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an unknown tongue. I will, fays he, pray with the fpirit, and with the understanding alfo; I will fing with the fpirit, and with the understanding alfo; elfe when thou fhalt bless with the fpirit, how fhall he that occupieth the room of the unlearned fay Amen, at the giving of thanks, seeing he understands not what thou fayeft; for thou verily who understandest the language thou speakest in, giveft thanks well, but the other he who understands it not-is not edified. But when we fay Amen to any prayer we address to God, it is fuppofed that we both understood and gave attention to what went before, fince we thereby give our confent to, and declare our approbation of it. But how can we do that, unless we attend to what is faid?

By the word Amen therefore, we are instructed in another duty, namely, that when

when we are at Prayer, to keep our mind to our business, diligently to attend to what we are about, to avoid if poffible all wandering thoughts, to be truly affected with every part of that prayer, we either speak ourselves, or hear pronounced by the minister in our names; and to have fuch thoughts and defires in our minds throughout the whole office, as the words we then speak do import and fignify. For unless we thus attend to what we fay, our service will be only lip-worship, neither acceptable to God, nor profitable to ourselves. But if in our minds we give fuch confent to every petition we offer up, as is fit and proper for us to give, then the word Amen at the end of all, uttered with fervency and devotion, will fully comprehend the whole prayer; and we shall repeat in one devout breath, as much as we prayed for in the whole office.

Having

Having thus gone through every part of the Lord's Prayer, I fhall make but one general obfervation, that the whole is for framed and contrived, as to ferve both for an expreffion of our devotion to God, and an instruction to ourselves; that the fame words which teach us what to request of God, also instruct us in our duty, and excite us to the performance of it; fo that its frequent use must be of fingular benefit and advantage to us. But then it is a certain truth, that as no wicked man, who continues in his wickednefs, can fay this prayer with good attention and ferious devotion, fo every good perfon who doth fay it in that manner, muft needs by natural efficacy, as well as by the divine grace and bleffing, be rendered much better by the ufe thereof. For a wicked man continuing fuch, cannot have thofe inward affections of mind towards God, that the words of

this prayer do exprefs, nor yet any hearty defire to obtain what he requests of God, because fuch devout affections and holy defires are directly contrary to, and inconfiftent with the love and practice of Sin For how can he prefume to call upon God in prayer, who in works denies him? How can he with holy devotion call God his Father, who hath fold himself to the Devil to work wickedness, and continually, exercises bimfelf therein? For whofoever is born of God finneth not; but he that is begotten of God keepeth himself pure, and that wicked one toucheth him not. How can he say to God with true devotion, hallowed be thy name, who dishonours him in his whole life? how can he be serious in defiring the holy name of God, may be fanctified by all, who is himself continually profaning and blafpheming it by wicked Qaths and horrid imprecations? how can

he

he pray heartily that the kingdom of God may be established in the world, who will not himself be ruled and govered by him? must not his heart give his tongue the lye, while he fays with his mouth, thy kingdom come, but in his heart fays unto God, depart from us, what is the Almighty that we should serve him, and what profit should we have if we pray unto him? how can a man say with true and fervent devotion, thy will be done in earth, as it is in heaven, who continually oppofes and refifts the divine will, who neither submits to the providence of God, nor obeys his precepts, but is abominable and difobedient, and to every good work reprobate? Indeed in the petition, give us this day our daily bread, there is nothing as to the matter but what a wicked man may agree to, for he may and often doth more earnestly defire the things of this life than the good man. But then

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