How a Christian May Have His Heart Quickened and Enlarged in Prayer

To the Reader.

I Was the more willing to print this Letter (though pen'd at first for the closet of a particular friend, and not in a fit dress to come abroad) because it contains an Answer to a Question that every Christian is ready to ask, and none (so far as I can learn) did ever yet undertake to resolve; or if any have obliquely touched it, never any did directly handle it.

A small Structure must not have a great Porch: I shall only suggest these two praeliminary Exhortations.

1. Be much in the duty of secret Prayer; be as constant at it as at your meals. Amongst many motives, this is one, 'It is a Duty wherein God doth ordinarily make the greatest discoveries of himself. Joseph and his brethren were alone when he made himself known to them. The secrets of the Lord are usually revealed unto his people when they are seeking him in secret; then 'tis, that he gives them his loves, when they fall down upon their knees unto him, he falls upon their necks and kisseth them. They are never less alone then when alone.

2. Be warm and lively in the Duty. A dead Prayer is no more accepted with God, then of old the offering up of a beast that was found dead in a ditch. The Ass under the Law was not to be offered unto God, but his neck must be broke; not that God was angry with that creature which was the workmanship of his hands, but to show how distasteful a dull and a dead heart is to him in his service. Sometimes Christians go to Prayer as sick persons to their meals, because they must eat, and 'tis dinner-time, and the like; not that they desire or delight in their food, or find any refreshment thereby. If it be thus with thee in reference to Prayer, thou art greatly distempered, thy condition is very dangerous, therefore look out speedily for help. May this following Letter contribute something thereunto: the Lord set in with it for that end.

A Plain ANSWER To this Practical Question, What course may a Christian take to have his heart quickened and enlarged in the Duty of Secret Prayer?

Y Our Question savors of a Spirit truly gracious. It supposeth you already convinced of, and persuaded to the practice of that necessary, though neglected, Duty of Secret Prayer. It shows you do not take up with a bare performance of Duty, as too many do, not caring how or in what manner it be performed. It argues you would present God with the male of your flock, and not put him off with a corrupt thing. These are good signs of sincerity.

I could heartily wish that all Christians would follow your example, to propose such profitable questions as may promote piety, and to avoid such foolish questions as do engender strifes.

I would not be wanting to you in so pious a request, as this is: And oh that I could say, that What I here declare unto you I have seen and felt myself; that what is here expressed, is the same which I myself have experienced.

It is besides your desire and my design to write concerning the duty of secret Prayer at large; to open the nature of it, to show the necessity of it, to lay down Arguments to move you to it, to advise in what manner you should manage it, namely, with faith, with fervency, with humility, with sincerity, with constancy, with watchfulness, in the Spirit, and the like: this work is done to my hand in many Treatises, and those extant, some of them, in our own Language. I shall therefore strictly keep to the Question propounded, which I acknowledge is of greatest concernment. God is a living God, and they that worship him must worship him with warmth and life; such supplaints he seeketh after.

Meet helps then in this case are such as follow,

1. Remember to observe the fittest seasons for the performance of this duty. Though a Christian is to pray at all times, yet at all times he is not alike sit for Prayer. This you find by experience • As many a fair Child is lost by an untimely birth, so many a good duty is mar'd by an undue timing of it.

Of many apt seasons, I shall mention these three.

1. When you meet with any new occurrence of Providence. Every fresh dispensation of Providence is a provocation unto Prayer. When any affliction befalls thee, then fall down before God, and humble thyself under his afflicting hand. Is any amongst you afflicted? let him pray, says the Apostle; that is, let him then do it more especially, then there is a fit opportunity for it.

Again, when any fresh mercy is conferred upon thee, then it is a fit season to go aside and to acknowledge thine unworthiness, and to express thy thankfulness. See an excellent instance for this in 2 Sam. 7.18. the words are these, Then went King David in, and sat before the Lord, and said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? Mark that particle, then. Why when was it? See the foregoing Verse, When God by Nathan had made many promises, and that of great mercies to him, then he went in, and sat before the Lord, and said, Who am I? &c.

The Reader may dilate his thoughts upon this, and the following particulars: I intend only brief hints.

2. When you find the Spirit of God moving upon your Soul, and exciting you to the duty; then it is a fit season for it: Now God calls upon you to come and converse with him, he invites you now to communion with himself. Think at such a time, that the Lord bespeaks you in such a manner as he doth the Spouse, Cant. 2.10. Rise up my love, my fair one, and come away. Or as 'tis Vers. 14. Come, let me hear thy voice, for it is sweet. To pray at such a season is to hoise up sail before the wind; it is like rowing both with wind and tide. Being thus excited by the Spirit, you may expect the assistance of it: if Prayer be now neglected, the Spirit of God is quenched; and I will pronounce him a novice in Religion, or rather a stranger to it altogether, that doth not confess it necessary to the lively performance of this Duty, that the Spirit of God doth act and quicken him therein. Our motions are exceeding dull and heavy in holy Duties, when the Spirit of God doth not help our infirmities. Whensoever therefore God says by the secret whisperings of his Spirit, Seek ye my face, our hearts should answer and echo back as David's did, Thy face, O Lord, we will seek.

Yet here I would have it remembered, I do not say a Christian should never pray, but when he finds the Spirit of God egging him forward; this hath been the gross mistake of some, who hereupon have discontinued the duty for several days together, because they have not perceived the Spirit moving them thereunto: No; let this be thy practice, to wait upon God in his way, and it may be the Spirit of God will meet thee therein. Know this, though the Spirit of God should not put forth his hand to lead thee, yet the Word of God holds forth a precept to command thee, and set thou about the Duty out of pure obedience to the command of God. It may be ere thou art aware, thou wilt, find Him whom thy soul desires. Though the Spirits assistance be never unwelcome to a Child of God, yet many times it comes unexpected. Abraham saw not the Ram for the sacrifice till he was in the Mount: Often in the Mount in the time of Prayer, the Spirit of the Lord is seen and felt. Mariners have put forth to sea in a calm, when they have made but little way, and anon they have met with fresh and unexpected gales of wind, that have brought them with full sail to their desired haven. I leave you to apply it.

Again, I do not deny but the evil spirit who is God's Ape, may sometimes transform himself into the likeness of God's Spirit, and may excite a Christian to this duty: but then his motions are irregular, and unseasonable; they tend to the hindering of him from another, and (for that time) a more seasonable duty; suppose it a work of mercy to himself, or others, or such like. Christian exercises must be wisely subordinated one to another; whereas the Devil desires to make them interfere, and to set them at variance.

3. When we find our hearts in a settled and composed frame, then also it is a sit season for secret Prayer, when ( as David's ) our hearts are fixed, and not pre-occupied with any secular matters. To pray at another time is like playing upon an Instrument that is out of tune; what harsh and unpleasing melody doth it make? Many when they go to seek God, they have their heart to seek. Few can say with David that they have sound their hearts to pray. We render it he found in his heart, but it may be read, he found his heart to pray a prayer unto God.

Usually in the morning the mind is most composed; then a man meets with least diversions in duty; the evenings repose hath in great part discharged the mind of all that did distract it: and it were well if we would be with God as soon as we awake: if we did offer up to him the first-fruits of every day; if as soon as we lift our bodies off our beds, we did in Prayer lift up our souls to God. This was David's manner, Psal. 5.3.

Under this Head I will suggest these three cautionary Rules.

1. Do not take Prayer in hand when you have any other matter in hand: if so, you attendance upon God must needs be with distraction, and your heart will be stolen from you do what you can. Set by all worldly occasions when you set about this duty: say to them as Abraham did to his young men, Stay you here while I go aside to worship God.

2. Do not ordinarily go to prayer when your anger is stirred, and your mind full of perturbations; if you do, tis ten to one but you will offer up the sacrifice of a fool, and speak unadvisedly with your lips. The Apostles advice is, that we lifts up to God holy hands without wrath. God was not in the Wind, nor in the Earthquake, nor in the fire that passed by Elijah, but in the still small voice. And you must be of still and quiet spirits, if you will see, or find him.

3. Do not usually engage in Prayer when you are inclined to sleep & drowsiness; if so, you are like to make but dull and drowsy work of it. The rebukes of Christ could not awaken his Disciples to Prayer when there hearts were heavy and asleep. You must be wakeful when you pray, if you would watch unto Prayer.

2. A second Help is this. Allot and set out a due proportion of time for this Duty. It is not enough to choose a sit time for Prayer, but you must allow sufficient time to Prayer. No service whether secular, or spiritual can be done well, unless you allow a due proportion of time for the doing of it. How is Prayer huddled and slubbered over many times, for want of this? you think of making an end as soon as you begin, you are straightened in your prayers, because you are straightened in your time.

Qu. If you should ask, How much time must a Christian set apart in a day for secret Prayer?

Ans. In my answer, I must have respect to the callings, and conditions of Christians; that time is sufficient for one, which is not sufficient for another. 'It is observable that under the Law there were different sacrifices for the rich, and for the poor: God required that men's sacrifices, should hold some proportion with their abilities. And by parity of reason, God looks that the rich, and those that have little else to do, should double the time of the poor in Prayer, and of those whose callings call for their continual attendance.

And yet I must add this too, let a man's condition be never so mean, and let his employment be never so urgent, it it will not be a sufficient Apology for his neglecting, or curtailing the duty of Prayer. Time must be redeemed, and that for this very end, to hold communion with God in this Duty.

This premised I come to the Question, wherein I may not be positive, that would be an unwarrantable presumption. I have often thought that one hour in four and twenty, is as little as any one can set apart for secret Prayer. And if this should seem to any a hard saying, I desire they would consider, whether they donit spend two every day about things less necessary. Let them cast up the time they cast away (more then they need) in sleeping, eating, and drinking; then let them add thereunto the time they spend in sports, or recreations, in idle visits, in unprofitable studies or musings, and in empty chat, or conference with friends, and neighbors; and see if the product will not be so much or more: and will any that name the name of Christ, grudge an hour in a day for Prayer, when they can spend two, or, it may be, more in the mere pleasing of the flesh? is this consistent with Christianity? Wonit such be filled with horror (as many others for the same reason have been) at the hour of death? Can they answer it at that day when God will reckon with them for every talent he hath entrusted them with, and for that of time in particular?

If this letter should fall into the hands of any person, who hath resolved, or doth resolve to redeem an hour, or more every day for secret Prayer; let him consider, whether it would not help to quicken and enlarge his heart, if he did morning, or evening, or when he finds himself best disposed thereto, enter into his Closet and turn up an hour-glass and purpose within himself, to see the last sand run out, before he gave out or left Praying. I do not propose this as an every days practice, but at some certain seasons only. It hath I confess its inconveniences, but withal, it hath its advantages: hereby the heart is engaged more firmly to the work. Now it will not put by the present opportunity by propounding another. If thy heart be as mine, it is apt to say to thee when at Prayer, as Felix said to Paul, Go thy way for this time, and come again at a more convenient season. And further, thou wilt fall to the duty with the more fervency; for thus thou wilt reason with thyself, So much time I am resolved to spend in this service, and I were better spend it in wrestling with God, then in trifling with God and with Prayer: I were better do the business in hand with all my might, and stir up myself to call upon God, for during such a space of time I resolve to do nothing else.

I know tis the opinion of many, that, as some persons do by their meals, they eat little and often, so Christians should do by their Prayers. And in case of great indisposition I judge it advisable; when they have toiled a while, and can catch nothing they may take up their nets, and mend them against another season, and yet I will not discommend such a one that resolves he will catch something or he will toile all night; that purposeth in his heart (as one once did) that he will not go from God without God.

3 Another Help to this Duty is, to take pains with your heart beforehand, to prepare it thereunto, 'tis usually from the neglect of preparation, that we find such deadness and indisposition in secret Prayer. Alas the heart is not all on a sudden lifted up into heaven, many times the Prayer is almost ended, before we begin to pray. There is no Religious Duty but it must have some previous preparation: this is evident both by the light of Scripture, and of Nature, but Prayer requires it in a more especial manner: see how those two, Preparation, and Prayer, are conjoined Job. 11.13.

This is a trite Theam, and often inculcated, therefore I shall pass it: only let me advise you, when ever you go to Prayer (if your leisure will permit) to read first one or more Chapters in the Bible; and do not gallop over the Scripture when you read it, as the most do; but pause a little at the end of every verse or sentence, and whilst you pause, Pray; the Scripture as you read it, will put words into your mouth, and suggest meditations which are fit matter for Prayer unto your minds, though some parts of Scripture especially the Psalms, are more apt for this purpose then others; and if any passage be obscure, put a mark upon it, and propose it to the next able Minister, or Christian thou meetest with to be resolved; and for the present, pray in David's language, or to that purpose, that God would open thine eyes to see and to understand the wondrous things of his Law.

4. A fourth and further Help is this, to have right conceptions of God all along the Duty; to conceive of him as he is, and as he hath revealed himself in his Word to be. This will greatly conduce to the quickening of you. Conceive of him,

1. As of an Omnipresent God; that he is really, though not visibly present in all places, and in that place where thou art a Praying more particularly; that he sees thy heart as plainly as thou canst see thine own hands, that he observeth thee as narrowly, as if thou only wert alive in all the world, or as if thou alone of all the children of men wert making thy supplication to him. When ever thou settest about this duty, set God before thine eyes (as David did) and represent him to thyself under this notion of an Omnipresent allseeing God.

2. Conceive of God as one that is full of Majesty, and Greatness. That passage in Mich. 6.6. (Wherewithall shall I come before the Lord, and bow myself before the High God,) doth intîmate what apprehensions we should have of God, when we come into his presence, viz. that he is a High God, infinitely above any of his creatures; betwixt him and the Holy Angels, or the highest of the children of men, there is a wider difference then betwixt the Potter and his Clay. Oh how would this apprehension both quicken and awe us in Prayer.

3. Conceive of God as one that is exceeding gracious, and plenteous in mercy to all that call upon him. That known Scripture Heb. 11.6. (He that cometh to God must believe that he is, and that he is a rewarder of those that diligently seek him) doth hint what conceptions we should have of God in Prayer, as of one that is exceeding bountiful: we must believe not only his being, but his bounty: he gives not only what we ask, but more, yea abundantly more then we can ask. Oh what quickening and confidence doth this notion of God afford! To apprehend God in his greatness doth stir up fear and godly reverence. To apprehend God in his goodness, doth stir up Faith and holy boldness. God who is our father, likes that we his children should come before him in this manner; he gives us leave (so we do it awfully) to speak all our minds to him. It is said of Flavius the Emperor, that he would not that any man should present a petition to him (as if he were offering meat to a Lyon or Elephant) with a trembling hand: God likes that we should lift up our hands to him, as without wrath, so also without doubting.

4. Conceive of God in Prayer as one God, not divided, and yet distinguished into three Persons, the Father, Son, and Spirit. This is a great mystery, fitter for admiration, then human conception; and yet all along this duty God must be thus apprehended, as one substance in three subsistances; as one essence in three relations: all which do concur to the Prayers of Believers, and have a different office about them; there is the Father hearing, the Son interceding, and the Spirit helping their infirmities.

Lastly conceive of God not absolutely, but in Christ: God in himself is a consuming fire, but in Christ he is a merciful Father. There is no coming to God but by him. I might enlarge upon this head, but I forbear; only remember this, you will never pray to any purpose unless you carry along with you in your minds, a right notion, and conception of that God to whom you pray.

5. Entertain and maintain very honorable thoughts of the Duty of Prayer itself: this will both move you to the Duty, and marvelously quicken you in it. What the Psalmist says of the City of God, that may I say of the Duty of Prayer, Great and glorious things are spoken of it. If any should ask me as that King did the Prophets servant, What great things hath thy Master done? So what great things hath Prayer done? it would require more lines, then I intend in all, to return a full answer. I might easily write a large history of the great exploits that Prayer hath done in the world. You read Heb. 11. of many wonderful effects of faith, the effects and fruits of Prayer are as many, and as great. It hath Obtained promises, subdued Kingdoms, turned to flight the armies of aliens; it hath raised the dead, stopped the Suns course, yea made it to go back. It hath opened prison doors, and unlocked such secrets as have puzzled the Devil himself; it hath disappointed the plots of adversaries, and rumbled those into the pit themselves which they have maliciously digged for others. What shall I say more? it hath opened Heaven, and shut it again. These and such like memorable things have been brought to pass, by the Prayers of such sinful and infirm creatures as we ourselves are.

Let me add this, it hath said hold on God himself; and put him (as one says) to a merciful retreat, when he hath been marching in his anger against persons or people. Jacob by Prayer had power with God, and by wrestling with him wrested mercy from him. God speaks as if his hands were held and tied up by Prayer; Let me go, saith he to Jacob; and to Moses, Let me alone. One observes that God in Exod. 32.10. doth indent as it were with Moses and offer him composition, if he would hold his peace; Let me alone (saith he) and I will make of thee a great people; Wonderful is that passage ( if we read it right) in Isa. 45.11. there God says, Concerning the works of my hands command ye me. These and the like expressions are to be admired (says the same Author) not strained, lest our thoughts degenerate into rude blasphemy: certainly they are mighty condescensions, wherein the Lord would signify to us the great power and efficacy of Prayer.

I might bring many Scriptures and arguments to evince the prevalency of Prayer: but this is a common argument, and therefore I shall decline it. Only consult Mat. 21.22. where Christ says that all things, whatsoever we ask in Prayer, believing, we shall receive. This one promise is enough of itself to quicken the deadest soul that is, in Prayer, and Christ's manner of speaking here, is observable; it had been (one would have thought) enough to have said, All things ye ask in Prayer ye shall receive; but here he adds, all things whatsoever. It seems to be a tautology; we donit speak in our ordinary discourse, I will give you all things whatsoever you ask. But this is not without its signification; All things (says one) is a promise of generals, and whatsoever rela • es to particulars. 'It is as if he had said, Not only all things in general, but every particular thing that you ask you shall receive; for though it be true, that generals include particulars, yet such is the unbelief of our hearts, that though we assent to promises in the general, yet when it comes to particulars, we hold off, and fear they will not be made good to us. Hereto I might add that speech of Christ to the woman of Canaan; Be it unto thee as thou wilt, he seems to give her a blank, and bids her write down what she pleaseth.

But enough of this: My advice is, That you digest this notion well, and carry it along with you all the while you are at prayer, and it cannot but quicken you. As he must needs pray heartlessly, who thinks 'tis a bootless exercise, who is ready to say in his heart, What profit is it that I pray unto God? so he must necessarily pray in Prayer as 'tis said Elias did, who thinks that Prayer, like Jonathan's bow, doth never return empty; but oftentimes as the Echo doubleth the voice, so doth God's answer our prayers. Rest assured of this, That every petition a believer puts up on Earth is read and filed in Heaven: 'It is nigh God, and in his view night and day; he gives the thing desired, or something that is better.

6. Be much in the use of ejaculatory Prayer. Reader, if thou shouldst not understand the word, I will suppose thee acquainted with the thing: 'tis a short, yet serious lifting up thy soul in desires unto God, upon any occasion whatsoever. These ejaculatory Prayers are either vocal, or mental only. If you read the Scripture, you shall find this way of praying very familiar with the best of men, yea with Christ himself.

I could offer many things to commend it you; as thus.

1. 'It is very acceptable to God: he hath testified his accepting by his answering such ejaculations as these. David's vocal ejacul • tion, Turn (O Lord) I pray thee, the counsel of Achitophel into foolishness. And Nehemiah's mental ejaculation, Neh. 2.4, 5. had present audience.

2. 'It is very easily performed; all times and places are alike to it: whether you are alone, or in company, at home, or abroad, you may in this way make known your requells unto God.

3. 'It is an excellent means to keep the heart always in a heavenly frame: It helps you also to improve every Ordinance and Providence of God.

But lastly, which makes to our purpose, 'tis of special use to dispose us for solemn and continued Prayer. They that often in the day are thus lifting up their hearts to God, have them in tune when they betake themselves to that more solemn service. Praying thoughts and desires are with them in a readiness: these short breathings do prepare them for a longer race. They that are good (says one) at these running pulls and trips, must needs wrestle well with God. A candle that is just now put out, is soon lighted again: whilst the heart still glows, and is warm with these short ejaculations, 'tis readily kindled and quickened in solemn secret Prayer.

My advice is, That you would accustom yourself to these holy Apostrophe's, to these heavenly ejaculations. And yet I would caution you against doing this in a customary way. Formality (if you have not a care) will fly-blow and corrupt this and every other good duty,

7. Another Help is this: Keep your heart close to the Duty, and suffer it not to stray or wander. A straying heart must needs be a straightened and a dead heart in Prayer. How can a Christian have a lively and enlarged heart in a Duty, when he hath no heart at all there? but that is straggling in this and that corner of the earth: whilst he is speaking to God, his heart is conversing with the world, insomuch that he forgets many times in Prayer what he spake last. Oh what an indignity is offered unto God, and how is he mocked by such praying as this! We would have him attend to our prayers, when we do not attend to them ourselves.

Vain thoughts in Prayer are occasioned partly by the desperate wickedness and deceitfulness of our own hearts; thence they do proceed as Christ shows, and that as freely as water from a sountain; and partly by the subtlety and malice of Satan; he being a Spirit hath ready access to thy spirit, and thou never goest aside to pray, but he follows thee at the heels; and seeing he cannot divert thee from, his desire is to distract thee in the duty. Sometimes he injects such thoughts as are directly sinful, or if he finds that these affright thee (as many times a Christian starts at these as at some ghostly apparition) then he casts in such as are at other times allowable and lawful; or if he sees that these are unwelcome, then he injects such thoughts as are in themselves good and useful, only they are impertinent: these he steals our of the heart again for the most part before the Prayer is ended: though at other times he would oppose them, yet now he puts them forward, as those that are most likely to find entertainment in thy soul. I suppose thy experience will let thee set thy seal to this as true.

Now if thou wouldest have thy heart enlivened and enlarged in Prayer, remember to repel every vain or impertinent thought that comes in to thy disturbance: resist it; rise upon it; call in help from Heaven against it: This is one sense we are to put upon the Apostles watching unto Prayer. If at other times, then much more in Prayer, we must keep our hearts with all keeping, or else, do what we can, they will give us the slip. As you do with your Children, so you had need to do with your Childish minds; happily they go along with you to Church, but when you are set (if not awed by your eye) they steal forth, and are gone; and it may be are playing all Sermon time, or a good part of it, and you miss them not; To prevent this, you set them before you, and have an eye to them. You can apply it.

Remember this advice whenever you go to Prayer; renew your resolution to watch against vain thoughts; think how many Prayers they have mar'd already; resolve, that through grace, they shall not spoil this also.

8. Let the guilt of no one sin lie upon thy Conscience; that will so clog, disquiet, and check thy spirit in Prayer, that thou wilt never be able to proceed with any life or enlargement. Guilt makes a Christian shy of coming into the presence of God, as a faulty Child plays least in sight, and steals away to bed before the time, being loath to come where his Father is. So it is with a Christian, that is conscious to himself of any fault or sin that he hath knowingly committed against God; and as he is listless to come to Prayer, so he is lifeless in the duty; his sin flies in his face, so that he cannot lift it up with any confidence: his heart upbraids him, and falls a quarrelling with him, and says, What hast thou to do to take God's Name into thy mouth, &c? If therefore thou wouldest pray as thou desirest, preserve thy Conscience pure and peaceable: Take heed of known sins; of departing willfully or wickedly (as David's phrase is) from God. There is a sinning weakly, or through weakness; this doth not ordinarily interrupt a Christians peace; and there is a sinning wickedly, or through wickedness; (so Jude speaks of committing ungodly deeds ungodlily) this lays waste the Conscience; this destroys a Christians peace, and deadens his heart in duty; Oh beware of sinning after this manner! if thou must abstain from every appearance of evil, then much more from every apparent evil! Oh fly from it when it comes near thee in a temptation, as thou wouldest do from a venomous Serpent; shake it off as thou wouldest do an ugly Toad that is crawling up upon thee: Observe Eliphaz his advice to Job, which is, to put iniquity far from him; not to come near it; and then says he, thou shalt lift up thy face to God, and make thy prayer unto him: Thou shalt make many and mighty Prayers; (as the word there signifies) thou shalt not only use words in Prayer, but words clothed with power; thou shalt be able to pray, and to pour strong Prayers in abundance unto God.

Quest. But if sin hath already wounded my Conscience, and broken my Peace; am I now to refrain Prayer till it be healed again?

Ans. No: for this is not to mend the matter, but to make it worse. You cannot heal the wound of one sin by another: you must to Christ by Faith, and to God by Prayer; and though there be a present deadness, yet ply the Throne of Grace, till the Lord speak peace to thy soul: and remember to do this presently; the sooner, the better; let not the Sun go down upon the breach betwixt God and thee: New breaches, are made up better then long quarrels; and green wounds are healed easier than old sores.

9. It will not a little help in this case, if you are provided beforehand both with matter, and a method in Prayer. I observe that Christians are straightened in this duty, not only from the naughtiness of their hearts, but from the emptiness of their heads; as sometimes (like Zebedees Children) they ask they know not what; so at other times they know not what to ask: They are often word-bound, (if I may so speak) and at a loss; they cannot tell how to go forwards, and therefore they go backwards, and vent themselves in vain repetitions. Now this great evil will be in part prevented, if they be stored beforehand with matter for Prayer, and if they do observe a method in the duty.

Possibly upon the first reading of this direction, you may reject it, as that which shuts out the immediate suggestions of the Spirit, and tends to formality; but weigh it well, and you will be of another mind: Take it upon the word of one that hath proved it; it is of admirable use to quicken and enlarge the heart in Prayer; because from hence there is a continual supply of fresh matter, for want of which (your experience tells you, that) you are exceedingly dulled and straightened. It is true, sometimes (and oh that it were so always!) we have such abundant assistance, such ravishing incomes from the Spirit of God, that we stand in no need of any such help as this here offered; our spirits are so raised, our affections are so up, we are carried out so beyond our selves, that we cannot be bounded by any premeditated matter or method; but our hearts are not always like the Chariots of Aminadab, but too often like the Chariots of Pharaoh; we drive on, but heavily, for the most part, in this duty; and at such times this direction may have its use.

In order to storing ourselves with matter and method for Prayer, it would not be amiss, if you had heads, and common places in your mind, (or rather in writing) to which you might refer such Scriptures and consideratious, as do occur in meditation by yourselves, in conference with others, in reading or hearing the Word of God. Hitherto also you might refer the sins you have committed, the mercies you have received, the wants you would have supplied, the lusts you would have subdued, &c. It should be some part of every days work to collect fit matter for Prayer: This is another way of watching thereunto; what Ministers do to fit themselves for Preaching, that all Christians should do to fit themselves for Praying. They put all things they meet with (which may be of use) under their proper heads, in books which they have for that purpose, that they may readily have recourse thereto, whenever they have occasion. And so your collections must not be set down confusedly, but methodically, and in order; else you will be to seek when you should make use thereof.

It would do well also if Christians would observe a method in their Prayers throughout; this is of singular use to those who pray with others; because confused repetitions, and disorderly digressions, cannot but dislike and deaden those that join with them; and it is not altogether useless in secret Prayer; for now a man can never be at a stand, but still there will be an orderly succession of matter which serves greatly to quicken and excite the heart and affections, as I have already hinted. The Lord's Prayer, which is the standard, or standing pattern of Prayer, is very excellent (as many have observed) for method as well as matter; and hereby doubtless Christ would intimate to us, that the one is useful as well as the other.

Obj. You will say, This advice cannot be put in practice without great pains and care, and to me there seems no such need of it; for doubtless God is not taken with method or words in Prayer, his eye is upon the heart, and he observes its motion more then the motion of the tongue.

Answ. This is most true; and therefore it is not propounded as that which will affect or take with God, but as a means to quicken and enlarge ourselves. And yet I must tell you too, that though the words we speak and the method we use do not affect God; yet to bespeak him in a consused, careless, empty manner, cannot but offend him. I am sure it is very unbecoming the solemnity of the Duty, and contrary to that reverence we owe unto the Divine Majesty. He that requires us to take heed how we hear when he speaks to us, doth look that we should take as great heed what we say when we speak unto him. Weigh Solomon's caution Eccl. 5.2. Let not thy heart be hasty to utter anything before the Lord. 'It is you know the tongues office to utter, and the heart's is to conceive, why is it then said, Let not thy heart be hasty to utter? Because the heart should not suffer the tongue to utter what it had not first conceived and concocted. The reason of this caution is taken from the consideration of that infinite distance betwixt God and us: He is an High and holy God that inhabiteth Eternity, and thou (as Bernard expresseth it) a vile Toad creeping and crawling out of its ditch; He is in heaven, and thou upon the earth, therefore thy words should be few. Why should our words be few? what! is God against long Praying? No, surely, he is not tired with the length, nor taken with the shortness of our Prayers; but the reason of the clause is this, Because they who speak but little, do ponder what they say. Our tongues when we speak to men (much less when we speak to God) should not run before our wit. We should choose out words to reason with God (as Job speaks.) As we must beware of curiosity, so also of careleslness in those words which we utter before God in Prayer. God ponders our words, and therefore we have reason to do it ourselves.

10. The tenth Direction shall consist of three or four particulars, which are prudential only, and may seem (till proved) little profitable.

1. Choose and use that gesture of body which may serve best to quicken and excite thy Spirit in this service. And here I must premise, that there is no bodily gesture in secret Prayer commanded by God, he hath left that to the prudence and piety of his people: therefore if you read the Scripture, you shall find the Saints of God to have used all the postures of the body in this duty: indeed, Kneeling hath been most in practice, that is a posture of great reverence, and it is put sometimes for the duty of Prayer itself: not that it is essential to it, for you shall see the people of God in other postures at Prayer; sometimes you read of their prostrating themselves, or lying with their faces upon the ground; sometimes again you read of their sitting; sometimes of their standing, and sometimes of their walking. This last gesture, though least in use, yet some have found it useful. Kneeling doth often dispose to sleep and drowsiness, which standing or walking doth prevent: and surely that gesture is most eligible, which is found most effectual to keep off indisposition, or to dispose and fit a person for duty.

Nay, my opinion is, that variety of gestures, may be both lawful and useful at sometimes in this exercise. Surely Christians may take that liberty when alone, which would be unseemly in the presence of others: They may now kneel, and anon stand, and then walk; and so turn from one gesture to another, as they find it will be more helpful to them for the end already mentioned. Yea, I doubt not, but in case of great straitness upon their spirits, they may make a stand or pause, till they have by meditation recovered some new matter to continue the Duty: They may turn from Prayer to Reading, and from Reading again to Prayer; from Prayer to Meditation, and from Meditation again to Prayer, as they see good. Jerome doth somewhere relate, how that finding himself sluggish and dead in Prayer, he left speaking to God, and fell a speaking to his own heart:

&c. And then he tells us that he went to Prayer afresh, when he had first roused up himself by these and such like considerations.

2. Choose such a place to pray in as is most convenient for this Duty. Find out such a place (if thou canst) where thou mayest not be disturbed by any noise in thine ears, nor be diverted by any object before thine eyes. When thou prayest (says Christ) enter into thy Closet. This counsel of Christ doth intimate, That Christians when they pray should have respect to the place in which they pray; the more close the more convenient. He adviseth further, to shut the door: lest the wind of Vainglory should come in thereat. Our secret seeking of God should not be open or visible to any else but God. 'It is true, when Daniel prayed, he see his window open, but it was to show his Faith (as one observes) not his pride.

Some may say, This Rule doth not reach us; we have no variety of Rooms to retire into; poor people and servants, and such like, will be ready to say, as it is in the Proverb, We have Hobsons choice.

But to such I would reply, Is there no garden, nor grove, nor field, near you, into which you may with-draw? Why cannot you with Isaac, go forth at eventide, or in the morning to meditate and to pray? Read what Christ did, Mark. 1.35. and surely tis recorded for our imitation, tis said, That in the morning a great while before day he arose and departed into a solitary place to pray.

3 It may conduce to the quickening of thee to use thy voice in secret Prayer. Not that God is taken with words, a few sincere sighs from the heart do more affect him then the most Rhetorical expressions of the tongue. But though words do not move God in Prayer, yet experience teacheth, they sometime move him that prays. The Church says in the Lamentations, that her eye did affect her heart: the same can many a Christian say of his tongue; that it serves to affect and quicken his heart in this duty.

Here I had need to give this caution; That as Christians should not pray to be seen of men, so they should not speak in Prayer to be heard of men: If such are not Hypocrites, yet they will hardly escape the censure of Hypocrisy.

These ten are the principal helps and directions (according to the knowledge and experience that I have) for the lively performance of this great duty of secret Prayer: I might offer more, but that I have already exceeded the ordinary limits of a Letter. Only remember this, to be thoroughly senfible of those things for which thou makest thy prayer unto God. This alone may quicken thee. How affectionately do they ask an alms, who see they must starve without it? Deadness in Prayer ariseth from want of a deep sense of thy wants.

Remember also to set their examples before your eyes, who have performed this duty with life, enlargement, and importunity. Think you saw Jacob wrestling with God, and putting forth all his strength in Prayer. Think you saw Elias praying earnestly, and putting his face between his knees. Imagine you saw Christ groveling upon the ground in the garden, offering up supplications, with strong cries and tears; repeating that request again and again, Father, if it be possible, let this cup pass from me: Call to mind the poor Widows importunity or impudency, (as the word signifies) who would have no nay. Examples sway with us more sometimes, then any rules or precepts.

If none of all this will help thee, then fall down before God, bewailing thy deadness, confessing thy sluggishness: say (as they in Isiah) I have not called upon God, nor stirred up myself to take hold of him. O how like a dead Dog am I before the Lord! Will the living God accept of such dead duties as mine are? On how justly may God be angry with, and shut out my Prayers! by my coldness in asking, I even prompt God to deny me.

Yea, not only bemoan, but chide thyself: say, Why art thou so dead O my Soul, and why art thou so sottish within me? Rowse up thyself as 'Deborah did: Say, Awake, awake, O my soul, awake, awake: Bespeak thyself, as the Shipmaster did the Prophet Jonah; What meanest thou? O sluggard, arise, call upon thy God.

Lastly, Lift up strong cries (mingled with tears, if thou canst) unto God, that he would lend his helping hand, as David did, Psal. 80.18. Quicken me, O Lord, to call upon thy Name. Send thy quickening Spirit unto my heart. How oft doth David make this request in the 119 Psalm? ever now and then this request comes in; Quicken me, O Lord: Quicken me according to thy Word: Quicken me according to thy righteousness: Quicken me for thy names sa • e, &c. 'It is not a vain repetition, but a plain manifestation, both of his great need, and of his earnest desire of this blessing.

Thus you see how large a Letter I have written to you with mine own hand: If by these hints you are any way helped to pray, you are the more obliged to remember him in your Prayers,

Books Princed for, and sold by Thomas Parkhurst, at the Three Growns at the lower end of Cheapside, over against the great Conduit.

• THe Christian man's Calling; or, a Treatise of making Religion ones Business, wherein the Nature and Necessity of it is discovered; as also the Christian directed how he may perform it, in Religious Duties, Natural Actions, his Particular Vocation, his Family Directions, and h •• own Recreation; to be read in Families for their Instruction and Edification. The first Part.
• Likewise the second Part of the Christian man's Calling; directing Christians how to make Religion their Business in the Relations of Husbands, Wives, Parents, Children, Masters, Servants, in Prosperity, in Adversity.
• The Door of Salvation opened by the Key of Regeneration; or a Treatise containing the Nature, Necessity, Marks, and Means of Regeneration, as also the Duty of the Regenerate.
• The Beauty of Magistracy, in an Exposition of the 82 Psalm; where is see forth the Necessity, Utility, Dignity, Duty and Mirality of Magistrates.
• The Fading of the Flesh, and the Flontishing of Faith; or, one Cast for Eternity, with the only way to throw it well.
• Heaven and Hell Epitomized, or the true Christian Characterized.
• There is coming to the Press, the Third and last Part of the Christian-man's Calling, wherein the Christian is directed how to make Relig on his Business, in his dealings with all men, in the Choice of his Companions, in his carriage in Good Company, in Bad Company, in Solitariness or when he is alone, on a Week-day, from morning to night, in visiting the Sick, on a dying Bed, as also the Means how a Christian may do this, and some Motives to it.

All written by George Swinnock M. A. late of Great Kimbol in Buckingham-shire.