AND thus having fhewed, upon what terms we are to pray for any of God's mercies, whether fpiritual or temporal; I thall conclude this difcourfe, briefly by fhewing, in what manner we ought to pray for them.

WHEN We come to pay our homage, and to make our fuit to almighty God; we must be careful of our carriage, that it fhew nothing of disrepect, or a careless regard, either of him, or of those mercies which we come to defire at his hands, God will be honoured by those that make their addreffes to him. He expects they should treat him with that awe and reverence, that humble decency, and dutiful fubmiffion of mind, which becomes them towards their Maker and Benefactor, their fupreme Lord and Sovereign. When we pray to God, we must know, that we poor worms are treating with our Maker; that we, moft indigent and helpless crea tures, are fuing to our nobleft Benefactor that we, finful fubjects, are addreffing ourselves to the fupreme Lord and Sovereign of all the world. And when we have

to

to do with a perfon fo far above us, fo unmeasurably kind and beneficial to us, and that hath fo abfolute authority and empire over us; it is neceffary that then, if ever, we be mindful of our distance, and make our application with that lowlinefs of mind, that decent, humble carfiage, and careful reverent deportment, as may plainly evidence, that we have a just honour and veneration for the majesty of that God, whom we addrefs ourselves.

unto.

In the next place: That our prayers may be put up in fuch manner, as it is fit for us to offer them, or for God to hear them; we must offer them up, with due fixednefs and attention of mind. We must not draw near unto God with our lips, when our hearts and minds are far from him. We must not utter words without confideration, without any heed, or application of our minds to them; but our thoughts must go along with our words, and our minds must be intent, and fet upon the mercies which we pray for. God will not hearken to our petitions, when

E e 4

when it may be we ourselves do not hear them; he will not attend to our requests, when we ourselves do not attend to them; he will not grant thofe fuits, which had only a form of words, but nothing of an inward defire, and fpiritual application in them. So that if only our tongues pray, and our minds are ftraying; we might as well be filent, and not pray at all.

FURTHER: We must offer them up alfo with a good measure of defire, and fervency of affection. He that is indifferent in asking, may well expect that God fhould be indifferent in granting. He feems to fleight the mercy, when he asks it; and fo there is the lefs reason to expect, that he should think himfelf much obliged by it, or be duly thankful for it, after he has received it. But a fervent prayer fhews how eagerly we defire a mercy, and how thankfully we are like to receive it. And this is fome encouragement, and a ftrong inducement for God to bestow it on us. He is a moft tender and indulgent parent; who cannot deny us any good thing that is fit for us; when he

fees we are wrought up to a due valuation and efteem of it, and our hearts are ea-. gerly fet upon it: The fervent prayer of a righteous man, faith St. James, availeth much*.

LASTLY: Another thing that is requi-. fite to an acceptable prayer, and must recommend it to God's favour, is faith, or believing we shall receive, when we ask, according to his promife: Which our Saviour makes a neceffary qualification to our being heard; Whatsoever ye shall ask in prayer, believing, ye shall receivet. And, If any man lack wisdom, fays St. James, let him ask in faith, nothing wavering, and it fhall be given him .

And the true meaning of this is easily understood, from what I have already faid concerning the terms, whereupon God will grant us any of his mercies. For then we are to believe we fhall receive them, when we have performed those conditions, whereupon he has promised to bestow them. So that then we must hope to obtain pardon for our fins, when we

Jam. v. 16. Matt. xxi. 22. Jam. i. 5, 6.

forfake

forfake them, and ask it with true repentance and reformation. And then we muft believe that we fhall receive fome virtuous endowments, when we are careful to attain, and induftriously seek after them. And then we must expect to enjoy the affiftance of God's grace and holy Spirit, when we are careful to concur with, and make a good ufe of it. And then we must expect, upon our endeavours after the fame, to be heard for health, or eafe, or any profperous turns of providence and outward things, when God in his wifdom fees them fitting for us, and confiftent either with our own good, or with the greater benefit of others.

It is these promises of God which must guide our expectations; and then we must hope to receive any of these mercies from him, when we come qualified with these conditions, whereupon he has engaged to bestow them. To believe that he will grant what we ask of him, when we seek it not upon thefe terms; is not faith, but infidelity. To expect that we should receive these mercies any otherwise; that

we