Five Discourses, Discourse 5
DISCOURSE V. About the Return of Prayers, or when we may, and when we may not, promise our selves the particular things we ask for.
On Matt. 7.7, 8. Ask and it shall be given you; for every one that asketh, receiveth.
IF we consider all those Blessings, which God has promis'd to this Duty of Prayer; we shall presently be induced to conclude; that a man who can make use of it, can stand in need of nothing. For so abundantly has God engaged himself to all Supplicants, and so comprehensive the Promises, which he has made to our Prayers, that we may seem to have it in our Power, to have every thing for asking. The Lord is nigh unto all them that call upon him, says David, to all that call upon him in truth, Psal. 145.18. and in another place, Thou Lord art good and ready to forgive, and plenteous in mercy to all that call upon thee, Psal. 86.5. And whatever you shall ask in prayer believing, says our Saviour, you shall receive, Matt. 21.22.
Thus ample and munificent, full and comprehensive are those Promises, which God has made to our Prayers. If we want pardon for our sins, he bids us ask, and we shall have it. If we need strength and aid to overcome Temptations, he orders us to seek it at his hands, and we shall find it. If we want any Mercy, either spiritual, or temporal, he directs us to address our selves to him for a supply, and binds himself to grant what we desire of him.
But yet notwithstanding all these rich and extensive Promises, which God has made to our Prayers; we daily see that vast numbers of men, who pray to God, are not thus better'd or supply'd by them. For how many are there in the world, who are it may be every Morning and Evening upon their knees, desiring pardon for their sins, who will yet be eternally condemn'd and punish'd for them? How many men are frequently and importunately asking Grace, and strength to overcome Temptations, who are still ordinarily overcome by them? They pray for Sobriety, but yet they continue intemperate: they sue for Meekness, but still they are fierce and passionate: they ask for Peace, but yet they remain unruly and turbulent; they beg Humility, Contentedness, Charity and several other Vertues, and after all they rest still as proud and covetous, wrathful and contentious as ever.
Now here God's Promises are not perform'd, and mens Prayers are not answered; so that 'tis certain, there must be a failure some where. Either God doth not give men what he Promises, or they do not ask as they ought to do, who shall receive. Some fault there is, either in God's Faithfulness, or our Prayers, which renders them so unsuccessful, and makes them so often bring down nothing to us, where they are promised all.
And in this Competition, it is an easie thing to Apologize for my Maker, and to assert the Honour of his truth, and Faithfulness in this business. He is always as good as his word, and not only willing, but forward to give all; Nay, more than he has promised, if we would but take care to ask as he requires. But all the hindrance lies in our own selves. We do not ask like men who would obtain; we do not sue for Pardon, as he will bestow it; nor pray for Grace, as if we desired it, or had a mind to make any use of it, and therefore after all our Prayers for God's Supplies, we are still as indigent as we were before; Ye ask and receive not, says St. James, Ye desire and cannot obtain, because you ask amiss, Jam. 4.2, 3. Whereas would we ask things, in such wise as God has promised to grant them; and seek them upon such terms, as he has offer'd to bestow them. Would we ask for Pardon of our sins, only in repenting of them, and forsaking them; and for Grace and Vertue, in the use of good and wise Endeavours after them; tis certain, we should not go without them. Ask, says our Saviour, it shall be given you; for every one that asketh in this wise receiveth.
To make my Discourse upon this subject as useful as I can, I shall enquire into these two things.
First, Upon what terms we are to pray for any of God's mercies. And when that is secured,
Secondly, In what manner we ought to pray for them.
1. I shall inquire upon what terms we are to pray for any of God's mercies; and under what Conditions we must hope to receive them. God's Promises run upon Conditions, he engages to bestow Benefits when we perform Duties, and offers the reward, after we have done the Service. And now what God promises only conditionally, we must not ask absolutely; we must not expect that he will give, till we come duly qualified, and fitted to receive; we must seek his Mercies on his own terms; and ask them only in such wise as he has undertaken to bestow them. And this is that rule which St. John prescribes to us, which he makes the great Condition of our Prayers, and the measure of our Expectations. This, says he, is the confidence which we have in him, that if we ask any thing according to his will, he heareth us, 1 Joh. 5.14.
To know then when we ask any thing upon God's own terms, and sue for Mercies in such sort, as he has promised to bestow them; we must enquire what his Will is concerning any thing which we ask for, or upon what terms he will give them; and on what Conditions the Gospel bids us hope to receive them; and if we come duely prepared therewith, we may be sure upon our Prayers to receive them.
Now that Condition whereupon God has promised to forgive us any wilful Sin, i. e. any Sin against our own knowledge, or against the Checks and Warnings of our own Minds and Consciences, is our sincere Repentance of it, and Care to amend and forsake it. And that Condition, whereupon he has promis'd to bestow upon us any Vertue, is our own serious and diligent seeking, and endeavouring after it. And that Condition whereupon he has promised, to confer upon us any gracious Assistances of his Holy Spirit, is so far forth, as we are honestly prepared to use them; and carefully co-operate our selves, and concurr therewith; and that Condition whereupon he has engaged to give us health, or ease, or safety, or any outward Blessings, when we seek and labour after them, is so far forth as in the Wisdom of his All-seeing Providence, he sees them fitting for us; or conducing to the advantage of the World, and the benefits of others. Upon these terms God has promised to bestow these Mercies; and if we have them to shew, when we pray, our Prayers shall certainly procure them; but if we are void of them, our Prayers can have no such effect; but after all we shall still be unrelieved and go without them. We ask what God is resolved not to grant, and seek what he has declared, we shall never find; and such Petitions can never take effect, but must needs be unsuccessful. If we ask his Pardon for any Sin, whilst we impenitently go on therein, and continue to repeat the same; he tells us plainly, if we will believe him, that we shall not be pardon'd, but that except we repent we shall surely perish. If we beg his Grace whilst we never use it, nor endeavour after those Vertues which we pray for; he assures us, that we shall be so far from being intrusted with more Grace; that we shall lose what we have received already, and that from him that hath not, shall be taken even that which he hath; these Prayers being altogether against his Will, and contrary to the Declarations of his Gospel; they cannot be heard unless God should change his mind, and give us a new Religion, and other ways of obtaining his favour, than those which we have received already.
But in Matters of this moment to be more particular.
1. As for pardon of our Sins, God will not grant that, till we repent of them and forsake them; so that whensoever we ask Pardon of them, we must for ever renounce them, and bid adieu to them; or else according to those terms of Mercy Christ has purchased for us, we cannot hope to be forgiven. When the wicked man forsakes his way, says God by Ezekiel, and turns from the wickedness he hath committed, and doth that which is lawful and right; he shall save his soul alive; he shall surely live, and not die, Ezek. 18.27, 28. Repent, says St. Peter, and be converted, that your sins may be blotted out. Act. 3.19. But except you repent, says our Saviour, you shall all perish, Luk. 13.3.
Thus is sincere Repentance, and forsaking sin made the great Condition of the Forgiveness of it. And therefore if any man would pray for the Pardon of his sins, according as the same is promised by God, and is to be expected by us, he must first renounce the Sin, which he desires God to pardon, and pray for the Forgiveness of it, with true penitential Purposes and Engagements, and change of mind and practice; he must not lye labouring at the Throne of Grace, and think to weary God with importunate intreaties, to pardon him without more ado, and to forgive him his Sin, whilst he continues unreclaimed from it. He must not pray against a dreadful Punishment, whilst he continues in a wicked Practice; and seek to appease God, before he has reform'd himself. No he must fit himself for the favour before he ask it; he must first repent and amend, and then let him in his Prayers profess he doth, and upon these Petitions he shall be pardon'd. And upon these terms we are taught to beg pardon in our publick Prayers; concerning which I must profess from my own Experience; that the more I understand of my Religion, and the further I consider them; the more cause I see, as for the Body of them, most thankfully to admire and approve of them. And in them when we are exhorted to confess our sins, to the end that we may obtain forgiveness of the same, we are taught to do it, with a penitent and obedient heart; and again when after the Confession of our faults, we come to sue for favour, we do it only in confidence of this Profession of Repentance, desiring God that he would restore them that are penitent. And when afterwards we come to hear the comfortable words of God, in the absolution of the Minister, we are told only of his absolving those that truly repent; and of his pardoning such as turn away from Sin. This I have noted for this end, that we may understand our own Devotions, and come to them prepared, with that full Purpose of reforming and change of heart, which is absolutely necessary for the acceptance of them. And when we pray thus, and with penitent hearts ask for God's Pardon, he will be sure to grant it, and we shall not miss of the Mercy and Forgiveness which we pray for.
2. As for the Assistance of God's Holy Spirit, he has no where promised to grant it, nor have we any ground to expect it, unless we are honestly prepar'd to make a good use of it, and carefully to co-operate our selves and concurr with it.
And as for any gracious Tempers, and virtuous Dispositions, he has not promised to give, nor must we hope to receive them, unless we our selves do seriously and diligently seek and endeavour after them. So that whensoever we ask for the help of God's Grace, or for any holy Dispositions or Vertues, it must be in the honest use of our own Industry and good Endeavours. God will not bestow new Grace upon us, till he sees that we have made a good use of what he has bestowed already: and we must improve the Talents which formerly were intrusted with us, before he will think us duly qualified to receive more, as we are told in the Parable of those, who had received the Talents, Matt. 25. For this is the rule of God's Dispensation; unto every one that hath, i. e. hath made good use and improvement of what he had committed to him, as the good Servant had done, Ver. 20.22. shall more be given, and he shall have abundance: but from him that hath not; i. e. hath not been careful to use and improve the same, as the wicked servant had not done, who went and hid it, Ver. 25. from him shall be taken even that which he hath, Ver. 29.
As for those Prayers then which God will answer, if they be for pardon of Sins, or for Grace and vertuous Dispositions, they must be sincerely penitent and industrious. God has promised no Pardon but upon true Repentance, nor any saving helps and assistances of his Spirit or vertuous Tempers, but upon our honest Industry▪ and good Endeavours. And therefore if we would ask these Mercies as God has promised to grant them, and as the Gospel bids us hope to receive them, we must pray for Forgiveness with true Repentance; and for God's Grace with sincere Purposes to make good use thereof; and for any vertuous Tempers, with a Preparation to take pains for them, and seriously, and carefully to endeavour afterwards to acquire the Vertue which we have prayed to God for. An impenitent mans Prayer for the pardon of his Sins, will be of no avail with God; for he will not forgive us our Sins, whilst we go on in them. And an idle unworking persons Prayer for any particular Grace or Vertue, is offensive to him. The only Prayers which he hears for these things, are the Prayers of sincerely, penitent and industrious; and if our Prayers are qualified thus, they are such as he will own, and as he has bound himself, in Truth and Faithfulness, he will most certainly answer and reward them. And then,
Thirdly, As for the Third sort of things, which men are wont to pray for, viz. Health, or Sustenance, or Safety, or any other outward Blessings; God expects in his Gift of these, as I have shew'd he does in his Gifts of Grace, and Holy and vertuous Dispositions, that they themselves should labour after them; and be diligent in the use of wise and due means to attain them; it not being his way to heal or feed, or secure men by Miracle, but only by Blessing their own care and pains in pursuit of these Mercies. And much more doth he expect, both in spiritual and temporal Blessings, that they should not take any Courses, which are directly contrary to them. When they pray for Deliverance from any Sin, they must not put themselves in the way of Temptations, which are still apt to make them to fall into it: when they pray to God for Health, they must not put it away from themselves by Intemperance; or by any gross neglects, or abuse of their own Bodies? When they pray to him, to secure the Church or our Holy Religion; they must not put a stop to their own Prayers, by seeking a security from Sin, or by an unwise Compliance with any other methods, which are liker to destroy, than to secure the same. If we expect that he should hear and further our Prayers, we must shew first, that we are in earnest with him, by furthering them ourselves; and not falling to such Courses as directly overthrow our own Petitions.
And when we do thus wisely endeavour after any outward things, God has no where promised to grant them, nor may we hope to receive them, further than in the Wisdom of his All-seeing Providence, he sees them fit for us, and conducing to the benefit and advantage of the World, and the good of others. So that whensoever we ask them, it must be with this reserve, if in his Wisdom he sees it fitting.
In spiritual Mercies, we are sure of the Grace or Vertue we desire, if we come duly prepared to receive them. But in temporal; the having, or not having of what we ask is uncertain, and always depends on this; if God in his Wisdom sees it fit, we should have them. Sometimes outward Blessings, whether of Health, or Ease, or Plenty, are not fit for us, but would turn in the end by far more to our hurt than to our advantage. They would carnalize our Souls, and render us sensual and earthly minded, proud and insolent; they would make us forget God, and sleight his Service, affront those who are placed above, and oppress such as he has set below us. Prosperity is a state of great danger to mens Souls, it exposes them to many Vices, and puts them under a number of Temptations to several instances of Disobedience; and 'tis for the Concern of every one who has pious Wisdom, and prudent Care enough; to avoid being insnared by it. The prosperity of fools, say Solomon instead of being a Blessing to them; doth destroy them, Prov. 1.32. When Jesuron waxed fat, saith Moses, he kicked against him who made him so; when he was grown thick and covered with fatness, then he forsook God that made him, and lightly esteemed the rock of his salvation, Deut. 32.15. There are but few minds, that can grapple with the Temptations, which are still solliciting persons in wealth and honours, pleasures, and affluence; but they are generally lead away into several Sins, and overcome by them. And I doubt not but that several persons, whose Souls have utterly miscarried in a prosperous, might have done well, and have gone to Heaven, had it pleased God to have visited them more frequently in Crosses; and to have kept them under the most gracious and wholesome Discipline, of a troubled and afflicted state of things.
Outward Mercies then are not always fit for us, but would often prove a snare, and a most dangerous Temptation to us. And when they would do so, they are neither fit for us to ask, nor so long as he retains any love and kindness for us, for God to grant us. They are no fit matter in this case for God to promise, and so are no fit subject, wherein we are to hope he always should perform.
Again at other times outward Blessings are denied; tho' not so much for our own sakes, yet for the good of others, and the advantage of the World. Ofttimes God sees it necessary in the World, to set out some examples of Content, and instances of Patience; that men may see both what they ought to follow, and how they may be able to perform it. And so never be discouraged with desponding thoughts of their being unable to bear those things with Patience, if they should be call'd to it, which they see are born by others like themselves with Patience every day. Example is a great Encouragement to action, it shews that a thing is feasible, and strangely animates any gallant mind, with undaunted Courage, and great Confidence of Resolution, to pass through those Difficulties, which they see Time and Patience, will overcome in the pursuit of good and honourable things. And thus God set out Job and David, and abundance of Prophets, and righteous men in the Old Testament; and our Saviour in the New set out himself, and his Holy Apostles, and generally the whole Body of Christians in the first Ages, and great numbers in all Ages ever since; to be Patterns of meekness in afflictions unto others; and to shew men what it is to bear hard things with Patience; and to submit to his Wisdom, and own his mercy and goodness; in all his Disposals and Administrations of the World.
So that even when outward Blessings and Enjoyments might be trusted with us, and would be no ways prejudicial to us in our own Persons; yet doth God in his good Providence, which is to take Care, not only of us, but of all the World, see fit many times to deprive us of them, for the sake of others; that we may be examples to them, and that they may learn from our Sufferings, and our meek Carriage under the same, both to be thankful for their own Blessings, whilst we want, and they enjoy them, and to be ready to part with them with Patience at an evil day.
And since God will not bestow upon us outward Blessings, when either they are unfit for our selves, or when he sees it proper to deprive us of them for the sake of others: whensoever these Cases happen we must not expect them. And because when this would be, God only knows but we are ignorant: whensoever we ask any outward things, we must do it with Submission, and under this conditional Reserve, if he sees them fitting and convenient, and leave the Determination to the Wisdom of his unerring Judgment. And in this way our Blessed Saviour hath lead us, in the highest instance of this sort of Prayers; when he prayed against all the pains and horrors of his Sufferings, Father says he, if it be possible let this bitter cup pass from me, nevertheless, I determine nothing, but refer all to thy unerring Wisdom in this matter, not my will but thine be done, Matt. 26.39.
Thus then we see when God will grant us any outward Blessings, such as Health, or Ease, or Plenty, or the like, when we ask them for our selves. And the same return will he make to our Prayers, when we pray for Peace or Prosperity, or other outward Blessings for the publick also. For if a Nation is just and fears God, and is fit to be prosper'd; and if it would not abuse it, but serve God more thereby; so that it would be no ways hurtful to themselves; or if the open scandal of their Sins do not call for Justice, and require that they be made an example unto others; and if it is otherwise agreeable and consistent with the wise Ends of God's good Providence, and his Care of others; he will give this outward Prosperity to a People, that earnestly begs and prays for it, and carefully and wisely seeks it, and endeavours after it. But if their Sins call for Scourges; if by Prosperity they would justifie and harden themselves the more in their iniquities, and grow wanton and bold in sin, and make use thereof, only to make more Provision for their Lusts; if they have greatly dishonoured and offended God, and are not humbled for the things that provoke him; if they have hardned themselves against all other means of God's Providence, turning his Grace into wantonness, and his bounty and forbearance into an occasion of greater Sinfulness, and are not to be reclaimed, but by Chastisements and severe inflictions; or if there be a necessity in the Course of God's Government to make them an example for the terror of others; or if any other ways it would make against the wise ends of God's most Holy and good Providence, then he will hold his hand; and notwithstanding all the earnest, importunate, and incessant Prayers that are made for the same, refuse to bestow it on them. So that in asking outward Blessings for the publick, as well as for our private Concerns; for the Kingdom we are of as well as for our selves; we must always have this conditional reserve, if God sees them fitting, and refer themselves to his Wisdom, whether he see convenient to grant them at our Prayers or no.
And thus it appears, upon what Terms we are to pray for any of God's Mercies, whether spiritual or temporal; whether relating to this life, or to that which is to come. If we beg Pardon for our sins, we must ask it with true Repentance and forsaking of them. If we desire Grace it must be with a full Purpose to make a good use thereof and if we desire any Virtues and holy Dispositions, it must be with a Preparation of mind diligently to use the means, and to put forth our best Endeavours to attain them. And if we pray for any outward worldly thing, whether for our selves or others, besides our labouring after the same in wise ways, we must expect no issue but with this reserve, if God sees them fitting, and then acquiesce in the Determination of his Wisdom, whether he see fit to hear our Prayers, by granting of the same or no.
And thus having shewed, upon what Terms we are to pray for any of God's Mercies, whether spiritual or temporal, relating to this life or the next; I proceed now,
Secondly, To shew in what manner we ought to pray for them. When we come to pay our Homage, and to make our suit to Almighty God; we must be careful of our Carriage, that it shew nothing of disrespect, or a careless regard, either of him, or of those Mercies which we come to desire at his hands. God will be honoured in them that come near him; he expects they should treat him, with that awe and reverence, that humble Decency; and dutiful Submission of mind, which becomes them towards their Maker and Benefactor, their supream Lord and Sovereign. And all this awe and reverence, this Honour and humble Respect, must not only be inwardly in their minds, but in their outward Carriage and Behaviour also. They must use such visible Indications as are known marks of Honour, and express their respect to God by such dutiful and decent Carriage, as they are wont to use towards their Governours, or towards one another. And this way of expressing their Honour and Respect to him, by such allow'd Indications of it as are signs of Honour among themselves, is what God himself appeals to; and that whereby he goes about most convincingly to reprove the religious Rudeness, and ill Manners of the Israelites, Mal. 1. For when they would pretend to honour God, but yet would put him off with any thing; when they would make shew of offering Sacrifice, and giving Presents to him, but yet make choice of such things to present as were not worth receiving, offering to him as he Complains, the blind, the lame and the sick: He tells them plainly, he resents the Indignity, and sets them to consider whether it be any sign of Honour to make choice of such unmannerly, mean, and refuse things, when they have to do with God, as would pass for marks of Irreverence and Disesteem if they were used towards men. Offer such things as these, saith he first, to thy Governour, and see whether he will be pleased with thee; accept thy person, for such a Present; and if these Instances of ill Behaviour and rude Treatment, would by no means please, but highly provoke him; think not to honour God by that, which would vilifie and affront Men, Verse 8.
But in this matter to be more particular; if we would make our Prayers in Christ's Name in such manner, as would become us to offer them, and God to hear them; we must put them up,
First, With Reverence and Humility. When we pray to God, we must know, that we poor Worms are treating with our Maker; that we most indigent and helpless Creatures are suing to our noblest Benefactor; that we sinful Subjects are addressing our selves to the supream Lord and Sovereign of all the World. And when we have to do with a person so far above us, so unmeasurably kind and beneficial to us, and that has so absolute Authority and Empire over us; 'tis necessary that then if ever we be mindful of our distance, and make our Application with that Lowliness of mind, that decent humble Carriage, and careful reverent Deportment, as may plainly evidence, that we have a just Honour and Veneration for the Majesty of that God, whom we address our selves unto. And thus in all our Acts of Worship, whether Prayers or Praises, or hearing of God's word, or other Acts of Religion, whether in solemn Oaths, sacred Hymns and Thanksgivings or the like, we compose our selves as in God's Presence, and do not behave our selves lightly and carelesly, but with a visible seriousness and reverence of Soul: We uncover our Heads, and compose our Countenances, and use decent humble Postures, such as kneeling, bowing or standing; and testifie in all our Deportment, that we are concern'd with that God, whom we can never Honour enough, and whom we seek to evidence our respect unto, by all the proper Signs, and most suitable Indications, whereby we are wont to express it towards men. This we are all prone to pay, as 'tis fit we should, to Persons that are placed above us; and as forward generally to exact it, of all such as are set below us.
And since we thus expect it, and are ashamed to neglect it towards one another; with what face can we deny it towards God. But if at any time we do, how justly may he take up that reproof against us, which he did against the unmannerly, and disrespectful Israelites; offer this careless and unbecoming Carriage to thy Governour, in any Honour which thou payest him, and see whether he will be pleased with it, and accept it of thee, Mal. 1.8.
Secondly, That our Prayers may be put up in such manner, as 'tis fit for us to offer them, or for God to hear them, we must offer them up, with due Fixedness and Attention of mind, and fervency of affection.
We must offer them up with a due Fixedness 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 by rote, or say our Prayers as Children are wont to Con a Lesson, 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 set upon the Mercies which we pray for. God will not hearken to our Petitions, when it may be we our selves do not hear them; he will not attend to our Requests, when we our selves do not attend to them; he will not grant those Suits, which had only a form of words; but nothing of an inward Desire, and spiritual Application in them. So that if only our Tongues pray, and our Minds are straying, we might as well be silent, and not pray at all.
We must offer them up also, with a good measure of desire, and fervency of affection. A cold Petitioner bespeaks a Denial, instead of a gracious Answer. He seems indifferent in making of his Suit, and so may well expect that God should be indifferent too, and less concern'd in granting it. He seems to sleight the Mercy, when he asks it; and so there is the less reason to expect, that he should think himself much obliged by it, or be duely thankful for it, after he has received it. But a fervent Prayer shews how eagerly we desire a Mercy, and how thankfully we are like to receive it. And this is some Encouragement, and a strong Inducement for God to bestow it on us. He is a most tender and indulgent Parent; who cannot deny us any good thing that is fit for us; when he sees we are wrought up to a due Valuation and Esteem of it, and our hearts are eagerly set upon it. The fervent Prayer of a righteous man, saith St. James, availeth much, Jam. 5.16.
Thirdly, A third thing that is requisite 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 Promise; which our Saviour makes a necessary Qualification to our being heard, Matt. 21.22. Whatsoever you shall ask in prayer believing, you shall receive; and if any man lack Wisdom, let him ask in faith, saith St. James, nothing wavering, and it shall be given him, Jam. 1.5, 6. and the true meaning of this is easily understood from what I have already said concerning the Terms, whereupon God will grant us any of his Mercies. For then we are to believe we shall receive them, when we have perform'd those Conditions, whereupon he has promised to bestow them. So that then we must hope to obtain Pardon for our Sins, when we forsake them, and ask it with true Repentance, and Reformation. And then we must believe, that we shall receive some Virtuous Endowments, when we are careful to attain, and industriously seek after them. And then we must expect to enjoy the Assistance of God's Grace, and Holy Spirit, when we are careful to concurr with, and make a good use of it. And then we must expect, upon our Endeavours after the same, to be heard for Health, or Ease, or any prosperous turns of Providence and outward things, when God in his Wisdom sees them fitting for us, and consistent 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, asking them in Christ's Name, 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 these Terms, 'tis not Faith but Infidelity; to expect that we should receive these Mercies any otherwise, that we should be pardoned without Repentance, and made Vertuous without our own Care, and good Endeavours, is not hope but Presumption. We must seek things in God's own way; and then, but not before, we shall be sure to find them.
And that we may always come thus prepared to our Prayers, that so we may obtain the Blessings which we seek for; God of his infinite Mercy Grant, &c.
FINIS.