said, "You shall not see my face, unless you bring your brother Benjamin with you," Gen. xliii. 3, so prayer cannot see God's face, unless it bring its brother faith with it. What is said of Israel, "They could not enter in because of unbelief," Heb. iii. 19, is as true of prayer, it cannot enter into heaven, because of unbelief. This makes prayer often suffer shipwreck, because it dasheth upon the rock of unbelief. O sprinkle faith in prayer! We must say, 'Our Father.'

QUEST. 3. How may we know that we do truly pray in faith? We may say, Our Father, and think we pray in faith, when it is in presumption: how therefore may we know that we do indeed pray in faith?

ANS. 1. When our faith in prayer is humble. A presumptuous person hopes to be heard in prayer for some inherent worthiness in himself; he is so qualified, and hath done God good service, therefore he is confident God will hear his prayer; see an instance,

QUEST. 1. What doth praying in faith Luke xviii. 11, 12, "The Pharisee stood and imply?

ANS. Praying in faith implies the having of faith; the act implies the habit. To walk implies a principle of life; so to pray in faith implies a habit of grace. None can pray in faith but believers.

QUEST. 2. What is it to pray in faith? ANS. 1. To pray in faith, is to pray for that which God hath promised; where there is no promise, we cannot pray in faith.

prayed thus, God, I thank thee, that I am
not as other men are, extortioners, unjust: I
fast twice in the week; I give tythes of all
that I possess." This was a presumptuous
prayer; but a sincere heart doth as well act
humility in prayer as faith; Luke xviii. 13,
"The publican standing afar off would not
lift up so much as his eyes to heaven, but
smote upon his breast, saying, 'God be mer-
ciful to me a sinner!" " "God be merciful!"
there was faith; "to me a sinner," there was

A. 2. To pray in faith, is to pray in Christ's
meritorious name, John xiv. 13, "Whatso-humility and a sense of unworthiness.
ever ye shall ask in my name, that will I do."
To pray in Christ's name, is to pray in the
hope of confidence in Christ's merit. When
we present Christ to God in prayer,-when
we carry the Lamb slain in our arms,-when
we say "Lord, we are sinners, but here is
our surety, for Christ's sake be propitious,"
this is coming to God in Christ's name, and
this is to pray in faith.

A.2. We may know we pray in faith, when, though we have not the present thing we pray for, yet we believe God will grant it, therefore we will stay his leisure. A Christian having a command to pray, and a promise, he is resolved to follow God with prayer, and not give over; as Peter, he knocked, yet the door was not opened, but he continued knocking, and at last it was opened, Acts xii. A. 3. To pray in faith is, in prayer to fix 16. So a Christian prays and prays, but hath our faith on God's faithfulness, believing no answer; but he will continue knocking at that he doth hear, and will help; this is a heaven's door, knowing an answer will come, taking hold of God, Isa. lxiv. 7. By prayer | Ps. lxxxvi. 7, "Thou wilt answer me." Here

we draw nigh to God, by faith we take hold of him; 2 Chron. xiii. 14, the children of Judah cried unto the Lord; and this was the crying of faith; v. 18, they "prevailed, because they relied on the Lord God of their fathers." Making supplication to God, and staying the soul on God, is praying in faith. To pray, and not rely on God for the granting our petitions, irrisio Dei est, saith Pelican; "it is to abuse and put a scorn on God." By praying, we seem to honour God; by not believing we affront him. In prayer we say,

Christ saith,

A be

is one that prays in faith.
“ Pray and faint not," Luke xviii. 1.
liever, at Christ's word, lets down the net of
prayer, and though he catch nothing, he will
cast the net of prayer again, believing that
mercy will come. Patience in prayer is no-
thing but faith spun out.

Use 1st. It reproves them that pray in formality, not in faith; they question whether God hears or will grant, James iv. 3, “Ye ask and receive not, because ye ask amiss." He doth not say, ye ask that which is unlaw,

Alinighty, merciful Father;' by not believ-ful; but ye ask amiss, and therefore ye reing, we blot out all his titles again.

ceive not. Unbelief clips the wings of prayer,

that it will not fly to the throne of grace; the the sweetness of his relation, he is a Son. rubbish of unbelief stops the current of O what encouragement is here, to pray in prayer. faith! Our prayers are put into the hand of a Mediator. Christ's prayer is mighty and powerful.

Use 2d. Of exhortation. Let us set faith a-work in prayer, 'Our Father.' The husbandman sows in hope: prayer is the seed we sow; when the hand of faith scatters this seed, it brings forth a fruitful crop of blessing; prayer is the ship we send out to heaven when faith makes an adventure in this ship, it brings home large returns of mercy. O pray in faith! Say, Our Father.' And that we may act faith in prayer, consider, 1. God's readiness to hear prayer. Deus paratus ad vota exaudienda, CALVIN. Did God forbid all addresses to him, it would put a damp upon the trade of prayer; but God's ear is open to prayer. It is one of the names by which God is known, Ps. lxv. 2, "O thou that hearest prayer." The Ediles among the Romans had their doors always standing open, that all who had petitions might have free access to them: God is both ready to hear and grant prayer; this may encourage faith in prayer. And, whereas some may say, they have prayed, but have had no answer: 1st. God may hear prayer, though he do not presently answer. We write a letter to a friend; he may have received it, though we have yet had no answer of it. Perhaps thou prayest for the light of God's face; God may lend thee an ear, though he doth not show thee his face. 2d. God may give an answer to prayer, when we do not perceive it. His giving a heart to pray, and inflaming the affections in prayer is an answer of prayer, Ps. cxxxviii. 3, "In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul." David's inward strength was an answer of prayer, therefore let God's readiness to hear prayer encourage faith in prayer.

2. That we may act faith in prayer, consider we do not pray alone. Christ prays over our prayers again; Christ's prayer is the ground why our prayer is heard. Christ takes the dross out of our prayer, and presents nothing to his Father but pure gold. Christ mingles his sweet odours with the prayers of the saints, Rev. v. 8. Think of the dignity of his person, he is God; and

3. We pray to God for nothing but what is pleasing to him, and he hath a mind to grant; if a son ask nothing but what his father is willing to bestow, this may make him go to him with confidence. When we pray to God for holy hearts, there's nothing more pleas ing to him, 1 Thess. iv. 3, "This is the will of God, even your sanctification." We pray that God would give us a heart to love him, and there is nothing he more desires than our love. How may this make us pray in faith, when we pray for nothing but what is acceptable to God, and which he delights to bestow !

4. To encourage faith in prayer, consider the many sweet promises that God hath made to prayer. The cork keeps the net from sinking: the promises are the cork to keep faith from sinking in prayer. God hath bound himself to us by his promises. The Bible is bespangled with promises made to prayer: Isa. xxx. 19, "He will be very gracious to thee at the voice of thy cry." Rom. x. 12, "The Lord is rich unto all that call upon him." Jer. xxix. 13, "Then shall ye find me, when ye search for me with all your heart." Ps. cxlv. 19, "He will fulfil the desire of them that fear him." The Tyrians tied their god Hercules with a golden chain that he should not remove: God hath tied himself fast to us by his promises. How should these animate and spirit faith in prayer? Faith gets strength in prayer by sucking from the breast of a promise.

5. That we may act faith in prayer, consider, Jesus Christ hath purchased that which we pray for; we may think the things we ask for in prayer too great for us to obtain, but they are not too great for Christ to purchase. We pray for pardon, Christ hath purchased it with his blood; we pray for the Spirit to animate and inspire us, the sending down of the Holy Ghost into our hearts is the fruit of Christ's death, John xvi. This may put life into our prayers, and make us pray in faith; because the things we ask in prayer, though

b

they are more than we deserve, yet not more It is sad sailing where there is no anchoring, than Christ hath purchased for us.

6. To make us pray in faith, consider there is such a bountifulness in God that he often exceeds the prayers of his people; he gives them more than they ask; as Hannah asked a son, and God not only gave her a son but a prophet. Solomon asked wisdom, and God gave him not only wisdom, but riches and honour besides; Jacob prayed that God would but give him food and raiment, and the Lord increased his pilgrim's staff into two bands, Gen. xxxii. 10. God is oft better to us than our prayers, as when Gehazi asked but one talent, Naaman would needs force two upon him, 2 Kings v. 23. We ask one talent of mercy, and God gives two talents. The woman of Canaan asked but a crumb, namely, to have the life of her child; and Christ gave her more, he sent her home with the life of her soul.

power with God, and

7. The great success the prayer of faith
hath found; like Jonathan's bow, it hath not
returned empty. Vocula pater dicta in cordo,
saith Luther, this little word Father, pro-
nounced in faith, hath overcome God, Gen.
xxxii. 11, “Deliver me, I pray thee." And
this was mixed with faith in the promise, v.
12, "Thou saidst I will surely do thee good;"
and this prayer had
prevailed, Hos. xii. 4. The prayer of faith
hath opened prison-doors,-stopt the chariot
of the sun,-locked and unlocked heaven,
Jam. v. 17. The prayer of faith hath strangled
the plots of enemies in the birth; it hath
routed their forces; Moses's prayer against
Amalek did more than Joshua's sword; and
may not this hearten and corroborate faith in
prayer?

and sad praying where there is no promise to anchor upon, Jam. i. 7. The disciples toiled all night and caught nothing: the unbeliever toils in prayer and catcheth nothing,-he receives not any spiritual blessings, pardon of sin, or grace; as for the temporal mercies the unbeliever hath, he cannot look upon them as the fruit of prayer, but as the overflowing and spillings of God's bounty. Oh therefore labour to exert and put forth faith in prayer!

OBJ. But there is so much sin cleaves to my prayer, that I fear it is not the prayer of faith, and God will not hear it.

ANS. If thou mournest for this, it hinders not but that thy prayer may be in faith, and God may hear it. Weakness in prayer shall not make void the saint's prayers, Ps. xxxi. 22, "I said in my haste, I am cut off." There was much unbelief in this prayer: "I said in my haste:" in the Hebrew, “in my trembling." David's faith did tremble and faint, yet God heard his prayer. The saint's passions do not hinder the saint's prayers, Jam. v. 17. Therefore be not discouraged; though sin will cleave to thy holy offering, yea these two things may comfort, thou mayest pray with faith, though with weakness; and God sees the sincerity, and will pass by the infirmity.

QUEST. How shall we do to pray in faith? ANS. Implore the Spirit of God. We cannot say, 'Our Father,' but by the Holy Ghost. God's Spirit helps us, not only to pray with sighs and groans, but with faith. The Spirit carries us to God, not only as to a Creator, but a Father, Gal. iv. 6," He hath sent forth the Spirit of his Son into your hearts, crying, 8. If all this will not prevail, consider how Abba, Father." "Crying,' there the Spirit heartless and comfortless it is to pray, and causeth us to pray with fervency; 'Abba, not in faith; the heart misgives secretly, God Father,' there the Spirit helps us to pray doth not hear, nor will he grant. Faithless with faith. Prayer is the key of heaven; praying must needs be comfortless; for there the Spirit helps faith to turn this key, and is no promise made to unbelieving prayer. then it unlocks heaven.

OF THE FIRST PETITION IN THE LORD'S PRAYER.
MATT. vi. 9. Hallowed be thy name.

HAVING spoken of the introduction to the Lord's prayer, "after this manner pray ye," -and the preface, "Our Father which art in heaven," I come now, thirdly, to the prayer itself, which consists of seven petitions. A short body of divinity is contained in them. I begin with the first petition.

lowed be thy name." To admire God's name is not enough; we may admire a conqueror, but when we say, Hallowed be thy name;" we set God's name above every name, and not only admire him, but adore him; and this is proper only to the Deity. For the further explication, I shall propound three questions:

1. What is meant by God's name? 2. What is meant by hallowing God's name?

3. When may we be said to hallow or sanctify God's name?

QUEST. 1. What is meant by God's name? ANS. 1. By God's name is meant his essence, Ps. xx. 1, "The name of the God of Jacob defend thee;" that is, the God of Jacob

A. 2. By God's name is meant any thing by which God may be known; as a man is known by his name; God's name is his attributes, wisdom, power, holiness, goodness; by these God is known as by his name.

QUEST. 2. What is meant by hallowing God's name?

I. "Hallowed be thy name." In the Latin, it is, sanctificetur nomen tuum,-sanctified be thy name. In this petition, "hallowed be thy name," we pray, that God's name may shine forth gloriously, and that it may be honoured and sanctified by us, in the whole course and tenor of our lives. It was the angels' song, "glory to God in the highest ;" that is, let his name be glorified and hallowed. This petition, "Hallowed be thy name," is set in the forefront, to show, that the hallow-defend thee. ing of God's name is to be preferred before all things. 1st. It is to be preferred before life; we pray, "Hallowed be thy name," before we pray, "Give us this day our daily bread." It is to be preferred before salvation, Rom. ix. 1. God's glory is more worth than the salvation of all men's souls. As Christ said of love, Matt. xxii. 36, "This is the first and great commandment;" so I may say of this petition, "Hallowed be thy name," it is the first and great petition; it contains the most weighty thing in religion, God's glory. When some of the other petitions shall be useless and out of date, we shall not need to pray in heaven, "Give us our daily bread," because there shall be no hunger; nor, "Forgive us our trespasses," because there shall be no sin; nor, "Lead us not into temptation," because the Old Serpent is not there to tempt; yet the hallowing of God's name shall be of great use and request in heaven; we shall be ever singing hallelujahs, which is nothing else but the hallowing of God's name. Every person in the blessed Trinity, God the Father, Son, and Holy Ghost, must have this honour, to be hallowed; their glory being equal, and their majesty co-eternal. "Hal- others.

ANS. To hallow, is a communi separare,— to set apart a thing from the common use to some sacred end. As the vessels of the sanctuary were said to be hallowed, so to hallow God's name, is to set it apart from all abuses, and to use it holily and reverently. In particular, hallowing of God's name is to give him high honour and veneration, and render his name sacred. We can add nothing to God's essential glory; but we are said to honour and sanctify his name, when we lift him up in the world, and make him appear greater in the eyes of others. When a prince is crowned, there is something added really to his honour; but when we go to crown God with our triumphs and hallelujahs, there is nothing added to his essential glory; God cannot be greater than he is, only we may make him appear greater in the eyes of

QUEST. 2. When may we be said to hal- | Gen. xiv. 20, "Blessed be the most high low and sanctify God's name?

God;" Neh. ix. 5, "Blessed be thy glorious
name, which is exalted above all blessing
and praise." To speak vainly or slightly of
God, is a profaning his name, and is a taking
his name in vain; let his name be hallowed;
by giving God his venerable titles, we do as
it were hang his jewels on his crown.
A. 5. We hallow and sanctify God's name,

ANS. 1. When we profess his name. Our
meeting in his holy assembly is an honour
done to God's name! this is good, but it is
not enough. All that wear God's livery by
profession, are not true servants; there are
some professors Christ will at the last day
profess against, Matt. vii. 23, "I will profess
I I never knew you." Therefore, to go a lit-when we love his name, Ps. v. 11, “Let
tle further,

A. 2. We hallow and sanctify God's name, when we have a high appreciation and esteem of God; we set him highest in our thoughts. The Hebrew word to honour signifies to esteem precious; we conceive of God in our minds as the most super excellent and infinite good: we apprehend in God, a constellation of all beauties and delights: we adore God in his glorious attributes, which are the several beams by which his divine nature shines forth; we adore God in his works, which are bound up in three great volumes, creation, redemption, providence; we hallow and sanctify God's name, when we lift him highest in our souls: we esteem him a supereminent and incomprehensible God.

them that love thy name be joyful;" and that love which is honouring God's name, must be a special discriminating love, the cream and flower of our love,-such a love as we give to none besides; as the wife honours her husband, by giving him such a love as she gives to none else, a conjugal love, so we hallow God's name, by giving him such love as we give to none else, a love joined with worship, Ps. xlv. 11, “He is thy Lord, and worship thou him."

A. 6. We hallow and sanctify God's name, when we give him a holy and spiritual worship: 1st. When we give him the same kind of worship that he hath appointed: Lev. x. 3, "I will be sanctified in them that come nigh to me:" that is, I will be sanctified with A.3. We hallow and sanctify God's name, that very worship I have appointed. It is when we trust in his name, Ps. xxxiii. 21. the purity of worship God loves better than "We have trusted in his holy name;" no the pomp. It is a dishonouring of God's way can we bring more revenues of honour name, to bring any thing into his worship to God, or make his crown shine brighter, which he hath not instituted: as if God were than by confiding in him, Rom. iv. 20, not wise enough to appoint the manner how "Abraham was strong in faith, giving glory he will be served. Men will go to prescribe to God; there was a hallowing of God's him, and superadd their inventions: this name, as unbelief stains God's honour, and God looks upon as offering strange fire, and eclipseth his name, 1 John v. 10, “He that it is a high provocation. 2d. When we believeth not, God hath made him a liar:" give God the same heart devotion in worship so faith doth glorify and hallow God's name. as he hath appointed, Rom. xii. 11. "FerThe believer trusts his best jewels in God's vent in spirit, serving the Lord." The word hands, Ps. xxxi. 5, “Into thy hands I com- for fervent, is a metaphor that alludes to mit my spirit; faith in a Mediator doth more water that seeths and boils over; so our afhonour and sanctify God's name, than mar-fections should boil over in holy duties. To tyrdom, or the most sublime acts of obedi- give God outside worship, and not the' devotion of the heart, is, instead of hallowing and sanctifying him in an ordinance, to abuse him: as if one calls for wine, and you give him an empty glass; it is to deal with God, as Prometheus did with Jupiter, who did eat the flesh and present Jupiter with nothing but bones covered over with skin. Then we

ence.

A. 4. We hallow and sanctify God's name, when we never make mention of his name but with the highest reverence; God's name is sacred, and it must not be spoken of, but with veneration. The scripture, when it speaks of God, gives him his titles of honour,