used in sincerity when speaking of God they add blessed or worshipped may hee bee so here But as the opinion is singular so the verb here being in the same mood as in the following Petitions speaks this to be of the same nature with the following I conclude it therefore to be a Petition the sense whereof wee shall better understand by explaining the Terms of it 1. What is meant by the name of God 2. What by sanctifying Explicat Thy name The name of God is put 1. for God himself an usuall Hebraism to put names for persons which the Greeks also imitate Acts. 1. 15. The number of names were about 120 Rev. 3. 4. Thou hast a few names c. i. e. persons So the name of Christ is put for Christ himself Acts. 4. 12. Ephes 1. 21. Thus the Name of God is equivalent to God himself Gen. 4. 26. Then began men to call upon the name of the Lord and this is very frequent and obvious 2. Name is put for that which notifies and distinguishes God from all others So those Attributes whereby God hath revealed himself are frequently called his name Se Exod. 3. 15. 15. 3. Isa 43. 6. Exod. 34. 5 6. They that know thy name will put their trust in thee Psam 9. 10. i. e. Thy power wisdom goodness c. 3. It is also put for fame and celebrity for the glory of praise that is publickly given to any one so 't is attributed to God 1 Kings 8. 41. 42. they shall hear of thy great Name Neh. 9. 10. so didst thou get thee a name as wee say A mans name is up when hee is spoken of with general applause 4. Name is put for what ever God makes himself known by as in the 3d. Commandment Now the word and works of God are the things whereby hee discovers himself Here the two first senses are most proper q. d. Be thou magnified and glorified in thy Essence and Attributes Hallowed or sanctified To open that word take the following Conclusions 1. Man is said to sanctify himself or others thus God commands the Israelites to sanctifie to him their first born Exod. 13. 2. and the Priests to sanctify themselves Exod. 19. 22. In this sense to sanctify is to dedicate and set a part to God a thing or person or to prepare for any speciall service 2. God is said to sanctify Man which is either to choose him to some peculiar office as Aaron and his Sons Exod. 29. 44. Or else to infuse habits of graces and make him holy by reall communications of the graces of his Spirit of which 1 Thess 5. 23. and many other Scriptures 3. God is said to sanctify himself Numb 20. 13. when hee vindicates himself from any dishonour or wicked reflexions of mens sins So Ezek. 36. 23. I will sanctify my great name which was profaned among the Heathen which ye have profaned in the midst of them i. e. I will wipe off the reproach which your miscarriages have brought upon my Name amongst the Heathen Thus God sanctified himself upon Aarons Sons Levit. 10. 3. See also Isa 5. 16. But amongst his own people God is said to sanctify himself when hee restores to them the purity of his worship Ezek. 20. 41. or delivers them from any grievous affliction Ezek. 28. 25. and 39. 27. In a word when God by any signall providence declares what hee is or writes any of his attributes so legibly upon his Providences that men may plainly read it hee doth herein sanctifie himself 4. Lastly Man is said to sanctify God Isa 8. 13. Sanctify the Lord of hosts himself that is not to make but to declare God holy and glorious to acknowledge him to be what hee is and to ascribe to him what ever speaks his transcendent excellency In a word to refer our whole life and all our actions and endeavours to his glory according to that 1 Cor. 10. 31. Now the two last senses are proper to this Petition Let thy name be sanctified both by thy self and by us thy Creatures doe thou reveal thy glory and enable us to acknowledg and celebrate it And by the way it is well observed Sr. Rich. Baker how generally these Petitions run that relate to God It is said Hallowed be thy name Not by us lest wee make the Musick of too few voices Thy Kingdom come not to us lest wee assign God too small a Territory Thy will be done Not by us lest wee stint God to too few Servants But wee say Hallowed be thy name and stop there that no mouth may be stopt from glorifying God Thy Kingdom come but not whither because wee should desire its coming into all places Thy will be done Not by whom because it should be done by all The sense then of this Petition may be given in these Scriptures Psam 80. 12. Thou that dwellest between the Cherubins shine forth and Psal 21. 13. Be thou exalted Lord in thine owne strength And Psal 57. 5 11. Be thou exalted O God above heavens let thy glory be above all the earth These may express it as it relates to Gods sanctifying himself And then as it relates to our sanctifying of him Ps 67. 3 5. Let the people praise thee O God yea let all the people praise thee may be a good exposition or Paraphrase upon it So Psal 13. 18. c. The more particular explication I reserve to the Application The Point is this Doctr. 6 The gloryfying or sanctifying of Gods name should be our chief Petition in our addresses to God by prayer This needs no great proof that one Scripture speaks fully to it 1 Cor. 10. 31. Whether yee eat or drink doe all to the glory of God If every thing if our naturall and civil much more our religious actions and if the glory of God must be the highest end of our prayers it clearly followes that it must be first and chief in our Petitions as well as in our intentions I shall for further clearing the thing and preventing mistakes briefly answer a 3. sold Query and then apply it Quest 1. Is it necessary that wee should alwayes keep this order in our Petitions must wee alwayes pray in the first place that Gods name may be sanctifyed Ans 1. The glory of God should alwayes fit highest in our hearts and all our desires and Petitions should be subordinate to this as their end and as far as wee can discern directed to it so that all wee ask should be implicitly and intentionally Petitions that Gods name may be sanctified since in what ever wee ask wee should chiefly intend this and our desires should be ever bounded with this as the condition if wee ask outwards health riches deliverance c. or if spirituals grace or comfort still wee must have an ey to this mark and the nearer any thing comes to this mark the more intense may our desires be and the move earnest our Petitions about it So that
delivered them as from him being as I hope agreeable to his Word And Isa 48. 17. now may the Lord who teacheth to profit and who hath his Spirit to send when and to whom he pleaseth follow these Counsels with his Spirit that they may be effectual to their intended end Mean while because this Case is in the nature of an Exhortation to get the Spirit of Prayer it will not be amiss to press my self and you that hear me to the use of these helps for the attainment of this great Priviledge by two or three moving Considerations wherein I shall not say what I could but what is necessary Mot. 1. Let the first Motive be drawn from the misery of those that want the Spirit of prayer which had I the Tongue of Men and Angels I could not fully express It was the Speech of a good man that One is Mr. Dod. never to purpose miserable till he be in affliction and cannot pray But it is not only in affliction that such are miserable Let a man be in a condition never so prosperous the want of this is unspeakably sad It were easie to descend into particulars but I forbear In short Would you not think it a sad case to be dumb or tongue-ty'd or to have your tongue cut out that you could not make known your wants or ailments Will you not much pity and compassionate such But what 's that to the want of a Spirit of prayer That 's but outward this Spiritual that may be many wayes supplyed as by signs or writing as Zechariah Luke 1. 62 63. But this can be no wayes supplyed or compensated The very want of that draws out mens bowels you will sooner and more bountifully relieve such than a clamorous Beggar Their want of Speech is the most moving Rhetorick But God is deaf to those that are spiritually dumb his ear is stopt to them whose mouths are not opened He bids Open thy mouth wide and I will fill it Psal 81. 10. Again is it not unspeakably sad to be under an unsupportable burden ready to be crush't in pieces and not able to cry out for help though it is at hand if we could but call for it This is thy Case Guilt lies upon thy soul a Load that will sink thee into the lowest Hell Mercy is at hand to help to ease thee if thou couldst but cry for it But without a Spirit of prayer either thou canst not cry or not so as that God will hear thee Besides we will suppose thee in a Wilderness of Troubles ready to sink in the Psal 69. 2. deep mire where there is no standing None to help or pity thee how sad is thy case if thou canst not pour out thy soul to the Lord Psal 55. 22. 142. 2. What hearts case wouldst thou have if thou couldst cast thy burden upon the Lord if thou couldst pour out thy complaint to him and shew before him all thy trouble Oh but how intolerably heavy is thy burden like to be when the whole weight lies upon thy own back This is the special advantage of haveing the Spirit of prayer which the Apostle hints at in the Text It lifts with us it gives vent and consequently ease to a soul ready to be overwhelmed Once more wer 't thou ready to be devoured and torn in pieces by Wild Beasts Wolves or Lions and mightst be rescued upon thy calling for help How sad were it to want a tongue in such an Exigency Poor soul thou art ready to be seized upon by the roaring Lion 1 Pet. 5. 8. Rev. 9. 11. John 8. 44. the Abaddon and Apollyon the murderer of souls the destroyer of mankind he is at hand to make a prey of thee nay if thou be in an unregenerate state thou art already in his Paws he hath fast hold of thee he leads thee Captive at his will yet without 2 Tim. 2. 26. the Spirit of prayer thou art like to be a prey to his Teeth If thou canst not pray with Daniel this Lyon will have the mastery Dan. 6. 24. of thee and break all thy bones in pieces and make thee the miserable subject of his eternal Torments But this is little to what might be spoken Thy wants are infinite and very pressing yet thou hast no way to fetch in supply Thy burdens great and the greater because not felt and no way to fetch in support Thy dangers and temptations many and the more because not feared or apprehended yet no where to hide thy self Divine Justice and Vengeance ready to seize upon thee to take thee by the Throat and not a Tongue to cry for mercy Death ready to arrest thee and the Devil to hurry thee into an eternal Prison where is nothing but weeping and wailing and gnashing of Teeth yet canst not speak a prevailing word in Gods ear though thy life thy soul thy eternal happiness lie upon it Oh who would not tremble and hasten out of such a condition And while I have said all this I would be understood thus that the Spirit of prayer is a remedy against all these miseries So that there is a second Motive included in this viz. The unspeakable advantage of having that Spirit of Adoption that may teach us to cry Abba Father Mot. 2. Can you have a higher or more honourable Priviledge Besides the benefit which by contraries you may gather from the former particular What a dignity is it to be a Friend and Favourite of Heaven to have Gods ear open to your prayers to have 1 Pet. 3. 12. Deut. 4. 7. God nigh unto you in all things that you call upon him for Let flattering Parasites and ambitious Haman's glory in distinguishing Ester 5. 11. favours of Princes and Potentates and boast themselves of their honours and advancements What 's all this to your dignity You shall have his ear who hath the hearts Prov. 21. 1. of Kings in his hand and can turn them as the rivers of water who can give a check to the proudest Monarchs and reprove Kings for his peoples sake effectually saying to them Touch not mine Annointed and do my Prophets Psal 105. 14 15. no harm Yea he can make the proudest Pharaoh beg your prayers It will make you Exod. 9. 28. Gen. 32. 28. Israels as Princes shall you have power with God and with men and shall prevail It will make you formidable to your enemies She gave but a just Testimony to this Priviledge that said * Queen of Scots She more feared the prayers of one Knox than an Army of twenty thousand This made that Regiment of Christian Souldiers famous to succeeding Ages by the name of the * In Marcus Aurelius his Army Mat. 21. 22. Thundring Legion Indeed it invests a Christian with a kind of Omnipotency All things whatsoever ye ask in prayer believing ye shall receive But the highest Dignity it confers upon us is that we become
as to concern their prayers in their Brethrens necessities A duty practised by all the genuine children of God See Psalm 25. ult and 51. ult and 122. 6 7 8. and 137. 5. Neh. 1. 4 5. Isa 62. 1 7. Ephes 1. 16. 1 Thess 1. 2. Phil. 4. c. Col. 2. 1 2. And lest you should think that this is only the duty of publick officers as Paul was the injunction is upon all and for all Eph. 6. 18. Use 1 This blame our private-Spiritedness especially in our single addresses to God are not our private approaches to the Throne of grace too private in this respect how little doe wee interest others especially the community of the faithfull in our prayers how unbeseeming Saints is this narrow-spiritedness Our prayers should be like the Sun whose beames and influences are universally communicated or rather wee should be like our heavenly Father who causes his Sun to shine Matth. 5. 47. how seldom doe wee say Our Father with any Enlargement of heart towards others nay so far wee are I feare from remembring the common concernments of the Church that wee are too little mindfull of our Relations families Neighbourhood Christians this is not a right Gospel Spirit wee follow not our pattern when wee thus confine our devotions 2. Let us therefore put on bowels of Brotherly tenderness and compassion that wee may put up hearty prayers for others for all the Saints the way to attaine this generall Spiritedness is to look more at the grand concernments of Gods name and honor then will our prayers be more publick when wee prefer the glory of God which is chiefly bound up in the publick concernments of his Church before our owne welfare To put you upon getting this frame consider 1. Nothing is a better evidence of your reall membership in the Church 't is naturall to the members of the Spirituall body to 1 Cor. 1â— 25. 2 Cor. 1â— 28. have the same care one for another Herein Paul prooved himself a lively member by his care of all the Churches and where this care is it will vent it self as Pauls did in earnest prayers for the whole Churche's welfare 2. Consider how advantagious this is how infinitly your charity will be multiplyed in its returns upon you by thus putting our prayers into the common stock wee become interested in the common stock and this is indeed a singular benefit flowing from that Article of the Communion of Saints hereby all the Saints are our Factors as wee are theirs and Oh what a thriving trade may be driven by thus making our prayers a common stock Qu. But must wee pray for none but those of whom wee have ground to hope that God is their Father Answ For these wee must especially pray yet for others also that God may be their Father for wee know not what is in the womb of Gods decrees towards those that are yet vile and profligate Sinners Our Saviour prayes not only for those that did but also for those that should beleeve on his name John 17. 20. The Church must travell in birth of those that are yet unborn even for unconverted nations for Sisters that have no breasts Cant. 8. 8. But so that a difference be made in our prayers for them and the faithfull and our petitions suited to their condition CHAP. III. Which art in Heaven WEe have heard something spoken to the first part of the Preface wherein God is described by his Relation to us I proceed to the second part which describes him by his Eminency above us and this is by the designation of the place where hee eminently shews himself I shall not unnecessarily enlarge but keep mee within the bounds of my intended brevity and my eye upon the mark I first proposed viz. to teach you to pray Take what I shall say to this in this single Observation Doctr. 5 In our addresses to God by prayer wee must come to him as in heaven our addresses to God must be directed thither This Salâ—mon minds us of as a Curb to rashness and vain-babling Eccles 5. 2. and hither good Jehoshaphat directs his prayer 2 Chron. 20. 6. 'T is needless to multiply Scripture-proofs rather let us explaine How wee are to conceive God to be in heaven And then give Reasons of the point Explic. And 1. we are not to goe to as God if confined or locally circumscribed in heaven 'T is a piece of Atheisme to limit God there Joh 22. 12 13 14. To suppose God confined within the circuit of heaven and not to regard what is done on earth is the next way to become an Atheist There 's little difference betwixt no God at all and a God so limited nor Secondly Are wee to imagine which would follow upon the former that God must locally descend from heaven when hee heares or gives answer to our prayers his being in heaven doth not nor must is in our conceptions of him suppose him at a distance from us on earth wee must remember that of David Psam 139. 1 12. that hee is present with us that hee hath beset us behind and before c. that hee is intime nostro intimior nearer us than wee are to our selves And as they sung of old hee is extra caelum non exclusus intra coelum non inclusus that hee is so in heaven as not included and so out of Heaven as not excluded a circle whose center is every where and circumference no where in a word wee are not to frame any conceptions of God from his being in heaven prejudiciall either to his generall presence in all places or to his speciall presence with his people in their addresses to him But Thirdly By his being in heaven wee are to understand that more speciall and glorious manifestation of himself which hee there vouchsafes to the Angels and glorified Spirits the more immediate exhibitions and discoveries of his glory such as none but they enjoy in this sense hee is said to 1 Tim. 6. 16. dwell in the light which no man can approach unto whom no man hath seen nor can see So that in this sense wee are to call upon God as in Heaven And this Reas 1 1. To distinguish God from and declare his eminency above all other false Gods and dunghill-deities which are on earth and confined to their places whence they cannot moove 2. For it is sufficient to name these things To beget in our hearts awfull and reverentiall apprehensions of the divine Majesty the place speaks his sublimity and he speaks in us humility This is the Emphasis of that Scripture Eccl. 5. 2. God is in heaven and thou art on earth therefore let thy words be few q. d. Speake with that reverence as becomes his eminency and thy distance 3. To take off our thoughts from the gross Idolatrous conceptions of a visible deity such as the Heathens fancied and from the carnall Jews conceit of Gods confining himself to a place as
their Temple or the Mountaine of Samaria 4. To corroborate our faith and raise up our hearts in expectation of Gods fulfilling our petitions since Gods being in heaven imports his power and Soveraignty his alseeing eye and all disposing hand this the Psalmist makes the foundation of his confidence against the scornfull scoffes and malicious contrivances of the wicked and the very foundation of humane help razed Psal 11. 1 5. Verse 4. The Lord is in his holy Temple The Lords throne is in heaven 5. To hint to us that it is not the extension of the voice but the intension of the heart that must reach God That right prayer is not meerly the lifting up the hands or exaltation of the voice for how can these reach heaven but the execrcise of faith and others graces That the silent groanes of a devout soul are more prevailing than the loudest heartless exclamations 6. To put us in mind what things are chiefly to be asked viz. heavenly as if wee send for any thing to a friend in a far Countrey wee will desire such as the Countrey affords This title of God serves as a directory or a prompter to teach us what to ask in the first place and to curb us in our petitions for inferiour and earthly things Use 1 Learn hence what self-debasing and God exalting apprehensions become us in prayer Wee cannot have apprehensions too low of our selves nor high enough of God Sauciness ill becomes us earth-worms towards the Majesty of heaven the Conceptions of Gods highness should lay us low the Moon and Sâ—arrs disappear when the Sun arises Man drawing nigh God in way of Communion should as the Moon in conjunction with the Sun lose his own light strip himself naked of all his excellencies Gods perfections are a looking glass wherein wee may best discover our owne imperfections Oh then when wee approach Gods presence let us remember wee come to him who is in heaven Away then with all proud thoughts and self-admiring reflections pull down your plumes put your mouths in the dust This is the genuine frame of the Saints Less Gen. 32. 10. Psam 22. Isa 6. 5. then the least of all thy mercies saith Jacob A worme and no wan saith David Woe is mee I am undone a man of polluted lips and mine eys have seen the Lord of Hosts saith Isaiah High apprehensions of God and humble conceptions of our selves are a suitable frame to bring to God in prayer 2. Must wee make our addresses to God as in heaven what have wee then to doe with the world when wee draw nigh to God Doe carnal earthly sensual hearts become his presence who is in heaven Wee should as Abraham leave the Servants and the Asse at the bottom of the hill when wee goe up to converse with God in the Mount Sursum corda is a suitable memento for a Soul drawing nigh God Let us lift up our hearts with our hands unto God in the heavens Lam. 3. 41. It is not enough to leave our wicked but wee must lay aside our worldly thoughts Else wee bring Idols in our hearts and God will answer us accordingly Ezek. 14. 3 4. Thy soul must be upon its wing must soar above these terrene vanities else thy Soloecism will be greater then his who cryed out O Jupiter or O heaven and yet pointed with his finger to the earth 'T is a contradiction to thy prayers when thou prayest to thy Father in heaven and thy heart lies groveling upon the earth 3. Then all places are alike as to our nearness to God as the Earth is in respect of its situation a center whereof heaven is the circumference and lines from any part of the circumference to the center are of equall length so is it in respect of Gods hearing of our prayers wheresoever wee are wee are at the same distance if I may say distance to God I mean no more but this that as to acceptance with God there is no difference of place hee that is in heaven respects no more one place on earth then another John 4. 21 2â— The time is coming when neither at Jerusalem nor on this Mountain c. q. d. you think God hath a singular respect to your Mountain the Jews have the like conceit of their Temple but the Truth is it is not the place that God respects but the frame of the heart as in every Nation so in every place hee that feareth Acts. 10. 35. God and worketh righteousness is accepted of him It was a gross mistake that dropt from the pen of a Reverend Prelate when out of zeal to publick places of worship he ascribes the success of prayer to the place and tels us that God hears a man non quia precatur sed quiaâ—ibi As 't is not the gift that sanctifies the altar so neither doth the place the prayer The Jews after Christ's time and if I mistake not before also had their Proseuchae places of prayer but were I beleeve far from attributing such a sanctity to them as some now fancy in our publick-places of assembly let us but judge by the place where they had their Proseuchae Acts. 16. 13. out of the City by a Rivers sid it is more than probable that conveniency or necessity or both might prompt to the choise of such a place not any conceit of sanctity in it either before or after Let men ascribe what conveniency or decency they please to the Fabrick of Churches but take heed of imagining in them any sanctity except they will call the peculiar appropriation of them to the service of God sanctity or efficacy to further us in the success of our prayers even then when God had made peculiar promises to a place viz. the Temple yet hee had not confined himself there but if in the field or when carried a far off into their enemies land they should 1 Kings 7. 46 49. there call upon God hee was as able to hear and as ready to help them 'T is a sweet consideration that in all places God is nigh unto us in all that wee call upon him for and that being in heaven hee is equally present to the faithfull in any place on earth 4. Let us then make heavenly things our first and chief requests to God True wee may and this pattern teaches us to ask outwards but limitedly and in Subordination to Spirituals there is but one petition for them and that as wee shall heare many wa◠〈◊〉 bounded besides wee have Gods word for it that upon our seeking heavenly things these shall be cast in as additaments whereby God hath endeavoured to provent our over-sollicitousness about them and to take us off from too much earnestnes in asking them I say not that Gods promise of them should make us less prayerfull for them promises being encouragments of prayer but when God hath promised them upon condition of our more earnest seeking his Kingdom and righteousness hee
though I doe not conceive it alwayes necessary to pray or begin our prayers in these or the like words yet that wee are hereby taught both what to pray for with the greatest intensness viz. things that have a more immediate and infallible tendency to Gods glory as also with what intention to pray for all wee pray for viz. that wee or others may be in a better capacity to glorify God That Text Matth. 6. 33. Seek first c. doth not mainly intend order of time but of dignity first i. e. mainly principally with the greatest earnestness seriousness industry So that the Order of this Petition doth not so much teach us in what order to begin as to what end wee should order and direct our prayers 2. Yet in reason that which should be highest in our intentions should ordinarily be first in our Petitions I say not that it is absolutely necessary that so it should be but surely in Reason that which concerns Gods glory and our spiritual good should have the precedency in an ordinary course That wee give God his glory before wee ask him to give us what makes for our good is very reasonable Though as wee sometimes dispatch smaller buisnesses that mee may be more fit and free for the main so it may not be amiss sometimes to dispatch some Petitions for outwards which may be urgent and pressing upon us that they may not hinder in our more spiritual and more important concernment But this I make not a rule for our ordinary practise but only an expedient in some urgent and extraordinary Cases Quest 2. But what necessity at all of such a Petition since God will see to that himself since hee will infallibly earry on that as his grand design nor can our prayers contribute any thing to it Answ 1. Were it but to testify our desire it were something since that is our great end 1 Cor. 10. 31. Our prayers should express the workings of our hearts towards it nor doth the certainty of Gods effecting any thing supersede our prayers or endeavours about it nay rather if the thing be any way our concernments and within the compass of a promise certainty of the event should edge our prayers indeed wee can pray for nothing absolutely except wee know God will or hath promised to effect it The decrees of God bring-forth upon the knees of prayer when God had bound himself Ezek. 36. 37. by promise for the Jews restauration hee will yet be enquired of that hee may doe it it 's no small evidence of the Truch of grace when our prayers Eccho back Gods promises and when the breathings of our hearts are after the accomplishment of God's grand design in the world 2. But besides 't is our concernment for the sense of the Petition as hath bin hinted is this Lord sanctify thy name and enable us to sanctify it That God shall be gloryfied is certain but that wee may be amongst that number that give him the glory due to his name should be the earnest and most importunate desire of our souls Especially since Thirdly Upon the sanctifying of Gods name by us depends our happiness and indeed to hallow or sanctify the name of God in glory is our very happiness What is our hope or what should be our desire but to be admitted to joyne with the heavenly Quire in singing glory honour and praise to God for ever and ever This is their both work and wages and this is the import of the Petition q. d. Lord enable us so to sanctify thy name on earth that wee may both glorify thee and bee glorified with thee in heaven And who will say This is a needless or frivolous Petition Quest 3. Why is this first in order though wee have partly hinted already yet take this ccount 1. This is the highest end of our Creation and should be of all our actions as hath bin shewd once and again Now the chief end should be first in the intention this is as the Sea out of which all our Petitions should issue and into which they should empty themselves 2. This chiefly intended is as the first-fruits that make the lump holy as the altar that sanctifies the gift when wee have proposed this as our end and praefixt it to our players what ever else wee ask keeping our eye â—xt on this is wel-pleasing to God yea though wee should mistake in the particular God will excuse it If wee ask according to 1 John 5. 14. his will hee heareth us now if wee sincerely intend his glory in our asking wee cannot but in the generall ask according to his will though hee may see good to withold the particular thing wee pray for David designes to build God a house herein proposing 1 Kings â— 18. 2 Sam. 7. 11. to himself the glory of God God approves and rewards this design though hee will not permit David himself to effect his design So that when this is sincerely proposed it facilitates and opens the way for the attainment of other blessings all that wee ask after and in subordination to this shall either be given or denyed in mercy 'T is a grand failure in prayer when wee ask to Jam. 4. 3 waste upon our lusts and 't is a singular excellency when a soul can reflect upon his prayer and say hee hath askt nothing but what hee conceives might tend to the glory of God and might enable him for that end otherwise hee would not have askt it 3. And it is fit wee should prefer God and his grand concernment to our owne Are not wee his Creatures his Servants his Children Should not the Servant gird himself and serve his Master before himself Luk. 17. 8 Should a servant that is wholly maintained by another seek himself in the first place God made us for himself Prov. 16. 4. Rom. 11. ult and therefore wee should make him our principall end That wee first or chiefly pray for Gods glory and the means of it is a duty that results from our Relation to God That wee may afterward ask for our selves is a mercy flowing from Gods condescension and compassion towards us so that wee see There is all the reason in the world why Gods glory should be chief in our intention when wee pray if not alwayes first in our expression Use Now the Use omitting all other is this Labour wee do direct our prayers according to the pattern of this Petition make this ordinarily the first in asking and alwayes the end of what wee aske This should be the primum mobile the spring of all our motions in prayer This is the Term from and to which all our prayers should tend To moove and perswade to this Consider Mot. 1. Wee cannot lightly ask amiss as to particular if wee maâ—â— this our end in general The same Spirit that directs us to this as our end will direct us in asking suitable means to it The arrow that is rightly fixt
mean particular things under this generall I shall reduce what is included by way of Petition to these two general heads 1. Wee are according to this Petition to pray that God will glorify himself that hee will doe that which most tends to his owne glory which wee may doe in the words of the Psalmist Psam 57. 5 11. and As our Savior Joh. 12. 28. Father glorify thy Name 115. 1. and in order to this end that hee will both remove what ever darkens his glory and bring about the things that most tend to the advancement of it Since as you heard in the Propositions premised each Petition implies a deprecation of the hindrances and prayer for what tends to the furtherance of the thing prayed for Now it would be infinite here to summe up all the particular hindrances of or means to advance the glory of God I shall only hint a few generals 1. Then as to the impediments of Gods glory there are three more generall whereby the honour of God is darkned and Ecclipsed in the world which in complyance with this Petition wee must pray against 1. That Idolatry and false Worship which raignes in a great part of the world this is a black cloud that darkens the name of God hereby the glory due to God is given to others and his praise to graven Images Divels and those that are no Gods The host of heaven Angels men bruits stocks and stones c. rob God of his glory Oh how should wee wrestle with God that these Dagon's may fall before his Ark Turn that of the Psalmist Psal 97. 6 7. into prayer Let the heavens declare thy righteousness O Lord and all the people see thy glory Confounded be all they that serve graven Images that boast themselves of Idols Plead the many promises for the conversion Idolatrous nations that they may say with Ephraim Hos 14. 8. What have I to doe any more with Idols that their Idols of Silver and Idols of Gold which they made each one for himself to worship may be cast to the moles and to the bats Isa 2. 20. That hee will turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent Zeph. 3. 9. So that there may be one Lord and his name one Zech. 14. 9. And that from the rising of the Sun even unto the goeing down of the same his Mal. 1. 11. name may be great among the Gentiles and in every place incense may be offered to his name and a pure offering and his name may be great among the Heathen 2. The Blasphemy of Gods name occasioned by the wicked's mistakes and misinterpretations of his providences It pleases the Lord often to obscure his way Psam 77. 19. And his providences seem for a time to savour the wicked Psal 73. 3 4 5. Job 21. 8-14 Hence they gather sad conclusions dishourable to God discourageing to the Godly though at last destructive to themselves and hereby Gods glory is for the present much eclipsed when God seemes to savour the wicked and to frown upon his own people when they that work wickedness Mal. 3. 15. are delivered men will call the proud happy Now though nothing is surer then that God will vindicate his honour and wipe off the reproach that is cast upon him yet our part is to mind God of it in the Psalmists words Psam 74. 18 22 23. Remember this that the enemy hath reproached O Lord and that the foolish people have blasphemed thy name Arise O God plead thine owne cause remember how the foolish man reproacheth thee daily forget not the voice of thine enemies Wee are to pray that God will fill their faces with shame c. Psal 83. 16 18. that hee will sanctify himself upon them That hee will hasten the time when judgment shall return unto righteousness and the upright in heart may Psal 94. 15 follow after it And so order it in his providences that men may be forced to say Verily there is a reward for the righteous verily hee is a God that judgeth in the earth Psalm 58. ult 3. The profaneness atheism impiety and all manner of iniquity that reigns amongst those that professe and call upon his name How doe the vile miscarriages of those that profess themselves worshippers of the true God obscure his glory and make his name to stink amongst Pagans and Idolaters This therefore wee should with all earnestness beseech the Majesty of heaven that all that name his Name may depart from 2 Tim. 2. 19. iniquity That the wickedness of the wicked may in this sense come to an end That there may be no root amongst us that beareth gall and wormwood Deut. 29. 18. That no root of bitterness springing up trouble us and many be defiled Hebr. 12. 15. That no professing Christian may be a professed Atheist a practicall blasphemer of that holy name whereby hee is called Thus for the impediments to be deprecated 2. As to the means whereby God may glorify himself and which wee are to pray for in order thereunto they are infinite nor shall I trouble you with particulars a few Instances may serve Pray wee then that God will discover himself that hee will shine forth and display his glorious attributes to the world Psal 80. 1 2. and 94. 1 2. That hee will make himself known Psal 67. 2 3. That men may know that hee whose name alone is Jehovah is the most High over all the earth for if his Name were known aright it would be glorified Again That hee will take to himself his great power and Rev. 11. 17 Reign That hee so rule all the affairs of the world as that each wheel may move in a direct tendency to his glory Again that the Gospel may be propagated Infidels Heathens Turks Pagans and Idolaters Converted That hee will confound the wicked and make bare his arme in the signall and seasonable deliverances of his Church and people In a word that all the transactions of God in the world may be ordered to the most advantagious way of glorifying his great Name This is the first generall included in this Petition 2. Wee are also according to this Petition to pray that wee and others may be enabled to glorify him that he will frame our hearts to praise him and fill our mouths with his glory That all the creatures may be as a well-turned Instrument harmoniously sounding forth the glory of their Creatour In this sense may wee use that so often quoted Scripture Psal 67. 3 5. and 51. 15. And here also wee may amplify in deprecating hindrances and a begging bilities To touch on each 1. Pray we in complyance with this Petition that God will remove from us and others whatsoever hinders us from paying him that tribute of glory due unto his name for instance that ignorance and blinduesse that Reigns in the world for though it
the old Testament 2. Command of the new Testament p. 224. Reas 1. Because our Interest must not be titular but reall 2. Christ's merit is the foundation of our acceptance pag. 225 -227. Use 1. Be humbled for neglect of Christ Evinced to be the sin of many 1. From their notorious ignorance of Christ 2. Their palpable Vnbelief 3. Their Pharasaism and self-confidence p. 227 -230. Use 2. Bring Christ with us To which purpose 1. See that our Faith be right 2. In exercise 3. That our persons and performances he suitable to such a Mediatour pag. 230 -232. Doctr. God must be prayed to as our common Father p. 232. which imports as se many Reasons â—eas 1. A distinction of God from an excellency above all earthly Parents 2. Our membership in that body which is spiritually begotten 3. Chiefly in which sense it is prosecuted the Vnion of hearts and Communion of prayers amongst all Gods children p. 233 234. Use 1. It blames our privatespiritedness p. 234. Use 2. Pray for others Vrged by Motives 1. Nothing is a better evidence of our reall membership 2. 'T is singularly advantagious pag. 235 236. CHAP. III. 5. Doctr. IN our addresses to God by prayer we must come to him as in Heaven p. 237. there more gloriously p. 237 238. Explained 1. Not as if he were confined there 2. Nor as if he must locally descend thence 3. But us manifesting himself Reas 1. To distinguish God from Idols 2. To beget reverence in our hearts 3. To take us off gross and Idolatrous conceptions of God 4. To strengthen our Faith 5. To mind us that the heart must chiefly pray 6. To mind us what thingr are chiefly to be askt p. 239. Use 1. See what self-debaseing God-exalting apprehensions become us in prayer p. 240. Use 2. See how heavenly-minded we should be in that Duty p. 241. Use 3. Then all places are alike near to God p. 242. Use 4. Then make heavenly things our first and chief requests p. 243 244. CHAP. IV. I. PETITION p. 245. 6. GEneral Rules about the Petitions 1. The Petitions naturally divide themselves into two Tables Whence three things 2. Every Petition implies an acknowledgment of something 3. Every Petition includes together with the good thing asked the means thereto deprecates the impediments and bindes us to endeavour c. 4. What we beg for our selves we are also to beg for others respectively 5. Vnder one kind all the like is signified 6. All necessaries are reducible to these Petitions pag. 245 -248. The Petitions explained Name for 1. God himself 2. What notifies or distinguishes him 3. His glory 4. Whereby he is known p. 249 -256. Hallowed or Sanctified Man is said to Sanctify God is said to Sanctify God is said to Sanctify Man is said to Sanctify Himself or others Man These Two are here meant p. 251 252. Himself God Doctr. The glorifying or sanctifying of Gods Name should be our Chief Petition in our addresses to God p. 253. Quest 1. Is it necessary that it be alwayes first Answ 1. The glory of God should alwayes sit highest in our hearts and all our Petitions should be directed to it 2. Ordinary that which is highest in our intentions should be first in our Petitions p. 255 -256. Quest 2. What necessity of such a Petition 1. To testify our desire of it 2. 'T is our concernment 3. Vpon it depends our happiness p. 255 156 Reas 1. This is the highest end of our Creation 2. This sanctifies all the rest 3. 'T is fit we should prefer God before our selves p. 257 258 Use Labour to direct our prayers according tâ— this Pattern p. 258 Mot. 1. We cannot lightly ask amisse then 2. Nor miss of what we ask 3. Not tâ— do it is reall Idolatry p. 159 260 Direct I. Labour to understand what 's implyâ—â— in this Petition p. 260. And that 1. By way of all acknowledgment 1. Thaâ— God is in himself infinitely glorious 2. That it is our duty to glorify him 3. That we are unable to do it of our selves p. 260 -263. 2. By way of Petition 1. That God would glorify himself by Removing Impediments where Three particulars Administring occasions c. 2. That we and others may glorify him where Impediments to be deprecated Helps and enablements to be beg'd pag. 271 -274. Direct II. Endeavour that the frame of our hearts be suited to the matter of this Petition In Three particulars pag. p. 271 -274. CHAP. V. II. PETITION p. 274. THe Order and Relation of it to the foregoing and following Explic. 1. Kingdom of God General over the world Special over his Church 1. Inchoate in this life 2. Consummate in heaven Called the Kingdom of Grace and Glory p. 272 -279. 2. Come i. e. In it's effects and manifestations p. 279 280. Doctr. The coming of Gods Kingdom should be the Petition of the Church and every member thereof pag. 280. Quest 1. To what purpose such a Petition 1. To Jestify our love to God 2. In Obedience to his command p. 281. Reas 1. In order to the fulfilling of the first Petition 2. The advantage that will accrue to us and our inahility c. p. 282. Use Pray accordingly pag. 283. Mot. 1. 'T is highly advantagious 2. Then 't will come to our comfort 3. 'T is the summe of what we can desire p. 283 -286 Direct I. as in all Vnderstand what 's implyed or included in this Petition pag. 286. 1. By way of acknowledgment 1. That God is absolute Soveraign of the world 2. That we are not naturally in the Kingdom of God 3. That all means are ineffectual to promote God's Kingdom except he concurre c. p. 286 -289. 2. By way of Petition 1. Privative Impediments to be removed viz. Sathan's Kingdom in 3. Particulars p. 289 -293. 2. Positive 1. As to the Kingdom of Gods power or Providence in two Particulars pag. 293. 2. As to the Kingdom of grace 1. The means of it where three Particulars 2. The efficacy of the means 3. The amplification and spreading of those means p. 294 -299. 3. As to the Kingdom of glory in three Particulars p. 299. Direct II. Get a frame of heart suitable to the Petition in two Particulars pag. 300 301. CHAP. VI. III. PETITION p. 302. THe Order and Connexion of it Expli 1. Will of God Decretive his will of Purpose what he will do Preceptive What he commands us to do Both here meant chiefly the latter p. 303 304 305. 2. Be done 3. On Earth c. pag. 305 306. Object To what purpose to pray for such a degree of Obediential grace Answered two wayes p. 306 307. Doctr. That Gods will may be done on Earth as in Heaven ought to be the desire and prayer of every Christian p. 308. Reasons four p. 308 310. Use Pray thus A two fold Motive p. 311. Direct I. Understand 1. What 's Acknowledg'd here In two Particulars pag. 312 -314. 2. What 's
and held up thy heart in duty Thus I have said a little of what might be spoken upon this account The summ of it is this Improve the Spirits assistances for the ends they are vouchsaf't and by so doing you shall procure the continuance of them This is the Third Means 4. Beg earnestly the continuance of the Spirit with you as it is obtained so it is continued by asking It will stay with you upon your importunity Do therefore as the two Disciples dealt with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 28 29. they constrained him not by violence but by entreaties even as Lot dealt with the Angels whom he took to be Travailers he Gen. 19. 3. pressed upon them greatly and they turned in unto him Thus deal with the Spirit of God earnestly importune his continuance as the Judg. 19. 6 8 9. Levites Father-in-law perswades him time after time to stay with him Take up David's words praying for the continuance of that willing cheerfull frame which the people manifested in their contributions to the building of the Temple O Lord God of Abraham keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or establish their heart unto thee So when thou feelest the vigorous motions and influences of the Spirit pray that the Lord would establish thee with his free Spirit and that he will not take his holy Spirit from thee Breathe out thy soul in such expressions Oh sweet Dove Oh blessed Spirit of Grace how unspeakably delightful is thy heavenly company how easie sweet and pleasant is this yoak of Duty when thou helpest to bear it How powerfully sweet and sweetly powerfull are thy assistances Ere I was aware my soul made me like the Charets of Amminadab or set me on Cant. 6. 12. the Charet of my willing people What a Heaven upon Earth is it to perform spiritual duties with spiritual enablements What Oyle to the Wheel what refreshing baits in ebe up-hill way of duty are thy seasonable Incomes Oh let me never want thy blessed help do thou draw and I will run What am I but a dead lump a breathless carkass if thou withdraw thy quickning influences O do thou continually inspire me I am a dry tree do thou cause me to bud and blossome and bring forth fruit unto perfection Let my root be spread out by the waters of Job 29.19 thy Grace and let thy dew lye all night upon my branches Great and continual are my necessities troubles temptations Prayer is the only way to procure supply support sanctification victory but I cannot alas I cannot turn this Key whereby the Door into Heavens Treasury is opened except thou strengthen my hand I cannot wield this conquering Weapon except thou teach my hands to war and my fingers to sight Wherefore let me ever injoy thy presence let me seel thy help let thy power be made perfect in my weakness Awake O North wind and come thou South blow upon the Garden of my soul that the Spices thereof may flow out 5. But especially be willing to follow the conduct of the Spirit you read of being led by the Spirit of walking in and after the Spirit Rom. 8. 3 4 14. This do and you shall not want its seasonable help If you would know what I mean by following its conduct In short I intend not any Enthusiastical Unscriptural motions or impulses but to hearken to its motions and counsels pressing you to follow the directions of the Word The Spirit of God speaks no otherwise in the hearts of Gods people than it doth in the Bible To the Law and to the Testimony if it speak Isa 8. 20. not according to that Word it is none of the Spirit of God it is a lying deluding Spirit But when this Holy Spirit either by the Ministers of the Word or in a more immediate way presseth you to holy walking calls you from loosness worldliness from a vain conversation from any particular course of sin which you have been addicted to or invites you to the performance of any neglected duty to order your conversation according to Gospel-rule to come nearer your pattern Jesus Christ to be more humble heavenly more profitable more exemplary c. Let your ear be open to its counsells follow its directions be as obsequious Matth. 8. 9. to the Spirit as the Souldiers to the Centurion if he say go then go if come come if he bid do this do it They that obediently follow the Spirits guidance in the course of their life shall not ordinarily want his assistance in the course of their duties And let us not think the Spirit will be at our command or help when we desire and need him if we will not be at his command It you will give way to loosness vanity pride carelesness worldly lusts neglect of duty think not to have the Spirit long to help you in duty Res mihi creds delicata est Spiritus saith one the Spirit is a tender thing soon grieved It will not be our Comforter if it must not be our Councellor 6. Abide in Christ if you would have his Spirit abide in your hearts all communications of the Spirit are from the Father through Christ How often is this abiding in Christ inculcated in that one place John 15. 4 6 7 9 10. and note especially what is said in v. 7. Iâ—â—ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Here you have both the Duty and the Priviledge the Duty abiding in Christ the best evidence whereof is expressed in the next words and my words abide in you to abide in Christ then is to continue in the Faith of the Gospel not to depart from the Truth nor only so but to have the Word a lively operative commanding Principle in the heart directing our steps Manent in Christo qui Verbum ejus Gualtâ—r audiunt audito credunt toti ab eo dependent Well what 's their Priviledge The next words tell you Ye shall ask what ye will and it shall be done unto you a holy freedom boldness and success in prayer I take those words Ye shall ask what ye will not only to import leave or licence to ask what they desire but that which the Scripture else where calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom liberty of speech and confidence to be heard in our Petitions Now this cannot be without the Spirits assisting and encouraging So that it amounts to thus much If ye abide in me ye shall have a Spirit of Prayer liberty and confidence in asking and the grant of your Petitions Therefore I say abide in Christ and in so saying I would be understood to mean these things 1. Abide in the Doctrine of Christ I mean the great Doctrine of Justification and Salvavation by Christ alone Take heed of a Popish Linfie-woolsy Merit Mix not the
bemoan his case tell his tale and lay open his misery and want before him Do you think this man though never so simple and ignorant would lose it for asking Or would he come only bluntly and briefly thus I pray you Sir give me this Farm No undoubtedly without any help or learning he would find plenty both of reasons and words with many moving terms and passonate eloquence to unfold his distressed estate and to stir up compassion He would tell him the Story of his hard and cruel usage by his former Landlord how he had first raised his Fines then his rents c. and at length turned him out of all into the wide and hard-hearted world And therefore upon the knees of his much vexed and broken heart he bigs and entreats that he would be good to him else he and his Wise and his many poor Children are like all to go a begging If he would please to give him succour and a resting place in his great distress and misery he and all his should be bound to pray for him and do him their utmost service faithfully so long as they lived Want of earthly necessaries would enforce and furnish the simplest man in the world to speak thus or in the like manner How much more then if a man had sense of his spiritual miseries and wants would he find words enough with fervency of Spirit to sue unto the Lord of Heaven Thus that Pious and Learned man with more to that purpose Misery felt will teach both Rhetorick and importunity Whence that Proverb had its original Qui nescit orare discat navigare He that cannot pray let him go to Sea The Storm could teach those Marriners in Jonah every Jonah 1. 5. Hos 5. ult one to call upon his God In their affliction they will seek me early Dirâ—ct 3. Exercise and conscientious practice is a singular help to improvement This in all things Arts Sciences and Mechanick imployments begets dexterity This the Apostle prescribes to Timothy Exercise 1 Tim. 4. 7. thy self unto Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from Wrestlers who practised naked and imports both industry and frequency Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word principally imports the Worship of God whereof prayer is a special part Without this it is impossible to arrive at any good measure of ability And here it would be expedient for those that desire praying gifts to be much in secret not meerly that they may exercise it as a gift but that they may with more freedom pour out their soul to God or to joyn with some bosome friend before whom they may with less fear or shame fac'tness use what gifts they have Nor will be amiss to have some Heads or expressions laid in as a foundation to build upon amongst which what can be more full than the pattern which our blessed Saviour hath prescribed of the use whereof I have spoken elsewhere Direct 4. Joyn thy self in society with those that are able and best qualified this way Propose such for thy imitation Others gifts exercised are as you have heard very edifying And hence it is that those that have had their Education in prayerful families though sometimes vile and debauch't in their practices have attained great abilities in that kind He that walks Prov. 13. 20. with wise men shall be wise Nature it self leads us to the imitation of and conformity with those we converse with If Joseph in Pharaoh's Court could learn the Court-Oath however some excuse it Why may not we by conversing with praying Christians get praying abilities Examples are the shortest cut to attain any kind of Art though I would not have Christians only art in prayer or as Simon Magus desire the gift that they may make advantage of it but desire it for thy eternal good It is to be sadly lamented that some otherwise godly and practical Christians yet having spent their younger years in prayerless families can never be brought to the practice of this duty except in a form and this is it that makes the gift of prayer not only rare but to be scorned and derided as a piece of Fanaticism Therefore joyn thy self to prayerful Christians Direct 5. But above all earnestly as thou canst beg of God a serious gracious heart without which couldst thou pray with the tongue of men and Angels it would profit thee nothing Yea it would be a Talent of Lead to sink thee deeper into Hell This will both furnish thee for and engage thee in the duty This will lay such a necessity upon thee that bashfulness or what else hinders thee will be laid aside And it will furnish thee with such affections and graces as will suggest tolerable expressions such as neither God will reject nor good men dare despise Since prayer rightly performed is grace exercised and affections dictate expressions Where these are there will not not be a total defect of those No sooner is Paul converted as is above noted but Behold he prayes Labour therefore to lay Acts 9. 11. the foundation of praying abilities in sound conversion Get the Spirit of God to sanctifie renew and quicken thee and thou shalt not want its assistance in what measure God shall see it convenient for thee In particular Beg to have thy heart convinced of the necessity of the duty and then beg ability to perform it then pray that God will heal thy sinful bashfulness that thy stammering Tongue may speak plainly c. Thus I have in speaking to these seven Cases occasionally touch't upon most of that practical matter which would have fallen under several Doctrines if I had handled the Text in an ordinary Sermon-Method I hope through Gods blessing it may not be less profitable to your souls in the review of it as it hath not been less pains to me in the composing of it CHAP. IX THE Second Doctrine from the Relative consideration of the words remains to be spoken to which was this Doct. The Spirits help in prayer is a singular Priviledge and Comfort to Gods Children in affliction The ground of the Doctrine is clear The scope of the Apostle is to comfort Believers under pressing afflictions Having therefore laid down other grounds of comfort he brings in this with a connexive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise also q. d. add this also as a special ground of comfort that the Spirit it self helpeth The Doctrine for the more distinct handling falls into two Propositions 1. That God vouchsafes the Spirit of prayer to his afflicted children 2. That it is a singular comfort to enjoy it I shall touch upon each severally and then apply them together To the first Saints under trouble have the Spirits help in prayer When a load of afflictions is on their backs God sends his Spirit into their hearts teaching them to cry Abba Father then especially though not only I would be understood thus 1. Not alwayes in a full measure with
precious Promises made to prayer Call upon me in the day of trouble and I will Psal 50. 15 bear thee And ye shall seek me and find me Jer. 29. 13. when ye shall search for me with all your heart And it shall come to pass that before Isa 65. 24. they call I will answer and whiles they are yet speaking I will hear How can a soul but grow in hope as he feels the Spirit of prayer more and more powerful in him In the fear of the Lord is strong confidence Prov. 14. 26. Prayer is a singular part of the fear or worship of God and causes confidence Prayer hath had such attestations from Heaven and is propt up with such promises in the Word that when it is spiritually performed it cannot but elevate the soul to a high pitch of expectation Psal 22. 1. 6. The Psal â— 1. 6. Church prayes earnestly for the King and then concludes with confidence Now know I that the Lord saveth his anointed he will hear from his holy Heaven with the saving strength of his right hand When God prepares Psal 10. 17. the heart it is a certain pledge he will cause his ear to hear We may argue in this Case as Manaoh's Wife If the Lord were pleased to kill us he would not have received Judges 13. 23. a burnt-offering and a meat-offering at our hands So if the Lord would not hear our prayers he would never put such a Spirit of Supplication into our hearts 4. The Spirit of prayer also seâ—cheth in support under affliction it draws down strength from Heaven as in that of David before mentioned In the day when I cryed thou Psal 138. â—3 answeredst me and strengthnedst me with strength in my soul Strong cries bring fresh supplies of strength and procure ability to bear Paul when he prevails not for the removal of that Thorn in the flesh yet hath this comfortable 2 Cor. 12. 8 9. answer My grace shall be sufficient for thee q. d. I will not remove thy burden but I will renew thy strength This is promised in that sweet Scripture They Isa 40. 31. that wait on the Lord and prayer is a singular way of waiting shall renew their strength Faith Hope Love Parience and every other grace is exceedingly strengthned by prayer and in this respect it brings case as was shewed above as a man at full strength can with a little finger bear away what a Child cannot lift Paul could do or suffer all things through Phil. 4. 13. Christ strengthning him this strength is derived by prayer rightly performed Therefore is it that he prayes so earnestly that God would strengthen the Ephesians with Eph. 3. 16. might by his Spirit in their inward man 5. By this also the sanctification of afflictions is procured It not only procures strength to bear but grace also to improve It is the true Philosophers-Stone that turns all it toucheth into Gold Like the skilful Apothecary it makes out of Poyson an Antidote against Poyson As every creature so 1 Tim â— 4 5. every cross and trouble is sanctified by prayer so that they become blessings to us Prayer draws our the vertue of that great Gospel-promise that all things shall work together Rom. 8 28. for good And who knows the benefits that are brought to Gods people by sanctified afflictions How are corruptions mortified graces refined envigorated and purged from their drossy mixtures How are the after visits of Heaven rendred abundantly sweeter and which I would especially instance in by pressing afflictions sanctified we learn to press more into the Divine presence where the Spirit of prayer is it rises higher by afflictions as Noah's Ark did by the encrease of the waters Let not therefore the ignorant world wonder that the Saints in the midst of pressing afflictions 1 Pet. 1. 6 8. can rejoyce with joy unspeakable and full of glory for the Spirit of prayer going along with those afflictions turns them into singular advantages Well may they count it all Jam. 1. 2 3. joy when they fall into divers Temptations knowing that the trying of their faith worketh Rom. 5. 3 4 patience and patience experience and experience hope which maketh not ashamed This effect David found that his Corrections became Psal 119. 67. Instructions Before I was afflicted I went astray but now have I kept thy word and therefore saw cause to say It is good for 71. me that I have been afflicted that I might learn thy Statutes yea to acknowledge that in faithfulness God had afflicted him Now 75. this happy fruit is the product of prayer God may indeed turn the afflictions of a wicked man to good but it is by teaching him to pray Manasseh when he was in affliction besought the Lord his God and 2. Chron. 33. 12 13. humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Afflictions stir up prayer and prayer sactifies afflictions and sactified afflictions may be put into the Catalogue of our choicest blessings 6. And this also when the Lord sees it good procures a happy issue and deliverance It is the means which God hath appointed The sorrows of Death compassed me and the pains of Hell gate hold upon me Then called I upon the name of the Lord Psal 116. 3 4 7 8. and the issue was God dealt bountifully with him delivered his soul from death his eyes from tears and his feet from falling Prayer rightly performed hath this certain effect to procure deliverance with one only exception unless God in his infinite Wisdom see it more for his glory and for our spiritual and eternal good to be kept still in the surnace and this is such an exception as every gracious soul will gladly admit of But I may yet rise higher The Spirit of Prayer not only procures deliverance but deliverance in mercy deliverance sanctified and that is a pledge of eternal deliverance Others may be delivered but theirs is not so much a Preservation as a Reservation to some sadder calamity but there is this in Deliverance procured by prayer that the soul may be assured God intends him good by it These are a few of those infinite advantages which the Spirit of prayer brings along with it to Gods afflicted servants but it is impossible to enumerate all These are but as a cluster or two in comparison of the full Vintage Do but look over the precious promises made to the people of God in their straits take notice how many how great things are promised and so many are the Advantages which the Spirit of prayer brings with it for that is the key which opens those Treasuries that sets those Conduits a running and drains out the sweetness and vertue of them Thus you have each part of the Doctrine confirmed and made good Let us now see what Improvement may be made of
prayer 1. A Spur to it for who would not look on it as a singular priviledge that hee might upon all emergencies have recourse to any great Earthly Monarch how much more should wee take delight in approaching to God when thou feelest thy heart dull and backward to this duty what a quickning consideration may it be to think that it is the Majesty of heaven that thou conversest with in it Nor must we think as that profane wretch I have heard of who being upon a sick-bed used this as an argument for deliverance that if God would now heare him hee would trouble him no more that our frequent addresses trouble God No the oftner if wee come aright the welcomer hee bids us ask and chides us for not asking John 16 23 24. 2. But then it may be a Curb to all rovings and extravagancies al rashness and irreverence ' T is the God of Heaven to whom thou addresses Who would not fear befo◠him Eccl. 5. 2. God is in Heaven and thou on Earth therefore let thy words be few It ill beseemes us to be sawcy though wee may be humbly bold with God So much of much more that might have been spoken shall serve for Application of this Truth I come now to a more particular Consideration of the description of God in this Preface And 1. By his Relation to us Father which is amplified by the Ground and extensiveness of it for both are implyed in that word Our 2. Doctr. They that come to God aright in prayer must come to him as to a Father Relation to and Interest in God is necessary to make prayer prevalent wee must be able to cry Abba Father Rom. 8. 15. If yet call on the Father 1 Pet. 1. 17. There must be some hopefull ground of such a relation as a ground of confidence in prayer Explic. Now God is called Father considered 1. Personally or Hypostatically viz. as the first person of the Trinity so hee is the Father of our Lord Jesus Christ as having begotten him from eternity by an ineffable generation A mystery to be beleeved by faith not apprehended by reason Thus hee is called Eph. 1. 3. Heb. 1. 5. c. 2. Considered Essentially the whole Trinity God in three Persons but One in Essence and so hee is Father either 1. In regard of Creation and Sustentation of all his creatures especially the rationall creature Mal. 2. 10. called the Father of Spirits Heb. 12. 9. of all things 1 Cor. 8. 6. thus the Heathens stiled their Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Gods and men 2. In respect of Adoption hee is the Father of those whom hee takes into speciall Relation and this 1. Either Externall when a people are called into a profession of God and the True Religion thus the whole body of the Jewish Nation Rom. 9. 2. to them belonged the Adoption See Exod. 4. 22. and Deut. 32. 6. And in this sense the whole body of a Nation professing Christianity and baptized and partaking of Gods Ordinances may be called the children or people of God This is indeed a great mercy yet a man may perish from under this priviledge The children of the Kingdom may be cast out Matth. 8. 12. 2. Or Internall when a man hath not only the title but the Spirit of Adoption Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be described An Act of God's free grace in Christ taking us into the number and entitling us to all the priviledges of the Sons of God 'T is not an empty title but a reall priviledge Christ is the head and roote of it the Elect and they only the subjects free grace the inward mooving cause on God's part the word and Spirit are the instruments begetting and sealing it Gods glory in conjunction with mans Salvation the end of it Now in this sense wee are to understand it here Our Father not only as createing and upholding us not only as wee are baptized and partake of Church-priviledges but as wee are begotten by his Word and Spirit born again not of flesh nor of blood c. John 1. 13. Object But may none pray unto God or call him Father but those that are assured of this Adoption Answ Our Common Relation to God as his creatures and our Relation to him as Members of the visible Church may be urged as Arguments in prayer even those that had speciall Relation to God make use of them Psal 138. 8. Isa 63. 19. Wee may plead for mercy upon those accounts but wee are not to rest in them God may heare our prayers but wee cannot have assurance that hee will heare them till wee can come to him in this way of Speciall Relation other pleas may prevail but this will never fail us Confirmation Now for proof of this wee have the practise of the Saints both of the Old and New Testament they come to God under this Relation Isa 63. 16. and 64 8. Ier. 3. 4 19. So Christ himself Matth. 11. 25 26. John 17. 1 5. and 21 24 25. This is the Genius and Spirit of Christians Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters used to come to their Idols with this appellation Jer. 2. 27. they say to a stock Thou art my Father c. Reas The Reason in generall may be because there is not a more suitable Title either for God to have or for us to give him in our addresses to him by prayer 'T is suitable in regard both of his Majesty and greatness and of his mercy and goodness it s a singular help against those miscarriages that are incident to us in prayer as 1. It helps against irreverence and rash presumption there 's a naturall impress of Awe and Reverence upon the Spirits of children towards a Father there are indeed other Titles more apt to beget feare and trembling but none more effectuall to strike an awfull reverence of God upon the soul this will make us rejoyce with trembling Psal 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28. 2. It helps against Feare and Unbelief this Relation fils the soul with boldness and confidence Had wee been taught to call him King of glory wee should have been dasht out of Countenance with his Majesty if wee had called him The Lord of Hosts it would have made us tremble at his power or if hee had been stiled Judge of the world wee might have feared his justice But the Title of Father begets boldness and gives encouragement what may not a child hope to obtain from a loving and tender Father 'T is the lowest Title to which humility could condescend and the highest to which love could aspire This begets assurance that hee will give us if not what wee ask yet what is best for us A Father will not in stead of bread give a stone nor in stead of a fish a Serpent nor in stead of an egge a Scorpion Luke 11. 11 12.
application meanwhile consider but that Scripture Rom. 14. 17. The Kingdom of God is not in meat and drink but in righteousness and peace and joy in the holy Ghost There are three grand benefits accruing from Gods Kingdom which would afford an ample field of discourse but I forbear what greater honour think you can God confer upon us then to take us into the Relation and invest us which the priviledges of subjects in his Kingdom of grace and glory But then wee cannot goe into this Kingdom and therefore have need to pray it may come to us John 6. 44. No man can come to mee saith Christ except the Father draw him i. e. none can accept mee as Lord and Saviour So that the sense in part of this Petition may be this Lord I and all the world are averse to thy Kingdom loath to have Christ â—ign over us wee shall never yield except thou conquer and overpower our wils by thy grace and Spirit O let thy power come upon us and others let it be the day of thy power that wee may become a willing people Psam 110. 3. Use Make this Petition your pattern that 's the only use I shall make of each Petition conform your prayers to this platform let us unanimously beg and let it be the hearty and enlarged breathing of every gracious soul that Gods Kingdom may come Pray that as it is promised Psal 2. 5 8. God will set his King upon his holy Zion that hee will give unto Christ the Heathen for his inheritance and the utmost parts of the earth for his possession for as I should have told you Jesus Christ is the dispenser of Gods Kingdom especially that of grace see John 5 22 23. Mot. 1. Consider but how advantagious the coming of Gods Kingdom will be to your souls families towns and Nation doe but think for I shall not run into particulars what are the benefits that flow from the most prudent and pious administration of an Earthly Kingdom those in a larger measure will accrue in a Spiritual sense from the coming of Gods Kingdom unto you Infinite and unspeakable are the benefits of a Government rightly managed both as to the preventing of evils and the procuring of good things but none comparable to the Kingdom of God hence righteousness peace plenty prosperity defence safety unity and which results from all unspeakable joy and comfort But I leave this to your owne meditation Study Psal 72. which relates to Christ as well as to Solomon and those many prophesies which foretell and promise this Kingdom and the coming of it and predicate the exceeding benefits and advantages of it 2. Then may you hope it shall come to your comfort when it is the breathing of your souls that it may come 't is promised to the upright that they shall see the King in his glory Isa 33. 17. They that like Simeon wait for the consolation of Israel may sing his song when Christ is revealed in the Gospel Luk. 2. 25 29. One well distinguishes betwixt the being and the coming of Gods Kingdom amongst a people it is every where especially where the Gospel is preached even amongst the wicked but it comes to the faithfull on Earth to the Saints in heaven where it is 't is in power and justice where it comes 't is in love and mercy it may be amongst us and yet leave us in the Sea to suffer shipwrack where it comes it brings us to a haven but whether there be ground enough for this distinction or no wee may distinguish of its coming To some it comes against their will and they wilfully withstand it as Luk. 19. 14. To others besides their will and they neglect it unless it please God to open their eyes to see and incline their hearts to embrace it but to others begging and seeking after it and these may certainly rejoice and lift up their heads As a King 's coming to the Throne is matter of fear and terrour to Rebels but of joy and comfort to truely loyall subjects Though I must needs tell you that even such desires and breathings after the Kingdom of God speak that God is already beginning his Kingdom in such souls 3. 'T is the summe of what wee can or need to ask for our selves or others As what we ask in reference to God is included in and reducible to the first Petition so what for our selves to this As our blessed Saviour reduced Gods Ten-words so the Hebrew calls the Ten Commandments to two and the Apostle reduces both to one Gal. 5. 14. so might all the following be reduced to these two and both to this one for by the powerfull and effectuall coming of Gods Kingdom in all the branches of it both the name of God is sanctified and wee receive a confluence of all good things temporall spirituall and eternall Tell mee what more would any serious Christian desire for himself or others but that hee might here be a child of grace and hereafter an heir of glory This is the summe of Davids Petition Lead mee by thy counsel and receive mee into glory Psal 73. 24. Should God put you to your Choice as hee did Solomon What more would the truely wise soul desire than that God would so order his providences that hee might be brought into and built up in the Kingdom of grace and at last reign with God eternally in the Kingdom of glory And this is the import of this Petition For direction I shall give the very same generalls in this and the following as in the first Direct 1. Labour to get a cleare and distinct understanding what is implyed and included in this Petition and here as in all the rest 1. Something is acknowledged 2. Something Petitioned 1. Something acknowledged As 1. That God is absolute and universall Soveraign of the world This is clearly implyed wee ascribe a Kingdom to God and such a Kingdom as wee desire might come to us and all the world So that in conformity to this Petition wee may confess and enlarge upon the Soveraignty of God the just title hee hath over all the Kingdoms in the world that all are to stoop to his Scepter and submit to his government as also that hee hath that power to command all creatures into obedience that hee hath both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powâ—r and right to govern all creatures To this purpose borrow Davids words 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as head above all or Psal 145. 13. Thy Kingdom O Lord is an everlasting Kingdom and thy dominion endureth throughout all generations So Jer. 10. 7 Dan. 4. 34. and 6. 16. c. And here is a large field field of amplification upon the grounds of Gods right to this Kingdom as his Creating all things Rev. 4. 11 Substentation Hebr. 1. 3. Providence and provision for all his creatures Psal 145. 16. and especially his
prayed for For shame never plead for the repetition of this pattern of prayer while the world may read in your lives a visible contradiction to each Petition in it 'T is worse then a Judas kiss thus to deal with Christ to pray that his Kingdom may come and yet to doe our utmost to oppose it either leave praying or begin to practise up to what you pray for in this Petition else you doe but in effect pray for your owne damnation This Kingdom will come in justice and Terror to all its opposers So much to this Petition CHAP. VI. III. PETITION Thy will be done on earth as it is in Heaven THis is the third and last of those Petitions that do more immediately respect God it is very fitly connected to the former for having prayed for the coming of his Kingdom that is that wee may be brought under his Government and become his subjects 't is fit that his will not ours should be done Having acknowledg'd him supream Monarch of the world and that all subjection is due to him wee are very fitly taught to pray that hee will so bend and bow our hearts and bring us into compliance with his will that wee may yield him cheer-full obedience as subjects not as slaves and that wee may be a willing people in the day of his power Psal 110. 3. In this Petition you have 1. The matter of it that Gods will may be done 2. The manner how wee are to doe it or to endeavour and this is as it is in Heaven For explication Explic. 1. Will The will of God to our capacity is â—â—veâ—sly distinguished it would be but mis spent time to trouble you with them one distinction is sufficient to our purpose and that is this The will of God is either his Decretive Will called his Will of Purpose Or 2. His preceptive Will or Will of Precept There is ground enough for such a distinction though not in the Will or effence of God which is purely simple and uncompounded yet in the wayes by which God declares and executes his Will Briefly 't is easy to conceive the difference betwixt what God will doe that 's his Will of Purpose and what hee commands and requires us to do That 's his Will of Precept by the former God determines all events and futurities and governs those things which to us are most contingent by the latter hee determines mans Duty and what wee are to do Of the former you may read Psal 136. 6 11. Eph. 1. 5. To this wee are taught submission Jam. 4. 15. and 1 Pet. 3. 17. By this hee orders times and seasons Act. 1. 17. and disposes chances and contingencies Prov. 27. 1. By this hee permits and over rules many actions of men Of the latter read Mich. 6. 8. Hee hath shewed thee O man what is good and what doth the Lord require of thee The word declares it both in the precepts what wee are to doe and in the promises what wee are to beleeve 'T is not necessary to say more Only let us inquire Quest Which of these or whether both be not here meant for Answer to which Query It is unquestionable that the Will of Precept is here meant the very words clear it for What is meant by his Will being done on Earth c. but that it be done by men more especially who are the Inhabitants of the earth and What will is it but that which God hath given them in precept The only dâ—ffiâ—ulty is about the Will of Purpose whether it be at all included in this Petition and if at all how far Whether in the whole latitude and extent of it or only in part The Reason of the difficulty lies here Partly because the Purposes of God are hidden to us wee know not what shall be de Eventâ— and therefore how can wee pray concerning that which depends on the secret and unknown Purpose of God partly because the permission of many wickednesses and enormities of men comes within this will of purpose such as the betraying and murthering of Christ Act. 4. 28. Gods hand and Counsel had before determined it Now none will say that had wee lived before Christ and understood the Propheâ—ies concerning Judas his betraying Christ c. wee should have prayed for these â—hings so that the question seem's to carry some difficulty in it I find some quite â—xcluding Gods purposes onâ— of our prayers One quotes Cyprian speaking thus Nâ—n 〈◊〉 oramus ut faciat Deus quid vult facere 〈◊〉 ut nos possimus facere quid vult à nobis 〈◊〉 Wee pray not here that God would doe what hee willeth to doe but that wee may be able to doe what hee willeth â—s to doe Notwithstanding which and â—ome other things that might be urged I conceive that the Will of Purpose is neither wholly included in this Petition nor wholly â—xcluded out of it for though much of it â—e hidden yet something of it is revealed â—nd that by way of gracious promises which â—ertainly may be pleaded in prayer And â—hough it take in the permission and orderâ—ng of the vilest acts of men which wee are â—o be so far from praying for as that wee â—hould abominate them yet it takes in â—ther things unquestionably lawfull to be â—rayed for so far and in such a way as â—hey are revealed to us The case is so plain forbear Instances more will be said to this when wee come to Application 2. Be done i. e. not only intended â—urposed endeavoured so that wee are here â—ught to pray that wee may not only proâ—â—ss and pretend obedience as those Jer. 42. â— 6. or as that Son Matth. 21. 30. who said I goe Sir but went not but that wee may actually and throughly perform his will that he will work in us to will and to doe of his own good pleasure Phil. 2. 13. that wee may not deceive our owne souls that wee may not be forgetfull hearers but doers of his will Jam. 1. 23. 26. That it may be done by us though our corruptions be never so opposite and upon us though flesh and blood think it never so grievous and we cheerfully yield obedience to the one and submission to the other 3. On earth as in Heaven that is by us and others on earth as by the Angels in heaven so that hereby wee are taught â—â— what heighth we should endeavour and pray for obediential grace not any degree Weâ— should not content our selves to bungle 〈◊〉 a duty but to be exact and exquisite in it that wee may do the will of God with thâ— same readiness sincerity zeal constancy c. as the Angels Of this more particularly in the application Only to take away a scruple Object To what purpose is it to pray soâ— this degree of obediential grace since wâ— know it unattainable Are we not clog'â— with corruption and in many things 〈◊〉 all what hope then to have this Petitioâ— granted or to
what purpose to put up Petition which we cannot hope shall bâ— granted Answ 1. As to the impossibility of attainning this Know that things are impossible either 1. Absolutely and as to any power whether finite or infinite so it is impossible for God to lie for a thing to be and not to be at the same time for a body to be in two places at once c. Now such a thing to pray for would be but a tempting or mocking God but the thing in the Petition is not impossible in this sense 2. Or in some respect as for man in his own strength to obey the Law of God in its exactness but not if God communicate grace proportionable For Adam in innocency had this ability and so Christ as to his humanity Now things of this sort may be both prayed for and endeavoured after Phil. 3. 11. Paul's endeavour was if by any means to attain to the resurrection of the dead that is as I conceive to that perfection which then he hoped for yet hee could not attain it while on earth We may make that our aime which in the perfection of it may be our attainment But Secondly I conceive the Petition rather respects the manner than the measure of our obedience that wee may in our measure imitate the holy Angels As in Scripture notes quality and likeness oftentimes not equality as Matth. 5. ult 1 John 3. 3. where even as notes imitation and similitude not that wee should or can be equall to God in perfection and purity so that the sense of this Petition is clear and obvious The Doctrinal proposition is this Doctr. 8 That Gods will may be done on Earth as in Heaven ought to be the destre and prayer of all and every Christian Wee must imitate our Lord and Saviour who hath taught us not only by word here but by his owne example Matth. 26. 39 42. and to say as old Eli 1 Sam. 3. 18. And this not as too many do feignedly or inconsiderately but with the greatest seriousness and intenseness of affection Reas 1 In reference to both the former Petitions Then is God glorified and his Kingdom exalted when ready chearfull and universal obedience and submâ—ssion to his Will is yielded by all his creatures Obedience is the homage wee owe to his Kingdom and the honour due to his name it is not a verball celebration of Gods excellencies that is the All or principall part of his glory if in word wee prosess to honour him and in works deny him wee do but mock God and deceive our own souls No then Tit. 1. 15. wee glorisy our heavenly Father when our works shine before others Matth. 5. 16. when wee bring forth much fruit John 15. 8. Phil. 2. 16. Nor is it a titular acknowledgment of Gods Kingdom but a real submission to it in doing what hee commands and submitting to what hee lays upon us wherein our Duty to him principally consists this Petition then is the compleating of both the former 2. Gods Will is the suprem rule of equity justice mercy and all goodness This considered there is Reason sufficient why wee should pray for ability to doe it for this is the totum hominis the whole Duty of man to God to himself and to others Eccles 12. 13. Wee could not in fewer words express more as to our duty than in these God's Will being the Regula regulans the rule of the Law it self It is a good expression of Augustine Injuria fit Deo cum causam voluntate Dei superiorem postulamus Wee injure God when wee inquire after a cause superiour or antecedent to his Will for consider Gods Will to speak of it according to our capacity very much differs from Mins will Ours is a blind but heady faculty depending upon the guidance and dictate of a finite and fallible understanding But in God it is his very Essence considered as inclined and carried out to himself as the principall good and to all other good in subordination to himself not corrupted by a blind and dark understanding but guided by infinite wisdom the Will and Wisdom of God being not two distinct qualities in God but only divers inadequate considerations of the divine Essence nor in it self subject to headiness or mutability So that Gods will being such and we being his by the most absolute title 't is fit wee should both make it our Rule and desire grace to obey it 1. Which hath bin hinted In regard of Gods absolute Soveraignty over us since as wee acknowledg in the former Petition his absolute Dominion Is it not fit we should next pray for grace to yield cordiall submission Each of the fore-going Petitions nay the very Preface bespeaks this from us for If hee bee Our Father wee should bo subject to his Will and pleasure But 4. Because upon our doing or not doing his Will depends our eternal happiness or misery Obedience is the only dore into heaven and Disobedience is the black character of the Sons of perdition Eph. 2. 2. and 5. 6 7. 2 Thess 1. 7. Matth. 7. 21. To do the Will of God speaks our Relation to Christ Mark 3. ult By doing the Will of God I mean here obâ—dience to the Gospel as well as to the Law for as it is 1 John 3. 23. This is the command of God that wee beleeve on his Son Jesus Christ And herein the decretive and preceptive Will of God concurr I mean that hee that doth the one shall be rewarded by the other See John 6. 29. This is the work of God that ye beleeve on him whom hee hath sent this is his will of Precept then Verse 40. This is the will of him that sent mee that every one which seeth the Son and beleeveth on him may have everlasting life This is his Will of Purpose So that by doing the one wee come to the good things determined by the other Again suob as do Gods Will hee hears John 9. 31. Such abide for ever 1 John 2. 17. So that you see it is the main Interest of man to do and his concernment to pray that hee may do the will of God Use Pray this prayer Make this your hearty Petition and imitate the pattern here prescribed you You see how much your Interest and duty lies in it do I need to adde more Consider two things that may excite and quicken you to be frequent and servent in this Petition Motiv 1. Gods will must be done whether you pray for it or no but to pray heartily that it may be done is no small evidence of a gracious frame of Spirit Gods will may be done by us as it was by the Jews and Herod and Pilate Act. 4. 28. and by Cyrus Isa 44. 28. yet wee be no better than vile Sinners or brute instruments and it may be done upon us as upon Pharoah and others yet for our punishment and condemnation But condially to desire and pray in the sense