A DISCOURSE Concerning the Qualifications OF PRAYER.  
By J. BVERDSELL, M. A. late Fellow of Brasenose College. Oxon.  
The Third Edition.  
London: Printed for J. Smith, on London-Bridge.   

A Discourse concerning the Qualifications of Prayer.  Ephes. Chap. VI ver. 18. Praying always with all Prayer and Supplication in the Spirit. 
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, required of all who acknowledge Him to be, and most reasonable for all who own the World to be governed 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 practised) 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 imply the utmost force of all his powers and Faculties. For if the Cherubin 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 described in Scripture, as shifting from place to place while they are worshipping their Creator, as conquered and overpowered by the Purity of his Nature; with what Confusion must Man appear before Him, who was conceived 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 used to make our Sacrifices acceptable to our Maker? And certainly as it had been the highest Presumption, to have offered to have entertained any intercourse with the Almighty, had not He Himself encouraged it; so since he has vouchsafed to do it, it is 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 ourselves with the nicest diligence, that we may Pray always with all Prayer and Supplication in the Spirit.  
By Praying always, is not meant a constant or continued exercise of the Act of Prayer, so as to be always invoking the Name of God. For this would be inconsistent with our other relative Duties: For there are Virtues to be practised, which more immediately regard our Neighbour and ourselves, as well as those which solely respect God; and we are obliged 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, accompanied with such an Innocence of Life, and relish of Heavenly Things, that we may be ever disposed for this Duty, when fit Opportunities shall call for it. By Praying in the Spirit (whatsoever the Enthusiasts pretend) seems to be only employed, that our Prayers ought to have the Qualifications beforementioned; 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 Grace's needful for us, and Means for the securing or increasing of them; which are styled 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 couched the Qualifications required 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 annexed to the Performance of this Duty, is, because we are not duly accomplished 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 required in the very time, or act of our Praying, when our Devotions are on the Wing, and our Lips are touched with a Coal from the Altar.  
Thirdly, What must be done after we have Prayed, 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 worshipper 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 completely, so can appear. And 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 avowed 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 imposed 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 offered to Him, and are an abomination in his sight; for of him who is not resolved 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 excused from this Duty, by being unqualifyed 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 caused; and so hard are his Circumstances, that he is likely to suffer, not only for making his Duty impossible by sinning, but even for not discharging it, while it is thus impossible. And this justly enough too, because this Impossibility was wlfully superinduced; 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 unqualifyed 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 opposed 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 supposed in either Case to be guilty of them, and therefore on all Regards unqualifyed for Prayer, if we do not contribute our utmost towards the suppressing of them. As for Instance: If I have injured my Brother, and given him any umbrage to hate me, I am in a great measure guilty of the Sin, and therefore am unqualifyed 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 aught against me, (any just cause of complaining that I have injured him,) I am obliged to leave my Gift before the Altar, and go, and first be reconciled to my Brother. So on the other hand, when we are injured 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 ourselves; if we show an Aversion and unwillingness 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 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 spoke as never man spoke, 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 promised to supply them, that we may know what to pray for, and what Method to take to have our Prayers answered. And in taking an Estimate of our own Wants, we are to consider ourselves 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 ourselves 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 ourselves about this Repentance and Amendment, before we pray for the Pardon. Thus because Grace and Virtue cannot be compassed 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 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 qualified with this Grace, when sensible of our own Wants, we commend ourselves 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, joined 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 obliged to deny us out of Love and Compassion; for should he hear us, it would be the greatest Indication that he is displeased 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 promised to our Prayers; a Trust that God will grant us what we thus ask for; and a Good Intention 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 roamed about the Heavens, without finding any admission, must return to it's disappointed owner empty. And if these Qualifications are needful for us before we apply ourselves 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 fixed 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 inquire.  
Secondly, What is required in the very time and act of our Praying, while our Devotions are on the Wing, and our Lips are touched 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 formed 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 Footstool. 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 raised 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 formed. 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 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 should 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 Merits of our Blessed Saviour, our severe Repentance may hinder the execution of this Sentence; yet we must remember, that Humility is a part even of Repentance itself. And the consideration that it is the Goodness of God alone, which makes our Misery less, aught 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 Intention of our Thoughts. They ought all to be collected, and fixed on him, directed as the Faces of the Cherubin in the Ark wholly towards the Mercy-seat. And in order to this our Minds ought to be disengaged from whatsoever may occasion their straggling; as from an overviolent love of the World, its pleasures and interests, and to be possessed 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 determine 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 practise it. For is a Resolution a competent Discharge of any other Duty? Or was the Son in the Gospel Justified 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 abatement for the Imperfection of our Attention, resulting from the unavoidable weakness of our Natures, or our being disused to think or reflect; yet will not he dispense 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 concur 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 unconcerned in making his Suit, and so less expect God to be less concerned to grant it. He seems to slight the Mercy, while he asks it. Can it therefore be imagined, that he should think himself much obliged by it, or be thankful for it? while a fervent Prayer shows 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 bend 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 jarge 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 obliged by our Holy Religion, to bless them which curse us, and to pray for them which despitefully use us. And in pursuit of this universal Charity, our Saviour, (according to St. Cyprian's pious Observation,) has taught us to say, Our, and not My Father, only, which art in Heaven, that mindful of our divine and common Original, and of that glorious dependence 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 raised Passions, such as make up the most perfect Devotion, are seldom attended with a copious fluency of Words. For the Soul is too much employed within, to have leisure to exercise itself 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 accompanied 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 feared God, nor regarded Man, yet granted the Widow's Petition, moved purely by her resolute Perseverance; how much more shall God who is the just Judge of all Mankind, and whose Goodness 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. Humility, therefore Attention, Fervour, Charity and Perseverance, are Qualifications necessary in the time of Prayer. But there are, Thirdly, Qualifications, necessary after we have prayed, 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 ourselves 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 pardoned; and the fault must be our own, because we did not truly repent of them, before we prayed 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 qualified, we shall certainly be successful. Thus we may know that God has granted our prayers as to spiritual Graces, if we find ourselves improved in Virtue after our prayers: otherwise the fault is our own; we have not endeavoured 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, than we to pray. He is prepared to prevent with his Blessings even our first Wishes for them, and to reward our pious desires, even before they have time to  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 Ruin, 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 show, 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 prayed for a Serpent, has given us a Fish, and when we petitioned 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 Prerogative 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 there's is no hindrance of his Intercourse 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 fit 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  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 , are necessary after we have prayed, to make our antecedent Prayers duly effectual. So that I shall proceed to inquire 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 possessed with a great sense of our Imperfections, in the discharge of this weighty Duty. This must run through all the parts of it, but aught more particularly to be expressed 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 straggling 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 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 complete and uniform Obedience to all God's Commands. For tho' the prayers of one who gins to leave his Sins, and yet sometimes upon the prevalency of Custom▪ or the surprise of a violent Temptation, relapses into ●em, may be heard upon his Repentance; yet this state of Sinning and Repenting must not continue long. A general piety must be superinduced 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 foretaste of the Joys of that place, to which they are directed, and make our Souls sympathise and conform themselves with the Virtue and Innocence of its blessed Inhabitants. So that the sum 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 Vain of our privilege to pray a Reforming of our prayers by our Disappointments, and  are required after we have prayed. 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 uttered by, or rather impressed 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 modelled by some late Enthusiasts. Which is but what had been before advanced by Enthusiasts of our own Nation: for thus an Author of great Character, amongst the most irregular Sect which ever opposed 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 served with his own alone, and not with any thing in Man, which is come in since the fail; so the Imaginations, Think 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 itself; 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 refined 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, etc. Sect 11. reflect on a dangerous Error of a Mystic Writer of note, who seems to exclude Virtue from the state of transformed Souls, (as he styles them) and those wrapped up in the highest Transports of Devotion. But that Virtue is not only a preparation for Devotion, but also a completing of it, has been shown in this Discourse: and not only so, but that it is practised by the blessed, by whom Devotion is exercised in its most exalted flights, was made out (tho' far below the Majesty of the Subject,) in another Effay. But to close all: Furnished with the former Qualifications, we may be justly said to pray always, and in the Spirit. Yet such Prayers as were before described, 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 Increase 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.  

A Prayer to be used in secret.  
O Lord look down from Heaven with an Eye of Favour and come passion upon me thy poor Creature, who in and through Jesus Christ do look up unto thee for Mercy. I am a Sinner by Nature and by practice, who deserve to be cast into everlasting Fire: But do thou deliver me from all my Sins. Give me thy grace, that I may not harbour any vain or wicked thoughts in my Heart, that I may not lie or swear or take thy holy Name in vain, or any other way offend thee with my Tongue suffer me not to be guilty of stealing or any deceit: but grant that I may be true and faithful and diligent in the place where thou art pleased to set me: knowing thine All seeing Eye observes me in the most secret Corner, and that my own Conscience is more than a Thousand Witnesses Enable me to flee Youthful Lusts, and to follow after Godliness, and suffer me not to be a Lover of pleasures more than of God▪ prepare me for Death and Judgement: and cause me so to live in thy Fear and favour while I am here, that whenever it shall please thee to remove me hence, I may be received into a Mansion in Heaven, and the full Enjoyment of that Glory: which neither Eye hath seen, nor Ear heard, nor hath ever entered into the Heart of Man to conceive. Bless these Nations our King and all that are in Authority. Bless all thy Ministers, all my Friends and Relations, and all thy people. Bless this Family and make me a blessing in it. Comfort those that mourn, and suppyly their wants.  
And now O Lord, as thou hast been good unto me this Day (or Night) past, so bless me this Night, (or Day) continue thy Mercies unto my Soul and Body, and give me thy Grace, that i may be truly thankful for them, and careful to make a good use of them. Above all i bless thy glorious Name for Jesus Christ. Grant that i may embrace him in a right manner, and for his sake do thou accept of me and my poor prayers which I conclude, as he himself hath taught me to pray unto thee, Our Father which art in Heaven▪ hallowed be thy Name, thy Kingdom come, thy Will be done on Eatth as it is in Heaven, Give us this day our daily Bread, and forgive us our Trespasses as we forgive them that Trespass against us, lead us not into Temptation, but deliver us from Evil▪ for thine is the Kingdom the power and the Glory for ever and ever.   
FINIS