The Main Principles of the Christian Religion in 107 Articles, Chapter 4
CHAP. IV. Of things to be pray'd for, in the Lords-Prayer, in 10 Articles, with their Explanation. From A. 98. to the end.
A. 98.What is Prayer? PRayer is an offering up of our desires to God rPsal. 62.8. Trust in him at all times, ye people; pour out your hearts before him, God is a refuge for us., for things agreeable to his will sRom. 8.27. And he that searcheth the hearts, knoweth the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God., in the name of Christ tJoh. 16.23. Whatsoever ye shall ask the Father in my Name, he will give it you., with confession of our sins uDan. 9.4. And I prayed unto the Lord my God, and made my confession., and thankful acknowledgment of his mercies wPhil. 4.6. Be careful in nothing, but for every thing, by prayer and supplication, with thanksgiving, let your requests be made known to God..
To. 2. Hom. VII. p. 1.—Prayer is necessary for all men, at all times, and in all places.—Be fervent in prayer, assuring our selves, that whatsoever we ask of God the Father in the Name of his Son Christ, and according to his will, he will undoubtedly grant it. p. 2. In all our necessities, direct our prayers to him, call upon his holy Name, desire help at his hands, and at none others. —He is able,—will help us,—hears, understands better than our selves, what we lack, and how far we have need of help. Hom. IX.—Be sure that in all prayer your minds be devoutly lifted up to God, else your prayers are to no purpose. Hom. XVII. All good things came down to us from the Father of light. — Jesus Christ his Son and our Saviour, is the mean, by whom we receive his liberal goodness, — in the power and virtue of the Holy Ghost we be made able to receive his gifts and graces.
Expl. 98. Concerning Prayer there are two things to be noted, (1) the name, (2) the thing it self. The name of that which is here described is Prayer, a term more comprehensive than invocation, which is only vocal Prayer, for it doth comprehend in it, Invocation, Petition, Confession, Thanksgiving, Supplications, and Intercessions, whether expressed in words or only pent up in a devout breast. (2) For the thing it self, we have (1) the necessary Requisites of Prayer. (2) The ordinary sorts and kinds of it. Necessary Requisites are (1st) that it be an offering up of our desires to God, and this is essential to all Prayer, that there be a holy motion of the will towards God in pious and devout desires though these should never be framed into words; Internal or heart-Prayer in some cases is all that God requires, and therefore he will graciously accept of it: But this spiritual Sacrifice must be presented only to God; for (1) He only knows, and can supply our wants. (2) Faith and Prayer must go together, and faith is only to be in God. (3) The Lords Prayer doth only send us to God and no other. But then, &c. [See Expl. 99.]
A. 99.What Rule hath God given us, for our Direction in Prayer? The whole Word of God is of use to direct us in Prayer x1 Joh. 5.14. And this is the considence that we have in him, that if we ask any thing according to his will, he heareth us., but the special Rule of Direction, is that Form of Prayer, which Christ taught his Disciples yMat. 9.6. After this manner therefore pray ye; Our Father which art in Heaven, Hallowed be thy Name, &c., commonly called the Lords Prayer.
To. 2. Hom. VII. p. 3. What better example can we desire to have than of Christ himself, who taught his Disciples and other Christian men, first to pray for heavenly things, and afterwards for earthly things, as is to be seen in that Prayer which he left unto his Church, commonly called the Lords-Prayer.
Expl. 99. (2dly,) 'Tis essentially necessary to Prayer that it be only for things agreeable to Gods will. (1) The whole Will of God in general; As men must not make their lust their end, in begging any thing of God (for those who ask that they may consume what they ask upon their lust, do ask amiss for the end;) so neither their fancy their rule, for then they ask amiss for the manner and matter both. (2) And more particularly, the Lords Prayer; for this may be used not only as a Prayer it self, Luk. 11.2. but also as a pattern for all other Prayers, not so much for method and order, for we are not so strictly tyed to that; as for matter in which we are not to deviate from this so comprehensive directory in the matter of Prayer, Mat. 6.9. (3dly,) In the name of Christ, (i. e) (1) By virtue of his warrant and authority, because he doth command us to pray. What is done by his authority, is in his Name. (2) Making use of him as our Mediator or Intercessor, or great Master of Requests in Heaven; for we are strangers to God and enemies to him naturally, and so must make use of the Name of Christ, and not of our own. (2dly.) The ordinary kinds or parts of Prayer, are (1) Confession of sin, either expressed or implyed, for when we beg or petition for any mercy, we are to own our unworthiness of it, which we cannot well do without confession of sin. (2) Thanksgiving, for there is something of the nature of Prayer in such acknowledgments, scit. our desire that God would accept of our Sacrifices of Praise, and Christ has taught us in our Prayer to praise God, For thine is the Kingdom, &c.
A. 100.What doth the Preface of the Lords Prayer teach us? The Preface of the Lords Prayer, which is, Our Father which art in heaven; teacheth us, to draw near to God with all holy reverence zIsa. 64.9. Be not wrath very sore, O Lord, neither remember iniquity for ever; behold, see we beseech thee, we are all thy people., and confidence aRom. 8.15. For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba Father., as children to a Father, able and ready to help bLuk. 11.13. If ye then being evil, know how to give good gifts unto your children, how much more shall your heauenly Father give the holy Spirit to them that ask him?, and that we should pray with, and for others cEph. 6.18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all Saints..
Hom. XVII. Consider his great power to make us dread and fear; —high wisdom,—inestimable goodness, to take good heart again to trust well unto him,—being assured to take him for our refuge, our hope and comfort, our merciful Father, in all the cases of our lives.
Expl. 100. The Preface teacheth many lessons. (1) Solemn Preparation, that we come not rashly to pray, but bethink our selves beforehand to whom we are to pray. (2) Reverence, as the name Father doth import. (3) Access with boldness, that we may go to God as freely in and through Christ, as Children can go to their natural Parents. (4) Confidence of speeding all the while we ask aright for the matter, and manner, and end; for when men do not speed, 'tis because they ask amiss, i. e either what they should not, or as they should not, or wherefore they should not. (5) Gods readiness to hear and help, therefore called our Father; none more ready to help a Child than the Father of …t. (6) Gods pity and compassion towards his children, which does move him to help them; As a father pities his children, &c. (7) That great Article of our Creed, Communion of Saints; for all true Christian supplicants have one common union in that one common relation of children unto God, and therefore called our Father. (8) Compassion, that we do pity and pray one for another, being all of us children of the same common Father. (9) That though God is present in all places, yet Heaven is in a more especial manner the habitation of his holiness; because he doth there more immediately, gloriously, and fully communicate of himself to the Angels and Spirits of just men made perfect. (10) That man (being a sinful supplicant) should know his distance from the great God, and with all humble and thankful admiration acknowledg Gods condescention towards him, in that he is willing to receive any petition from him.
A. 101.What do we pray for in the first Petition? In the first Petition, which is, Hallowed be thy Name; We pray, that God would enable us and others to glorifie him in all that whereby he makes himself known dPsal. 67.1. God be merciful unto us, and bless us, and cause his face to shine upon us. 2. That thy way may be known upon the earth, and thy saving health among all Nations. 3. Let the people praise thee, O God, let all the people praise thee., and that he would dispose all things to his own glory eRom. 11.36. For of him, and through him, and to him are all things, to him be glory for ever. Amen..
To. 2. Hom. VII. p. 3.—We are taught whensoever we make our prayers unto God, chiefly to respect the honour and glory of his Name.
Expl. 101. This is not only the first Petition in this Prayer, but the first of those Petitions wherein we are taught to beg good things; for the two last Petitions in this Prayer are deprecatory against evil. Now from the shortness of all these Petitions in general, we may observe, that the efficacy of Prayer doth not consist in the multitude of words, but doth most shew it self in a holy fervency and ardour of affections. In this Petition there is, (1st,) Something supposed, as the ground of this Petition, as (1) That man ought to make the glory of God his chief end in all his designs. (2) That by his natural power, and without the grace of God, he is not able to glorifie God. (2dly,) We have the matter of the Petition (Hallowed be thy name). In which words we do pray in the general, that all the Attributes, Titles, Ordinances, Words, and Works of God (whereby he is made known) may be heartily and highly valued, and esteemed, and magnified in the world. More particularly, we beg. (1) That God would give us hearts. (2) Grace, to shew forth his glory in all our words, thoughts, actions, and capacities. (3) That he would prevent or remove all that sin especially whereby the lustre of his glory in the world is most eclipsed, as Atheism, Ignorance, Idolatry, Oppression, &c. (4) That he would so lay the scene of his Providence in the government of the world, that he may still get to himself a glorious name, whether it be in works of power, wisdom, justice, or mercy; for though he will do this whether we beg it or no, yet (1) it is our duty, because commanded. (2) Hereby we shew our love to God, by this zeal for his glory. (3) To our own souls, for his glory and our happiness are twisted together.
A. 102.What do we pray for in the second Petition? In the second Petition, which is, Thy Kingdome come; We pray, that Satans Kingdome may be destroyed fPsal. 68.1. Let God arise, and let his enemies be scattered; let them also that hate him, flee before him., that the Kingdome of Grace may be advanced gPsal. 51.18. Do good in thy good pleasure unto Sion; build thou the walls of Ierusalem., our selves and others brought into it, and kept in it h2 Thes. 3.1. Finally Brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you. Rom. 10.1. Brethren, my hearts desire and prayer to God for Israel is, that they might be saved., and that the Kingdome of Glory may be hastened iRev. 22.20. He which testifieth these things, saith, Surely I come quickly, Amen. Even so come Lord Iesus..
To. 2. Hom. XVI. p. 2. He of his great mercy so works in all mens hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist; that like scattered and dispersed sheep, being at length gathered into one fold, we may in the end rest altogether in the bosome of Abraham, Isaac, and Iacob, there to be partakers of eternal and everlasting life, through the merits and death of Jesus Christ our Saviour.
Expl. 102. By kingdom we are to understand in the general, Gods rule and dominion and power, that he exerciseth in the world, both over all his creatures, and particularly over men. Now in reference to the wicked, God doth exercise the kingdom of his power and justice in restraining or punishing them; and thus to pray that this kingdom may come amongst wicked men, is to pray, that the interest, power, and dominion of Sin, Satan, and Antichrist in the world may be destroy'd; for in this Petition we do acknowledg our selves to be by nature subjects of the Prince of darkness, and therefore we are to pray, that this iron-yoke may be taken off▪ and that we may take upon us the easie yoke of Christ. But in reference to the elect, Gods kingdom is either, (1st,) A kingdom of Grace in this world, and then we pray, the Scepter of this kingdom may rule in the hearts and lives of Gods elect: Now this Scepter being the Gospel, we are to pray, (1) That this may be dispersed all the world over, in order to the gathering of the dispersed Iews which do belong to the election of Grace, and to the fulness of the Gentiles. (2) That where the means of grace and knowledg are enjoyed (together with all Gospel-Ordinances and Gospel-order) they may prove effectual for the begetting and growth of grace and saving-knowledg, and for the spiritual comfort and support of weak Christians. (3) That to this end and purpose God would bestow his Holy Spirit upon his people, as the Spirit of Truth to lead them into all necessary truth, as a Spirit of Holiness to sanctifie them, and as he is the comforter. (4) That the power of the Civil Magistrate may be laid out for the good of the Church; and that God would still furnish his Church with such Officers, both Spiritual and Civil, as may most promote the interest of Christs spiritual kingdom; and all this we are to beg of God alone, (1) because he alone can check and restrain whatever does oppose his kingdom. (2) Because he alone can effectually grant what we beg herein. (2dly,) And for the kingdom of Glory, we are to beg the hastening of it for the elects sake, by Christs second coming, because hereby, (1) God will be most glorified. (2) The kingdom of Grace will be perfected, when Christs loyal Subjects shall reign with him in glory. Even so come Lord Iesus, come quickly.
A. 103.What do we pray for in the third Petition? In the third Petition, which is, Thy will be done on Earth, as it is in Heaven; We pray, that God by his grace would make us able and willing to know, obey mPsal. 119.34. Give me understanding, and I shall keep thy Law, yea, I will observe it with my whole heart. 35. Make me to go in the path of thy Commandments, for therein do I delight. 36. Incline my heart unto thy testimonies., and submit to his will in all things lAct. 21.14. And when he would not be perswaded, we ceased, saying, The will of the Lord be done., as the Angels do in HeavenmPsal. 103.20. Bless the Lord ye his Angels, which excel in strength, that do his Commandments, hearkening unto the voice of his Word. 22. Bless the Lord all his works, in all places of his Dominion. Bless the Lord, O my soul.
To. 2. Hom. XXIII. As God the Creator and Lord of all things, appointed his Angels and heavenly Creatures, in all obedience to serve and honour his Majesty; so was it his will, that man his chief Creature upon the earth, should live under the obedience of his Creator and Lord.
Expl. 103. In this Petition we have two things observable, (1) The matter of our obedience, it must be what God requires. (2) The manner, it must be according to the pattern in the Mount, sc. as it is done in heaven. For the matter, 'tis only Gods Will which must be the Rule of mans duty; not the wills, or fancies, or traditions, or corrupt customs of men; we owe obedience no further to men in what they require from us, than it is agreeable to the Will of God, and especially in the duties of Religion, because God alone, who is the searcher of the heart, is Lord of the conscience, when-ever therefore what is required of us as matter of duty comes accompany'd with a thus saith the Lord, either in the plain words, or in the plain sense of Scripture, we must not dispute, but obey. Yet to prevent mistake, we are to know, (1) There is the secret will of God, called the will of his counsel and purpose; but though this be the Rule he himself walks by, yet 'tis not the Rule of our obedience, and we are no further to pray that this will may be done, than as it seems good to his infinite wisdom; and that we may with patience submit to it, and in all events (though they may cross our wills never so much) acknowledg the holiness and rectitude of it, and nothing may displease us that pleaseth him. But (2dly,) there is his revealed will, as (1) in his promises, and here we are to pray, that they may be fulfilled. (2) In his threatnings towards the implacable enemies of his Church, that these may be executed, and this in subserviency to the former Petition, that his Kingdom may come. (3) In his prophesies, that they may be accomplished. (4) And principally in his Commands, that these may be obey'd and performed above and before any thing else, or that these be done whatever else be left undone; and that (2dly,) For the manner, as it is done in heaven by Angels and the Spirits of just men made perfect, i. e. perfectly; not that we can be perfect in holiness here on earth, but that we should be aiming at it, and be perfecting holiness in the fear of God; in which are these two things, (1) The renouncing our own wills, as they do oppose the will of God. (2) Actual, real, constant, cheerful, universal compliance with the holy will of God.
A. 104.What do we pray for in the fourth Petition? In the fourth Petition which is, Give us this day our daily Bread; We pray, that of Gods free gift we may receive a competent portion of the good things of this life nProv. 30.8. Remove far from me vanity, and lies; give me neither poverty nor riches, feed me with food convenient for me., and enjoy his blessings with themoPsal. 90.17. And let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us, yea the work of our hands establish thou it.
To. 2. Hom. VI. [Our daily bread] i. e. all things necessary for this our needy life. Hom. VII. p. 3. When we have sufficiently pray'd for things belonging to the soul, then may we lawfully and with safe conscience pray also for our bodily necessities, as meat, drink, clothing health of body, deliverance out of prison, good luck (i. e. success) in our daily affairs, &c. according as we shall have need.
Expl. 104. The former Petitions did respect God; and this is the first of those which doth concern our selves. In which Petition (1) Somewhat is imply'd, as (1) That we depend upon God for the necessities of life. (2) That these are only to be desired so far as they may help us in the doing of his will. (3) That the frailty of our natures is such, that they stand in need of daily supplies of these necessaries. (4) That our care in reference to these things is neither to be immoderate, for we are to ask but for bread, i. e. necessity; nor to look far, as is imply'd in that word day. (5) That having food and rayment we be therewith content. (6) That however men in their honest Callings do take pains for necessaries, yet they are the free gift of God. (2) In the Petition we are to ask, (1) necessaries of life, called in Scripture food and rayment, and here bread. (2) All means and helps to obtain these. (3) A blessing upon them; for these three things are included in this one word [bread].
A. 105.What do we pray for in the fifth Petition? In the fifth Petition, which is, And forgive us our debts, as we forgive our debtors; We pray, that God for Christs sake would freely pardon all our sins pPsal. 51.1. Have mercy upon me, O God, according to thy loving-kindness, according to the multitude of thy tender mercies, blot out my transgressions., which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive othersqMat. 6.14 For if ye forgive men their trespasses, your heavenly Father will also forgive you.
To. 2. Hom. IX. Dissention and discord interrupt prayer. —For the Lords Prayer hath not only a respect to particular persons, but to the whole universal, in the which we openly pronounce, that we will forgive them which have offended against us, even as we ask forgiveness of our sins of God. Hom. VII. p. 2. What if we be sinners, shall we not therefore pray unto God? or shall we despair to obtain any thing at his hands? Why did Christ then teach us to ask forgiveness of our sins, &c.
Expl. 105. In reference to the petition about forgiveness, there is (1) something imply'd. (2) The matter of the Petition, and (3) the illustration of it. 'Tis imply'd, (1) That man is naturally a guilty creature, and under the condemnation, and consequently obnoxious to the curse of the Law, both by reason of Original and Actual sin. (2) That of himself he cannot make satisfaction to Divine Justice, nor any other for him (Christ only excepted, who is God as well as man). For if man, or any other creature for him, could satisfie Gods justice, he might then stick to that plea, and stand at the bar of Justice; whereas he is now forc'd to the throne of Grace. (3) That God only can forgive sin, for man is here directed only to God. (4) That confession of sin, and petition unto God for pardon, is the way to obtain this pardon in and through Christ. (2dly,) The matter of the petition, or that we pray for, 'tis directly and expresly remission (or forgiveness) of sins, and then consequently the imputation of Christs righteousness to us, by virtue whereof we may find acceptance with God the Father, in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life; so in this Petition, by forgiveness we may understand that which is so necessary to eternal life, Christs righteousness to be imputed to us; or in one word, in this Petition we beg justification of our persons, as in the next we beg sanctification of our natures, hearts, and lives. In short, sith there is forgiveness with God that he may be feared, we who are so many condemned Malefactors must make our application and our supplication to him, and to him alone for pardon; for sin is such a burden, and of such intolerable weight, that 'tis only omnipotent mercy that can remove the guilt of it from the consciences of men, it being an opposition to the holiness of Gods nature, who is infinite; as well as a violation of that Law which is exceeding broad; and therefore, by the way, sin may very well pass for the greatest of evils, sith (1) only the righteousness of Christ is broad enough to cover it, that the shame of the sinners nakedness may not appear; (2) only the mercy of an infinite God could pardon it; (3) sith 'tis a down-right defacing of the image of God in man, and instead thereof drawing the black lines or image of Satan upon mans soul; (4) and is consequently the greatest enemy to mans happiness and perfection; (5) It doth procure for the impenitent unpardoned sinner, the eternal wrath of God and flames of hell. Q. But it may be here demanded, why our sins are called debts? For an Answer we are to know in the general, that they are not so properly, but metaphorically, with allusion to those debts that are contracted between man and man; for God is not to be consider'd properly as a Creditor, but as a Governour; so that in strict sense our obedience (rather than our sin) is our debt to God, and such a debt as we owe to him by the Law of our Creation; so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God, and 'tis our just debt, and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self, this being a due debt to Gods Justice, as obedience is to his Authority, however we cannot pray that this debt of punishment be remitted, except we beg that guilt (which is an obligation to punishment) be first removed. (3ly) We have the illustration of the matter of this Petition, by an apt similitude or resemblance, sc. as we forgive our debtors), which words with reference to God, are not to be considered either as a rule that God should proceed in the same manner, to forgive us as we do others, or as a standard that God should measure out so many pardons to us as we give to those who do offend us, but (1) as an argument, (2) as an evidence. The argument proceeds from the Jess to the greater; that if we who have (but as it were) a drop of mercy, can forgive others, how much more will God (who is an Ocean of free-grace and love it self) forgive us; not that our forgiving others is meritorious of Gods forgiving us. (2) Our forgiving others, when 'tis done freely and heartily and universally, 'tis a fruit of the love and mercy of God shed abroad in our hearts, an evidence of true grace in the soul, or of sanctification, and those whom he has sanctified he has also justified.
A. 106.What do we pray for in the sixth Petition? In the sixth Petition, which is, And lead us not into temptation, but deliver us from evil; We pray, that God would either keep us from being tempted to sin rMat. 26.41. Watch and pray, that ye enter not into temptation. Psal. 19.13. Keep back thy servant also from presumptuous sins, let them not have dominion over me., or support and deliver us when we are temptedsPsal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. 12. Restore unto me joy of thy salvation, and uphold me with thy free Spirit.
To. 2. Hom. IX.—Must crave continually of god the help of his holy Spirit, so to rule their hearts, left hatred and debate do arise,—brawlings, tauntings,—cursings and fightings. Which are from the ghostly enemy, who taketh great delight therein.—They are compassed by the Devil, whose temptation if followed must needs begin and weave the web of all miseries and sorrows. —They will not consider the crafty trains of the Devil, and therefore give not their thoughts to pray to God, that he would vouchsafe to repress his power.
Expl. 106. In this Petition there are two things necessarily suppos'd, as (1) The wickedness or perversness of mans nature to sin, for when we beg that God would not lead us into temptation, we do own a proneness to fall into it. (2) The weakness of mans nature to resist temptations, or to come off without any final damage when we are tempred, for therefore do we pray to God to deliver us from evil; that if the wise God, in his wise and just providence, for holy and just ends, do so order things, that we be assaulted by the Devil, the World, or the Flesh, yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome, but that we may recover as a Bird out of the snare of the Fowler. We do not absolutely pray against afflictions (though these are also tentations) and lead us not, &c. but we do absolutely pray to be delivered from the evil of sin, and this by God alone, who can bring good out of evil.
A. 107.What doth the Conclusion of the Lords Prayer teach us? The Conclusion of the Lords-Prayer, which is, For thine is the Kingdom, and the Power, and the Glory, for ever, Amen; teacheth us, to take our encouragement in prayer from God only tDan. 9.18. We do not present our supplications before thee for our righteousness, but for thy great mercies. 19. O Lord, hear; O Lord, forgive; O Lord, hearken and do, defer not for thine own sake, O my God., and in our prayers to praise him, ascribing Kingdom, power, and glory to him u1 Chron. 29.11. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the Majesty; for all that is in the Heaven, and in the Earth, is thine. 13. Now therefore our God, we thank thee, and praise thy glorious Name.and in testimony of our desire and assurance to be heard, we say, AmenwRev. 22.20. Amen, Even so come Lord Iesus.
To. 2. Hom. IX. [Amen] which word is as much as to say, as truth, that the blessing or thanksgiving may be confirm'd.
Expl. 107. In this Conclusion we are taught, (1) Self-denial, and the renouncing of all worth and merit in our selves; for we are not to say, Lord do thus and thus, for I am worthy, for whom thou shouldst do so and so, but for thine is the Kingdom, &c. i. e. Thou who hast commanded us to pray for what we need, hast Power to give us what we beg, though in our selves never so unworthy. From that word therefore [Lord] we may note, (1) That answering of prayers is a special part of Gods providence in governing the world, which he will have every supplicant to own and acknowledg. The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer. (2) From those words [and the Power] we may note, sc. That what God may do as Governour of the world, in answering prayers by virtue of his supreme Authority, that he hath strength and ability to execute and perform. (3) From those words [and the Glory] observe, (1) That God looks upon it as one of his Titles of Honour, to be a God hearing prayers; (2) That therefore in our prayers (as well as in any other part of Divine worship) we should principally aim at the honour of God; and 'tis one of the greatest arguments we can have of hope to speed, when our design is rather to gloririfie God than to gratifie our selves. (3) That the Kingdom and Power of God, and that honour which does redound to him from both these are everlasting. (4) That Praise should accompany Prayer. (5) That whatever we ask of God in the name of Christ, according to his will, believing we shall receive, for that's the meaning of that word which doth seal up this Prayer, Amen; because so it is, or so be it, or (in the words of Christ) be it unto thee even as thou wilt; a greater encouragement than which unto prayer no rational supplicant can desire, for 'tis no more than ask and have, that your joy may be full.
FINIS.
End of the text · Thomas Adams, The Main Principles of the Christian Religion in 107 Articles (1675)