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15.

the Apostle saith, he will not pray "with the spirit" only but 1 Cor. 14. with his "understanding" also. So our Saviour tells us we Joh. 4. 24. must "worship" God not in spirit only, but "in spirit and truth," that is, we must have understanding that our petitions be true and agreeable to God's will; for as in thanksgiving it is requisite that we "sing praise with understanding," so Ps. 47. 7. the like must be done in prayer; they are both good, both to pray with the spirit and with the mind: therefore it is better to pray with both, than with but one alone. Therefore it is a marvel that any should think it enough to pray with the spirit, though they do not know in their mind what they pray for, but pray in an unknown tongue as the Church of Rome doth, seeing the Apostle saith he "wid pray both 1 Cor. 14. with the spirit and with the understanding," and this understanding is not of the words only but of the matter that we pray for.

We may understand the words wherein the prayer is made, and yet not understand the thing that is prayed for.

The sons of Zebedee prayed in their own language, and yet our Saviour tells them, "Ye know not what ye ask."

15.

[Matt. 20..

22.] The eunuch that was reading the Prophet Esay, no doubt understood the language of the Prophet, and yet when Philip asked him, "Understandest thou what thou readest?" he answered, "How can I, except I had a guide?" Therefore Acts 8. 28, we must pray not only intelligenter but scienter; we must know what we ask, we must be careful that "whatsoever we 1 Joh.5. 14, ask be according to His will," for then may we be assured that He will hear us; we must ask "in Christ's name."

30, 31.

15.

Joh. 16.23.

Lastly, to a good end, for otherwise our prayers shall not be heard: "Ye ask and receive not, because ye ask amiss.” Jas. 4. 3. But this is not all that is required, that ye may pray with the mind and understanding; for we must intend the thing that we may pray for with our heart, that the Lord may not have cause to complain of us, as of the Jews, "that honoured Isa. 29. 13. Him with their lips while their heart was far from Him." That we may with more attention of heart address ourselves to pray, our Saviour bids us to gather ourselves from all things. that may carry away or distract our minds, and to enter into our chamber," there to pray to our "Father" Which is in Mat. 6. 6. heaven. This did not St. Peter observe when he prayed,

66

SERM. "Master, let us make here three tabernacles;" and therefore the Evangelist saith "he knew not what he said.”

XIX. Lu. 9. 33.

Thirdly, that we may say " Amen" aright, we must not only understand in our mind and desire in our spirit the thing that we pray for, but must confidently look for the performance of that we desire; for unto this confidence there is a promise I's. 145. 18. made on God's part, of Whom the Prophet saith, that "The Lord is nigh to all that call upon Him in truth," that is, in faith and confidence that they shall obtain the thing that they Mark 11. pray for. Therefore our Saviour saith, "Whatsoever ye pray for, believe and it shall be done;" and the Apostle saith, If we will obtain our requests, we "must ask in faith, without wavering;" or else we shall be like the waves of the sea, that are tossed with the wind, and carried about with violence. And we shall not need to doubt but we shall be heard if we pray in a right manner, if we pray for a right end, that we may say, Tua est gloria.

24.

Jas. 1. 6.

This confidence and trust hath certain limitations: first, we may assure ourselves that God will grant our requests, if it be expedient for us; and therefore we must not limit God, nor appoint Him His time, but as the Psalmist saith, we must "direct our prayers early to Him," and wait for His Ps. 27. 14. pleasure. We must "tarry our Lord's leisure."

Ps. 5. 3.

7-9.

Secondly, though He grant not the same thing we desire, yet He will grant us a better. The Apostle prayed Christ 2 Cor. 12. that "the prick in the flesh, the messenger of Satan, might be taken from him;" but he had another answer, "My grace is sufficient for thee:" that was better than if God had said, Apage Satanas. For if we pray to God in such manner and sort as He requireth, we may assure ourselves our prayers Ps. 35. 13. "shall not return into our own bosoms," but He will either grant the thing we desire or else that which shall be better for us.

Fourthly, that our " Amen” be indivisible, that is, we must say Amen to every petition of the Lord's Prayer; for naturally our corruption is such that we can be content to desire the accomplishment of some of them but not of others. We do willingly say " Amen" to "Thy Kingdom come;" but as for "Hallowed be Thy name," we give no "Amen" to that, as appears by the whole course of our life, which is nothing else

but a profaning and polluting of God's most glorious and fearful name.

We would gladly pray for "daily bread," but as for doing of God's "will," and obeying His commandments, we agree not

to that.

We like well of the last petition, "Deliver us from evil," but as for that goes before it, "Lead us not into temptation," we will not subscribe to that; for we do seek by all means to tempt ourselves, and to draw ourselves unto sin.

We can be content to pray that He will "forgive us our trespasses," but as for the condition which is the forgiving of "those that trespass against us," we give no “Amen” to that, as is clear by the wrathful and revenging spirit that carrieth most men into all manner of outrages, while they will not learn to put up wrong, as they are taught by God's word. Therefore in regard of this petition, and the condition annexed, our Saviour saith, Take heed ye say "Amen" to this entirely; "except ye forgive one another, your heavenly Mat. 6. 15. Father will not forgive you."

Therefore we must have a care as well to hallow God's name in this life, as to be partakers of His Kingdom in the life to come; we must labour as well for the fulfilling of His will, as for the obtaining of daily bread.

If we will be freed from evil which is the effect of sin, we must take heed that we do not tempt ourselves; and as we would be forgiven of God, so we must forgive our brethren.

16.

Lastly, we must say " Amen" to the reason which our Saviour useth in the conclusion of the prayer. As the Apostle saith, "How shall the unlearned say Amen to thy thanksgivings?" 1 Cor. 14. For there are many that will say with the lepers, "Jesus, Lu. 17. 13. Master, have mercy upon us;" but being cleansed, few or none will return to give God thanks, and to say as our Saviour teacheth, "Thine is Kingdom, Power and Glory." We must not only pray to Him when we lie sick upon our beds, that it would please Him to comfort us "and to make Ps. 41. 3. our bed in our sickness," but to sing praises to Him when He saveth us from adversity, and "delivers us out of our enemies' Ps. 106. 10. hands;" our Hallelujah must be sounded as loud as Hosanna. The saints in heaven have no other prayer but thanksgiving; they cry, "Amen, blessing, and glory, and wisdom, and Rev. 7. 12.

SERM. honour, and power, be to God." All their song is "Amen,

XIX.

Rev. 19. 4.

Hallelujah."

Therefore if we will come where they are, we must sound out the praises of God as they do; if we will be like the heavenly Angels, we must speak with the tongue of Angels; if we say "Amen" to His praise and honour, He will ratify His [2 Cor. 1. word towards us, so that His promise to us shall be "Yea and

20.]

Amen."

SEVEN SERMONS

ON THE

WONDERFUL COMBAT,

FOR GOD'S GLORY AND MAN'S SALVATION,

BETWEEN

CHRIST AND SATAN.

DELIVERED BY THE REVEREND FATHER IN GOD,

DR. ANDREWES,

BISHOP OF WINCHESTER, DECEASED.

JAMES i. 12.

Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised them that love Him.

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