YOur Question savours of a Spirit truly gracious. It supposeth you already convinced of, and per­swaded to the practice of that necessary, though neglected, Duty of Secret Prayer. It shews 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 [Page 2] 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 1 Joh. c. 3. What I here declare unto you I have seen and felt my self; that what is here exprest, is the same which I my self have experienc'd.

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 shew 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 servency, 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, Cobbet his practi­cal dis­course of Prayer. Philip Goodwin his Family Religion revived. from pag. 149 to p [...]15. 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 [Page 3]they that worship him must worship him with warmth and Ejusmodi cultum probat De­us qui ejus naturae congruit. Cal. in Joh. 4 23. 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 marr'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 befals thee, then fall down before God, and humble thy self under his af­flicting hand. Jam. 5.13 Praes [...] ­tim cu [...]an­dum est quoties a­l [...]quá re­rum an [...]ustia, aut ipsi premimur, aut premi alio [...] videmus, ut ad D [...]um citatis, non pedibus, sed animis recurr [...]mus. D [...]inde, ae quam aut nostram aut aliorum prospcritatem praeterire simamus; quin laude, ac gratiarum action [...], ma­num ejus agnoscere nos testemur. Cal. Instit. lib. 3. 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.

[Page 4]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 onely 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. [Page 5]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'le 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, Ps. 27 6. Seek ye my face, our hearts should answer and eccho back as Davids did, Thy face, O Lord, we will seek.

Yet here I would have it remem­bred, 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 [Page 6]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 Gods Ape, may sometimes transform himself into the likeness of Gods Spirit, and may excite a Christian [Page 7]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 set­led and composed frame, then also it is a sit season for secret Prayer, when ( Ps. 57.7. as David's) our hearts are fixt, 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 2 Sam. 7.27. In the Hebrew tis onely, the found to pray. 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.

It was the custome of the Hea­thens to address themselves in the morning early to their Idols vid. Herod. l. 10. The Primitive Christians were wont to be early at their devotions. Vid. Pl. ep. 57. ad Trajan. Ter­tul. Apol. c. 2. See Christs practice Marc. 1.35. Qui mene surgit precandi causa dicit manicare Deum. Drus. Usually in the morning the mind is [Page 8]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 Davids 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 stollen from you do what you can. Set by all worldly occasions when you set about this duty: say to them as Gen. 22 5 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 1 Tim. 2.8. Apostles advice is, that we lifts up to God holy hands [Page 9]without wrath.1 King. 19.11.12.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 enclin'd to sleep & drow­sinesse; if so, you are like to make but dull and drowsie work of it. Mat. 26.40.41. The re­bukes of Christ could not awaken his Disciples to Prayer when there hearts were heavy and asleep. You must be wakefull 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 straightned in your pray­ers, because you are straightned in your time.

Qu. If you should ask, How much [Page 10]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. 'Tis observable that under the Law there were different sacrifices for the rich, and for the poor: God required that mens 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 doe, should double the time of the poor in Prayer, and of those whose callings call for their continuall attendance.

And yet I must add this too, let a mans condition be never so mean, and let his imployment be never so urgent, it it will not be a sufficient Apology for his neglecting, or curtailing the duty of Prayer. Col. 4.2. comp. with 5. Time must be redeem'd, 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 [Page 11]any one can set apart for secret Prayer. Luther spent 3 hours in Prayer e­very day. see Vitus Theod. in vita ejus. Judge Coo [...] advised to 4 in a day Sex horas somno, toti­dem des le­gibus ae­quis; quatu­er orabis, des Epulis­que duas. Quod su­perest sa­cris ultro largire ca­moenis. K. Alfred divided every day into three parts; he allowed eight hours to his devotion-eight to his employment, and eight to his sleep and refection. And if this should seem to any a hard saying, I desire they would consider, whether they don't spend two every day about things lesse 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 neigh­bours; 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 meer pleasing of the flesh? is this consistent with Christianity? Won't such be filled with horror (as many One dreadfully schriecht out on her death-bed these words, A world of wealth for an inch of time. Another when friends comforted her as she lay a dying, said, Call time again; no comfort un­lesse you can call time again. Chrysorius prayed, Indu­cias Domine usque ad mane. others for the same reason have been) at the hour of death? Can they answer it at [Page 12]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-glasse 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 practise, but at some certain seasons only. It hath I con­fesse its inconveniences, but withall, it hath its advantages: hereby the heart is engaged more firmely to the worke. 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, Goe thy way for this time, and come again at a more convenient season. And further, thou wilt fall to the duty with the more servency; for thus [Page 13]thou wilt reason with thy selfe, 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 doe the businesse in hand with all my might, and stir up my selfe to call upon God, for during such a space of time I resolve to do nothing else.

I know tis the opinion of Dicuntur sratres in Egypto cre­bras orati­ones habere & eas bre­vissimas, ne illa vigi­lantia ere­cta, quae oranti plu­rimum ne­cessaria est, per produ­ctiores mo­ras evanes­cat, atque hebetetur intentio. Aug. ad Prob. Cassian makes mention of some in his time, qui utilius censebant, breves quidem orationes, sed creberrimas, fieri. many, that, as some persons do by their meales, 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 Nunquam abs te absque te discedam. Paulus Aimilius, being to fight with the M [...]cedonians, would never give over sacrificing to his God Hercules, till he had some signe of Victory. one once did) that he will not go from God without God.

[Page 14]3 Another Help to this Duty is, to take pains with your heart before-hand, to prepare it thereunto, 'tis usually from the neglect of preparation, that we find such deadnesse 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 praevious preparation: this is evident both by the light of Ps. 26.6. Exod. 19.10.11.12. The Books of Levit. and Num. are full of Scriptures to the same purpose. Scripture, and of Tu Geni­tor cape sacra manu patriosque penates; me bello e tanto digressum, & caede recenti, attractare nefas, donec me flumine vivo, abluero. Virg Aenead. 2. Procul binc, precul esse prophani, conclamat vates, totoque absistite luco, Nature, but Prayer requires it in a more especial manner: see how those two, Preparation, and Prayer, are con­joyned Job. 11.13.

This is a trite Theam, and often in­culcated, therefore I shall passe 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 doe; but pause a little at the end of every [Page 15]verse or sentence, and whilst you pause, Lecttio­nem fre­quenter in­terrumpat oratio, & animum ju­giter ad­haerentem. Deo grata vicissitudo sanctae opo­rationis accendat Hieron. in Ep. 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 Psalmes, are more apt for this purpose then others; and if any passage be obscure, put a marke upon it, and propose it to the next able Minister, or Christian thou meetest with to be resolved; and for the present, pray in Davids language, or to that purpose, that Psal. 119.18. God would open thine eyes to see and to understand the wondrous things of his Law. A good course to prevent idle and unprofitable discourse.

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 quickning 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 [Page 16]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, How would you Pray if men were present to see and hear you? Sic loquere cum Deo quasi Homines ad starent. Seneca. set God before thine eyes (as David did) and represent him to thy self un­der this notion of an Omnipresent all­seeing God.

2. Conceive of God as one that is full of Majesty, and Greatnesse. That passage in Mich. 6.6. (Wherewithall shall I come before the Lord, and bow my self 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 Angells, 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 [Page 17]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 bountifull: we must believe not only his being, but his bounty: he gives not only what we ask, but more, yea Eph. 3.20. [...] Supra quam re­dundan­ter. a­bundantly more then we can ask. Oh what quickning and confidence doth this notion of God afford! To appre­hend God in his greatnesse doth Vitus T [...]cod. says of Luther, that he Prayed with such reverence is became one that pake to he great God, and with confidence as became one that spake to his Fa­ther or Friend. stir up feare and godly reverence. To appre­hend God in his goodnesse, doth stir up Faith and holy boldnesse. God who is our father, likes that we his children should come before him in this manner; he gives us leave (so we doe it awful­ly) to Eph 3.12. [...]. Proprie est libertas dicendi, ex [...] omne, & [...] dictio. speak all our minds to him. Tis said of Flavius the Emperour, 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 [Page 18]should lift up our hands to him, as with­out wrath, so also 1 Tim. 2.8.without doubting.

4. Conceive of God in Prayer as one God, [...]id Dr. Hall Deca. 3 Ep. 7. not divided, and yet distinguish­ed into three Persons, the Father, Son, and Spirit. This is a great mystery, fit­ter for admiration, then humane 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 Luther was wont to say, No­lo [...]um absolutum Heb. 12. ult abso­lutely, but in Christ: God in himself is a consuming fire, but in Christ he is a mercifull Father. Heb. 7.25. Themistocl. under­standing that [...]. Admettus was angry with him took his young son in his armes, and treated with the father holding that his darling in his bosome, and thereby he appeased the Kings wrath. 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 unlesse you carry along with you in your minds, a right notion, and con­ception [Page 19]of that God to whom you pray.

5. Entertain and maintain very ho­norable thoughts of the Duty of Prayer it self: this will both move you to the Duty, and marvellously quicken you in it. What the Ps. 87.3. 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, 1 Kin. 8.4. 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 wonderfull effects of faith, the effects and fruits of Prayer are as many, and as great. It hath Dan. 9.2, 3, 4. Isa. 37.15, 16, &c. Ion. 2.1, 2, &c. Josh. 10.12, 14. Act. 12.5. Dan. 2.18. 2 Sam. 15.31. Est. 4.16. Obtained promises, subdued Kingdoms, turned to flight the armies of aliens; it hath rai­sed the dead, stopt the Suns course, yea made it to go back. It hath opened pri­son doors, and unlockt such secrets as have puzzled the Divell himself; it hath disappointed the plots of adversaries, and rumbled those into the pit themselves [Page 20]which they have maliciously digged for others. What shall I say more? it hathJam. 5.17.18. [...] i. c. [...] af­fectionibus obnoxius.opened Heaven, and shut it again. These and such like memorable things have been brought to passe, by the Prayers of such sinfull and infirme creatures as we our selves are.

Let me add this, it hath said hold on God himself; and put him (as one says) to a mercifull retreat, when he hath been marching in his anger against persons or people. Jacob by Prayer Hos. 12.3.had power with God, and by wrest­ling with him Caelum tundimus [...] misere­cordiam ex­torquemus. Tertull. wrested mercy from him. God speaks as if his hands were held and tyed up by Prayer; Let me go, saith he to Jacob; and to Moses, Au [...] on Exod 32.10. thus glosseth Domine quis tenet te? &c.Let me alone. Manton on James 5.86. 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; Won­derfull is that passage ( Some read it interrogatively thus, Concerning the works of my hands command ye me? if we read it right) in Isa. 45.11. there God sayes, Concerning the works of my hands com­mand [Page 21]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 signifie 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 aske in Prayer, believing, we shall receive. This one promise is enough of it self to quicken the deadest soul that is, in Prayer, and Christs 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 don't speak in our ordinary discourse, I will give you all things whatsoever you ask. But this is not without its signification; All things 'Tis Mr Burroughs his glosse in one of his Books. (sayes one) is a promise of ge­nerals, and whatsoever rela [...]es to parti­culars. 'Tis as if he had said, Not one­ly [Page 22]all things in generall, but every per­ticular thing that you ask you shall re­ceive; for though it be true, that ge­nerals include particulars, yet such is the unbeliefe of our hearts, that though we assent to promises in the generall, 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; It was said of Lu­ther, Is [...]e vir apud Deum, po­tuit quod voluit. [...] P [...]se that full Scripture [...] John 5. 1 [...] 15.Be it unto thee as thou wilt, he seemes 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 heartlesly, 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 [...]. Jam. 5.17. pray in Prayer as 'tis said Elias did, who thinks that Prayer, like Jonathans bow, doth [...] Menander. never return empty; but oftentimes as the Eccho doubleth the voice, so doth Gods answer our prayers. Rest assured of this, That every petition a believer puts up on Earth is read and [Page 23]fil'd in Heaven: So was Solomons, 1 K [...]n 8.59. and so is every be­lievers. 'Tis nigh God, and in his view night and day; he gives the thing desired, Nemo parvi pendat onationem suam, dico enim v [...]bis, quod ipse ad qu [...]m oramus, non parvi pendit cam. Postqu [...]m egressa est ab ore n [...]stro, ipse scribit eam in libro suo, & unum in [...]uobus indubitanter expectemus, aut dabi [...] quod petimus, aut quod novit utilius. Greg. in Hom. super Evang. 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 onely. If you read the Scripture, Gen. 43.14. & 49.18. Nch 2.4.5. Judg. 16.28. 2 Sam. 15.31. L [...]ke 23.42. J [...]h 12.26.27. Luke 20.21. & 23.34, 36. [...] if this be not intend [...]d by D [...]vid, when he says, Psal. 119.164 Seven times a day do I praise th [...]e 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. 'Tis very acceptable to God: he hath testified his accepting by his an­swering such ejaculations as these. Da­vids vocal ejacul [...]tion, Turn (O Lord) [Page 24]I pray thee, the counsel of Achitophel into foolishness. And Nehemiah's men­tal ejaculation, Neh. 2.4, 5. had present audience.

2. 'Tis 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. 'Tis 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 Vid. Mr. Gurnal [...] 3 Part of [...] C [...]mpleat Christian Armour, p. 387. It was a speech of a dying Saint, that he was going to change his place, but not his company. A Christian that is frequent in these ejaculations, when he goes to Pray more solemnly, he goes from God to God. from a more transient view of him to a more fixed &c. 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 [Page 25]and trips, must needs wrestle well with God. A candle that is just now put out, is soon lighted again: whilest the heart still glows, and is warm with these short ejaculations, 'tis readily kindled and quickned in solemn secret Prayer.

My advice is, That you would accu­stome your self 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 beart must needs be a straightned 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 Qu [...]si nobis [...] se [...]mo cum homine [...]ulgari inter oran­dum, omisso Deo, huc vel illuc transvolamus. Calv. In­stit. l 4. stragling 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 [Page 26]spake last. Magna [...] injuriam Deo sacio, cum preco­nt mtas preces ex­audiat quas ego qui fundo non exau­dio. De­precor [...] ut mi [...] [...]go vero [...] mihi nec illi in­ [...]do. Oh what an indignity is offered unto God, and how is he mockt by such praying as this! We would have him attend to our prayers, when we do not attend to them our selves.

Vain thoughts in Prayer are occasi­oned partly by the desperate wicked­ness and deceitfulness of our own hearts; thence they do proceed as Christ shews, and that as freely as water from a sountain; and partly by the subtilty 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 sinfull, 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 lawfull; or if he sees that these are unwelcome, then he injects such thoughts as are in themselves good and usefull, onely 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 [Page 27]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 sence we are to put upon the A­postles Eph. 6.18. 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. 'Tis Mr. Gurnals compari­son in Lib. praedict. 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 sorth, 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 [Page 28]to watch against vain thoughts; think how many Prayers they have S [...] v [...]ge­ [...] mens nostra nul­l [...]m [...] pre­ [...]s uti­l [...]tatem [...]rcipi­ [...]s, imo potius ma­ [...]m dam [...]. Vel. Ma [...]l. marr'd already; resolve, that through grace, they shall not spoil this also.

8. Let the guilt of no one sin ly 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 playes 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 Tunc eor siduciam in oratione occipit q [...]um sibi vitae nulla pran it as contradi­ert. Greg. in mor. confidence: his heart upbraids him, and falls a quar­relling with him, and says, What hast thou to do to take Gods Name into thy mouth, &c? If therefore thou wouldest pray as thou desirest, preserve thy Conscience pure and peaceable: Take heed of known sins; Psal. 18. [...]1. of depart­ing wilfully or wickedly (as Davids [Page 29]phrase is) from God. There is Peccata quotidianae incu simis, & vastan­tia consci­entiam. 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 15. 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 venemous Serpent; shake it off as thou wouldest do an ugly Toad that is cravvling up upon thee: Observe Job 23.22. with 26 27. 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 [...] multipli­cavit, pro­prie verba fortia in oratione [...] multae cogia fudit word there signifies) thou shalt not onely use words in Prayer, but words cloathed with power; thou shalt be a­ble to pray, and to pour strong Prayers in abundance unto God.

[Page 30] 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 streightned in this duty, not onely 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 [Page 31]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 stor'd 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 prov'd 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 straightned. Tis 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 offer'd; our spirits are so raised, our affections are so up, we are carryed out so beyond our [Page 32]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 our selves 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 occurr in meditation by your selves, 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 [Page 33]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 joyn 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. Dr. Gouge his guide to go to God. Lambertus Danaeus de oratione d [...]minica &c. Consult Dr. Wilkins his discourse concerning the Gift of Prayer there you will meet with an exact method to be observed in Prayer. Prayer by him is divided into two parts: 1. Less principal, viz. A Preface, apt transitions, and the conclusion. 2. More principal: 1. Confession, 2. Petition, 3. Thanksgiving. There you will find also scheams of these three more principal parts of Prayer. The Lords Prayer, which is the stan­dard, [Page 34]or standing pattern of Prayer, is very excellent (as many have observ'd) for method as well as matter; and here­by doubtless Christ would intimate to us, that the one is usefull as well as the other.

Obj. You'l say, This advice cannot be put in practise 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 our selves. 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 [Page 35] Nèscit poenitendae loqui qui proferendae prius suo tradidit examini. Cassiodor. l. 10. [...]p. 4. great heed what we say when we speak unto him. Weigh Solomons caution Eccl. 5.2. Let not thy heart be hasty to utter any thing before the Lord. 'Tis 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 E [...]palude sud proce­d [...]ns, & re­pens vilis ranuncula. 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 tyred 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 [Page 36]God (as Job 9.14. 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 our selves.

10. The tenth Direction shall con­sist of three or four particulars, which are prudential onely, and may seem (till prov'd) 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 Psal. 95.6. Eph 3.14. A si [...] no rem de­notat, non quod oratio semper requi [...]at genuflexioaem, sed q [...]oa [...]am hoc reverentiae signum communiter adhibeatur praesertim ubi non perfunctoria est sed seria oratio. Cal. in lo [...]u [...]. sometimes for the duty of Prayer it self: not that it is [Page 37]essential to it, for you shall see the peo­ple of God in other postures at Prayer; sometimes you read of their Mat. 26.39. Josh. 7.6. 2 Sam. 12.16. prostra­ting themselves, or lying with their fa­ces upon the ground; sometimes again you read of their 2 Sam. 7.18. sitting; sometimes of their 1 Kin. 8.22. 2 Chron. 20.9. standing, and sometimes of their Gen. 24.63. Heb. [...] which signifies, as to medltate, so to pray. Vid. Chald. and Genev. Translat. and Tremell. walking. This last gesture, though least in use, yet some have found it usefull. 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 lawfull and usefull 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, [...] 6 & [...] & 41.11.14. and then walk; and so turn from one gesture to another, as they find it will be more helpfull to them for the end already [Page 38]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: ‘Think, O my soul, (says he) did Daniel thus pray when he was in the Lions den? or Jonah when he was in the Whales belly? Did the penitent Thief thus pray when he was upon the Cross?’ &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 [Page 39]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. 'Tis true, when Daniel prayed, he see his window open, but it was to shew 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? V. Lu [...]. 5.16 & 6.12. & 22.41. Matt. 14.23. 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 [Page 40]arose and departed into a solitary place to pray.

3 It may conduce to the quickning 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 Rheto­ricall expressions of the tongue. But though words do not move God in Prayer, yet experience teacheth, they sometime move him that prayes. The Church says in the Lamentations, that her eye did affect her heart: the same can many a Christian say of his Verbis [...] ­ [...]us est in­ [...]r oran­dum ad excitaudos nos alio­quin Deus verbis non indiget. Aretius. Vox interdum non absque fructu 'adhibetur quoniam in precibus nonnunquam langue cimus, & animus ipse desa­tigatur; unde vor interposita nos excitat, & quodammodo resicit. Pet. Mart. loci communes. Clas. 3. cap. 13. 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 Hy­pocrifie.

These ten are the principal helps and directions (according to the know­ledge [Page 41]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. Onely remember this, to be thorowly senfi­ble of those things for which thou ma­kest thy prayer unto God. This alone may quicken thee. How affectionate­ly do they ask an almes, who see they must starve without it? Deadness in Prayer ariseth from want of a deep sence 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 G [...]n 32.24. Hos. 12.3.wrestling with God, and putting forth all his strength in Prayer. Think you saw Elias praying earnestly, and 1 King 18.42. putting his face between his knees. Imagine you saw Christ groveling upon the ground in the garden, H [...]b. 5.1. offering up supplications, with strong cryes and tears; repeating that request again and again, Mat. 26.34. Father, if it be possible, let this cup pass from me: Call to mind the poor Widdows importunity or impu­dency, (as the word signifies) who [Page 42]would have no nay. Magis ducimue exempl [...]s quam prae­ceptis. 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) Isa. 64.7I have not call'd upon God, nor stirred up my self 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! [...]ui fri­ [...]ide roga [...] docet ne gare. by my cold­ness in asking, I even prompt God to deny me.

Yea, not onely bemoan, but chide thy self: say, Why art thou so dead O my Soul, and why art thou so sot­tish within me? Rowse up thy self Judg. 5. [...]. as 'Deborah did: Say, Awake, awake, O my soul, awake, awake: Bespeak thy self, as the Shipmaster did the Prophet Jonah; Jonah. 1.6.What meanest thou? O sluggard, arise, call upon thy God.

Lastly, Lift up strong cryes (ming­led with tears, if thou canst) unto God, that he would lend his helping hand, as David did, Psal. 80.18. Quicken [Page 43]me, O Lord, to call upon thy Name. Send thy quickning Spirit unto my heart. How Ten times 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. 'Tis 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,