AS Religion is the Life of the Soul, so is Prayer the vital Spirit of Religion, without which it can neither live nor move, nor have its Being. This is the chief Branch of the worship of God, requir'd of all who acknowledge Him to be, and most reasona­ble for all who own the World to be govern'd by his Providence, and themselves to stand in need either of his Grace or his Pardon, or who hope for his Rewards, or fear his Punishments in a future State. And as it is thus a very necessary Duty, so (if exactly practic'd) is it a difficult one too. For it is a Discoursing with God; and for Man, who is but of yesterday, to correspond with the Almighty, who inhabits Eternity, must emply the ut­most force of all his powers and Faculties. For if the Cherubim and Seraphim, who were always without Spot or Blemish, and in whom was never found any Guile, cover their Faces while they are Praising and Adoring the infinite Perfections of God; what Gesture can be humble enough for Man, who composes himself to Pray to him laden with his Sins, and whose Iniquities have gone over his Head? If those glorious Spirits are describ'd in Scripture, as shifting from place to place while they are worshiping their Creator, as conquer'd and over-power'd by the Purity of his Nature; with what Confusion must Man appear before Him, who was conceiv'd in Sin and born in Iniquity? What atten­tion and application of Thought? What modesty of Expression? What submissiveness of Behaviour? What Love and Admiration? What warmth of Affection must be us'd to make our Sacrifices acceptable to our Maker? And certainly as it had been the highest Pre­sumption, to have offer'd to have entertain'd any en­tercourse with the Almighty, had not He Himself en­courag'd it; so since he has vouchsafed to do it, it is [Page 3] our most excellent Glory, that we can address our sup­plications to Him. But still the Obligation abides, to put them up with all the Devotion and Fervency of Spirit, which our Imperfections are capable of; to pre­pare our selves with the nicest diligence, that we may Pray always with all Prayer and Suplication in the Spirit.

By Praying always, is not meant a constant or con­tinued exercise of the Act of Prayer, so as to be alwas invoking the Name of God. For this would be incon­sistent with our other relative Duties: For there are Virtues to be practic'd, which more immediately re­gard our Neighbour and our selves, as well as those which solely respect God; and we are oblieg'd to Jus­tice, Charity and Humanity, as well as to Pray, Praise and Adore. But by Praying always, is to be understood such a Godlike Frame and Temper of Spirit, accompa­ny'd with such an Innocence of Life, and relish of Heavenly Things, that we may be ever dispos'd for this Duty, when fit Opportunities shall call for it. By Praying in the Spirit (whatsoever the Enthusiasts pretend) seems to be only imply'd, that our Prayers ought to have the Qualifications before-mention'd; so that they ought to be put up rather for things Spiritual, than Temporal; for God's Assistance to enable us to per­severe in Goodness, for the removal or averting of Temptations, for all Graces needful for us, and Means for the securing or encreasing of them; which are styl'd the Gifts, or Privileges of the Holy Spirit: And this too falls under the former Head, and is a Qualifi­cation necessary to make us Pray aright; since there can be no better Argument that we are well qualified for Prayer, than that we pray for Blessings of the most no­ble Importance, the most momentous Concern. So that in the Text are couch'd the Qualifications requir'd to make us successful Petitioners at the Throne of Grace. For the reason why so many Prayers are not heard by Heaven, after those Promises which are annex'd to the Performance of this Duty, is, because we are not [Page 4] duly accomplish'd to be Candidates for its Mercies. And it is easy for us in this Case, to vindicate the Faithfulness of God, and to make an Apology for our Maker, in our Maker's own Words, which are, that We ask and receive not, because we ask amiss. In order there­fore to make us fit Supplicants to the God of Glory, and to put our Souls into such a Temper, that they may be constantly and habitually fitted for the Discharge of this Duty, there are several Qualifications needful. I shall therefore consider.

First, What Qualifications are necessary to prepare us for Prayer, or before we pray, and in order to it.

Secondly, What is requir'd in the very time, or act of our Praying, when our Devotions are on the Wing, and our Lips are touch'd with a Coal from the Alter.

Thirdly, What must be done after we have Pray'd, to make our attecedent Prayers duly effectual.

Fourthly, What Acts are to be continued and extended through each of these, both before, in, and after our Prayers.

First, therefore, what Qualifications are necessary to prepare us for Prayer, or before we Pray, and in order to it.

Now the First Qualification necessary to prepare us for Prayer, is the Purity of our Hearts, or the direction of our Lives by the Commandments of God. For if our Affections are impure, or our ways unrighteous, it is invain to make our Applications to God: For we know that God heareth not Sinners, but if any Man is a worshiper of God, and doth his Will, him he heareth. For the Eyes of the Lord are over the Righteous, and his Ears are open to their Prayers alone. For without Godliness, what soever Antinomian Schemes some Persons may draw, whether it consists in Innocence, or sincere Repent­ance, our Prayers can never mount up to the presence of God; because the Burden of our Sins will certainly keep them from ascending to that Holy Place, where nothing but what is compleatly, so can appear. And [Page 5] it would be Presumption, to hope that our spotless Saviour should present so unacceptable a Sacrifice to his Father, as the Petitions of a Supplicant, who de­clares himself to be in a state of Hostility against both of them, by an avow'd complying with what they most abhor. Nay, it is the most unwarrantable Insolence, for him who still retains a Love for his Sins and yields to them upon the general returns of Temptation, to approach his Maker in any Holy Office. For it is only an honouring Him with his Lips, while his Heart is far from Him; and seems to be what the Apostle calls a Ly­ing to God, a professing himself his most devoted, most obedient Servant, while his own Conscience, by a re­flection on his Actions, will tell him that he is his open and inveterate Enemy. 'Tis a colluding with him, who tries the Heart and the Reigns, and to whose Eyes all things are naked and open: as if Omniscience could be impos'd on by Pretences, or a Religious Pageantry was tanta­mount to Solid Virtue and Piety; or saying of Lord, Lord, would excuse for the not doing the Will of our Father which is in Heaven. So that tell we are free from all known and wilful Sin, 'tis no purpose to make any Supplication to God. He will not hear, will not regard our Prayers. They are like unhallowed Fire offer'd to Him, and are an abomination in his sight; for of him who is not resolv'd to part with his Sins, the very Prayers are sinful. That Duty which draws other nigher to God cast him at a greater distance from him. That Or­dinance which sanctifies others, serves only to aggra­vate his deplorable State, and to render his Condition more insufferable. But neither, on the other hand, is he less criminal, if he does not Pray at all: For he is not excus'd from this Duty, by being unqualify'd for it, but he becomes guilty, not only of those Sins which are the hindrances of his Devotion, but of that Inabi­lity to Devotion, which they have caus'd; and so hard are his Circumstances, that he is likely to suffer, not only for making his Duty impossible by sinning, but [Page 6] even for not discharging it, while it is thus impossible. And this justly enough too, because this Impossibility was wlfully superinduc'd; an act of his own choice and free election, and for which he has none to blame be­sides himself, and his own wild Passions. So that while his Case continues thus, he is on all accounts unquali­fy'd for Prayer, and yet is guilty too if he does not pray, till by hearty Repentance he has freed himself from his Sins. So indispensibly necessary is Purity from Sin, to prepare us for Prayer. But as there are different kind of Sins, so is there the greatest necessity that we should be innocent of those Sins, which are most oppos'd to the Spirit of Prayer; for they are not all of them e­qually destructive of it. But these are malice, ill will, or hatred of our Brother. Now as these Vices commence two manner of ways, either by Injuring our Brother, or by receiving an Injury from him; so we may be sup­pos'd in either Case to be guilty of them, and there­fore on all Regards unqualify'd for Prayer, if we do not contribute our utmost towards the suppressing of them. As for Instance: If I have injur'd my Brother, and given him any umbrage to hate me, I am in a great measure guilty of the Sin, and therefore am unqualify'd for Prayer, if I do not en­deavour a speedy Reconcilement with him. For if my Gift is before the Altar, and I there remember that my Brother has ought against me, (any just cause of complaining that I have injur'd him,) I am oblig'd to leave my Gift before the Altar, and go, and first be reconciled to my Brother. So on the other hand, when we are injur'd by our Brother we are guilty of the Malicc, and the Sin lies at our door, and so our Prayers become ineffectual, if we express an eager Desire to revenge our selves; if we shew an Aversion and Ʋnwilling­ness to forgive him; if we neglect his Proposals of Peace and Accommodation. For how can we expect that God should pardon our Sins of the blackest Character, if we will not for­give our Fellow-servant the least Offence? And has not our Blessed Lord taught us, that we cannot pray to God to for­give us our Trespasses, unless we forgive them that trespass [Page 7] against us? And as often as we use this sacred Prayer of our Saviour's, if we do not forgive those who have offended us from the bottom of our Hearts, we desire that God would not forgive us; that He would remember and revenge our Sins against Him, as we purpose to revenge those which our Brother has committed against us. So that in effect we turn the best Prayer, that ever was, into Sin, and use the Words of our Saviour, who spake as never man spake, to our own Damnation. So that Purity from Sin, especially from Ma­lice, Hatred or Ill-will, is the first Qualification in order to prepare us for Prayer.

The Second preparatory Qulafication for Prayer, is a Consideration of the Nature of our own Wants, and of the Manner by which God has promis'd to supply them, that we may know what to pray for, and what Method to take to have our Prayers answer'd. And in taking an Estimate of our own Wants, we are to consider our selves as Creatures whose chief Interest depends on a future State, whose greatest Necessities are those which regard the Soul. As to what concerns this Life, we are to resign that over to our heavenly Father's good Providence, with a Father, not my Will, but thine be done. But as to spiritual Wants, concerning these we are to sue with the greatest and most unconditionate Importunity, and a pious Violence is to be done to Heaven, till we find our selves successful in what we pray for. But then, Secondly, we must reflect on the Terms on which God has undertaken to assist these Wants, and to resolve to comply with them, are they never so uneasy. Thus do we ask for a Pardon for Sins: we know the Terms on which this must be granted are, pro­vided we repent and forsake them. We are therefore to re­solve to set our selves about this Repentance and Amend­ment, before we pray for the Pardon. Thus because Grace and Virtue cannot be compast without the use of good and wise endeavours, we are to resolve on these, before we peti­tion for those. For the Promises of God, tho' infallible in re­gard to any Grace, ought nevertheless to encourage us to travel with more Ardour and Fidelity, to merit the Effects of them. And if we ask after this manner, it shall be given [Page 8] us; for every one who asketh in this wise, receiveth.

The Third Qualification prepatory to Prayer, is Faith or a Trust in God, that he will grant us what we pray for, according to our Saviour's Promise: All things whatsoever ye ask in Prayer, believing ye shall receive. Now we may be said to be qualify'd with this Grace, when sensible of our own Wants, we commend our selves to God by Prayer, relying on his Divine Good­ness and Power, that he will give us what we sue for: that is, (as was before hinted) if we are careful of per­forming the Conditions on which he stipulated to give; if we ask for Pardon for Sins, in reforming them; for virtuous Endowments, in industriously seek­ing after them; for the Assistance of God's Spirit, in concurring with it, and making good use of it; for Health, or Ease, or any other prosperous Turns of Providence and outward things, with a due Submission to God's will, join'd with the use of lawful Means to attain them. For to trust that God will hear us with­out these, is not Faith, but an unwarrantable Confi­dence; not Hope, but presumption.

Fourth Qualification preparatory for Prayer, is a good Intention to use what God shall bless us with, to excellent Ends and Designs; to the glory of God, and the Advancement of our own, and Brother's Salvation. Otherwise, if we only ask for God's Blessings, to con­sume them on our Lusts, we petition Heaven to con­tribute to our Undoing, and beg of the Almighty mate­rials for our Sins, and for Occasions to provoke him. God is oblig'd to deny us out of Love and Compassion; for should he hear us, it would be the greatest Indica­tion that he is displeas'd with us, and that he is about to ruin us by so cruel an Indulgence.

So that Freedom from Sin, either by Innocence, or sincere Repentance, especially from Malice or Ill-will; a Resolution to perform the Terms, on which Success is promis'd to our Prayers; a Trust that God will grant us what we thus ask for; and a Good Intention [Page 9] to use what God blesses our Prayers with to his Glory, are Qualifications antecedently necessary to Prayer, and preparatory for it. Without these, an Address to the Throne of Grace, is to no purpose. The most artful and elaborate Pe­tition can meet with no welcome there; but like the Dove, when she was first sent out of the Ark, after it has in vain roam'd about the Heavens, without finding any admission, must return to its disappointed owner empty. And if these Qualifications are needful for us before we apply our selves to God in Prayer, while we are yet at a distance from him, what will be sufficient for us to do in the time and act of Praying, when we are before the very Presence of the living God, and the pure Eyes of the Eternal are fixt upon us? how dreadful must that place be, which by God's being more im­mediately resident in it, is none other but she House of God, and the Gate of Heaven? so that we shall enquire.

Secondly, What is required in the very time and act of our Praying, while our Devotions are on the Wing, and our Lips are touch'd with a Coal from the Altar. Now the first Qualification, necessary for us in the time of Prayer, is Hu­mility; because Prayer is a talking with God. And this Humility ought to be form'd in as, First, by the Considerati­on of the Majesty of that God, with whom we have to do: That He is the highest far above all, who has Heaven for his Throne, and the Earth for his Foot-stool. Who measures the Sea in the palm of his Hands, In whose Hand is the Soul of every living thing, and the Breath of all Mankind. Hell is naked before him, and Destruction hath no covering. He streicheth out the North over the empty place, and hangeth the Earth upon nothing. And, Secondly, this Humility ought to be rais'd by the sense of our own Vileness. First, as we are Men and the Creatures of God, over whom he has an abso­lute Power and Authority. As we are nothing but a little breathing Dust and Ashes, which after a short time, but ve­ry full of trouble, must return to that out of which we were form'd. If the most glorious of his Creatures are so despica­ble before Him, that he puts no trust in his Servants, and charges even his Angels with Folly; how shall they come be­fore [Page 10] Him, who dwell in Houses of Clay, whose Foundation is in the Dust? But, Secondly, much more ought we to be humble in our Prayers, as we are Sinners, and worthy (if God shou'd reward as after our Sins) of Eternal Death. We have affronted Infinite Majesty, and therefore deserve Infi­nite Punishment. And tho' through the Mercies of God, and the Merrits of our Blessed Saviour, our severe Re­pentance may hinder the execution of this Sentance; yet we must remember, that Humility is a part even of Repentance it self. And the consideration that it is the Goodness of God alone, which makes our Misery less, ought to make our Sin greater, and heighten our Humility for having offended so gracious a Creator, when we pray for Remission for those Offences.

The Second Qualification, in the time of Praying, is a due fixedness and attention of Mind. For God is an Object so noble, that he demands the utmost Intension of our Thoughts. They ought all to be collected, and fix'd on him, directed as the Faces of the Cherubim in the Ark wholly towards the Mercy-seat. And in order to this our Minds ought to be disengag'd from whatsoever may occasion their stragling; as from an overviolent love of the World, its pleasures and interests, and to be possest with whatsoever may raise a just Attention; as with an awful sense of the Dignity and Excellence of this Duty, the inestimable worth of those Mercies for which we petition, the greatness of our wants and necessities. Nor is it enough, (as the Schoolmen loosely determin in this matter,) that this Attention is purpos­ed and intended, tho' it is not executed. Nor is it suf­ficient, that we come with a Resolution to be atten­tive, if we do not vigorously practice it. For is a Reso­lution a competent Discharge of any other Duty? Or was the Son in the Gospel Justify'd for resolving to go and work in the Vineyard, and yet not doing it? A Resolution to pray in general, might as well absolve us from not praying at all, as a Resolution to be at­tentive, from not being so. Not: tho' God will make [Page 11] abatement for the Imperfection of our Attention, result­ing from the unavoidable weakness of our Natures, or our being disus'd to think or reflect; yet will not he dispence with the total want of it. And if we are sor­ry for this Imperfection of our Attention, and endeav­our effectively to correct it, God will concurr with us, and by drawing nigher to us, and discovering his Per­fections with a greater lustre, will make our Attention not only easy and natural, but even also pleasant and delightful. The Third Qualification of Prayer, in the act of Praying, is a good measure of desire, and ferven­cy of affection. For a lukewarm Petitioner bespeaks a denial, and he himself contributes to his own repulse. He seems unconcern'd in making his Suit, and so less expect God to be less concern'd to grant it. He seems to slight the Mercy, while he asks it. Can it therefore be imagin'd, that he should think himself much oblig'd by it, or be thankful for it? while a fervent Prayer shews how ardently we desire a Mercy, and how thank­fully we are like to receive it. And this is a strong In­ducement for God to bestow it on us; for He is so tender and indulgent, that He cannot deny us any thing which is fit for us, when he sees us wrought up to a due Valuation of it, and our Hearts earnestly bent upon it. For it is the fervent Prayer of the righteous man, which prevaileth much. The Fourth Qualification of Prayer, in the act of Praying, is a general love for Mankind, and a concern for their happiness▪ For the compass of our Prayers ought to be as Iarge as that of our Charity, and with its open Arms embrace all man­kind: extended even to those, who are perhaps con­triving to lay our Honours and Bodies in the Dust, while we are mounting their Souls, in our Devotions, up to the Heavens. For we are oblig'd by our Holy Religi­on, to bless them which curse us, and to pray for them which despitefully use us. And in persuit of this universal Cha­rity, our Saviour, (according to St. Cyprian's pious Observation,) has taught us to say, Our, and not My [Page 12] Father, only, which art in Heaven, that mindful of our divine and common Original, and of that glorious de­pendance on which we stand related to God, we might unite our Prayers for all those, who bear the same il­lustrious Character of the Sons of God. The Fifth Qualification of Prayer is, that our Prayers ought to be short, not abounding with an excess of Words. For Prayer is the Language of the Heart, rather than of the Tongue; of the affections, more than of the lips; and great and rais'd Passions, such as make up the most perfect Devotion, are seldom attended with a copious fluency of Words. For the Soul is too much employ'd within, to have leisure to exercise it self about Flou­rish, or tedious Harangue. Of this concise Nature are most of the sacred Hymns and Prayers which are ex­tant, suitable to the Majesty of God: for the most short, is also the most solemn and stately method of address, and agreeable to Mankind's Infirmities, which hinders us from enlivening, with a due Spirit, a long and tedious Prayer. Of this Nature are our Saviour's own Prayers; one of the last of which, in his Agony, is so short, and yet so pathetical, that it seems (accord­ing to the History) to be accompany'd with more drops of Blood than Words. The Last Qualification in the act of praying, is perseverance, not as the Messallians, from the Apostle's Command in the Words, of Praying always thought, by an unbroken continuation of the acts of Prayer; but by a constant Preparation, for and exercise of them, as opportunities, and freedom from other Duties demand. For this is the perfection, not only of Prayer, but of all Virtues. Without this they are only faint efforts, and attempts to please God, which shall never be accepted of, nor rewarded by Him. But it has a most especial force in Prayer: for if the unjust Judge in the Gospel, who neither fear'd God, nor regarded Man, yet granted the Widow's Petition, mov'd purely by her resolute Perseverance; how much more shall God who is the just Judge of all Mankind, and whose Goodness [Page 13] inclines him to be kind and beneficent to his Creatures, grant our Re­quests, if we cry day and night to Him? I tell you, (as the Gospel has it) He will grant them speedily. Humillity, therefore Attention, Fervour, Charity and Perseverance, are Qualifications necessary in the time of Prayer. But there are, Thirdly, Qualifications, necessary after we have pray'd, to make our antecedent Prayers duly effectual. As First, an observation of God's returns to our Prayers; and eyeing the tenden­cy of his Providence, whether he does grant our Petitions or not; especially as to spiritual concerns. And there is an infallible Mark to measure our success by: for we may assuredly conclude, That God has heard our Prayers, as to pardon of sins, (for instance) if we find our selves free from voluntary Transgressions But if after our prayers we are as much sinners as ever, this is a sign that God has not heard our Petitions, and that our sins are not pardon'd; and the fault must be our own, because we did not truly repent of them, before we pray'd for their Remission. So that we must renew our Repent­ance, as well as our prayers; and if the former is sincere, and the latter duly qualify'd, we shall certainly be successful. Thus we may know that God has granted our prayers as to spiritual Graces, if we find our selves improv'd in Virtue after our prayers: otherwise the fault is our own; we have not endeavour'd vigorously after Grace. So that we must reinforce our Endeavours as well as our prayers; and if there is no deficiency on our part▪ it is certain there will be none on God's: for He is always more ready to give, then we to pray. He is prepar'd to prevent with his Blessings even our first Wishes for them, and to reward our pious desires, even before they have time to cloath themselves with words. The second Qualification after prayer, is a returning God thanks for his grants and denials: that is, His denials of temporal Advantages For this is often as great a proof of his Fatherly Goodness and Concern for us, as any of His most merciful Indulgences. 'Tis a Mysterious Method of Kindness, which obliges us against our Wills, and makes us happy in contradiction to our most passionate desires; depriving us of what would prove to us only a more agreeable Ruine, a more pleasant and beautiful destruction. And how severe so ever disappointments may appear to us at first, yet the event and close of Things will shew, that we had good reason to be thankful to God, for His cros­sing us in our Wishes, and for visibly frustrating us in the success of our prayers; and we shall at last find the satisfaction of consigning our choice over to Omniscience, and that God, (to use our Saviour's familiar but expressive Words with some alteration) when we pray'd for a Serpent, has given us a Fish, and when we petition'd for a Stone, has blest us with Bread. The Third Qualification after prayer, is a due value of our great Privilege, that we may pray to God. For how great is the Perogative of a Christian▪ that he may discourse, and converse, and prevail with God? That there is no dif­ficulty of Access, no doubt of Acceptation, that thers is no hinde­rance [Page 14] of his Entercourse with the Almighty, but his own Sins which are no longer impediments, but as far as they are persisted in, and not broken off by true Repentance. The Fourth Qualification, is a learning by God's denials to make fitter Addresses for the future▪ for if my prayers are not granted, there must be some fault in me. Till that is amended, Heaven will be deaf to my Petitions, and neglect my most solemn Address, Either I do not pray for what I ought, or not after that manner which I ought, therefore, in the Language of the Psalmist, my Words are only like the Chaff before the Wind, and the Angel of the Lord will certainly scatter them The Fifth Qualification is Alms-giving For it is meet that we should express our gratitude for God's Mercies, by bounty to our Brethren, which ask of us, and need our relief. This is all the return we can make to providence, for the innumerable Bounties which it scatters upon us with open hands. This is a kind of relieving our Saviour in his suffering Mem­bers, and he tells us, that he will look on it, as if done to himself. And there can be no greater inducement for God to bestow tempo­ral good things on us, than if we consecrate a part of them to him by our Alms We render him, if I may so speak, our Debtor, and (pardon the boldness of the Expression) we may, in some measure, according to the promises made to this Duty, appeal to his Justice, as well as to his Goodness, to make suitable Requitals; which he will most ceatainly perform, though not in kind, yet in what will be much more for our Advantage; and will consult, tho' not our present satisfaction, yet our lasting Benefit. On Observation there­fore of God's returns to our Prayers, Thanksgiving for his Grants and Denials, a due Value of the privilege of Prayer, a correcting our prayers for the future by our past disappointments, and lastly Alms-giving, are necessary after we have pray'd, to make our antecedent Prayers duly effectual. So that I shall proceed to enquire into. Lastly, what Acts are to be continued and extended through each of these, both before in, and after our prayers. And First, we ought to be possest with a great sense of our Imperfections, in the discharge of this weighty Duty. This must run thro' all the parts of it, but ought more par­ticularly to be exprest both before, and after our Devotions. At both these times we ought solemnly to entreat God's pardon for the Er­rors that we have, or may commit; for the stragling of our Thoughts, which the best of Men can more easily bewail, than pre­vent, since the most watchful and steady Mind cannot hinder all the disorders of roving Fancy, in the midst of our most serious de­votions, for our earnest begging of Blessings of a trival nature, or for our want of any of the former Qualification, in that Measure which is expedient. The next Qualification is a very comprehen­sive one, and which takes in all the rest, and yet withal a very ne­cessary one too and that is universal Holiness and Sanctity. For our praying in a short time will make us leave off our Sins, or our Sins our prayers. So that this will be an effect, as well as a Qualification [Page 15] of our Devotion. For tho' the former Qualifications may be suffici­ent for a new Convert, and for one who has but lately had the sense and conviction of Religion upon his mind; yet from a proficient in this Duty nothing will be accepted less than a general, a compleat and uniform Obedience to all God's Commands. For tho' the prayers of one who begins to leave his Sins, and yet sometimes upon the prevalency of Custom▪ or the surprize of a violent Temptati­on, relapses into [...]em, may be heard upon his Repentence; yet this state of Sinning and Repenting must not continue long. A general piety must be superinduc'd or else it is a sign that his prayers have not had their due efficacy: if they do not conquer all sin, at least so that it may not reign in us; if they do not give us some sort of foretast of the Joys of that place, to which they are directed, and make our Souls sympathize and conform themselves with the Virtue and Innocence of its blessed Inhabitants. So that the summ of all is: That Purity, a Consideration of our Wants, a Trust in God, a good In­tention are necessary to prepare us for Prayer▪ Humility, Attention, Fer­vour, Charity, Brevity and Perseverance in the time of praying. On Ob­servation of God's providence, a Vaine of our privilege to pray a Reform­ing of our prayers by our Disappointments, and Alms-giving are requir'd after we have pray'd. And a sense of our own Imperfections, and an Universal piety are to run through all the periods of this Duty. A prayer which is put up to Heaven after this Method, is surely more suitable for a reasonable Creature to present before his Almighty Maker, than what is utter'd by, or rather impress'd upon a Soul, cast into a purely passive state or posture; into a State of expectation of the Divine Exmanations to en­lighten the Mind, as that Duty has been model'd by some late Enthusiasts. Which is but what had been before advanc'd by Enthusiasts of our own Nation: for thus an Author of great Character, amongst the most ir­regular Sect which ever oppos'd this Church, allows of no use of our own Intellectual powers, of our passions, Imaginations, or Wills, in the exercise of this Duty: Because (says he) God will be serv'd with his own alone, and not with any thing in Man, which is come in since the fail; so the Ima­ginations, Thinkings and Conceivings are shut out. And these Qualifica­tions before hinted at, seem much more intelligible, ‘James Naylor's Love to the Lost, pag. 13.’ more adapted to the Oeconomy of our Devotion, that the taking hold of essential Truth nakedly▪ as it is in it self; than the applying the Mind to the intelligible World, the World of Truth, than the addressing to the Ideal World; than the Union with God, the seeing of all things in God: Terms in some measure invented by two refin'd and curious Thinkers, the one of our own, the other of a Neighbouring Kingdom. And here I cannot but

See Norris's Reflections on the Conduct of Hamane life, &c. Sect 11. reflect on a dangerous Error of a Mystick Writer of note, who seems to ex­clude Vertue from the state of transform'd Souls, (as he styles them) and those wrapt up in the highest Transports of Devotion. But that Virtue is not only a preparation for Devotion, but also a compleat­ing [Page 16] of it, has been shewn in this Discourse: and not only so, but that it is practic'd by the blessed, by whom Devotion is exercis'd in its most exalted flights, was made out (tho' far below the Majesty of the Subject,) in another Effay. But to close all: Furnish'd with the former Qualifications, we may be justly said to pray always, and in the Spirit. Yet such Prayers as were before describ'd, will never fail of success, till God shall cease from being true, and our Al­mighty's strength from being Merciful. Such prayers as these will be acceptable Sacrifices to the Heavenly Altar, will procure pardon for Sin, and Encrease of Grace, and at length Eternal Life, and will at last expire into everlasting Thanksgiving. When we shall need to pray no more, but this Duty (as some fancy of Faith and Hope) shall cease, and we shall have nothing to do for ever, but to give Thanks, Adore and Praise.