Eternity. Thus we fee that Grace being in the Hands of God, doth neceffarily put us upon Prayer, as the proper Means to obtain it from thence, as naturally indeed, as an hungry Child applies himself for Victuals to him or her that has the keeping of it; whereas if it were in our own keeping, we should not need to have fuch Recourfe to God, except for Praise and Thankf giving.

(2.) But then, Secondly, If we enquire into the right Difpofitions for the Reception of Grace, we shall find they are all included in Prayer. Prayer prefuppofes that we are very fenfible of our own Wants, Ignorance, Sin, and Folly; and fo is grounded on Humility and Repentance. Prayer prefuppofes God's Ability and Willingness to relieve us, upon our due Application to him, through the Mediation of his dear Son Jefus Chrift; and fo proceeds from a lively Faith. Prayer prefuppofes a fincere Refolution to do God's Will, and for that End, we pray for Grace to enable us to do it. Prayer prefumes upon the Love of God to Sinners; and confequently ftirs up our Love to him again, and our Truft in him, and Dependance on him. Prayer prefuppofes a Delight in drawing near to God, and confequently an Heart much weaned from the World, and that has a favoury Senfe and Relish of Devotion. In short, as all our Duty to God goes in Conjunction with this of Prayer, fo I know no Difpofition for the Reception of Grace, that can be wanting to him, who applies himfelf by Prayer for Grace to keep God's Commandments, with a fincere Defign to use it for that End and Purpose. (3.) Thirdly,

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[SERM. (3.) Thirdly, The Confideration of the Nature and Attributes of God, is a great Encouragement to Prayer; for he is more ready to hear than we to pray; and more ready to grant, than we to defire; and doth fo love all thefe Addreffes, because he knows them to be most beneficial to us, that he has made it an express Condition in his Grants, that we shall fue unto him for them. But because this Confideration of the Nature and Attributes of God will fall in better from fome of the following Reafonings about this Duty, I fhall therefore pafs it by at prefent, and proceed to,

3. The Third Thing I obferved in the Duty of Prayer, namely, the Circumftance of Inftancy or Frequency taught us in the triple Repetition of the Precept, Afk, Seek, and Knock. The Design of urging this Duty in fo many Words is, to teach us that we ought not to perform our Devotions in a lazy, fuperficial Manner, but with all Earneftnefs, Diligence, Patience, and Perfeverance, till we obtain what we pray for. But I fhall not content myfelf with this general Purport of the Words; but shall enquire more particularly into the Senfe and Meaning of them.

(1.) First then, It is not enough that we pray for a good Thing once; but we must infift, and renew our Petitions often; for the Words do each of them imply a further Degree of Induftry and Diligence. First, The eafieft Way of obtaining a Thing is, to have it for Asking; then the Word Seeking, implies a further De gree of Diligence; as when a Thing is out of

Place,

Place, and we cannot have it for calling for, then we are at the Pains to fearch and look for it. But the Word Knocking, fignifies a yet greater Degree of Patience, and Perfeverance in our Suit. For it fuppofes that there may be several Difficulties in the Way, and that the Paffage may be shut up, but that we ought not to be difcouraged for all that; but that we fhould patiently wait, and drive on our Suit with greater Importunity.

(2.) Afking, Seeking, and Knocking, implies that we ought not to be difcouraged with the Difficulties we meet with, either in putting up our Prayers to God, or in not receiving quickly a due Return of them; but that we fhould ftrive to conquer and overcome all Difficulties, and be inceffant in our Prayers to God. To give more particular Inftances:

Are we often in a dry, cold Frame of Spirit, that Devotion goes aukwardly and heavily with us? This is a great Temptation to neglect the Duty; but we ought not to be difcouraged for all that, but fhould manfully fet ourselves to overcome this Temptation; and this we may do feveral Ways; fometimes by endeavouring to rouse up ourselves into a livelier Temper; as we find the Pfalmift doth, when he thus awakens himself, Pfal. xlii. 5. Why art thou caft down, O my Soul? and why art thou difquieted in me? hope thou in God, for I fhall yet praise him for the Help of his Countenance. Sometimes by complaining of it to God, and begging his Help, My God, my God, why haft thou forfaken me? Pfal. xxii. 1. And fometimes by acquiefcing meekly under it, and pursuing our Devotions,

if

[SERM. if not fo pleasantly, at least as fincerely, and much more laboriously; as having lefs of the Pleasure of fenfible Devotion to oil the Wheels, and make them run fwift and nimble. Then our Saviour's Direction to his fleepy Disciples is very seasonable, Matth. xxvi. 41. Watch and pray, that ye enter not into Temptation: the Spirit indeed is willing, but the Flesh is weak.

Have we often prayed for a Bleffing, and cannot obtain it? Let us not give over, but imitate that poor Cripple, who lay fo long at the Pool of Bethesda, and met with fo many Difappointments of others ftepping in before him, yet got cured at laft. But this is a Cafe I intend to confider at large, when I come to the Promife here annexed; and therefore fhall not now dwell upon it.

Do we often relapfe into the fame Sins and Follies, from which, by the Grace of God, we had escaped? This requires a redoubling of our Diligence, a calling more importunately upon God. Save me, O God, for the Waters are come in unto my Soul; I fink in deep Mire, where there is no ftanding: I am come into deep Waters, where the Floods overflow me. I am weary of my crying, my Throat is dried: mine Eyes fail while I wait for my God, Pfal. Ixix. 1, 2, 3. For I think the Words are as applicable to Sins as to Afflictions.

(3.) Afking, Seeking, and Knocking, implies a careful watching and embracing the favourable Opportunities of Devotion, whether these arise from external Providences, or internal favourable Difpofitions. First, I fay, external Providences; fuch as a favourable Deliverance from Sin or

Trouble,

Trouble, in Anfwer of our Prayers: Then our Hearts being enlarged with Joy, it is mighty seasonable to give our Devotions vent in Thankf giving; as the Pfalmift does, Pfal. xviii. 4, 5, 6. The Sorrows of Death compaffed me, and the Flouds of ungodly Men made me afraid. The Sorrows of Hell compassed me about: the Snares of Death prevented me. In my Diftrefs I called upon the Lord, and cried unto my God: and he beard my Voice out of his Temple, and my Cry came before him, even into his Ears. So likewife whenever we fet about any Business of Importance or Confequence, it is then highly feafonable to begin with calling upon God. A fove Principium. A Cuftom which we find the Apostles followed at their Ordinations, or whenever they fent Men out upon any Employment of great Confequence. So again, whenever we are left in the Dark, and know not well what Course to take, either in our fpiritual or fecular Affairs, then is a proper Time to address God, and beg Direction of him by Prayer, according to that Advice of St. James, Jam. i. 5. If any of you lack Wisdom, let him afk of God, that giveth to all Men liberally, and upbraideth not; and it fhall be given him. So when any anxious Care, or diftracting Fear feizeth our Spirits, let us make Hafte to discharge it on God; as St. Paul advises, Phil. iv. 6. Be anxious for nothing; but in every thing by Prayer and Supplication with Thanksgiving, let your Requests be made known to God. So when any deep Affliction overtakes us, that we are scarce able to wrestle with, we should then have our Recourfe to God, after the Example of the royal Pfalmift, who often gave us

a Pat