These words, which are but the entry, are not to be passed over: there is in them, I. The duty of Prayer supposed. II. The prescribing of this form. First, Pray. Secondly, After this manner.

I. The use and necessity of Prayer is taken for confessed, as before, ver. 7. When ye pray, and when thou prayest. And the consideration of this exercise, and of this pattern of it, is with good reason accounted among the most necessary principles of religion. Without it, indeed, all religion withers and languishes. The Law of God is so pure and exact a rule, that we cannot come near the perfection of it, and therefore fall under its curse. When we understand it so, that drives us to the Gospel, to seek salvation there. And the articles of the Gospel, of our Christian faith, are so high and mysterious, that nature cannot aright understand or believe them; and therefore, both Law and Gospel drive us to prayer, to seek of God renewing grace to conform our hearts in some measure to the holy Law of God, and faith to lay hold on Jesus Christ and salvation in him held forth to us in the Gospel. Prayer is not taken in its strict grammatical sense, in which the words used for it signify only petition or request; but as comprehending, together with petition, confession and thanksgiving. It may be called briefly and plainly, a pious invocation of God; and, as we are not speaking abstractly of prayer, but according to the estate of fallen man, it is very fit to add the express mention of the Mediator, that it is an invocation of God in the name of Christ; for it never ascends to God as pleasing incense, but when it passeth through that golden censer, and is perfumed with the sweet odours of his merits and intercession. His entrance into Heaven hath opened up the way for our prayers to come in, and there is no access to the throne of grace, but by that new and living way, as the Apostle speaks, Heb. x. 20. But how much better is the frequent practice, than much discourse and business in defining it! Whatsoever is said aright in this, is for the other as its end, as one hath it out of an ancient philosopher, Inquirimus quid sit virtus,

non ut sciamus, sed ut boni efficiamur: We inquire what virtues are, not to know them, but to have them. And indeed, to do otherwise, is but answerable employment to studying the nature of riches, and talking of them, and remaining poor, possessing none.

ance.

It is not needful to stay upon distinguishing Prayer by the different matter of petitions, or things to be requested, which, possibly, some of the different names of prayer in Scripture do signify. This may suffice, that it ought to be of such things as are conformable to the will and promises of God, and desired with a suitable disposition of mind; and therefore I call it a pious invocation. It is the highest impudence, to present God with unjust or frivolous desires. Quæ scire homines nolunt, Deo narrant, as Seneca speaks; They tell God what they would not have men to know. We ought to reverence the majesty of God, and regard that in our requests. There is a difference betwixt solemn prayer and sudden ejaculations, but it is not a difference in their nature, but only in continuThe former is here meant. Only this of the other, it is to be wished that it were more known, and more in use with Christians; for it is, no doubt, a very happy means of preserving the heart in a holy temper and constant regard of God in all a man's actions, and is a main point of answering the Apostle's word, Pray continually. When in company, and apart, a man useth secret, short motions of the soul to God, that may be very frequent in the day, and at night; whereas men's callings and natural necessities and employments, allow them but some certain parcel of both for solemn prayer. And these frequent looks of the heart to Heaven, exceedingly sweeten and sanctify our other employments, and diffuse somewhat of Heaven through all our actions. Solemn prayer at fit times, is a visiting of God; but this were a constant walking with Him all the day long, a lodging with Him in the night. When I awake, says David, I am still with Thee. Psal. cxxxix. 18. And these sudden dartings of the soul Heavenwards, may sometimes have more swiftness and force

than larger supplications, having much spirit, as it were, contracted into them; and they would, no doubt, if used, be answered with frequent beams of God's countenance returned to the soul, as it were in exchange. For though whole lifetimes of prayer are not worthy the least of those, yet, it pleases God thus to keep intercourse with those souls that love Him, and for the ejaculations of their desires to Him, looks back on them, and so they interchange as it were sudden glances of love that answer one another. The Lord is pleased to speak thus Himself, and the souls that know this love, understand it, Thou hast ravished my heart, my sister, my spouse, with one of thine eyes. Cant. iv. 9. But though such looks in ejaculation will refresh a soul inflamed with the love of God, yet, it suffices not: they must have times of larger and more secret converse with their beloved, and particularly in the exercise of solemn, continued prayer; and, if cut short of it at any time, they will miss it as much as a healthful body its accustomed repast.

But it would seem, that, though there may be some reason for confession and thanksgiving, yet, that which hath most peculiarly the name of Prayer-petition, is superfluous: He who knows our wants better than ourselves, and what is fittest to bestow upon us, and forgets not all, what need we put Him in mind, and follow Him with so many suits?

This, indeed, is a strong reason against vain babblings in prayer, and imagining to be heard merely for long continuance and multitude of words; and our Saviour himself doth here use it so, ver. 8; but withal he shews us clearly, that it makes nothing against the exercise of prayer, in that he adds immediately upon these words, After this manner, therefore, pray ye.

Although the Lord knows well our wants, and doth according to His own good pleasure, yet, there is for Prayer, 1. Duty. 2. Dignity. 3. Utility.

1. Duty. We owe this homage to God, not only to worship Him, but particularly to offer up our supplications, and

to acknowledge Him our king and ruler of the whole word, and to testify our dependence upon Him, as the giver of every good gift. It is not because He is unwilling and loath to give, for He gives liberally, and upbraids none; yet, says the Apostle there, If any man lack wisdom, let him ask it. Jam. i. 5. So, of all wants, that which thanksgiving doth acknowledge after receipt, supplication doth before-hand; His power, and truth, and goodness, &c. This is His name still, The God who heareth prayer, and therefore, this homage is due to Him, To Him shall all flesh come. Psal. lxv. 2.

2. Dignity. This is the honour of the saints, that they are admitted to so near and frequent converse with the great God, that they do not only expect from Him, but may so freely speak to Him of their desires and wants, and may pour out their complaints into His bosom. Abraham is sensible of the greatness of this privilege, by reflecting upon the greatness of his distance. Gen. xviii. 27. Behold, I have taken upon me to speak unto the Lord, who am but dust and ashes. It is an unspeakable honour for dust and ashes to be received into such familiarity with the Lord of heaven and earth.

3. Utility. [1.] It quiets and eases the heart when it is troubled, to vent itself to God. As there is some natural ease in sighs and tears, (for otherwise nature should not have been furnished with them, nor teach us to use them,) they discharge some part of grief, though addressed no whither, but only let out; but more when it is in the presence of some entire friend; so, they must be most of all easing, when they are directed to God in prayer. Cor secrenat et purgat oratio, capaciusque efficit ad excipienda divina munera: Prayer, says Angustine, calms and purifies the heart, and renders it more capable of the Divine benefits. Mine eye poureth forth tears unto God, says Job, Job xvi. 20; and David, My sighing is not hid from Thee. Psal. xxxviii. 9.

says the Psalmist. Psal. lv. 22.

Cast thy burden on the Lord,

The Lord calls for our bur

dens, would not have us wrestle with them ourselves, but roll

them over on Him. Now, the desires that are breathed forth in prayer, are, as it were, the very unloading of the heart: each request request that goes forth, carries out somewhat of the burden with it, and lays it on God. Phil. iv. 6. Be careful in nothing, says the Apostle: that were a pleasant life indeed, if it might be; but how shall that be attained? Why, this is the only way, says he, In all things make your requests known unto God. Tell Him what are your desires, and leave them there with Him, and so you are sure to be rid of all further disquieting care of them. Try as many ways as you will, there is no other will free you, in difficulties, of all perplexing thoughts, but this, and this will do it.

[2.] In it the graces of the Spirit are exercised, and they gain by that, as all habits do; they are strengthened and increased by acting. Faith, in believing the promises; and that is the very basis of Prayer: it cannot subsist without the support of faith. And hope is raised up and set on tiptoe, anоxagadoxe, to look out for accomplishment. And love, it is that which delights it, to impart its mind to Him on whom it is set, and thus to entertain converse and conference with Him, and all hours seem short to it that are thus spent ; and by this it still rises to a higher flame, it is blown and stirred by Prayer. The more the soul converses with God, doubtless the more it loves Him.

And this speaking your desires to God in prayer, makes the heart still more holy, invites it to entertain new desires, but such as it may confidently acquaint God withal.

[3.] In relation to the particular things desired, it not only fits and disposes the heart for receiving them as blessings, but withal, it is a real means of obtainment, by reason of God's own appointment, and of His promise. He hath bound Himself by His promises not to disregard the prayers of His people. His ear is open to their cry, says the Psalmist, Psal. xxxiv. 15. And the many instances in Scripture, and the experience of the Church in all ages, bear witness to the truth of