great many have found, to their Cost, the Vanity of such an Imagination: They have prayed most heartily and feelingly against such particular Sins, as they are most inclined to, and for the Attainment of such particular Vertues as they most needed; and yet it has often happen'd, that on the very same Day when they have made these devout Prayers, they have been overtaken by that Sin they prayed against, and rather gone backwards than forwards, as to the Vertue they aspired after. How now comes this to pass? Did not God hear their Prayers? they indeed are apt to think so, and to charge him with Unkindness for it, but they are much to blame for so doing: There is no Doubt but that God did thus far hear and grant their Petitions, that he did all that was needful on his Part for the preventing those Sins and increasing those Vertues, which were the Subject of their Pray

ers.

He gave Grace and Strength sufficient to the Men for the producing those Effects they did defire : But the Men did not do their Part; they did not make use of that Strength, they did not watch over themselves as they should have one: They did not endeavour to avoid those Temptations which used to betray them into that Sin, nor take those Opportunites which God put into their Hands, for the improving of their Vertue, and here the Fault of the Miscarriage is to be laid. God is always ready and willing

to

to fend down his Influences and Communications, upon every Soul that is prepared and disposed to receive them: And that Grace which he affords shall always have that Effect we defire, if we do but cooperate with it, if we by our Sloth and Negligence do not betray the Cause of God to the common Enemy.

Chriftians therefore, all of you that hear me this Day, if ever you mean to be good, if ever you mean to be happy, if ever you expect God's Favour and Acceptance in this World and in the other, let me defire you to confider and remember this, as the great Business of your Life, in order to the attaining these Ends, must be to pray to God most earnestly and constantly for his Direction, and Assistance, and Influence, and Bleffing, in all that you go about; and as you must put up your Prayers in Faith, and Charity, and in the Name of our Lord Jesus Chrift, our Great Mediator; so it will also concern you particularly, if you would have these Prayers effectual to contribute your selves to the Efficacy of them, by using your earnest Endeavours to work in and for your selves, all that you defire God to work in you, and for you. You are on the one hand so to pray, as if God was to do all, and you could do nothing (as it is certainly true); and yet on the other hand you are so to labour and endeavour, as if the whole Success of the Business did depend

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upon your selves (and this is true also): if you fail in either of these Things you will be disappointed in your Aims; but if you join both together you may depend upon it, that God will give you every thing that is needful for you: And however Things go, you shall at least be tolerably happy in this World, but unfpeakably for ever happy in the next.

Which that we may all be, God of his infinite Mercy grant, &c.

;

SERMON

SERMON V.

1 COR. XIV. 15.

What is it then? I will pray with the Spirit, I will pray with the Underftanding alfo.

T

HIS Text, at the first View, seems a little remote from the Business of this Day, which is to commemorate the Descent of the Holy Ghost upon the Apostles, and the manifold and wonderful Gifts which he then conferr'd upon them: But when it comes to be explain'd you will see it perfectly falls in with that Argument; the Subject-matter of this Text, as you will find, being one of those spiritual extraordinary Powers of the Holy Ghost then given to them, which are the proper Objects of our Meditation on this Day.

There is none of us so ignorant as not to have heard of this Term of Praying by the Spirit, or so little acquainted with the State of Religion in this Nation, as not to be fenfi

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ble what a Bone of Contention it has been, and still is amongst us. All Parties do agree that we ought to pray by the Spirit as much as we can, that is, that we ought by all Means to endeavour after the Afsistance of the Holy Spirit in our Prayers, and that then we pray most effectually to God, when we are most assisted by him. Thus far, I say, we are all agreed; but then, here we come to be divided, some of us think (namely, those that are of the Communion of the Church) that as the Meafure of the Spirit's Assistance is now afforded in the World, all the Influence we are to expect from the Spirit in our Prayers, is exciting in us pious Defires, and devout Affections, and Faith in God, and Refignation of our selves to him, and those other Qualities and Dispositions of Mind, that tend to make our Prayers accep¬ table to our heavenly Father.

But as to the Form of our Prayers, whether they be long or short, whether they be put into Words, or sent up in Thoughts and Wishes, or if put into Words, whether they be conceived on a sudden, or premeditated, or whether they be in a fet Form of our compofing, or in a Form of Words appointed us by others, we think these Things no way concern our praying by the Spirit; we think we may as much pray by the Spirit in one way as in the other.

If we make any Difference it is this, that at all Times we think it more decent and