whosoever do shall not inherit the Kingdom of â—od But that we be filled with all the Fruits of the Spirit Love Joy Peace Long-sufferâ—â—g Gentleness Goodness Faith Meekness Temperance Galat. 5. Verse 16. c. That all â—itterness Wrath Anger Clamour Evil-speaking and Malice may be put away far from us â—nd that we may be kind one to another tenâ—er hearteâ— forgiving one another even as God for Christ'â— sake hath forgiven us Ephes 4. Verse 31. That we may add to our Faith Virtue Knowledge Temperance Patience Godliness Brotherly-kindness Charity that these things may be in us and abound that as Christians we may not be unfruitful in the Knowledge of our Lord Jesus Christ Pet. â— 1. Verse 5. Further still In order to all these pray we for other excellent instrumental Graces or Virtues as that God would cause us to adâ—ire his most excellent Nature and Perfections to imitate him in what we are capable â—nd ought to resemble him to be perfect as our heavenly Father is perfect but especiallâ— Holiness and Universal Beneficence that â— may be holy as he which hath called us is â— That he would grant us to obey him sincâ—ly resolvedly universally that he wâ— give us an obedient Heart and consqueâ— be universally holy righteous and goâ— and practise all manner of Virtue and eâ—cially in the hardest Lessons when iâ— his Will we should undergo any Evils or â—flictions then presently to comply witâ—â— Will and to submit ours to it nay perfeâ— acquiesce in it nay out of choice to make â— Will to be ours That also God would gâ— unto us to trust in him have Faith in â—â— and Dependence upon him to believe wâ— soever he teacheth us willingly to â—â— our Applications to him as our best Fâ— upon all Occasions to acknowledge â—stantly that whatever inherent Strength â— Ability in any kind we have we haâ—â— from him to be heartily thankful to â—â— for all good things to rejoyce in his Fâ—â— which cannot be had without Holiâ— which when we have we have all weâ— wish or desire in Effect and we need as â—â— trouble our selves about any thing but â—â—ing our selves in all dutiful Demeanour â— Temper towards him as the innocent and â—dient Child of a loving Father Further still In order to the obtaiâ—â— â—nd practising these and all other Virtues and â—races we may put into our Prayers that â—od would bestow upon us both natural â—arts and supervenient Gifts That he would â—ake us knowing and wise furnish our underâ—andings with the Knowledge of many and â—f the most excellent things especially spiriâ—ual and more especially that he would diâ—ect us to the Knowledge of the Truth and â—rue Goodness of things That we might â—ot be foolishly led away with things that â—re false erroneous vain trifling swelling â—nd puffing up and much pleasing sometimes â—or the present but of little Profit to our Selves or the World which make us little â—ruitful in good Works to others and conâ—equently the least acceptable to God Pray â—e that God would illuminate our Minds and make us clearly to discern things especially spiritual things such as are Truth and â— Goodness the excellent and invaluable effiâ—cacy of Holiness and all Virtue to make our Selves and the World happy the Mischievousness and consequently Unreasonableness of Sin and the real Contemptibleness of all other Qualities in compare with Holiness and that we might be affected accordingly that is that God would spiritualize our Understandings and Affections Particularly that he would give us to apprehend and understand and consider there is the greatest sincerest constantest Pleasure and Satisfactiâ— in a holy virtuous wise and consequentâ— godly Life and Temper that is in Imitatiâ— of and Obedience to God much naturallâ— especially after much use and we know â—â— how much by the Influence of the Spirit â— God that this will give us great Conâ—dence and Comfort in the Day of Deathâ— Boldness Joy and Triumph in the Day â— Judgment when shall be seen so many trembling Knees and amazed Countenances of thâ— haughtiest Sinners and finally that it certainly fits us for and leads to a most perfecâ— and happy Condition or State of Life hereafter That God would give us I say ofteâ— to think of consider apprehend be affected with and feel these and any other Motives to â— holy Life Add we further That God would bestowâ— upon us a sober considerative advised calâ—â— Mind as a great preparation for Wisdom anâ— Virtue Pray we That God would instilâ— into us the most generally useful and instrumental Graces of a most ingenuous impartialâ— sincere Love of the Truth and more particularly a sincere Love to Christianity as â— Systeme of the most certain and useful Doctrines That we might believe most firmly and with a sense of their Excellency Sublimity Nobleness Delightfulness and Usefulness all the things that are therein taught and delivered and most especially those concerning our Tempers Lives and Actions that we may be hearty not superficial Believers And in order to this that we may the more mind and love these things Pray we that we may have a very great Admiration of and Love to the excellent Qualities of our Saviour Jesus Christ his mighty miraculous Power and high Favour with God â—ay his being united so intimately to God or the Divine Nature his great Wisdom his â—ncomparable Holiness and Goodness and Virtue in the highest degree particularly that of his Charity and so of all other particular Virtues to us and all Mankind his being so great a Benefactor to us as he hath been in revealing and confirming so many excellent sublime noble and useful Truths and Doctrines to us in going through the most calamitous Life and Death to give us an Example of the most perfect Virtue and Holiness and thereby meriting and procuring for us the Remission and free Pardon of all our Sins or our Justification in case of true Repentance and Amendment in his procuring for us Grace and Assistance to repent amend and be converted which is in some measure afforded to the worst and the most negligent Finally in being the Author of Eternal Life to us by thus bringing us by his Grace and Merits to be good and to be pardoned and consequenntly not to be unmeet to enter into a State of great Perfection and Happiness after Death and the final Judgment of all Flesh of which he shall be the Judge and the Distributer After these may follow the things which for the most part are useful and subservient while we are in this Life and some of them proper thereto to make and keep us good or make us better or any way enable us to do more good to execute our Goodness more immediately or remotely Such as are long Life especially till we come to be good to be converted to repent that we may have the Experience of our own Sincerity and Strength in Goodness be profitable to the World by our good Example as we have been
l. 15. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152. l. 5. theirs for others p. 157. l. 12. vâ—ndicate for vindicate p. 165. l. 18. to for of p. 174. l. 1. of what ibid l. 27. tyrannical imperious p. 194. l. 4. add in the Margin Tal. Bab. Ber cap. 5. p. 229. l. 21. read immediate action p. 230. l. 10. read degree thereof and del Holiness as might be particularly shewed and consequently of Universal Love in which it consists p. 257. l. 7. del i. e. p. 265. l. 29. add but only a just consequence of it p. 315. l. 2. read mouths full p. 320. l. 16. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 351. l. 17. unacceptable for acceptable p. 358. l. 8. them for their p. 368. l. 25. del not p. 398. l. 17. unjust for just p. 402. l. 24. affectation for affection p. 404. l. 16. condition for Caution p. 407. l. 6. holiness for happiness A TREATISE CONCERNING PRAYER CHAP. I. The Nature and Parts of Prayer SECT I. AS the Christian Religion is upon many accounts the most excellent and it is to the most truly and perfectly wife and good Man that is one who best discerns and loves what is true and the most beneficial for the World the most eligible thing to believe and practise it So particularly it is so because it hath made known or confirmed and taught with â—o great certainty so many things for the Comfort Solace and Support of poor indigent and impoâ—ent humane Nature both as to this present and the future State As in that great minded Discourse of Jesus's to his Disciples concerning Divine Providence Matt. 6. where it seems to be wondred at that Men should be so solicitous and careful concerning the Necessities or Conveniencies of this present Life when there was so easie and certain a way undoubtedly to obtain and secure them viz. by being first the faithful Subjects and Servants of God and particularly at that time as sending his Laws and Commands by Jesus himself or by being sincere Christians That it was not to be doubted in the least but that God would provide for and take Care of his Servants in those respects so much as was for their Good And again if they should want them and have evil things befal them and undergo Afflictions even this shall certainly be for their good For all things work together for the good of those who love God And as to the future Life the State after Death and the Dissolution of our Bodies into Dust and Vapour what great and magnificent things are told and assured us such as were never known at all or not with any Certainty comparatively considerable before A State so perfect and happy is promised that nothing less than Glory and Crowns and Kingdoms and Joy and Life the most admired and esteemed things among us are used to represent and signifie it And all this upon the Condition of our preparations for it by those holy Dispositions in our Souls of Righteousness of Love to the Universe at once or as one to God and to every Creature that it may be as perfect and happy as is consistent with the greatest Happiness of the Whole which is best known to infinite Wisdom of Self-denial of perfect Mortification of Lusts that is of the Inordinacy and Immoderacy of all our Appetites And yet further that impotent Men may obtain these the Conditions of all our other promised Happiness both here and hereafter God hath absolutely promised us his Influence upon us for our Assistance to be and Comfort in being holy and good his Pardon and Forgiveness for the most eminent and illustrious Merits and Death of Jesus of all our past sins and faults when we are become good Among these one very comprehensively comfortable as well as profitable Doctrine is that which is taught concerning Prayer viz. that all things both those of the future and of this Life too if good for us and it be reasonable and just that they should be particularly granted us that is if it be for the greatest good of the whole Universe of which God is the Maker Sustainer and Governour and to be so disposed as never to desire any thing otherwise is our own Perfection and consequently must needs be more joyous and delightful than the contrary Disposition of unjust-Slefishness I say all such things may upon our Request such as it ought to be be obtained Upon which account we are not only advised but commanded to lay aside every where all Solicitude all anxious Care using only calmly and cheerfully the just Prudence and Diligence which we may judge the Goodness of every thing to deserve and dutifully commending our Desires and the Success of our Endeavours to God and perfectly acquiescing in the Event be it what it will So is the Apostolical Precept Philip. 4. v. 6. Be careful for nothing but in every thing by Prayer and Supplication with Thanksgiving let your Request be made known unto God Whether we in general implore the Divine Favour and Good-Will and consequently the Forgiveness of our past Miscarriages and Violations of his Laws or whether we beg his gracious Assistance to make us holy and good and by this means capable of all the other Instances of his Bounty Whether more particularly we desire any excellent Ornament or Qualification of Soul of Knowledge or Goodness Gift or Grace as usually called Whether our dull and confused Heads want Light and Clearness for the Discovery of Truth or we would have the manifold unruly disobedient Motions and Appetites of our Minds to be tamed abated and at our due Command and our Breathings and Endeavours after Holiness and Virtue excited and increased Whether ther we would have our Lusts abated and mortify'd our Corruptions subdued our Graces and Virtues quickned and strengthned Whether we would have the good things of this Life as Health Strength Peace and Quiet Plenty Liberty Good-name Friends Families Relations Whether with the solicitous Merchant we would have our Adventures and Commodities come safe home or with the Souldier escape the Dangers and Hazards of a Battel or with the industrious Tradesman we modestly desire competent Custom honest faithful and just dealing good Commodities the Success of our Labour and Skill or with the Husbandman proper Seasons plentiful Crops and Harvests and that we might reap the fruits of our Labours and enjoy them In a word In all things whether they be little or small and the most inconsiderable as not being below God to take notice of or they be great and of the most valuable Consequence as not being too big for God Almighty to grant or bring to pass it is but making known humbly our Request to God and if our Desires be good for us and consistent with God's Government of the World or with the Universal Good and we are mad and wicked Men if we put not in that Exception we need not in any of these things be careful or solicitous but
as the great Consequence of the things nay their Necessity which is nothing but so great a Goodness of the things as we cannot be content to want nor help it but that the want thereof will afflict and pain us Here sometimes the many good effects of the granting our desires may be more particularly reckoned up and insisted on as also the many difficulties and improbabilities of our desires being effected by anâ— second causes we see For these more distinctly and longer attended to do make our Prayers directed to God immediately for hâ— Care and Influence more strong and fervent Things judged of little moment will hardly draw any or but a slight Prayer from us Things that we see in the Power of seconâ— Causes which we can command to effect we judge them in a manner done and effecâ— already we see the thing future in the Cause and therefore rather to be praised than prayer for Things also that are easie to be done â— second Causes have a great probability of theâ— being done and accomplished without oâ— Prayer and therefore much slackens or cooâ— our Desires But here we must provide that all these grounds be true that the things we judgâ— of such particular good Consequence and Effect really be so that there is really so much Improbability Difficulty or Impossibility to us in the obtaining our Desires any other way than by God's special Influence as we say there is of which somewhat hereafter The Example of this we have in Hezekiah's Prayer before cited 2 Kings 19. Ver. 17. Of a truth Lord saith he the Kings of Assyria have destroyed the Nations and the Lands and have cast their gods into the Fire c. This seems to intimate some Danger that they might do so to him and his People too some Probability of it some Difficulty to prevent it But yet he gives himself a reason why the Lord their God could prevent it though those other Nation 's gods could not though there was Difficulty or Danger as to second Causes yet none as to the Lord Jehovah their God and therefore he prayed to him to save him out of Sennacherib's Hâ—nds Verse 19. with this reason That all the Kingdoms of the Earth may know that thou art the Lord God even thou only This reason is an Instance of the Goodness of the thing he desires it is one good Effect and Consequence of his Deliverance by the Lord which therefore made him more bold and earnestly to desire it viz. the Knowledge and Honour of him the only true God in the World and especially in their neighbouring Idolatrous Nations In the Psalms most of which have some Prayer or other in them it is very frequent The 88. Psalm most of it is oâ— this Nature From the 3d Verse to the 9th is David's recital to God of his Case most in general Terms only one Verse is more particular Verse 3. My Soul is full of Troubles and my Life draweth nigh unto the Grave I am counted with them that go down into the Pit I am as a Man that hath no Strength That is his Anxiety and Grief was so great so heavy that it was near killing and oppressing him quite And Verse 7. Thy Wrath lyeth hard upon me and thou hast afflicted me with all thy Waves That is with many and many sorts of Afflictions And in the 8th Verse more particularly Thou hast put away my acquaintance far from me c. One Evil he complain'd of was that his Friends were false unconstant turned his Enemies either theâ— dared not or could not help him As in the 18. Verse again His Acquaintance were it Darkness viz. in Prison or Affliction oâ— they were gone he knew not where Anâ— then in the 13. and 14. Verses He prays tâ— God for his Favour to help and rescue him From the 15. Verse again to the end he proceeds in his rehearsal of his pitiful Condition In the 10 11 12 Ver. too he mentions thâ— Necessity and one good Consequence of hiâ— Deliverance from these great Pressures Wilt thou shew Wonders to the Dead c. Anâ— shall thy Loving-kindness be declared in thâ— Grave or thy Faithfulness in Destructionâ— shall thy Wonders be known in the dark and thy Righteousness in the Land of Forgetfulness The sense of this is That he should soon die if God did not help him and put him into a better Condition That these kinds or instances of Favours viz. Deliverance from such his Enemies and the like could not be shewn but in this Life not after Death And then again one good Effect of God's Pleasure to deliver him here would be great Thanks to him and Praises and honouring of him by his publishing and proclaiming this his especial Goodness and that in particular of his Faithfulness which would not be in the State after Death or at least his Death and Destruction by such means would be no such Argument of his Goodness to him as his Life and Preservation would be The like we have again in the 79. Psalm which is a publick Prayer and most probably was written after the Captivity of Babylon And the Title Psalm of Asaph may signifie that it was composed either by some Asaph about that time or else by some other devout Person in Imitation of Asaph From the first to the fourth Verse is a Declaration of the miserable State of the Jews O God the Heathen are come into thine Inheritance thy holy People have they defiled they have laid Jerusalem upon Heaps And then Verse 5. How long Lord wilt thou be angry for ever That is we earnestly beseech thee that thou wouldst not c. and so on in Verse 6. the rest is a mixture of those two viz. Declaration or Proposal of their Condition and Petition Only in Verse 10 and 13 are mentioned good Consequences of the granting their humble Desires as Reasons of their Hopes and Prayers viz. the Prevention of the dishonouring the God of Israel among the idolatrous Heathen Wherefore should the Heathen say where is now their God And then their Love Praise and Thankfulness to him for his Deliverance So we thy People and Sheep of thy Pasture will give thee Thanks for ever c. These are but for Instances we may observe the like in most Psalms SECT VIII THe Sixth and last Ingredient in a VI. Prayer is Petition an express Desire that God would bestow upon us some thing This I make the very essence of Prayer without which no Prayer A Prayer may be without the rest of the ingredients but no Prayer could be without this It would be called by another Name they are all principally for the sake of this as I have in every Particular shew'd They are but Helps to make this more fervent or more comprehensive particular and distinct or more continued and lasting c. Now there are two things generally herein to be considered and regarded the Sâ—nse and the Passion together with some consequent
but too mischievous and hurtful it may be by our bad one have the Joy and Comfort of this both in Life and Death as also from a reasonable and just confidence and assurance of God's Love and Favour both here and hereafter Again Health Freedom from Sickness Diseases Distempers especially those which may indispose and disable us from being wise and good as many do and which may incline us to what is weak imperfect bad either immediately or by the Use of Means for their removal Further Peace a State of good-will of all Men towards us and towards one another a good Government good Laws good Magistrates good Neighbours Power and Magistracy our selves according to our Integrity and Ability to use it as well or better than others which sometimes our but allowable Modesty and just Opinion of our selves and especially our well disposedness to use it well for the good of others may permit us to desire and oblige us not to refuse Add hereto Liberty Honour Good-Name or Reputation to be beloved Friends Relations Riches and all the Conveniencies of Diet Cloathing Habitation Servants Assistants Attendants Freedom from hurtful Care and Solicitude and Temptation about worldly things just and sober Recreations which these Riches can and do use to procure These general things and many more numberless particulars may be the Matter and Contents of our Prayer to God that he would give and grant them us and most what in this order but let us be sure that all be for the Ends and with those Considerations expressed or presumed that I have mentioned Behold then here a short Scheme of the general Heads of most at least of those things which we may have need of either at all times or some time or other and which therefore may be the Matter of our Petitions and Desires when we pray or address our selves to God either ordinarily or extraordinarily And here it may be observed first That all these things some or other of them may be put into our Petitions for any other Persons when we pray for them For Example We ought to pray for all the Universe that God would make it perfect and happy we may and ought particularly to pray as heartily for other Men as for our selves that God would so dispose the Affairs of Mankind as to make Men more sincerely generously and constantly holy and good That Men may more love and obey God their own and all the World's Maker and Benefactour and imitate him more in the Universal Love of all and right use of any Power or Ability they have derived from him That Men may be more wise to understand and know the greatest good they can do for themselves and others and the Ways how and all things whatever which may enable them or help them thereto That Men may more universally obtain all the Perfection and Happiness their Nature is capable of be more knowing wise prudent holy good and in all instances virtuous and in order hereto that more Men may be Christians and Men which are so may be more so That they may better understand the Doctrine and Contents of the Christian Religion and their respective Goodness and Usefulness and attend to and be affected accordingly therewith and therefore principally with its ultimate end and design which is to make men holy and happy That they may be free from Ignorance Error Superstition a most mischievous sort thereof Formality Hypocrisie Pride Tyranny Affectation of Equality and Superiority Contention Strife finally from all ultimate selfishness That Christians might be preserved from being deluded or drawn or driven by foolish ignorant erroneous proud tyrannical envious vain-glorious conceited and self-seeking men Many good things there are also which may be proper to others to their Conditions or Circumstances as to all sorts of Governours and Governed that the one may rule well and the other obey to Magistrates and Subjects Parents and Children Husbands and Wives Masters and Servants So also for whole Communities or Societies some good things may be desired which are proper to them as Unity It is to be observed farther That the matter of our Prayer or Petition may sometimes be all or more fore-named particulars briefly mentioned only and sometimes and that most commonly but some of them enlarged Those particular things which we most want which are most reasonable of whose goodness we are most sensible these I say may be more enlarged with variety of expressiâ—â— both of sense and affection to detain our aâ—tention longer and to raise our affections We may also take notice of the incentives â— motives to our desire such as the goodneâ— of God his promises the great goodness â— the thing we desire in many instances 〈◊〉 necessity and yet the difficulty of it by reasâ— of many hindrances Insomuch that one or very few particulars may be the matter of very long Prayer Lastly We may observe That the Peâ—tion for holiness and righteousness a virtâ—ous and good mind is always expresly tolâ— made before all others or else it is to be pâ—â—sumed that we already have it in such degree that we may use the thing well we aâ— for if it be a thing may be used ill Forâ— only have we no reason to hope that our desires shall be granted but also we have reasâ—â— to fear that we shall be punished if we aâ— otherwise it being either impudent bolâ—ness or too wilful carelesness or ignoranceâ— the nature of God so to do as if he cared â— what and to whom he gave good thing When Men ask amiss that they may consuâ— it upon their lusts no wonder that they aâ— and receive not Jam. 4. 3. The sacrificeâ— the wicked is abomination how much more whâ— he bringeth it with a wicked mind Prov. 21. â— Nay it may be here added that so far aâ— man is wicked though he should pray for some things with a good mind intending to use them well so much less is the probability of his success or that God should grant any thing at his request For he that turneth away his ear from hearing the Law even his Prayers shall be an abomination Prov. 28. 9. i. e. so far forth and in such proportion as a man is disobedient to God and wicked it is probable God will reject and refuse his Petitions But this hindreth not to remove an ordinary scruple but that he that hath more badness than goodness in him and therefore in general may be called a bad man may pray and desire somethings from God For first he may in somethings at sometimes be well-minded be a good man and particularly in some of his Petitions and therefore hath proportionable hopes of speeding But Secondly there are other reasons of praying to God besides hopes of success There may be other and so many good effects of our praying that though we should have little probability of receiving what we ask yet it may be not only lawful but our duty to do it rather
that such spiritual and future things as we have mentioned are more excellent more perfect that is of more good effect than sensible and present worldly things and consequently that it is a greater perfection and excellency in a man to know contemplate be affected with those former than these latter to have his mind conversant with and employed about them which is one reason why the persons who profess and really live or seem to live such a life are generally honoured and reverenced Further A man after such a performance as a discreet and affectionate Prayer may reflect not only upon his ability and sufficiency for such excellent things but also upon his love to them and good will to them his esteem for them that he actually is so affected and at that particular time Particularly after an understanding and affectionate Prayer it is very acceptable to make reflection that he hath at that time performed so noble and excellent a part of his duty and that which more immediately respects God that he is not altogether careless of God lives without him forgets him days without number but that he hath honoured him by his express acknowledgments of his Infinite Perfections by humbly petitioning him for what he wants and what is good and just for him by rendring him hearty thanks and actually loving him for his manifold favours even for all he hath or ever had for any degree of Holiness for Knowledge and Wisdom Parts Gifts Riches or Competency Reputation Friends Security from Enemies Health Strength Power Opportunity or Advantage to do Good Peace Joy Satisfaction Happiness here Hopes and Assurance of greater Perfection and Happiness after Death and parting with all here and for all his boundless Goodness and benignity of his Nature to all his Creatures that he hath honoured him by an assured but just Trust and Confidence in him by a free submission of his Will to his Will in all things and conforming of it chearfully thereunto to do all he commands him and to be in any condition he appoints or disposeth that he hath honoured him by a ready and free confession of and piercing hearty grief for and inward detestation of all his unreasonable Violations of his Just and Holy Laws made known either by Reason or Revelation by Natural Conscience or God's Word and consequently of the Eternal Laws of Righteousness that he hath honoured him by asking from him as the only supreme just and yet propitious Judge of the World pardon and forgiveness for Christ's sake that he would not punish him but most of all by importunately begging his supervenient Grace Strength and Influence his Assistance one way or other that he might not Offend or do contrary to his Duty any more in any kind I say when a man hath performed so noble and excellent a part of his Duty towards God which tends so much to make him Divine and Perfect it will not soon out of his mind he will be rereflecting upon it and that cannot be without a high degree of joy and satisfaction of Spirit and he will humbly give unfeigned Thanks to God for making him capable of such a noble and excellent Employment so ravishing and delicious to himself but especially which will render him so benign useful and profitable to the World and pleasing to God for giving him the means of and effectually bringing him to the knowledge and use of such an excellent Life and he will wish all men may be so happy as to know and partake thereof There are Two things among other which make a man very sensible of the excellency of this part of his Duty and consequently to perceive from thence more satisfaction and pleasure The first is its compare with other parts of our Duty respecting our Neighbour It seems more excellent than that to love ones Neighbour that is any rational Creature capable of any good from us To wish well heartily to him to be charitable just grateful compassionate or to shew any other Instance of Love to him though it be excellent yet seems as much inferiour to that of our absolute love to God not as only good to one but to all the Universe as our Neighbour nay all the World are inferiour to God To wish well to or desire any good thing for God we may not because it supposeth some good thing absent or possible to be absent from him an absent good is the proper object of desire but we may will and rejoyce in his infinite happiness and perfection which he actually possesseth we may will a present good And this ought to be so much more esteemed if we compare them than the love of our Neighbour as God is capable of more happiness and felicity than all his Creatures which is infinitely All the World is a little thing a Nothing to him and his Being and Happiness consequently is infinitely to be preferr'd before that of all his Creatures if they could be opposed Besides it is part of the Nature of God to be infinitely good to all his Creatures he therefore that loves God as such must needs love all that he hath made too God's Being and Happiness infer's that of his Creatures necessarily and is the cause thereof but not on the contrary wherefore the love of God as having infinitely more excellent Effects is to be preferr'd before the love of all the Creation if we consider them distinct and if they could be inconsistent one with another which they never can be but much more before the love of any person or persons And although we are said not only to will but to do good to our Neighbour and not to God yet in truth our proper action is to will it the outward Effect consequent upon our will is only by God's Power and Action and we can will it as hath been just now said equally to both Man having naturally a great sense of the infinite Excellency and Perfection of God above all must needs have the perswasion that he ought to love him above all and that to love him is a greater Perfection than the love of all the World besides And the truth of it is next to the perfection of the love of all the Universe i. e. God and all that he hath made together is the Love of God distinctly considered As for the other parts of our Duty to God viz. Honour Admiration Dependance Obedience c. they are but Instrumental Duties to cause us to practise Universal Righteousness and the great Instance Universal Love Love to God and to every Creature c. but they are much more excellent ones than many other and ingenerate in us more immediately a greater and higher degree of Holiness as might be particularly shewed and consequently of Universal Love in which it consists Some of those persons who magnifie and commend those Duties which respect our Neighbour especially such as Beneficence justice and honesty in Dealings and Conversation Peaceableness Obedience c. may
neither for bodily nor mental favours yet it is at least of far less good effect than to be thankful for better things more and first as they deserve We are to thank God for every thing as neer as we can according to its proportion of goodness viz. in such proportion as it is a part of or means to the last end the Universal Happiness And because for Example all spiritual good things are generally much more so than bodily we must be oftner and more sensibe of them more frequently and fervently thank God for them What hath been said about thankfulness may be advised concerning Petition that we desire in the first place principally most frequently and most ardently the most universal or publick and spiritual good things such as Graces and Virtues and then all the rest or any of them according unto their true degree of goodness too We see men generally faulty in this particular and they 'l pray infinitely more heartily for fair Weather or Rain when it is much wanted than for the most excellent and highest degree of any Graces or Virtues Nay if they dared they would and they really have more mind to it pray against those that they might not be disturbed by them They would sooner pray for the Food and Pamper of their Bodys than for that which might increase Graces and Gifts in their Souls more that they might have earthly Friends who might love and honour them than the friendship or favour of God more that any man who can possibly punish them for any misdemeanour would forgive them than that God would more that they may be rich than honest or just or charitable or make good use of riches like faithful Servants and Stewards of our great Master God From which same temper it comes that all spiritual benefits and favours of good Instruction Exhortation Example and the persons who are the Authors and Instruments thereof are generally less prized and esteemed than a small piece of Breâ—d or Money than the least good appertaining to the Body or Estate and their reward would be answerable if it were not for Laws or the Sentiments of a few of the wisest and best So Lastly our Explication of our Case may be too tedious we may too operosely aggravate our Case more comparatively with other matters we even then want than we ought This of Petition is according to our Saviour's own Advice in that excellent Sermon after he had warned them against distrust solicitude and over-eager care concerning worldly goods of meat and drink and cloathing he adds But seek ye first the Kingdom of God and its righteousness that is probably God's Kingdom by Christ to be the Subjects thereof or to be true Christians and all these things shall be added unto you Some spiritual good things viz. Goodness and Virtue render us capable of all other and fit us for the enjoyment and use of them but not on the contrary Matt. 6. Verse 33. This is a thing so obivous that it is commended and advised by some of the Heathens in their Addresses to their Gods Their praying for long Life Glory Beauty Marriage Posterity and other things which the Vulgar used to ask of their Gods the Satyrist derides as folly because they were hardly to be accounted in the number of good things as having as much evil and mischief attending them But he adviseth they should rather pray for a good mind couragious fearless of death nay desirous of it patient Master of Passions despiser of selfish sensual Pleasures c. These were the things principally to be sacrificed for Fortem posce animum mortis terrore carentem Qui spatium vitae extremum inter munera ponat Naturae qui ferre queat quoseunque labores Nesciat Irasci cupiat nihil poâ—iores Herculis aerumnas credat saevosque dolores Et Venere plumis caenis Sardanapali Juven Sat. 10. To this Sense Ask a great mind that fears not death Welcomes the time of it's last breath That firmly bears the greatest pains Slav'ry of passions that disdains That takes stout Virtue prest with Misery Before soft Pleasures of base Luxury SECT IV. IV. A Fourth due Qualification of the Sense of our Prayers or of the Objects is that it be as extensive as may be This also appertains to all the parts of a Prayer That our Acknowledgments for Example 1. Be as comprehensive as may be and general so as to comprehend all God's Perfections which are useful to Petition and such are his always infinite as to Intension Extension and Duration Power Wisdom and Goodness for these certainly comprehend all 2. That they be in some Prayers more particular which particulars are to be for all cannot be either those that are of greatest concern or Importance or which we best apprehend or are most affected with or which are most proper to any Petitions we may make As for Example Sometimes we may make our acknowledgment not only of God's goodness in general but also of some particular instances of it such as his forbearance of us so long notwithstanding our careless or contemptuous violations of any of his most righteous and holy Laws his forgiveness of this or that particular sin of all our Sin upon our sincere repentance his promising to us and bestowing upon us any particular good things as such a good advantage of Condition for Instruction or Virtue such an Assistance for the obtainment and performance of any particular Virtue and Duty or against any Temptations the means of Grace as is usually expressed such a Deliverance from such a spiritual or corporeal Evil c. The same which is to be done in our Thankfulness and expresly loving God for his Benefits So our Petitions 1st Let them be as general as may be and comprehensive It is convenient in Prayer always at least to premise such general Petitions before particular ones and sometimes for want of Time or Knowledge c. they may be only used For Example That God would bestow upon us all good things that he thinks sit and just As it is said of Socrates that he used when he prayed to pray only if he always did so he mâ—ght have done better sometimes to have propounded and desired things more particularly and as well referred them to God that the Gods who knew best what was good would give him good things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in memor Lib. 1. as Xenophon reports And somewhat more particularly that he would provide for us all good things of our Souls Bodys Estates which comprâ—hend all as to their subjects or all here and hereafter which comprehend all as to time or to descend further Knowledge and Goodness Gifts and Graces which comprehend all as belonging to our Souls more particular yet that he would give us to live godlily righteously and soberly which comprehends all Grace or Virtues all our Dutys towards God our Neighbour and our Selves Such also are the Petitions in
in external and bodily actions with their mouths or other parts of their body yet the internal actions of their Souls such as I have above mentioned are very slight weak and slender Persons approach to God with their Lips and their Bodys when their Hearts are far from him and it may be after their Covetousness or any other Lusts Or they are there with him and conversant about him and other matter of their Prayers as men use to be in the company of those persons and in doing those things they do not much care for or have no great value for It is really a thing of which men are to be ashamed that they are conversant about lesser matters with great attention and affection and about infinitely greater such as are in this part of the Worship of God with little or none it is certainly a sign of their pitiful ignorance and errour degeneracy baseness and meanness that they are like Children and School-boys who are attentive and eager about their Sports and Pastimes but not at all concerned in the Cares of their Parents for them and the rest of their Families Is it not a shame to see men honour and admire mortal men a potent Prince a profound Statesman of great capacity for business one that administers Affairs with much prudence and dispatch or a great Scholar one of large Revenues splendid Train and Attendants and perhaps sometimes but more rarely a virtuous just pious holy and very spiritual minded person I say to honour some of these with the Titles of Incomparable Prodigious and other significations of astonishment and yet to have very little of these in their Souls to God from whom all these and the Subjects of them came and who is the Authour of all these and all other never so great and never so little things in the World to whose Infinite Perfection all those and all other compared are not so much as one Atome to the content of the starry Heaven and whose is the Kingdom the Power and the Glory for ever and ever and this even when they make their most solemn Addresses and pretend to Worship him And so likewise it is a sign of pitiable ignorance or folly in men to be more confident and secure to put their trust more in the savour and power of an ordinary Relation or Friend possibly in a man's self in his own Power Wit Prudence Riches Strength than in the All-mighty All-wise and All-good God for which indeed sometimes there may be reason if their designs or hopes be unjust Who would not be moved to contempt or pity to hear men protest with the greatest zeal and earnestness to one some very little their superiour how much they are their servants and with all the gestures that may be signifie it but when they profess their Universal Obedience to God the King of Kings and Lord of Lords the only Potentate the Supreme Monarch of Heaven and Earth in saying thy Kingdom come thy Will be done in Earth as it is in Heaven or in any other words to do it so remissly coldly and indifferently that if they should do in like manner to any one little their betters they would think themselves so unjustly neglected as to bid them or to be content they should keep their service to themselves Who could like to see men with great reality and submission to confess their Offences against those they fear can punish them but to confess to God their Offences against his Laws as if they were afraid they should do so again and were very loth and unwilling to prevent it To see men with a great deal of earnestness and humility and mouthful of blessing render thanks to their Brother for a satisfying meals meat when hungry or a refreshing draught when thirsty or a scrap of silver to buy them necessaries when destitute but to thank God both in their publick and private Devotion for his innumerable Benefits even all good things that ever we have had in our lives and especially for spiritual ones as if it were a meer Compliment or Ceremony and they would gladly have done with it as soon as may be And lastly How great a senselesness and sottisness is it in men to beg with so much importunity of those in whose power it is to punishness them a little in temporary good things forgiveness and pardon or of others their favour countenance assistance direction counsel their Alms or Charity or in poor Prisoners guilty and ready to be condemned to mulcts banishment or corporal pain or death to Cry out with the most pitiful Voice for Mercy or Pardon but to ask of God Grace to Repent strength to be better and then pardon for innumerable lesser and many greater and more heinous Sins That God who can make them miserable here and hereafter who can throw both Body and Soul into Hell would forgive us our Trespasses as we forgive those that trespass against us to ask of him to take care of them and provide for them to counsel and direct them I say to ask these and all other things of God as if they were unwilling he should grant them or very indifferent and little concerned whether he did or no or as if God were obliged to them that they would ask and receive any thing from him What can be more absurd more unreasonable more shameful than this This is not Superstition but Truth and Reason And this slackness streightness perfunctoriness in the Worship of God comes from Sensuality or Immorality or both Either men are dull and carnal and cannot take notice of and be affected much with God who is a spirit or they are unwilling to do it they care not how little because they know they do such things and live in such courses as do not please him and which he doth not allow of Of this their Duty they may do a little it may be to appease some remainder of the natural appetite that all men have to Worship God and for Credit or Reputation sake and that 's enough Contray to the excellent Examples and Precepts which we have in the Holy Scriptures There can hardly be given any more certain signs of the greatest strength and fervour of all those Operations of the Soul in Prayer than what we meet withal in the Psalms every where Read for an Example of the most sensible acknowledgment the 145 Psalm in Verse 1. is a general acknowledgment and admiration I will extol thee my God O King and I will bless thy Name for ever and ever c. And Verse 3. to Verse 6. is a magnificent acknowledgment of God's Power Great is the Lord and greatly to be praised and his greatness is unsearchable c. and Verse 11 12 13. again in Verse 8 9 10 15 16. is an acknowledgment of the general Divine Goodness and Verse 17. of his Holiness and Verse 14 18 19 20. of his mercy or goodness to persons in misery and distress especially who