ever ſo taken up, as to keep the former from being devout. For what bodily Imployment can hinder you from lifting up your heart, even lifting it up unto the Lord? what Buſineſs can reſtrain your Soul from ſending up its affectionate Ejaculations, holy Wiſhes, and devout Vows unto God? If you have an implicit deſire upon all opportunities to advance the Glory of God, if you Eat, and Drink, and Sleep and recreate your ſelf moderately to this end, to enable you to ſerve God the better, and ſo incorporate, and interweave ſuch religious Thoughts and Ejaculations, among your Natural, Moral, and Civil Imployments (ſo they be lawful and neceſſary, and not ſordid and ſervile) you make your common actions to become works of Piety, and exerciſes of Religion. What office of your Calling can keep you from conſidering every morning the Temptations to which that day you may be liable, and how you may beſt ſtrengthen and fore-arm your ſelf againſt them? What buſineſs can be ſo urgent and haſty, as not to give you time every morning to recommend your ſelf to God, in ſome ſhort, devout and zealous Prayer?

And what great pains or time will it coſt you, to take every evening an account of your Actions of the paſt day, and with humble importunity to beg God to pardon ſuch as have been evil, and to render him thanks that he has enabled you to do any that are otherwiſe; and that he has deliver'd you from any evil of Sin or Danger? And having thus begun and concluded the day, you may comfortably commit your ſelf to God's Mercy and Protection; whoſe only guard is abundantly ſufficient to keep you ſecure: And then cloſe your meditations with that of the Pſalmiſt, I will lay me down in peace, and ſleep, for thou Lord only makeſt me dwell in ſafety.

And this plain conſtant courſe of private Devotion, is that which was enjoyn'd by our Bleſſed Lord, Matth. 6. when he bad you go to your Cloſet, and there to ſhut the doors after you. And there is at leaſt a great convenience, if not a neceſſity, of doing thus: Firſt, becauſe you may have many Sins to beg pardon for, and many particular Mercies to implore, and many Wants to be ſupply'd, and many Graces to be obtain'd, which are not ſo fit for you to pray for in Publick. And therefore you are to go to him who is in Secret, and to whom you may unboſom your ſelf without fear of Diſcovery or Reproach.

Secondly, This conſtant, daily courſe of Private Devotion, will beget in your mind both an Awe, and Affection to God, and alſo make you in love with this Duty, becauſe it brings you to a familiarity with him. Beſides this Cuſtom in Private Devotion will wear off all the ſurmiſed difficulties thereof, and make it become eaſie and pleaſant. And when it is duly managed you will find it ſo far from interfering either with your lawful Imployment, or your neceſſary Recreation; that it will pleaſantly mingle and aſſociate with both.

You read how the unjuſt Judge, in the Parable, granted the Widow's Suit, not out of love to Juſtice, but for his own Eaſe, Leſt by her continual coming ſhe ſhould weary him; Luke 18.5. The deſign of the Parable, is firſt to inſtruct frequency and perſeverance in Prayer, and that therein you are neither to be negligent nor tyr'd. Next, it ſhews the efficacy and force of conſtant Devotion, and importunate Prayer, and how mightily therewith God is wrought upon; and another illuſtration hereof you have in the Man that went to borrow Bread of his Neighbour. Tho' his Neighbour had lock't his doors, and himſelf and all his Family were gone to bed, and when the reſpect of friendſhip would not work upon him, yet the Borrower ſhewing his real Want by coming at that time of night, his confidence in the Man to whom he came, prevailed with him to riſe, and to lend him as many Loaves as he needed. Luke 11.

But you have not only Parables, but Inſtances of the power that perſevering importunate Prayer has with the Almighty. For Moſes by it ſo far prevailed as to put a ſort of force upon God, a kind of neceſſity of ſparing Iſrael, when they had provok'd him to deſtroy them, Exod. 32. And by it alſo Jacob wreſtled with God ſo long till he got the better, and came off with a new name, which declar'd him Victor. For God ſaid unto him, Thy name ſhall be called no more Jacob, but Iſrael: for as a Prince haſt thou power with God and men, and haſt prevailed, Gen. 32.28.

And both theſe Parables and Examples recommend to your practice, earneſtneſs and perſeverance in Prayer. Wherein you need not fear being too inſtant and preſſing, eſpecially in thoſe ſupplications which you make to God for a vertuous and holy life, while you live here, and for an happy and glorious Immortality when you go hence. For theſe are the things for which you may pray abſolutely, and which God will certainly grant through Jeſus Chriſt the Righteous. To whom, &c.

ALmighty and everlaſting God, who doſt Govern all things in Heaven and Earth; Mercifully hear the Supplications of thy People, and grant us thy Peace all the days of our Life, through Jeſus Chriſt our Lord. Amen.

Next, you are to pray for the coming of God's Kingdom of Grace; that he would mercifully eſtabliſh his Throne and Dominion in yours and in the hearts of all men; That the Goſpel may be Univerſally Embrac'd; and that they who are now ſlaves to Satan, and their own vile affections, may be converted, and renounce the Devil, and profeſs themſelves Subjects of Jeſus; doing his Works, obſerving his Precepts and paying him Tribute, Homage and Subjection, as their Liege Lord. And whereas you daily ſee that God's Laws are broken, his Meſſengers deſpiſed, his Word and Sacraments neglected, and every thing belonging to his Solemn Worſhip ſet at nought by ſome, and ridicul'd by others; you are in Charity oblig'd to pray for a better face of Affairs, And that he who is the giver of all Goodneſs would ſend his Grace unto you and to all People, that you may Worſhip him, Serve him and Obey him, as you ought to do. And that your unruly Paſſions may be tam'd, your rebellious Luſts mortified, your naughty Deſires extinguiſh't, and every oppoſing Thought ſubdued. So that Chriſt may have an abſolute Command over your whole Man, Body and Soul, and that you may be happy in his Government.

And as for God's Kingdom of Glory, or the Glorious Manifeſtation of Chriſt's coming to diſpenſe a final Pardon to his Faithful Subjects, and to admit them to the Participation of his Joy and Authority: and to pronounce a direful Sentence upon his obſtinate Enemies; ſending them to be Tormented with the Devil and his Angels; even for the Coming of this Kingdom you are alſo to pray, ſaying with the Holy ones under the Altar, Come Lord Jeſus, come quickly.

But if you look not farther than to your Bodily needs, even to that of your Soul, the ſupply of the firſt may prove a Miſery and not a Happineſs, if the other be neglected. Now the firſt thing you are to beg for your Soul is the forgiveneſs of your Sins, and that God would not exact their penalty, but that for the ſake of the ſatisfaction Chriſt made to his Divine Juſtice, he would mercifully acquit you from their Guilt and Puniſhment.

And to the end that you may not forfeit God's Pardon to you, by Denying yours to your Brethren, you are humbly to beſeech the Almighty to give you thoſe bowels of Compaſſion towards others, when they treſpaſs againſt you; which you ſtand in need of when you treſpaſs againſt them; and if you who, through the corruption of Humane Nature, are prone to revenge, can through God's Grace forgive others, you need not doubt but your Heavenly Father, whoſe Goodneſs is infinite, will forgive you; For it is certainly true: That if you forgive Men, you ſhall be forgiven of God. Not that you are to give Law to God, or to ground your Prayers on the merits of your own Works; but that you ſubſcribe to God's order to Pardon, if you purpoſe to be Pardon'd. And here take notice, that (according to Diodati) the Forgiveneſs of Treſpaſſes, for which you Pray, cannot be underſtood of the general remiſſion of Sins, in reſpect of the everlaſting Judgment; which has no other cauſe or ground before God, but Chriſt's ſatisfaction and interceſſion, but of the pardon of particular faults of Believers, in regard of puniſhments in this life. It was a rule of the Wiſe Men among the Jews, That our pardoning of thoſe who have injur'd us, is rewarded by God with hearing our Prayers for Forgiveneſs. And to this purpoſe are the words of Siracides, Ecclus 28.1, 2, &c. He that revengeth ſhall find vengeance from the Lord, and he will ſurely keep his ſins in remembrance. Forgive thy Neighbour the hurt he hath done unto thee ſo ſhall thy Sins alſo be forgiven when thou prayeſt. One man beareth hatred againſt another, and doth he ſeek pardon from the Lord? He ſheweth no mercy to a man which is like himſelf: and doth he ask forgiveneſs of his own Sins? If he that is but Fleſh and Blood nouriſh hatred, who will entreat for pardon of his Sins?

But you are not to conclude from hence that Pardon from God depends only on your pardoning of others, or that it is merited by it, but that it is moſt reaſonable, that you who requeſt forgiveneſs of your Offences againſt God, ſhould forgive the Offences of your Brethren; whoſe Offences are leſs in number and value, and not committed perhaps without your provocation. Take heed therefore leſt by your Malice and want of Charity to others, you bring not God's wrath and indignation on your ſelf.

Deliverance from the power of Sin, and all temptations to commit it, is the next thing reſpecting your Soul, that you are to ſeek for, at the hands of your Creator. Now, of your ſelf you are unable to withſtand thoſe multitudes of temptations which daily aſſault you; ſo that you have need continually to have recourſe to the Divine aſſiſtance, and to implore God either wholly to remove all temptations, or ſo to reſtrain their power and malice, that they do not overcome you. The former is not to be hop'd, and ſo not to be pray'd for. For the World, the Fleſh, and the Devil, will never give over ſoliciting, alluring, and tempting you to Sin. Satan (as his name ſignifies) is to the Tempter, who being miſerable by Sin, labours to make all like himſelf: And that he ſpares none, was ſeen in his hardineſs to ſet upon our Saviour; whom he would have tempted to the moſt horrid iniquity, the worſhip of himſelf. And as this ſhews that none can eſcape his temptations, ſo it likewiſe ſhews that it is no Sin to be tempted, but that all the fault lies in yielding to the temptation: and this ariſes from (that great Impoſtor) your own Heart, which is deceitful above all things, and deſperately wicked.

It ought then to be your earneſt and inceſſant ſupplication to him, who can reſtrain the powers of darkneſs, and infatuate the miſchievous devices of Hell and all its Agents, that he would keep you from all evil circumſtances, and dangerous occaſions leading to Sin: that he would ſuppreſs in you all inclinations to evil, and not leave you to your ſelf, nor to be tempted, and carried away of your own luſts, and enticed: That he would not unchain, and let looſe, the infernal foes to aſſail and over-maſter you by their accurſed ſeducements; but that you may reſiſt unto Blood, and be crown'd with conqueſt over them.

But if your Heavenly Father for great purpoſes leads you into any ſignal trials and temptations, then do you reſign your ſelf to his abſolute pleaſure; humbly beſeeching his paternal tenderneſs, to limit and controul the Tempter, and to reſtrain your conſent. And tho' it ought to be your great grief to be at any time enticed to offend God, yet it cannot be any great diſcomfort, ſo long as God is pleas'd to relieve you from doing the evil to which you are tempted, and together with the temptation, to make you a way to eſcape.

The Jews have a Form, which they call the ſhort Prayer, which is an Epitome or Abridgment of their longer Prayers; and it was a rule among them, That he who had a promptneſs in Prayer, was to pray the eighteen Prayers, but he who wanted this promptneſs, was to uſe the ſhort Prayer, which was a Recollection out of the other, and is as follows:

OUR Father which art in Heaven, be gracious unto us. O Lord our God hallowed be thy Name, and let the remembrance of thee be Glorified in Heaven above, and upon earth here below. Let thy Kingdom reign over us now and for ever, Remit and forgive unto all whatſoever they have done againſt us. And lead us not into temptation, but deliver us from the evil thing. For thine is the Kingdom and thou ſhalt reign in Glory (or Power) for ever and ever, vid. Mr. John Gregory, Pag. 168.

AND both this Summary, and the larger Prayer, were uſed by the Jews in the daies of our Saviour: who out of them collected the Form, which he taught his Diſciples, and which is now uſed by all Chriſtians. But when our Lord gave this Prayer, he did not null or make void the other Prayers uſed by the Jews, nor did he intend that his Followers ſhould uſe his Prayer and none other: but he gave it as an abſolute, perfect Form by which our imperfect Prayers are to be regulated, and to be an abſtract of all we are to Pray for. So that if any thing be wanting in our Prayers, it is to be ſupplied by adding unto them the Lord's Prayer. Which Chriſt (I ſay) gave not to extinguiſh but to regulate our Prayers; and to be added unto them, and to render them perfect and conſummate. For it contains the heads of all things that you can either want or deſire to have.

And our Lord in his Heavenly Wiſdom ſo order'd the compoſure of his Prayer, that it might differ as little as poſſible from the Jewiſh Form, and that it might likewiſe be fit to be ſaid by all. And I think there is none (of what Religion ſoever) who own God to be the Father, or Maker of Heaven and Earth, who may not pertinently make uſe of the Lords Prayer, and deſire every thing that therein is ſet down.

It is obſervable, that the Jews appointed all their Prayers to be ſaid in the Plural Number, tho' he that ſaid them was alone by himſelf, and they did it for this reaſon, That it might never ſeem as tho' a man were cut off from the congregation. And they have this commendable Canon, viz. He that prays ought always when he prays, to joyn with the Church. Which Canon they do not ſtrictly underſtand only of Prayers ſaid in the Synagogue, but whereſoever they are made in the world. And when a Jew is moſt alone he is to ſay Prayers in the plural and not in the ſingular number. In which number our Saviour alſo has taught us to pray. So that when you are in the greateſt ſolitude and ſeparation from company you are to own your union with the Church, and Communion with all true Believers, for whoſe happineſs you ought to pray as well as for your own.

The Jewiſh Church Ordain'd that all their Publick Prayers ſhould be concluded with (Amen.) I ſay Publick Prayers, for, in their Private or Phylacterical Prayers it was omitted. And it was a ſign thoſe Prayers were Publick to which Amen was added, and a ſign they were otherwiſe when it was not uſed. And the Chriſtian Church retains the ſame Cuſtom, adding Amen to all her Prayers. Which is a word of that weight and moment, that it ought never to be omitted. For by ſaying Amen you declare your truſt and aſſurance that God will grant the things you ask according to his Will. It being one ſpecial branch of your confidence in God; that if you ask any thing according to his Will, and not your own fancy, he heareth you. By ſaying Amen to the Publick Prayers you expreſs your approbation of them, that you agree with the Congregation, and preſent but one common vote unto God. And when there is a happy harmony and conſent of heart and voice in praying for things lawful and expedient, you may be aſſured that he who has promis'd to grant the Requeſts of two or three gather'd together in his Name, will much more incline his ear to a pious multitude, to a numerous Congregation, met ſolemnly to beg his Bleſſings.

But beſides all this your humble, hearty, and zealous ſaying Amen, ſhews your attentiveneſs to the Publick Prayers, and that you are neither aſleep nor inadvertent when they are made.

And indeed one way to quicken your attention, is to conſider that you are to ſay an hearty Amen to every Prayer, and as it were to ſet your ſeal unto it by ſo doing. And by ſaying Amen, you alſo let the Hearer of Prayers know that you hope and believe to have your ſhare in the good things that are deſir'd: and that on the contrary you do not expect any benefit by the Petitions which you do not ſign and confirm by your Amen. In which ſingle word all your own Wants are ſum'd up, and theirs alſo for whom you pray. And we read that the Primitive Chriſtians thought the ſaying an hearty Amen to be of ſo great importance, that they pronounc'd it with a ſort of vociferation and affectionate earneſtneſs; which is enough to ſhame and awaken their negligence, who either regard not at all to ſay Amen, or do it with ſo provoking a drowſineſs and indifferency, as if it were all one to them whether God would grant or deny their Requeſt; whether he did hearken to their Prayers, or ſtop his ears againſt them: which being conſider'd, will (I hope) have the happy influence to make you ſo attentive to Prayer, as to cloſe it with ſuch a ſenſible Amen, as that the Lord God may ſay ſo too; 1 Kings 1.36.

AND having now given you this plain familiar account of the Things you are to deſire of God, as they are ſet down in the Divine Summary left us by our Lord; give me leave for (a concluſion) to preſent you with a ſhort account of the drift and deſign, of the ſcope and end of Prayer; which is none other than God's Glory, and your own Benefit.

That God's Glory ought to be the firſt and principal end and drift of Prayer, is naturally to be concluded from the Doxology, wherewith both Jews and Chriſtians have ever cloſed their Supplications. That Doxology was us'd by the Hebrews in David's time, is plain from his own practice; who praiſed the Lord before all the People, and ſaid, Bleſſed be thou, Lord God of Iſrael our Father, for ever and ever. Thine O Lord, is the Greatneſs, and the Power, and the Glory, and the Victory, and the Majeſty, for all that is in the Heaven and in the Earth, is thine; thine is the Kingdom, O Lord, and thou art exalted as Head above all. Both Riches and Honour come from thee, and thou Reigneſt over all, and in thy Hand is Power and Might, and in thine Hand it is to make Great, and to give Strength unto all. Now therefore our God, we thank thee, and praiſe thy glorious Name. Chron. 29, 10, 11, &c.

And we find a Doxology added to all the Publick Prayers of the Jews, which was follow'd by our Saviour in his Compendious Form. And tho' ſome both in the Greek and Latin Church, have look'd upon the Doxology at the end of the Lord's Prayer, to be a Spurious Addition put in by ſome well-meaning man, who did not well know what he did; yet I ſee no ground for this ſaying. For ſince it is granted by all, That our Saviour took every Petition of his Prayer out of the Jewiſh Euchologues, it may juſtly be thought that he thence alſo took the Doxology, and added it to his Prayer, as the Jews to theirs.

Now, the Doxology is not only a Form of Praiſe and Thanksgiving, fit and proper to be the cloſing up of all Devotions, in token that they are directed to God's Honor, but it alſo contains the fundamental grounds of making your Addreſſes unto God. For in ſaying, Thine is the Kingdom, the Power, and the Glory, for ever and ever: You acknowledg all thoſe excellencies to be in God, which are the true and chief motives of Prayer, and which give life and ſpirit to that Heavenly Duty, and to all the Graces therein to be exercis'd.

And firſt, your Faith is greatly ſupported in the expectation of the good things you pray for, when you maturely revolve that you beg them of him, who is the only univerſal, abſolute, Independent Lord and Sovereign of the World. And that he is eaſily intreated of his Subjects, and takes pleaſure in their Protection and Happineſs. Only remember that at the ſame time you acknowledge God's Kingdom, you own your ſelf to be his Subject, and that it is your duty to obey his Laws, and to ſubmit intirely to his Government, and not to countenance any one rebel Luſt againſt him.

And when (Secondly) you aſcribe Power unto God, you profeſs your belief of his All-ſufficiency, and that you preſent your Petition to one, who is able and willing to grant it. For if he wanted either Will or Power to give what you beg, it were enough utterly to diſcourage your Application. But ſeeing that God has the bowels of a Father, and the arm of a King, and a Soveraign right to diſpoſe of every thing as he pleaſes, he is in all reſpects fitly qualified to grant the requeſt you make unto him. And although your own unworthineſs might juſtly hinder you from receiving any favour at his hand, yet he will not withhold what you rightly ſue for: That his free Grace may have that Glory from you which he hath from all to whom he has been formerly bountiful.

There is an excellent Honour ariſing unto God from his own infinite perfections, and the effects thereof; and he expects it ſhould be paid him by all his Creatures both in Heaven and Earth. And tho' all ſolemn Acts of Religion ſhould aim at his honour, and be directed to it, as their genuine end; yet in a more eminent manner this honour is deſign'd him in Prayer. For were it otherwiſe, Our Lord would not have begun his Prayer with, Hallowed be thy Name, nor have concluded it with, Thine is the Kingdom, the Power, and the Glory. And if the glory of what you have, and are, be not aſcrib'd to that Omnipotent Being from whom you receive them; If you ſacrifice unto your Net, and burn incenſe unto your Drag; if you attribute any acquiſition or endowment to your ſelf, you rob God of his Honour (of which he is moſt tender) and can be truly ſaid neither to Hallow Gods Name, nor to give him Glory.

And here it will be natural for you to conſider that the Kingdom, Power, and Glory of God, are not fading and tranſitory, but permanent, eternal, and for ever and ever. For if it were otherwiſe, and that you were to make your Prayers to a mortal, mutable God, one ſubject to change of mind and death, it would leſſen the vigor of your Devotion. But ſeeing the object thereof is the ſame yeſterday, to day, and for ever: and that his Kingdom, Power, and Glory, are from everlaſting to everlaſting; ſeeing God is a merciful Father and ſtill ready to hear the cry of his Penitent Children; and ſeeing he is for ever a King, loving and helpful to his Subjects; and for ever one, for whoſe Glory it is to grant your Addreſſes; theſe conſiderations give you ſpirit to call upon him with comfort and aſſurance, and prevent your doubting of his gracious Audience for the things you crave of him for the ſake of his Kingdom, Power and Glory.

All communications of Goodneſs flow from God, and it is but juſt that they ſhould return to him again in Sacrifices of Praiſe and Adoration. And therefore let it be your care to aſcribe unto him the honour of all you have, and do. For this will keep you from that oſtentation and vain-glory, to which man's proud nature is not a little inclinable, eſpecially in matters of Religion, which being obſerv'd by our Saviour, he ſtrictly caution'd all men againſt it, bidding them by all means to avoid Vanity and Pride in the duties of Religion; and particularly in Alms, and Prayers. In Alms he requires ſuch a Secrecy, as that if the left hand had eyes and ears, yet it ſhould neither ſee nor hear what the right hand did, that by this means the Alms-giver might utterly be freed from all ſuſpicion of Vain-glory.

The Scribes indeed gave their Alms with ſound of trumpet, they call'd the Poor together from every quarter, not that they ſhould all partake of their Alms, but to have the more Spectators. All they aim'd at was the empty rumour and vogue of being Bountiful. For which they were ſo far from deſerving any reward from God, that they deſerv'd a puniſhment, for their Folly, Diſſimulation, and Injuſtice. For their Folly, in preferring Humane things to Divine; for their Diſſimulation, in impoſing upon the world, by their counterfeit Piety; and for their Injuſtice, in aſſuming that Praiſe to themſelves which was due only unto God.

AND as our Lord caution'd all men againſt Vain-glory in giving Alms, ſo he likewiſe caution'd them againſt the ſame in Prayer. In which he would have all carefully to eſchew the faſhion and mode of Hypocrites, Perſonators and Actors in Religion, who (among the Jews) were wont to pray ſtanding in the Synagogues, and corners of the ſtreets, places of publick concourſe, where they were ſure to have many to ſee them. But, inſtead of affecting any ſuch popularity, he would have you ſtudiouſly to avoid it, by going in your cloſet, and ſhutting the doors, and with all poſſible privacy to pray to your Father which is in ſecret, and your Father which ſeeth in ſecret ſhall reward you openly. Not that our Lord condemns Publick Prayer, which the Church has practis'd ever ſince ſhe had a being upon Earth, but rather than that you ſhould be thought to pray for Oſtentation, he would have you retire from all worldly company, as Jacob did when he wreſtled with the Angel, Gen. 32.24. And in your private Prayers (of which Chriſt Jeſus ſpeaks S. Matth. 6.) to be as private as you can; to go into the moſt ſecret Apartment, and there unboſom your ſelf to God. For tho' he himſelf be inviſible, yet he ſees you, how ſecret ſoever you are, and all that you do in ſecret. And he that is thus the beholder of Private Devotions ſhall reward you before men and Angels. Be content therefore that God looks upon and eſteems you, that he is a witneſs of what you do, ſeeing it is from him alone that you expect your reward. But if in a duty wherein God's Glory is ſo nearly concern'd, you take in ſo poor an acceſſion as the praiſe of men, it is but juſt that that ſhould be your reward, and that you receive none other from God; to whom nothing can be more diſpleaſing than to ſee Oſtentation interpoſe in your Devotion, and that therein you ſeek the applauſe of men more than his Glory. Whereas in all your worſhip of God, private or publick, your eye ſhould be ſtill on his Honour, regarding nothing ſo much as to have him approve your doings, becauſe he only is able to reward them.

And tho God's Glory is to be the firſt and principal end of your Prayers, yet in ſubordination to this, you may alſo deſign your own benefit, and that of others. For theſe are very conſiſtent and need not be ſeparate. For at the ſame time that you uſe Prayer as an Act of Worſhip ſolely due unto God, you may alſo uſe it as a means appointed by him to obtain his Bleſſings; which are either Spiritual or Secular, belonging to your Soul, or Body. The firſt are Grace, Holineſs, and Pardon of Sins; in praying for which you may be peremtory and abſolute. But in praying for temporal Bleſſings, you are to be conditional, and to uſe reſignation and ſubmiſſion, and in craving them never to deſign any thing that is mean and ſordid.

And (1.) if you deſire, and God gives you, Secular Power and Authority, do not abuſe or proſtitute it to wicked, unmanly purpoſes, ſuch as the gratifying of your ſpleen, and revenge, and the oppreſſion of thoſe you hate. But imploy your Authority in undoing the heavy burthens; in protecting the impetent, and him that has no helper: in breaking the jaws of the wicked, and plucking the Spoil out of their teeth; in delivering the poor that cry, and the fatherleſs, and him that has none to help: In ſhort, uſe the authority God gives you, in executing Juſtice, and maintaining Truth, in being a Terror to evil doers, and a Praiſe and encouragement to them that do well.

And for worldly Riches, do not deſire them for ſuch low regards as the maintaining of Pride, Pomp, Luxury, or the like; but that you may have wherewith to maintain good Works, and to be in your proſperity (what Job was in his) Eyes to the blind, and feet to the lame. That the bleſſing of him who is ready to periſh may come upon you, and that by your means the heart of the needy may ſing for joy, Job. 29.

(2.) Let your Prayers and Endeavours go hand in hand; for the former without the latter is trifling and mockery; and the latter without the former, vanity and preſumption: you can never rightly deſire what you do not by all good means labour to obtain. To pray for that which you do not endeavour after, is to be the moral of the Clown in the Apologue, who call'd to Hercules to help him out with his mir'd Cart, without ſetting his own ſhoulder to the wheel; The eye to Heaven, and the hand to the Helm, is the old rule; Supplications and Endeavours are never to be disjoyn'd, no good is to be expected from either of them when alone.

(3.) Obſerve what anſwer God makes, and what returns you receive to your Prayers: And in particular conſider that his gracious Providence may often deny you ſome temporal Bleſſings as ſeeing them leſs fit for you to receive. But then he gives you others in their ſtead, which his infinite Goodneſs and Wiſdom ſees are more for your advantage. And tho' God has promis'd to give to them that ask, yet it is with theſe limitations, viz. That he ſees it good for you: and that he has not by ſome particular Decree determin'd the contrary. As for example, If God has determin'd to deſtroy an impenitent Nation, it is not all the Prayers of the holieſt men on Earth, can prevail with God to preſerve it. And of this you have a dreadful inſtance in Ezekiel 14. where it is evident that when God has reſolv'd to puniſh a Land with any kind of Scourge, he will not forbear to do it for any manner of interceſſion.

Finally, whether God grants or denies your requeſts, it is your duty to reſign your will to his, and to affect your mind with a profound ſenſe of his infinit goodneſs, in that, without difficulty of Acceſs, he admits you to pray unto him, and that you need not doubt of acceptance, if you pray as you ought. And to ſhew how you are to do this, has been my care in what I now preſent you. God proſper what has been ſaid, and make it to be for his own Glory, and your eternal Happineſs, through Jeſus Chriſt. To whom with God the Father and God the Holy Ghoſt, be Praiſe, Glory, Adoration, and Thankſgiving, for ever and for evermore, Amen.