AN USEFUL TRACTATE TO Further Christians of these dangerous and back-sliding times, in the Practice of the most needful Duty of PRAYER.  
Wherein are discovered the nature, necessity and success of FERVENT PRAYER: Many Objections answered, several Practical Cases of Conscience resolved; and all briefly applied from this Text, viz.  James 5.16. The effectual fervent-prayer of a righteous man availeth much. 
Being the substance of several Sermons Preached in the Town of Columpton in Devon.  
By William Crompton M. A. Minister of that part of Christ's Church there.  
John 16.23. And in that day ye shall ask me nothing: Verily, verily, I say unto you, Whatsoever ye shall ask in my name, he will give it you.  
Coloss. 4.2. Continue in prayer, and watch in the same with thanksgiving.  
London, Printed by J. H. for Philemon Stephens, at the Gilded Lion in S. Paul's Churchyard. 1659.   

ALthough there be many excellent Treatises already printed concerning Prayer, yet this ensuing Discourse hath a peculiar excellency in it, for which it deserves to be bought, and diligently perused. And let me assure the Reader, that he will neither repent of his money, nor his pains; and that it will be his happiness to be transformed into the doctrine herein delivered.  
Febr. 15. 1658. Imprimatur, EDM. CALAMY.   

I Have perused this Treatise of Prayer, from the beginning to the end; and I conceive it will be good service to God and his Church in the making of it public; not so much because of the delight it will yield to those that read it, as because I hope the holy directions which are herein given, will be of much avail to teach men to pray so, that their prayers may be the Lords delight, Pro. 15.18.  
ARTH. JACKSON, Pastor of the Church of Faiths under Paul's. Januar. 19 1658.   

TO THE WORSHIPFUL ROBERT COCKRAM Esquire, his honoured Patron; with the rest of my constant Auditors in the Town and Parish of Columpton, The dew of Heaven be your portion, as the beauty and fatness of the earth is your habitation: grace, mercy and peace be upon the heads and hearts of you all, that love Christ Jesus in sincerity.  
BEsides my readiness to gratify the desire of some among you, and willingness to give some signal of my unfeigned love to you all, I have been easily induced to publish the following Treatise, by these following considerations, viz.  
1. That I might the better confirm these things wherein you have been instructed 
* Luke 1.4. : and not seem to labour altogether in vain, by bestowing so much time on that which was to vanish in the hearing: a sad lot which waits on the best things committed to leaking ears, as water poured into a vessel full of chinks.  
2. That I might benefit those absent, yea if it may be, the people that are yet unborn, Psal. 102.18.  
3. That I might leave a memorial with you, whenever it shall please the Lord of the Vineyard, whose I am, to call me off from you, and so supply my absence, though by death, speaking to you, when I cannot see you, yea living with you, when dead and laid in the dust 
† Sic Mathaeus cum praedicasset Hebraeis & ad gentes ire pararet, utile judicavit si iis quos corpore deserebat, aliquid memoriale doctri●ae suae relinqueret. Ut Bel lib. 4. de verb. Dei non scrip. c. 4. notavit ex Eusebio. .  
4. Because the matter thereof is weighty, and the design of no small consequence: it is to guide you in your going to God, how to converse with him, to manage well your performances; in which if you are defective, the whole will be unprofitable. Religion is curious clock work, if but one wheel fail, so w●ll all the rest: and as one string in a Lute dissonant and unharmonious to the rest corrupteth the whole Music. There is in every duty absolutely required righteousness quoad substantiam operis, and no less quoad modum: the matter and the manner are of equal concernment; the fly in the Apothecary's ointment, and miscarriage in the Christians performance, render both unsavoury. If you are resolved to the duty (as I hope you are, and more, Practitioners in it,) see here what it is will adorn your sacrifice; why it must be so accommodated, and how it may be discerned: besides other things which occur for your information therein.  
There are, its true, other more excellent Discourses of this nature extant, some of the same metal bearing a better stamp: but this I commend to you soon, because your own, it is honey that was gathered for your use, milk drawn from your own breast, and therefore most proper for you; it is a sheaf gathered out of your own field: a dish taken from your own table, if it be not so well filled as might be expected, so circumstantiated as the subject doth deserve, you cannot despise it, except you blame yourselves who chose the Cook.  
Accept it then with the same love it is offered: read it with the same diligence you heard it. If any among you may be informed, convinced, confirmed, resolved, comforted, quickened, by any thing here presented, I shall account a sufficient recompense, and rejoice that I have not run in vain.  
And now, my Beloved, since I have opportunity, suffer me in the eye of the world to exhort you. The publishing of these things was chief intended for you, let it be your care, to be the principal Proficients by it; here is a talon committed to your careful improvement, lay it not in a napkin, hid it not in the earth. Now be doing; move (Planet-like) uniformly; Covet grace rather than gifts, as to pray more fervently, though less notionally; yet strive to come behind in no spiritual gift. Be men of excellent spirits: and express sincerity by your fervent endeavours after communion with God and fellowship with Christ. Like the Eagle, soar aloft, but out of love to Heaven. Trade for grace, your trading on earth is slack, unprofitable. Let your conversation be now, where you would have it to be shortly, when you shall be here no more; be not slack in closet-services; do not you as others that restrain prayer before God, but continue in prayer and watch in the same with thanksgiving; O pray continually, and that not out of form, but feeling. Serve God faithfully; keep close to Christ your Captain: Stand in your order, (O 'tis a straggling age!) fly not from your colours! quit yourselves like men, and men of valour, soldiers in the spiritual war for Christ and his truth; manifest your actual membership of the Militant Church, be mindful of the yet suffering body of Christ; join your mutual forces for her help: fervent prayer will do it; be not weary nor wanting. But mythinks I hear you reply, and say with Samuel, God forbidden that we should sinne against the Lord in ceasing to pray.  
I will therefore dismiss you with prayer to God for you, in the words of old Eli, Go in peace, and the Lord of Israel grant you your Petitions, which you have, or shall so ask of him for yourselves or others! To his Grace I leave you, and remain  
Your most affectionate Pastor, Devoted to the service of your faith. W. Crompton.   

Mr FORD'S PREFACE TOUCHING The ensuing Treatise, and the Subject thereof.  
I Need not commend the Subject of this Discourse to any that confesses there is a God. He that hath but so much Divinity, as to acknowledge a Deity, must needs grant Prayer to be a necessary duty. For the usefulness I appeal to all that have found the benefit of it by experience: And they are such as count of no enjoyment, but what is the fruit, and return of prayers. It may be truly said of Prayer; It is not more our duty, than our privilege. 'tis (as one saith) piae mentis cum Deo colloquium, The converse, and commerce that a gracious soul on earth hath with God in Heaven. A privilege indeed as great as we are here capable of, that we may come to God as children to a father, and speak to him, as a man speaketh to his friend.  
Now he that hath but so much leisure, and patience as will give him leave to peruse this short Discourse, will find many encouragements to press the performance of this duty, and many helps to direct him in it. It's aim and scope is nothing else but to teach us to pray. It meddles with no controversy, only resoves a Case or two in order to practice; the design of it being only to learn us how to reason the case, and plead our cause with God. In one word; It shows nothing but the practice of Religion in one great and necessary part of it. And if those who pretend most to godliness would fall closer to their work in the practice, and think more of expressing the life, and power of it in effectual-fervent-prayer, & the duties of personal relations, and particular callings, I am sure they should find more sound peace and comfort, than now they do in many frivolous controversies, and perverse dispute. For foolish questions do but puff men up in pride, and self-conceitedness: whereas effectual-fervent-prayer, and practical godliness edify, and establish in grace, render men approved to God, and amiable in the sight of all that have to do with them. 'tis very remarkable what the reverend Author observes in this ensuing Treatise; That whilst we are quarrelling and striving one with another, we can never wrestle, and strive with God, as we ought to do, in Prayer. And then what marvel is it if iniquity do abound, and the love of many wax cold as it doth? But I shall Preface no more, Let it suffice, to say of this Treatise, that it is short and sweet. Hath in it plenty with much variety, and all couched into a narrow compass, so as the Reader is in no danger of being cloyed, as some guests are wont to be at a great Feast, where the sight of so much as is served in, takes off their stomaches that they can eat little. Here is enough, and no more of what is singularly useful for all that have but a mind, and good will to pray. And in testimony hereof, I subscribe myself an hearty well-willer to the publication of this Treatise, and the Readers due improvement of it.  
Tho. Ford. Exeter Decem. 16. 1658.   

Mr. SAUNDER'S PREFACE.  
Christian Reader,  
IT was the respect I had to the Reverend Author, and the content I took in the perusal of this Tract (being therewith entrusted by him before it was committed to the Press) rather then expectation to add reputation to it by prefixing my name, that drew this Epistle from me. But if the matter treated of meet with the better entertainment from any, by this means I shall count a little time and pains well spent. As for the subject, 'tis such as needs not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of commendation, 
2 Cor. 3. ●  or any Panegyric to usher it in to an honest heart. Yet in our giddyheaded times, 'tis its lot, with all other the sacred institutions of Christ, to have its legitimateness made matter of dispute, yea, zealously impugned. We read of Heretics, very ancient, called Euchitae, that held men must be ever praying, 
Aug. de Haer l 1. De quibus etiam. Epiphan.  but who ever heard before men should never pray? Yes, (for there is no new thing under the Sun) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. storm. lib. 7.  Clemens Alexandrinus mentions an old Heresy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That men should not pray at all. God gives blessings unasked, Prayer therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superfluous. Our unhappy times have given a resurrection to this monstrous conceit. I take thee, Reader, to be a Christian; and if thou be so indeed, thou knowest, thou canst no more be without Prayer, than thou canst be without thy food. 'Tis not so much thy duty as thy privilege. wouldst thou please God? I know thou wouldst. The Prayer of the righteous is his delight, Prov. 15.8. 'Tis like honey drops, Cant. 4.11. Sweet to his taste. Incense to his nostrils, Psal 141.2. 
Dionis. Carth. in Matth.  Carthusian observes, that, of all other Christian services, Prayer only is compared to incense. In it we strive with God; but he likes such striving. Haec vis Deo grata est, says Tert. This force is grateful to God. Wouldst thou glorify God, and pay him the homage thou owest him? This is Census subjectionis nostrae, our suit fine, or homage in which God has the glory of all his Attributes returned him: 
Solater on Psa. 116. pag. 194.  his All-sufficiency, Omnipotency, Omniscience, Love, Mercy, Dominion, Truth. Is Heaven shut against thee? This is Clavis Coeli, as Austin, The key of Heaven: Not of the aerial only; it opens that, as Elias prayed for rain and it came: yea, and an Heathen Emperor, M. Aurelius relates how that in the Germane Expedition, 
Tert. ed s●●p. c. 4. & in apolog cap. 5. Justia. M●●. Apol. 2. Euseb. l. 5. cap. 5.  the Christian soldiers by their prayers made the clouds to yield down water to his Host, ready to die for thirst. But 'tis Clavis Paradisi, the key of Paradise too; by this key mayst thou get into God's presence, and have what thou wilt of him. 'Tis Res omnipotentissima, Luther's devout Hyperbole, a kind of omnipotent thing, which makes God himself to say, Sine me, Let me alone, Exodus 32.10. It does (with reverence be it spoken) strangely charm the Majesty of Heaven. The word which is rendered Prayer, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●cantatio, I●cantam mum D●us ips● q●i nullis c●●●● se v●●bus superar● potest. P●●icani p●●●bus 〈◊〉 Hi●●●on. Epist.  Isa. 26.16. signifies a charm. Fearest thou the Devils assaults? 'Tis Flagellum Satanae (as Austin) a whip for Satan, and a bulwark for thee, that is, (says Chrys.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to be broken, not to be shaken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same Father, a strong weapon. 'Tis both offensive and defensive. Desirest thou sweetest communion with thy blessed Saviour here on earth? This is Osculum pacis, as an Ancient styles it, The kiss of peace, with which the soul kisseth the lips of her beloved. 'Tis Sabbathum animae, as another calls it, the souls sabbath. Wouldst thou visit Canaan before hand, and get to Heaven once before thou come to settle there? Prayer is scala Coeli, a Ladder for thee. 'Tis Ascensus intellectus ad Deum. The ascent of the mind to God, Damascens definition. To be short, 'tis a Catholicon, good for every thing, and nothing good without it. All things are sanctified by it, 1 Tim. 4.4, 5. 
Weems Christ. Synag. S●ct. 3. Parage. 5  All things upheld by it. The Jews have a saying, sine stationibus non subsisteret mundus. The world would not endure without Standing. Gnammuda, standing, is one of the seven names they give to Prayer; without this, the world would not stand. This rich treasure, Reader, is here put into thine hand, with direction how to use it. Here is not Novum, any thing new, but perhaps Nouè, good old truths in a new and delightful dress. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Reverend Author hath, in this little piece, well mixed utile dulci, thou canst not m●sse desired content in reading it; nor can I choose but hearty commend it to thy serious perusal. Read, and practice: but remember, writ over thy closet door what the Jews use to write about the doors of their Synagogues. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 
They express it by this Abbreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first letter of each word. Bux. o●s. de Abbr. Heb.  A Prayer without affection is like a body without a soul. Maintain inward warmth of devotion in thine heart; he that does not, Loquitur, non precatur (as says Salvian) he talks, he does not pray: if thou do, 
Gen. 32.28.  Thou shalt be called Israel, because, as a Prince, thou shalt have power with God, and with men, and thou shalt prevail. That thou mayest is the hearty desire of him, who is  
Desirous of the prosperity of thy precious and immortal soul RICH. SAUNDERS.   

A TABLE OF THE CONTENTS.  

THe Introduction and opening of the Text. pag. 1  
Two Doctrines from it, viz. First, That when we have to do with God in prayer, it is our duty to make use of fervency. Secondly, that righteous men's prayers are powerful and effectual. 5  
The first point opened and proved. 6  
Prayer described to be a fervent expression of holy desires to God only, by Jesus Christ. 7  
This description of Prayer explained in the several branches of it, viz. 1. It is a fervent expression] Wherein is enquired, First, What this fervency is? Answered in three particulars. Secondly, When are men said to be fervent in prayer? p. 10. Answered in seven things. Thirdly, Why men must be thus zealous? p. 19 Made good by eight reasons following. 1. Not because God like man stands in need of it. 2. Because the Lord loves an importunate suitor. 3. Because he that asketh any thing coldly, asketh a denial. 4. The matter about which you are employed, is weighty. 5. There are many and prodigious sins crying. 6. By this means we declare at what rate we value Gods mercies. 7. Fervent-prayer is most effectual. 8. There are other reasons why the Lord will have it so. First, So much the more to astonish the Devil. Secondly, To give good example to the Church. Thirdly, To bring the hear● into a better temper. p. 26  
The Doctrine farther cleared by Scripture-Presidents. p. 27. Fourthly, How may a man keep his heart i● this height of heavenly fervour and tha● constantly, for sometimes it is so? Answered. 28  
Use 1. To condemn the Roman society: and too many formal Protestants. 33  
A formal Christian described in five particulars. 1. He is destitute of spiritual life and heat. 2. He saith or repeats prayers often, but without zeal. 3. He is taken up with selfseeking and variety of distracting cares. 4. He is oppressed with corruption, and carried away with a violent stream of worldly cares. 5. He is not in charity with his neighbour.  
Use 2. To excite men to the duty of fervent prayer. p. 35  
Directions for that purpose, in three things. To which are annexed three serious motives. 38  
One weighty Objection answered, viz. These fervent expressions are not always successful, a time may come when a Moses and a Samuel may not be heard. 42  
The second branch of the description of Prayer, viz. Of holy desires] how to be understood. They must be holy for Person, Principle, Matter and End. 43  
First, The Person must be holy: Farther explained by enquiring first, What an holy heart is? Secondly, Why prayer must come from an holy heart? 46  
Secondly, The Principle must be holy. Under which head is discovered, First, Why Prayer must come from a spiritual principle? Secondly, How Prayer coming from the Spirit may be discerned? 49, 51  
Thirdly, Desires must be holy for the Matter of them, and that 1. In the ground. 2. In the matter, instanced in several particulars. p. 53  
Fourthly, Desires must be holy for the end. Where is discovered, 1. When a man's end is holy? 2. Why it must be so? To which reasons are given, both Philosophical and Theological. 56, 57  
Use 1. For correction of those that pray, but in a cold manner. ib.  
Marks of such indisposedness to prayer. 60, 61  
Use 2. For instruction in two things 1. All prayer will not serve the turn. 2. Learn the art of praying. 62  
The third branch of the d●scription of Prayer— Unto God] 65  
Prayer must be directed to God only. Reasons of it. 66  
— Only by Jesus Christ.] ●8  
Where is enquired, First, What it is to offer up prayers by Christ? Secondly, Why it must be so?  
Use 1. Shows the misery of graceless persons in that they cannot pr●y. See it discovered in two things.  
Use 2. To show the duty of all to amend their praying. 74  
To wh●●● are annexed Objections to be answered, viz.  
First, What need this ado? less pains may serve the turn; God knows our wants, and he will do what seemeth good in his sight. 75  
Secondly, Some say they cannot pray, or at least not according to this description of Prayer. 76  
Thirdly, Many that have used thus to pray, have proved counterfeits? Ergo, etc. 81  
Fourthly, Many we see have blessings of all sorts, who yet never did, nor could pray thus for them? 82  
Fifthly, Should we practise this duty every day, as is pressed, it would waste and spend our spirits, hinder us in our callings, and expose us to the derision of others? 84  
Cases of Conscience to be resolved, viz. First, What should a man do that cannot utter his mind? he wants fit words for such a presence. 89  
Secondly, What should he do that finds his heart unfit and altogether indisposed for prayer, especially with such holy fervency. 92  
Thirdly, I am distracted with vain thoughts, and terrified with strange fears, especially when alone and in the dark: what shall I do? 98  
Fourthly, I find not any success in my prayer, but am rather crossed in them, therefore I fear it is in vain to pray. 96  
Fifthly, What should a man settle his mind upon while he is framing and directing his prayer? 100  
Sixthly, But when I do, methinks my own unworthiness doth so much the more present itself, and make me ready through fear to sink. 101  
Conditions required that pra●er may be accepted. 103  
First, The Person must be rightly qualified; and that standing in a threefold relation, viz. 

1. To God. ibid.  
2. To Men. 104  
3. To itself. 104, 105    
Five properties of persons thus qualified. 105  
Quest. It seems by this that wicked, unrighteous persons may no● pray; or if so, their prayers will ●e to little or no purpose, ineffectual. 108  
Secondly, All the graces mu●t be set on work, viz. Faith; where is enquired, how may a man know when he prayeth in faith? 110  
Repentance, which gives occasion to consider, How true penitency in gracious souls may be discerned from feigned sorrow in graceless persons? 114, 115  
Humility. Q. How this grace may be discerned? 117  
Motives to fervent prayer drawn 

1. From the lord 120, 121  
2. From Men. 125  
3. From prayer itself. 130    
Object. Answered with respect to such persons as were effectual in prayer. 132  
Second Doctrine, 134  
Proved by Scripture. ibid.  
Explained by enquiring, 

First, Wherein they are so prevailing? 135  
Secondly, Why they are so prevalent? 139    
Use 1. To let us see what to expect from the prayers of too many among us, unrighteous, unholy. 142  
Use 2. To show us what to do that we may be powerful and effectual in prayer, viz. 

First, get the qualification in the Text. 143  
Secondly, Pray in a time while he may be found. p. 144    
When these two are joined, prayer never failed. 

1. When they are joined in Persons.  
2. When they are joined in a Nation. 145    
Obj. When will that be? 146  
A. 

1. It hath been often promised.  
2. This is the way whereby ●ll those that belong to God may be brought in. ibid.    
Causes discovered, why prayers have been so ineffectual. 147  
Directions how to prevail more. 151    

A TREATISE OF PRAYER.  JAMES 5.16. 
— The effectual fervent Prayer of a righteous man, availeth much.  
THE Springhead of this Scripture doth arise at the 13th verse of the Chapter, and the streams run down to the 18th. The general scope of the whole, is to give direction in a matter of no small concernment, viz. how the Flock of Christ should demean themselves in every condition Divine providence might cut out for them in the present evil world. According to our Apostle, whose pen was held and ruled by the Spirit of truth, the state of the Church, and as here described, is twofold, Prosperity and Adversity, happiness and misery, frowns and smiles; like the Sun which sometimes appears bright and glorious, but sometimes is hid under dusky clouds; now in health, then in an Hectic: weeping and joy; a summer's day and a winter's night, as she gives her own motto, Psal. 102.10. Thou hast life me up and cast me down: an uncertain condition, and such as wants peculiar direction, especially if it be considered how easy it is to miscarry in both.  
He that runs may read the purpose of the Apostle, to ballast the people of God in this unequal condition, to help them walk steadily both in their up-hill and downhill way; Is any afflicted? then, let him pray: Is any merry? then, let him sing Psalms. Needful it is for Christians to be doing in each condition.  
My Text is a branch of the first direction, and is laid down as a Motive and Encouragement to the duty, drawn from the excellent success of it, which he proves by induction of particular examples in the following verse●.  
The words in themselves are a good man's encouragement and testimonial, subscribed by God himself, which doth certify, what he is, and what he must be, viz. Fervent in prayer.  
They are easy in the sense of them, clear and plain; it will be time and labour spent impertinently, to give account what Interpreters say of them, how they differ or agree; this were almost to strike fire and light up a candle at noonday, to seek for that which is neither hid nor lost. As for part●, to prevent confusion, and to clear our entrance, I shall divide the handling of them into three generals; In them we have to consider,  
First, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or duty commended and directed unto, viz. P●ayer. A necessary and useful duty, which neither the decree of God in regard of its immutability, nor the promise of God in regard of its infallibility, 
Ezek. 36. v. 37.  nor the effectual intercession of Christ our Lord, who taught his Disciples to pray, can dispense with us for not doing it. The Gospel commands it.  
Secondly, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or qualification mentioned, which is twofold, viz. First, Of the duty; it must be fervent, such as sets the whole man on work, and such as notes the most lively activity that can be. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is arden's, 1. fervent, as Piscator renders it; Efficax, i effectual, as Beza. It is both, effectual-fervent, as in the text. Secondly, Of the person, he must be righteous, i. so made by the righteousness of Christ by faith: justified by righteousness impured, called the righteousness of God; sanctified by righteousness imparted, called ours, because inherent in us. They must be men of penitent, renewed hearts, men of faith, evangelically righteous.  
Thirdly, The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or effect, success and good issue of prayer so qualified, and performed, It availeth much; they are prayers that carry force with them; thus qualified, they are a mighty engine to move heaven and earth, a key to open the door of the treasury of God, to fetch mercies for ourselves and others; a Panecaea, a receipt for every disease, and a sovereign one too, it brings present ease and future health. God never said to the seed of Jacob, Seek ye my face in vain.  
The parts thus set, we may ●asily read the meaning of the Spirit in them. Supposing the first, I shall handle the two later, and labour to condescend to the meanest capacity, and point out the full scope of the words in two useful Observations.  
First, That when we have to do with God in prayer, it is our duty to make use of strength and fervency.  
Secondly, That righteous m●ns prayers are powerful and effectual.  
Both these observations (God willing) I shall labour to explain, laying them as the foundation of my intended Discourse.  
For the first, viz. That when we have to do with God in prayer, it is our duty to use strength and fervency. I shall prove this Doctrine, first, by Scripture precedents and precepts. We must put to our strength, as Abraham did in his intercession for Sodom, Gen. 18. and as Jacob in wrestling with the Angel, Gen. 32. v. 26. who held with his hand, when his thigh was lamed. Moses in praying for the people, craving leave for himself to enter Canaan, how earnest was he with God? how doth he work it out? The woman in the Gospel was full of this heat, Matth. 15.25. She will not be said nay, like another Gorgonia, she threatens heaven, and is modestly impudent; and I think it was for that end Christ held her off so long. We may see it enjoined in general, Deut. 6.5. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength; what we do to or for God, it must be done cum toto valdè, with all our might. Pressed and practised in particulars, Isa. 12.6. Cry out and shout thou inhabitant of Zion! Exod. 14.15. Moses cried to the Lord. The Ninevites cry mightily to God, Jonah 3.8. It notes the strength of affection. Elijah cried earnestly to God, Jam. 5.17. Christ as Mediator sent up strong cries to his Father, Heb. 5.7. He prayed as he preached: He preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one having authority, and he prayed likewise powerfully and effectually. Paul adviseth the Saints, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to strive together in prayer to God, Rom. 15.30. A military word he useth, noting such fervency as is for life and de●th; as he testifieth of himself, that he prayed night and day. The Primi●●●● Christians at their services and devotions, with one shoulder were so earnest, that they seemed to besiege the Throne of grace, to raise a common force and strength to invade and use violence with God in prayer; as it is related by Tertullian, Apol. 39  
In the prosecution of this point, I intent this method, viz. to ●●ew what prayer, and what fervent prayer i●, opening and applying the description following:  
Prayer is a fervent expression of holy desires to God, only by Jesus Christ.  
This is to pray fervently, Orationi instare, & fortiter incumbere Col. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Continue in prayer, which implies both intention of mind, and assiduity in the exercise.  
First, I say, it is a fervent expression] So much these ordinary terms used in Scripture do import, as, calling out of the deep, pouring out of the soul, and crying to heaven; expressed also in other Scriptures: 2 Chron. 32.20. Hezekiah the King, and Isaiah the Prophet prayed and cried to heaven, Luke 18-1. Men ought always to pray, and v. 7. the elect cry day and night. I shall labour as fully as I can, to unfold what I have read and observed touching this fervour in prayer; and inquire.  
Qu. 1 First, What this fervency is?  
A. We may conceive the nature of it in these three following branches, Ans. viz.  
First, It is the very h●at and height of all gracious affections, in a Zealous moving o● the soul to God in prayer, and for God after prayer; where there is no Zeal for him, there is little to him: and again, where there is none to him in our prayers, commonly there is none for him in our actions; he that is cold in prayer, is not hot in any good cause, except where self is principle or end. Though I do confess diversity of Degrees in Zeal to God, and for God, which are diversely manifested, and sometimes eclipsed in God's dearest servants, best skilled, and most exercised in prayer.  
Secondly, Fervency, is the influence, and efficacy of the regenerating Spirit of Christ, helping his own needy members to pray, so as they may be he●●d, Rom. 8.26. The spirit helpeth our infirmities, 1 Cor. 14.15. I will pray w●●● the Spirit:— Though you be we k, yet the Spirit is willing and strong; And so much only as cometh in our prayers from the renewed part, finds acceptance with God; If the motion be good, he will not accept it from an ill mouth, nor own these prayers, which 〈◊〉 not indicted by the Spirit of grace ●nd supplication.  
Thirdly, It is a reverently-Zealous manifestation of both; the former, in words suitable, for matter and manner, to a renewed mind, as may be most beneficial to the hearers, if it be public; the heart is the fountain of this heat and life, the tongue is but an instrument, and God looks chief to the first; Moses and Hannah prayed fervently to God, and yet spoke little or nothing: The latter is for man's sake.  
Secondly, We inquire, when are Qu. 2 men said to be fervent in p●●●er, and in dealing with God to use their strength?  
Ans. I answer in the ensuing particulars.  
First, When they are moved by the Spirit of adoption, Rom. 8.15. and 26. compared: Ye have received the Spirit of adoption, whereby we cry Abba, Father, and, the Spirit helpeth our infirmities. Then a man prayeth with strength, when the Spirit helpeth. The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Spirit, is attributed both to the Spirit of man, and to the holy Ghost, or Spirit of God, because as that gives motion and operation to the body, which of itself could never perform; so doth the Spirit of God to those that partake of it. Hence of Stephen and others, when they performed any notable exploit of grace, it is said, they were filled with the holy Ghost. The heart of man indeed is but as so much cold earth, till the Spirit of adoption inflame it, and when this is gone, all the strength is gone; as a wheel that is turned about with an hand, if the hand be removed, the wheel standeth still. The duty is we●k and empty till the Spirit overshadow the soul, and then it is a living body. We know, of old, the Symbols of the Spirit were fiery tongues, and where this fire is, it melts the co●● ice, its heavenly flame appears in ●uty. As Eliahs' body was carried up with a whirlwind, and a fiery Chariot to heaven, so are gracious souls moved by the Spirit of God in prayer: for as its motions are regular, in regard of the object, so they are vehement in regard of the manner.  
Secondly, When men are inwardly heated with a sense and feeling of what they pray for. Noah's Ark risen higher, as the waters grew higher; want will add sticks to the fire and make the flame more fervent. Hence co●e groans unutterable, earnest ejaculations, like darts shot up to heaven. David is an exact pattern for this, Psal. 42.1, 2, 3. As the Hart panteth after the water-brooks, so panteth my soul after thee O God my soul thirsteth for God, for the living God, etc. As a child, as soon as it comes into the world, gins with cries and tears, because of its indigency: so where there is any spiritual life and heat, the first discoveries of it, are by sighs and groans. Beggars cry earnestly from apprehension of want, as the blind man did, Luke 18.41. O thou son of David have mercy on me! And as the Apostles did, Lord save or we perish! When a man prays as Rachel whilst she spoke to Jacob, Give me children or I die! or as Hannah, 1 Sam. 1.13. who spoke in her heart, than he is fervent. For as many beams of the sun meeting in a glass do beget a burning, so are the spirits and faculties conjoined and heated in prayer.  
Thirdly, When tongue and tears are the index of a melting heart, than men may be said to be fervent in prayer. Thus David discovers his work in prayer, Psal. 55.2. Attend to me and hear me; I mourn in my complaints and make a noise: he bent, as it were, all his nerves, and set up his note. So doth Hannah, 1 Sam. 1.10. when she is said to be in bitterness of spirit, and prayed to the Lord and wept sore. Marry Magdalen manifested her fervency, by those streams of tears that ran through her supplications. I do not say, that the strength and work of prayer doth consist in extension of the voice, or vehemency of pronunciation: Moses and Hannah prayed fervently, and yet spoke not a word;] neither do I judge tears unseparable from effectual Prayer; But, this I say, that the voice may be much helpful to increase devotion and to move compassion, and when tears do accompany, they are good symptoms, as Calvin speaks, Lachrymae non sunt vera poenitentia, at affectus & symbola poenitentiae. They have strength and a voice ●s well as words, Psal. 6.8. The Lord hath heard the voice of my weeping! (lachrymae, pondera vocis habent.) As music on the waters sounds farther and more harmoniously then on dry land, so do prayers joined with tears, cry louder in the ears of God, and make sweeter melody, then when they be absent.  
Fourthly, When a man borroweth strength, and getteth hands to join with him. woe to him that is alone; Society is useful both in preaching and in praying. Therefore our Saviour sent out his disciples by two and two; (vis unita fortior:) as the gathering together of waters make the stream stronger, and the voices of many together, the louder sound; So it is here, single prayer is like the single hair of Samson, but those of a Congregation like the whole bush. Deus pluris facit preces in Ecclesiâ quàm domi factas, non ob locum, sed ob considerationem multitudinis fidelium, Deus communi consensu invocantium, as Rivet notes. As those use to do who would fain speed in their Petitions to great men, they get hands, others to join in pleading and speaking for them, so it is here; yet understand this inclusively, you must pray yourselves and for yourselves: Not as Pharaoh and Simon Magus, who put it wholly on others, Orate pro nobis.  
Fifthly, When men are frequent and constant in Prayer, so as to receive no denial, discouragements and worldly impediments notwithstanding. Importunity carrieth fervency in its bowels. Jacob would not let the Angel go till he blessed him, and will stand to it though upon one leg. Hannah multiplied to pray, 1 Sam. 1.12. Paul sought the Lord thrice, 2 Cor. 12.8. i e. frequently, fervently: He is advising men to pray continually; i. e. habitually, vitally. Colos. 4.2. 
Semper orat, qui bene semper agit.  Wait upon prayer, persevere with strength; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The word is attributed to the hunting of Dogs, which will not cease following the game till they have got it: And Rom. 12.12. continuing, watching in prayer, it imports constancy with vehemency. And this was the practice of that poor woman, Mat. 15.22. Have mercy on me thou son of Daevid, etc. And after denials she rises higher, and locks herself within the denial, and pleads God's truth and justice, if mercy will nor serve, let thy words be true, I am a Dog, and there is something for Dogs, let me have a Dog's portion, crumbs, I crave no more e. David and Daniel prayed thrice a day, and otherwhiles seven times: Of sajous Bolton it is reported that he constantly prayed six times a day, viz. twice by himself alone, twice with his wife, ●nd twice with his family. And of Theodosius that pious Emperor, (Cujus regia non dissimilis crat monasterio) that his Court was like a Church for piety and devotion; Of Constantine the great, that he conversed more with God then with men. All men of might in Prayer. Constancy bespeaks fervency.  
Sixthly, When in Prayers men do heat others by the beauty and liveliness of a well-ordered working prayer. A living coal will inliven others, and one candle lighteth others. Grace where it is, endeavours to kindle where it is not: as where is life, there is also a seminary of propagation, and the more excellent the life is, the more pregnant is it to propagate in its kind: like the glow-iron on the Smith's Anvil, c●sting light and heat round about it. But because this may be brought about by one who is not formally fervent, effectively (as the Philosopher speaks of the sun) there are some cautions to be added to this mark: In such a zealous petitioner, who heateth others with the fervency of his Devotion, there is required, First, a sense of that misery which the voice deciphereth, both in confession of sin and deprecation of judgements. Secondly, A grounded hope of relief upon experience of some promises. Thirdly, Sincerity in the Petitioner: the truth spoken must be in the inward parts, that what is asked of God, be for God, for his service and glory; as Hannah in her Samuel. There may be an inward coldness and yet an outward heat, (the nature of the Amber-stone) as in hypocrites who know much of God, burr do little for him; this may heat and benefit others, though not themselves. Again, there may be an inward hea●, and for some time in some duties, yet no audible expressions, as in Moses and Hannah, they cried to the Lord and yet said nothing: their heat was as a flame kept in, increasing. This zeal in prayer is most acceptable to God, as the prime object of his eye, and ear, although no● so beneficial to men; for unless the Petitioner burn with zealous heat and express it, he shall never inflame the heart of the hearers nor quicken their devotion: as Austin speaks, Enar. in Psal.  
Seventhly, When men join endeavours, and other things seasonable and useful together with Prayer. As the wise mariner who hath not only an eye to the Star, but an hand to the Helm: and as the Plowmen of Sparta, who had one hand held up to Ceres, whom they feigned the Goddess of corn, and the other on the stilts of the plough: they joined ploughing and praying. The good man not only lifts up his heart to heaven, but puts his hand to the work, to compass what he prays for. The Heathen could say, admota manu, invocanda est Minerva: and they noted him for a foolish Carter, that when his Cart stuck fast, cried to God, and moved his lips, but not his hands to help himself. Semper orare, est semper operari, Aug. If thou callest for knowledge (saith Solomon) and criest for understanding: there is Prayer to God; If thou seek her as silver, and searchest for her as for hid treasure, there is man's endeavour in the use of means. Many things are requisite to prayer, according to the nature of the blessing: if Spiritual, then fasting and alms, as Cornelius practised, Acts. 10. Repentance and Prayer, as the Ninevites did, Jon. 3.8. Hearing the Word and use of the Sacraments, which are instituted means for accomplishing great and saving ends. And so, if the blessing be temporal; Vain are desires not produced to action. Aristotle writeth of the Baths in the Parthecusian Islands, that they are fiery hot, but send forth no flames; that fervency cannot be commended, which is smothered and penned up in the heart, gets no vent, hath no extrinsecall operation. Augustine relates it as a vanity of his youth, that he prayed God against some sins whereunto he was strongly addicted, but should have been full sorrowful if God should have heard him, because he was loath to part with them; how much better was that prayer, Domine Deus fac me in consequendis iis operam collocare, pro quibus obtinendis, soleo ad Te orare; i. O Lord help me to bestow pains in getting those things, for obtaining of which, I usually pray unto thee.  
Confess sin you must and not sleight, pray for pardon and power, with desire and longing after them; not as Austin did with a secret reservation; or as Spira and the hypocrite, who pray for grace, but saw no beauty in it why it should be desired; saved without it they cannot be, that they only apprehend: But rather say with David, My heart is prepared, O God, my heart is prepared; and with Paul, I will pray with the Spirit and with understanding. This is to work in prayer, to use strength and fervency. Now is the soul on the mount of transfiguration, this is to pray in prayer, and the second Question answered.  
Thirdly, Why must men be thus Qu. 3 zealous and fervent in prayer?  
I Answer, First, Ans. Not because God (like men) standeth in need of a Committee of Examination for discovery: nothing is hid from him: he is omniscient: as he heareth without ears, so he understandeth without words. And yet it must be so for these reasons, viz. First, That you may acknowledge his Propriety (even as children do their fathers, when they come for food) in the good things you want, and receive them with more joy and thankfulness. God will be owned, and have his Lordly-right acknowledged; If we take any thing that is our neighbours without ask them leave, we shall be accounted thiefs, so, to take and possess the things of God, without ask his leave, will be accounted felony of the highest nature. Secondly, That you may learn to distinguish between gifts of promise, and of common providence: the first are effects of special grace, requiring faith and prayer, (I will be sought unto by the house of Israel:) the latter are fruits of common goodness, flowing from that fountain according to his unchangeable purpose, for the supportance of creatures, till they attain their preordained ends; the first are peculiar to the good only; the second common (as the sun) to good and bad. Thirdly, That by this familiar intercourse between God and the soul, your graces may be both exercised and increased; that hereby, I say, we may have communion with God, and grow into acquaintance with him, whereby the stock of grace is much augmented; as good company doth increase it, so doth converse with God much more: set this duty aside, and man becomes a stranger to God, his grace's decay, and he becomes cold and lose. This is the first reason.  
Secondly, Because the Lord loves an importunate suitor. Fervency, like rosin to the strings of a musical instrument, makes the sound pleasant. Haec vis grata Deo est, saith Tertullian. It doth, as it were, charm God: it is a weapon well managed that overcomes the invincible: a cord that binds the Almighty, as Jerom phraseth it. It is a strength he hath promised to yield unto, Isa. 45.11. Command ye me; as some gloss the place. As they writ of Proteus, that when any came to consult with, and to receive Oracles from him, he would first turn himself into a thousand shapes and varieties of colours, but if they pressed him with importunity, and held him close to it, he then would give them satisfactory Oracles. God may indeed seem to slight the prayer of his people (as we slight a confused noise) and wind himself from them, but when they grow fervent, than he lets them to be their own carvers. It will bow down his ear, and pull the hand out of his bosom; to speak with the Psalmist, Psal. 145.18. He is nigh to them that call upon him in truth. The Canaanitish woman is put off three times, and her fervency is crowned with success. It is recorded to the everlasting renown of Hezekiah, 2 Chron. 31.37. that in every service of God he acted with all his might, and he prospered.  
Thirdly, Because he that asketh any thing coldly, doth but teach a denial. Careless, heartless prayer, is one of the most unsavoury parts of formality, dishonourable, unpleasing to God; as a body without a soul, as incense without fire, say the Jews. Yea and to men unprofitable: as a Diamond that is not right, and as a Picture not drawn to the life, are of no value. Formal cold devotion, like Caesar's heartless sacrifice, will never find acceptance. Painted fire as it hath no heat, so it is of no use. We may as soon cleave a rock with a wedge of wood, grasp the wind in our hand, as make carnal cold affections to draw any thing from God. There is no great odds between the omission of duty, and the careless performance of it, man is loser both ways. The Bow that is slack bent, carries not the Arrow to the mark; formality and coldness destroy the very virtue of prayer, as doth Garlic the drawing virtue of the loadstone, applied to it. Therefore we must be fervent. We must be fervent seekers, before we can be happy enjoyers; God will have us jacob's, before we shall be Israel's.  
Fourthly, The matter about which you are employed is weighty, and of great concernment; viz. to procure pardon and power over sin, supportance under temptations; Giantlike corruptions, sons of Anack to prevail over: removal of Judgements, renewed peace after much treachery and hostility. Now these are not matters of an inferior alloy: they are things not to be obtained with a single sigh; opposition from earth and hell is not to be conquered with a sleight breath. It is not a dull wish, a languishing velleity, an heartless endeavour that will win the day. There must be passionate long and break of heart, with continual desires after God. Great stones (you know) are not to be turned over without great strength: and great mercies are not to be obtained without great strive. The matters we pray for, require fired affections, enlarged petitions; as the Heathen said, Imperia quolibet pretio constant lenè: a Kingdom cannot be bought too dear; Agrippina thought the Roman Empire a good pennyworth, paying her life for it, though for her Nero. We cannot lay out too much strength, in obtaining objects of so great worth.  
Fifthly, There are many and prodigious sins cry aloud to God, in your own breasts, families, place and Country, ye●, Nation wherein you live; we are like the land of Egypt, which though it bring forth multa salubria, yet withal it brings forth plurima venena: in our Garden are many pleasant Flowers, but withal more poisonful, unsavoury weeds; if we look within or without, almost all things are to be sound as the Physicians facies hypocratica of a dying man, very ghastly, and tantum non deadly; the whole head is sick; sin cries aloud, and, if you be not earnest indeed, will outcry your prayers.  
Sixthly, By this means we declare at what rate we value God's savour and mercies. A fervent request doth advance the person and thing petitioned for. It is an argument we disesteem and undervalue the blessing, that we think may be obtained by slender peti●●ns, as if the purchase we were about, would not quit the cost, nor be worth the pains that is required for it. When calidius the Roman Orator pleaded a cause but faintly, and expressed little or no affection, Tully told him, that sure he was not in earnest, otherwise the tide of affection would have been up; in like manner, it is an argument we reckon not much the blessing, when we are faint in our pursuits after it.  
Seventhly, Fervent prayer is best and most effectual: like an arrow shot with full strength, and a ship carried on with full sails. Powder and shot in the Musket will do no execution, unless the Soldier gives fire well: Prayers without fervency are but as powder and shot without fire, they will never go off so as to reach Heaven or our wants. Of all elements that of fire is nearest Heaven, and the more fire in any thing, the higher it ascends Heaven-ward; cold and sluggish prayers have so much earth in them, that like the Grasshopper, if they mount a little upward, they are presently down again, fall short of Heaven. Of all warlike Engines, your Granades and Fireworks are of most force; and of all prayers, those that have most fervency, are most effectual.  
Lastly, The Lord will have you to be fervent; First, To the end you may so much the more anger and astonish the Devil, who is eaten up with envy to see God so much honoured; the inward heat and voice of the heart he cannot hear, divine at it he may: but outward expressions he doth note and observe. Secondly, To give good example to the Church, who are much moved and stirred up by prayer, especially if it be fervent; as in the body of an Army, concurrent shoutings of Soldiers do as it were infuse mutually spirits into one another. Thirdly, To bring the heart into a better temper, which is enlarged and made more capable of spiritual blessings by this fervency. A zealous petitioner is but preparing and enlarging his rooms to store up the return of his holy adventures. Thus you may answer the question of the rich man, What shall I do, because I have no room to bestow my fruit? A manifest sign they were never gotten by prayer; it makes room before the blessing comes; he that is much in fervent prayer, shall never be brought into such a straight of vexing cares. And thus you have the third Quere dispatched, and it shall now suffice, only a little to clear your judgements, and help you in practice by some precedents.  
I refer you to Moses, Exod. 32.11, 12, 13. he doth as it were put God to it, to free himself: as if Moses his Devotion were stronger than God's indignation. To Joshuah c. 7. v. 6, 7, 8, 9 he rend his , fell to the earth on his face before the Ark of the Lord, etc. there is fervency in the very manner, and so in the matter of his prayer; Alas, O Lord God, wherefore hast thou at all brought this great people over Jordan, to deliver us into the hands of the Amorites? What shall I say when Israel turneth their back before the enemy? What wilt thou do unto thy great Name? To David in most of his Psalms. To Ezra c. 9.56. O Lord God of Heaven, the great and terrible God, etc. Let thine ear now be attentive, and thine eyes open, that thou mayst hear the prayer of thy servant which I pray before thee day and night. And to Daniel c. 9 v. 3, 4. He set his face to seek the Lord by supplication and prayer, with fasting, sackcloth and ashes, saying, O Lord, the great and dreadful God, keeping Covenant and Mercy, etc. we have sinned and committed iniquity, and have done wickedly, etc. as you may farther read. I come to a fourth Quere, viz.  
Qu. 4 Fourthly, How may a man keep his heart in this height of heavenly fervour, and that constantly, for sometime it is so?  
Ans. I answer, First, By soundness and depth of spiritual union between Christ and the soul; (who is the Fountain of spiritual life and heat, as the Sun is the Fountain of all life and heat to sublunary things) as also, between you and the members of Christ where you live: they pray most fervently, that love most entirely; therefore S. P●ter adviseth men and their wives to live lovingly together, lest their prayers should be hindered. How much enmity and strangeness do hinder prayers, the common enemy of mankind knoweth well enough; he is busy in sowing cares, and glad to see men divided, for, than they cannot use this spiritual weapon against him, nor wield this instrument, one of the chiefest Engines to batter down the gates of Hell. To make much of those that are godly, is a ready way by allurement to make others good: let this band be strong, and your prayers cannot be weak.  
Secondly, By dependence on the strength of God, and not upon your own abilities or graces; this is to fetch fire from Heaven, because no sacrifice must be offered up with common fire. Our strength is weakness, and it is one of God's names, the Strength of Israel, 1 Sam. 15.19. When the wheel is set on going, the soul set on work, how long will it hold to its motion? No longer then turned by the same hand that first moved it. We shall soon work out the strength received; and therefore to maintain the vigour of a fervent course, there must be renewing strength from Heaven every day. This David knew, and therefore when his heart was in good frame as ever he felt it, and his people likewise by their free-will-offering declared so much in themselves; yet even then he prays, that God would keep this for ever in the imagination of the thoughts of the heart of his people, and establish their heart in them, 1 Chron. 29.18. He adored the mercy that made them willing, and then implores his farther grace to strengthen them. Would a Christian prey? Where else will he find materials for his prayer? Alas! he knows not how, or what to pray for as he ought. God puts words into his mouth, and these would freeze there, and never vent, did he not by the same influence of some heart-heating affections prevail to thaw the tap. In a word, a Christian hath not a spark of this fire on his own hearth, except some that is strange fire, which will not serve the turn, he must fetch it from Heaven continually.  
Thirdly, By a continual supposal that the present opportunity may be the last; how earnest would you pray, how fervent would you be, were you to die presently? provided this be in earnest, settled on a grounded knowledge of your mortality, the uncertainty of the last hour: else this also will degenerate into formality.  
Fourthly, By weighing the causes moving unto and requiring this fervency; as, fear of God's displeasure, of the curse, of the sentence of death, and of Hell following. Want of God's image and love of Christ, and his grace; imminent judgements hanging over our heads, ready to fall every moment, with some hope of speeding in our requests, knowing who hath said, Ye shall reap if you faint not.  
Fifthly, By a true love unto that we pray for. Strong affections cause fervent prayers. True love makes weak things strong: it is as an addition of fire to the flame. It was love to God that made Moses so fervent: Marry Magdalen so earnest. It hath a constraining virtue: it made the dumb son to speak. Love if true, will make a man do that's beyond his power; as the Corinthians, when they were poor in estate, yet were rich in liberality. Christ loving Lazarus well, wept and groaned in spirit, when he prayed for him: and so did David for his son. Where affection is wanting, there will be cold praying; we see it in suitors among men.  
Sixthly, By a proposal of some moving precedents; as of a poor man that comes to your door for an alms; hear how he cries, with hands and eyes lift up, he multiplieth and continueth Petitions, For the Lords sake, for Christ's sake some relief! Of one naked and almost starved, see and behold he will have no denial. Or of a condemned prisoner at the bar, his knees are bowed to the ground, as if his heart would touch the Judge's feet, his hands elevated, his looks rueful, his eyes full of distilling tears, his words earnest and constant, Mercy, O Merciful Judge, save or I perish! Set these patterns before you, and make their case your own. Be earnest, the matter is weighty, you must either speed there, or no where, now or never.  
I shall apply this in a few things. Use 1 First, The Use may serve to condemn, as the society of Rome, requiring and resting in the work done; whether mighty or weak, hot or cold, they inquire not, so the number and tale be up: So, too many among ourselves, that content themselves with a cold and careless form of praying, a bedulling strain, like the pace the Spaniard is said to ride. Let us take a character of them: First, Such as are destitute of spiritual life and heat, who have no grounded hope in any promise of speeding. How should they pray lively that want life? When life goeth out of the body it groweth cold, and so where the life of grace is not, all is cold, no vigour, no zeal, in the discharge of duty. The dead do not praise thee, neither can they pray unto thee, O Lord! Secondly, They are merely formal in Prayer, who say or repeat Prayers often, but without any zeal, or serious bent of mind to the passages thereof, as if they cared not whether they were heard or no. Negare docent, qui frigide rogant. Such persons do far rather suggest a denial then move pity; it was hinted before. Thirdly, All they who are wholly taken up with selfseeking and variety of distracting employments, so that they spend most of their strength about the perishing comforts of this life; such are the malicious, envious, covetous and voluptuous men and women. Moses was fervent in Prayer, hot in the cause of God, but in his own, the meekest man on earth: his heat was not spent for himself, it was reserved for God. Therefore our Saviour checks his Disciples when they would pray down fire from Heaven upon the Samaritans, telling them, they knew not what spirit they were of. In our own business and wrongs our heat should be hid, and as it were wrapped up in the embers, but when God's honour is endangered, or obscured, then should our fire break forth, (nay, it will, if we have any) as Cyril sometimes advised Theodosius. Fourthly, They are cold in prayer, who are oppressed with corruption, or are carried away with the violent streams of worldly cares for the present, (they are all choking and quenching, as water abateth the heat of the fire;) or else lie under desertion, or a divine restraint, as Jeremiah was often forbid, if not disabled to pray in some cases, and for some people. Fifthly, They that are not in charity with their neighbours. Love ●s the bond of perfection, and the heat of the soul; no love, no heat; so much want of heat as is want of love. Forgive, and it shall be forgiven; Confess your f●ults one to another, and pray one for another, James 5.16. Be reconciled, then come and offer, Matth. 5.24. God will not appear to Abraham till Lot and he be agreed. Jacob being reconciled to hi● brother, first, builds an Altar. Prayer offered up with uncharitable hands, though otherwise most excellently accomplished, is but as sounding brass and a tinkling Cymbal.  
Secondly, The Use serves, to advise, Use 2 excite and quicken you. When you pray, do it with all your might. Water runs most swiftly and strongly, when it swells over its own banks, and is mounted above its channel; so will our souls move and apprehend with most strength, when they are lifted on high and tend to God. Be not like the glow-worm, fervent in appearance only, take you heed of Jehu's countenance, full of flushing heat, and Nabals' heart as cold as the stone. Bid defiance to Laodicean lukewarmness. Remember the sweet perfumes under the Law, were burnt before they ascended. Hoc agite! Attend on yourselves, when you call upon God to attend you, lest frequency diminish fervour, which should increase it: and custom take away the sense. When you are to go with a Petition to Christ, to be presented to the Father, First, Let the mind be withdrawn from all prevalency of lust, though from the presence it cannot. Of worldly employments, say as Abraham to his servant with the asses, Stay here, while we go yonder and worship. These Birds would rob Abraham of his Sacrifice. Call in and concentre your thoughts as men do the Sunbeams into a burning glass. Have your hearts at your right hand, with Solomon's wise man; or else be sure of this, that which is upmost will be out ever and anon, distracting, dragging downward, and cooling your prayers. Secondly, Be well versed with that Divine Rhetoric in the holy Scriptures, to move attention, and to procure compassion: Setting forth your own misery, and using arguments for mercy, out of Gods own Word. God loves to be sued on his own bond. Thus did Hester with the King, and so must we if we will speed in Heaven. Produce Gods own words, and say, (as she did to Judah) Whose are these? It is acceptable to God to be pressed with his promise; this David knew, and therefore cries, Unite my heart to fear thy Name, Ps. 86.11. which is as if he had said, thou hast promised to give me one heart, behold, I find my heart divided, my thoughts dissipated, and myself disabled for duty, (anima dispersa sit minor.) Unite it I beseech thee. This is a ready way to have our prayers nigh to the Lord day and night. Thirdly, Though your own Conscience should trouble and check you, though Satan labour mightily to hinder you; yea, say the Lord seem to turn away his face from you, as he did once to David, and to shut the door of mercy against you, yet faint not, cry still, plead free grace, and look on Christ against all replies; remember who saith, You shall reap if you faint not.  
And great cause you have to improve your strength this way: For, 1. The Lord is greatly incensed against us, and others round about us; we may say as Moses sometime did in a case not much different, Numb. 16. v. 46. Wrath is gone out from the Lord, the plague is begun: it is a time now especially, to be strong in Prayer, the only way to heal the Land, 2 Chron. 7.14. Besides, a multitude of sins are between God and you, and therefore great need of fervent praying; the Lord will be entreated if you be earnest; what father seeing his indigent child, though a Prodigal, on his knees, with hands lift up, with tears in his eyes, can forbear to embrace him, and to grant him his request? If you who are evil know how to give good things to such children, how much more will your heavenly Father give the Spirit to them that ask? 2. You may hear and see the poor Church of Christ, lying and languishing before you, withering in her cadency like a May-flower. Jerusalem is become an heap of rubbish, our fair hopes of her establishment almost blasted, her enemies potent, and we cannot rationally conceive her ever able to wrestle through her difficulties; and if the Church whither, the Commonwealth cannot grow; like Hypocrates his twins, they smile and weep, live and die together: the children of both have cause to pray, if either languish, yea, to pray fervently for both. Surely if we have any bowels of compassion, we cannot hold our peace for the misery of Zion; the Gangrene of Heresy hath overspread her, more than the present sickness on the Nation: the raging billows of profaneness is ready to overwhelm her; hell and the bottomless pit are open: homebred vipers and foreign enemies, like the children of Edom, cry out and gape for her destruction: she is in great bitterness, and is it nothing to you that pass by? When one of Darius' King of Persia's Eunuches saw Alexander the great set his feet on a low cable that had been highly prized by his master, he wept; and being asked the reason by Alexander, he answered, I mourn to see that thing my master so highly esteemed, to be contemned, and made a footstool. What pious heart cannot bleed and weep to hear and see in these degenerate times, the despisings of those things which God so highly prizeth, (Jerusalem the perfection of beauty, and joy of the whole earth) should not this make a dumb man to speak, to pray, to use strong cries? Let every son of Zion consider this. 3. You have many, and those mighty enemies; within you, original sin which never resteth to draw you to evil in act; without you, Satan and his Agents, either to tempt, terrify, or persecute you; this should make your hearts boil up in devotion. But be sure to pray aright: Some of old cried our (like a wind-instrument) loud enough on their beds, but could not be heard, and were turned off, with the censure of howling on their beds; like Balaam, who had words enough in his mouth, without any heat in his heart. A man may pray for pardon, as joseph's brethren did, and yet not be sorry for what is past, nor resolve to amend for time to come. A man may pray for power over lust, as Austin confesseth of himself, and yet fear as unwilling to be heard. A man may pray for removal of judgements, and when on the r●ck, roar out a confession, as Pharaoh, Ahab and Simon Magus did, (like the mill-wheel driven by the force of waters) and yet not think of, much less be sorry for the cause, and perhaps, repent of their repentance, thawing in the Sun, and freezing in the shade. As the Historian relates of William Rufus, that in a great sickness he vowed amendment, to reform his hard laws and taxes, to give spiritual live freely: but recovering, repent of his promise. And as the captivated Jews fasted and prayed for seventy years, but, to get off their chains, more than their sins, and so like melted me●tal, held no longer than the fire lasted, Isa. 26.16. They poured out prayer when thy chastening was upon them. A man may pray for grace, as Spira said he did, and yet have no love to it for its excellency and beauty. All this men do, and yet not pray fervently to God. Pauci quaerunt Deum propter se, sed propter aliud. He only that is mighty in Scripture, that is mighty in the Spirit, that is mighty by Christ to do all things, can thus pray; O God, create in me a clean heart, and renew a right spirit within me.  
Object. These fervent expressions are not always successful; a time may come, when a Moses and a Samuel may not be heard.  
A. 1. Fervent expressions, though they be one and chief, yet not the only means, somewhat else must be done, viz. submission in Petitioners, and reformation in those for whom it is petitioned. 2. These fervent expressions are always, First, According to the divine purpose, though not always to your intents and ends. Secondly, For yourselves and own good, though not always for others; your prayers shall return into your own bosom. Thirdly, it may be your Petition is heard and granted, but the time of manifestation is not yet come; be constant and wait a while, you shall reap. Zacharies prayers for a child were granted long before it was discovered to him. Fourthly, Else you may be out in the thing desired; either for the matter, it may not be good in itself, or not for you; or not for the measure, not so much as is desired; or for the time, it may not be good now: and then no wonder if you be not heard; which is the second branch in my description of Prayer, viz. Fervent expressions.  
Secondly, Of holy desires.] These are the feet on which the soul runs, the wings on which it mounts toward the object desired.  
Holy they must be for Person, Principle, Matter and End.  
First, The Person must be holy. Under the Law the Swan which was white in feathers, was yet reputed unclean and unmeet for sacrifice, because the skin under them was black. Religious workings stand in God's account, according to the qualification of the workman, either for acceptance or rejection.  
These fervent expressions must come from an holy heart: they are not the child of wit and fantasy, but the rapture of an elevated spirit, the heavenly dew of a good heart, Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear my prayer.  
To explain this branch, we may inquire fitly,  
First, What this holy Heart is? Qu. 1  
I Answer, 1. Ans. It is in Scripture discovered to be a broken contrite heart, a self-condemning, self-crucifying, sin mortifying-heart. Prayer comes for mercy, and must bring a vessel to hold it, and that is a broken heart; a paradox in nature but not in grace. Deus non infundit oleum miserecordiae nisi in vas contritum; the sacrifices of God are a broken spirit. An heart that by passing under the hammer of the Law, and through the melting fire of the Gospel, is divided from the band of sin, which is a fruit of that sweet Spirit of grace promised, Zach. 12.10, 11, 12. The Spirit of grace and supplication; and whereby they shall look on him whom they have pierced, and they shall mourn for him, etc. It hides nothing, like a broken vessel, let's all run out; opens and spreads all its vileness before the Lord: As water, mire, stones, heterogeneals, which were inseparably congealed in a hard bound frost, yet they all lie lose when there comes a kindly thaw; so in the heart that was once congealed in the mire and dregs of sin, etc. and with penitential brokenness is kindly thawed and dissolved, the sins that before stuck fast in the soul, now lie lose, the spirit longs to be rid of them all, and so becomes more capacious. Broken language, if from a broken heart is acceptable. 2. It is an humble flexible heart, waiting for, and ready to receive divine impressions, like softened wax; and as melted mettle, will run into any mould; an holy heart will be ready to bend and bow as God will have it: Acts 9.6. What wilt thou have me to do? As if he should say, Lord, do but thou command me and I am ready to obey: Lord, give me ability to do what thou commandest, and then command me what thou pleasest; as Austin once of himself. A carnal heart waits for, and embraceth the commands of sin; and an holy heart waits for, and is ready to receive the commands of Christ; to stoop to that service which bears God's superscription on it. 3. It is a chaste, clean heart, wholly dedicated to God, that loveth no evil in motion or action; Create in me a clean heart, Psal. 51.10. Holiness is a cleansing thing 2 Cor. 7.1. As a good wife is towards her husband, such is the holy heart to Christ; espoused it is to him: The carnal heart hath many lovers, but the holy heart hath one whom it loveth, even Christ, 2 Cor. 11.2.4. It is an heavenly heart. Words, deeds, behaviour, not only in sacred but in civil affairs, are heavenly, 
Phil. 3.20.  Our conversation is in Heaven: (i. e.) Habitually. Corpore ambulamus in terra, cord habitamus in co●lo, saith Augustine. The body is on earth, but our heart in Heaven; as the pearl that grows in the Sea, but shines as the sky. O the preciousness of an holy heart. A person thus rightly qualified for prayer, is more honourable, more excellent than his neighbour.  
Qu. 2 Secondly, Why must Prayer come from an holy heart?  
Ans. First, Because a carnal heart destitute of renewing grace and spiritual life, cannot rise to close with such a spiritual duty. A natural man receiveth not the things of the Spirit, 1 Cor. 2.14. Light and darkness may as soon come together and agree. An holy heart may make a carnal prayer, but a carnal heart can never make an holy prayer, so as to ascend high enough. Nothing can work beyond the activity of its own principle. A bullet flieth no farther than the force of the powder carrieth it: and where prayers come from nature only, they go no farther than nature can carry them. Secondly, Reigning sin in the heart, out-cryeth your prayers: especially the sins of pride and anger, Jam. 4.6. God resisteth the proud, 1 Tim. 2.8. I will that men every where pray, lifting up holy hands without wrath. If your sins be hearty, your prayers cannot be hearty. If the sin of one man may hinder the prayers and endeavours of many; how much more will many sins hinder the prayers of one. Reigning sin is like many great Ordnance charged and planted on high mountains, they make a great noise; like thunder which confounds and swallows up lower and smaller cries. Sin unto prayer is as Garlic to the Loadstone, renders it flat and dead. Thirdly, The person must be accepted before the prayer, and none are accepted but such as are sanctified by faith in Jesus Christ. Therefore prayers must come from an holy heart. John 15.5. He that abideth in me bringeth forth much fruit. Gen. 4.4. The Lord had respect to Abel, and then to his offering. Prayer from a wicked heart, is like a jewel put into a dead man's mouth, loseth all its virtue 
* The Naturalist saith, a precious jewel put into a dead man's mouth, loseth its worth and virtue; so doth prayer in the mouth of a man spiritually dead. . The prayer of the wicked is abominable, Prov. 21.27. But if the tree be good, the fruit will be good. You must be in Christ before you can do or obtain any good this way. Through him we have access with confidence unto the Father, Ephes. 2.18. Fourthly, Because the Lord is holy and cannot endure sin, especially in Petitioners. God hates sin naturally where ever it is: (like as we hate poison, whether it be in a Toad or Prince's Cabinet.) Yea, he hateth it more than the Devil. Can a Prince endure a Petitioner that shall bring his greatest enemy with him in his hand, even into his presence? Or can any Petitioner think so to prevail. No: As in a wound the plaster prevails not whilst the iron remains within, so neither can prayer while sin rankleth. God will not hear a good motion from a bad mouth. He will hid his eyes while your hands are full of blood. You love my professed enemies more than me, will God say, your bosom sins above your requests. Therefore go and be reconciled, put away your sins, and then come and offer. Thus much for the first branch, the Person must be holy. Again,  
Secondly, The Principle must be holy. Your desires must be the issues of grace, dictated by the Spirit of Christ; we know not how or what to ask without his assistance, Rom. 8.15, 26.  
Here also may be profitably enquired two things.  
First, Why our prayer must come Qu. 1 from a spiritual principle?  
The Reasons will appear to be such as these; 1. Ans. Because it is directed to the Father of Spirits, who is delighted with spiritual service, and accepts nothing in this kind from men, but what comes from a spiritual principle. It is therefore we hear the Apostle enjoining prayer in the spirit, Ephes. 6.18. and praying in the Holy Ghost, Judas v. 20. This is the wind must set you● mill on work: and the poise that should cause your clock to strike. 2. It is to distinguish prayers, First, Because many prayers are but natural desires, or hypocritical expressions of counterfeit devotion. The Ravens call upon God, and some we read of, did howl on their beds, and were importunate for corn, wine and oil, but from a natural principle, which as the Grasshopper, hope not much above the earth, and as a vapour exhaled by the Sun doth soon fall down again; when self doth seek and is sought for, as the people did Christ for the loaves, and Judas for the purse. And this not only in carnal persons, I mean such as for the present are destitute of actual grace, and the spirit of holiness: but even in the regenerate. Moses his prayer was very earnest to enter C●naan, and yet it was but a natural desire. Secondly, Because men living under the means of grace, may go far by their own spirits; as, to read, repeat Sermons, and frame prayers very exactly, as if they were full of spiritual life and heat. We know great wants may and do produce earnest entreaties; terrors of God, and frights of Conscience may make men fervent: they may desire pardon, and removal of judgements, merited, inflicted, or threatened; nay, they may pray for grace when they never hearty desire it, because they look upon it as a means of safety, (as a Bridge to help them to Heaven) not because they love and desire sanctity, and so all this while may be destitute of a gracious principle.  
Therefore Secondly, We may farther Qu. 2 inquire how prayers coming from the Spirit may be discerned?  
The Answer may be thus, 1. Ans. By that liberty, light and heat following the presence of that Spirit. (See Luke 2.25. 2 Cor. 3.17.) Light to discern what to ask, Liberty and heat to order and send up your Petitions. It removeth impediments, freeth from the invisible chains of the Kingdom of darkness, enlargeth the heart, and helpeth to pray with fervency, such sighs and groans as cannot be uttered. 2. By an hearty, free and full submission of ourselves and requests to the God of prayer●, for the matter and measure. Not my will, but thy will be done. As Hester submitted to the good pleasure of the King in her requests. And as the mother of Christ doth not over earnestly in words press him to do that she desired, but only lays open the case, they have no wine, referring all to his discretion. It is reported of Socrates, that he ●aught his Scholars to ask no more of God but this, that he would do them good: but how, and how much, they would leave that to him, as best understanding what is best and fittest for us. It comes not from the holy Spirit, to drive men upon indenting with God. 3. By a patiented expectation in the use of all other means, till the Lord be pleased to manifest his answer in so●e gracious return. This disposition flows from faith. He that believeth shall not make haste, Isa. 28.16. As the husbandman waiteth for the precious fruits of the earth, and waits patiently, by a natural faith he seethe the h●rve●t in the seed, and so bears up himself by that faith in expectation of an harvest. So much more doth a spiritual faith enable souls to do much more; waiting is nothing else but faith stretched out into patience. 4. By spiritual cheerfulness after prayer, with care to improve and apply all you get by prayer to some spiritual ends, 1 Sam. 1.18. Hannah prayed for a son, and went away and was no more sad, and after, dedicated her Samuel to the service of God. Thus the principle must be holy.  
Thirdly, Desires must be holy for the matter of them. [Whosoever shall ask any thing according to his will believing, 1 John 5.14.] And that 1. In the ground: You must have a promise for what you ask, in particular, or at least in general, distinctly apprehended, and rightly applied; no way repugnant to the Analogy of faith, nor to any passage of Divine Providence; otherwise we can have no hope to be heard; For, no faculty can or aught to extend itself beyond its adequate and proper object: it is limited by peculiar rules. He that prayeth without a promise, denieth his own request. To make our fancy the highest rule is a presumptuous folly: and to ask according to our own lusts, is an implicit blasphemy. 2. Prayer must be holy in the matter, this must also bear the stamp of God. Whenever, your Censers are fired, the coal must be taken from the Altar, nor from the Kitchin. The matter must be spiritual, or spiritually desired. For instance: First, You may and must pray for the apprehension of God's love, promised Hos. 14.4. I will love them freely. Secondly, For pardon of sin, promised Isa. 43.25. I, even I am he that blotteth out thy transgressions for my own sake, and will not remember thy sins. Thirdly, For sanctification of nature, promised Deut. 30.6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart. Ezek. 36.25. Then will I sprinkle clean water upon you, and you shall be clean. Fourthly, For the removal of judgements, spiritual or corporal, promised Psal. 50.15. Call upon me in the day of trouble, and I will deliver thee, etc. At least for the sanctification of them, and supportation under them.  
Q. May not we pray for temporal blessings?  
A. Yes; As some men pray for spiritual things in a carnal way: So others may pray for carnal blessings in a spiritual manner. Provided 1. It be done in order, and that they have their due place. Spiritual things must be first and principal, these secondary and subordinate. Matth. 6.33. First seek the Kingdom of God and the righteousness thereof, etc. 2. Upon condition that you submit to God, both the things themselves, and the measure and time. John 12.27, 28. Save me from this hour— Father glorify thy name! It is enough to a gracious heart, if God will glorify his own name; carnal hearts are impetuous and impatient of a check, delay, or denial: Rachel must have children or die. 3. With caution, that you desire and use them to the Lord. Whatever you desire for this life, make it serviceable towards the ot●er; desire not mercies for, nor abuse them to excess, revenge, luxury. Lust is an earnest craver, but when it receives any comfort, it consumeth it in ease and pleasure. This must be observed, else you may ask and receive not, because you ask amiss, Jam. 4.3. Your requests may not terminate in self. That was but a brutish request which we find related, Exod. 17.2. Give us water that we may drink: A beast can aim at self-preservation. This branch of Prayer must have an ordination to God. Therefore,  
Thirdly and Lastly, Desir●s must be holy for the end. As may well be collected from the beginning and end of the Lords Prayer; the beginning is, Hallowed be thy Name: the end is, For thine is the Kingdom, Power and Glory, for ever! As the superior Orb carries all the inferior about with i●s own motion: So must this great and noble end wheel about all our desires, and, though lowest actions.  
Inquire we may for the clearing of this last branch after two things. First, When is a man's end holy? Secondly, Why our ends must be holy?  
Qu. 1 For the first, When is a man's end holy?  
Ans. The Answer shall lie in these two things: 1. When neither himself, nor any other creature is the last end of a man's prayer: For either of them make it eccentrick, irregular. The motion must needs be lame, when a man shall make God a mere servant to himself, and move wholly on a private centre of his own: and is visibly for God, but underhand for himself. The Pharisees were glorious in prayer, but what they did was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be admired by others. The Spring was not God's grace, and the end was not God's glory. Glorious actions without holy and pure ends, are like sweet herbs on a noisome dunghill. 2. When God is the end (ultimus, though not proximus) last, though not the very next or immediate end of our desires: As in jacob's, and hannah's prayer, 1 Sam. 1.11. When men aim at his glory, the enlarging of Christ's Kingdom, and resolve what they get in prayer to spend for God, and the good of his Relations, with the sanctification and salvation of their souls: then the end is holy. The want of this, was that did so discolour the (otherwise) excellent works of the Heathen, which are almost incredible, they looked not to God in their great services and brave exploits. So that ●heir actions were good Bullion (as one speaks) but carried not a good stamp upon them, and therefore would not pass with God. So that it is well maintained by our Divines, yea, some of the Schoolmen, that their works were not morally good, because though the proxime end might be good, yet they knew not the ultimate end which was God's glory.  
Secondly, Why must our ends be holy? Qu. 2  
Divers Reasons may be rendered. Ans. Some Philosophical, and some Theologicall. Of the first, I will mention these three, viz. 1. Because every operative intellect doth begin with the end; that is first in intention, and that which doth both move the agent and denominate the action. Which appeareth to be truth from two reasons. First, Because the end supplieth the room and place of the form, in all those agents and acts whose essential perfection consists in operation. Secondly, Because the last end doth perfect both the actor and the action; justly therefore doth it begin with the end, and take denomination from the end. 2. The end must be holy, because the last end especially doth give beauty and amability to all the means conducing thereunto: and because the appetite is terminated and quieted in the last end. Needs must his desires be holy whose end is holy. 3. Because the end and the means leading thereunto, are proportioned and disposed together; Posito sine ponuntur & disponuntur media omnia, etc. if a man's end be not holy, the means leading thereunto cannot be holy.  
The second sort of Reasons are Theological, I shall give these two; viz. First, Because the Lord looks mainly to the end, and specially no●es wherefore we pray. He regards not so much the Arithmetic of Prayers, how numerous they are: nor the Rhetoric of them, how neat they are: nor their Geometry, how long they are; not so much their Music, how melodious, nor their Logic, how methodical; but their Divinity, how heart-sprung they are, how they tend to his glory, how much holiness is twisted about them.  
Secondly, The end if it be holy, will strengthen the Petitioner to persevere in the use of all good means. When a man with a free Conscience can say, Lord, thou knowest my ends, they are not merely self, nor biased with carnal interests, but holy and spiritual, according to the best of my knowledge and power, (as did Hezekiah, I have walked before thee in truth, and with a perfect heart, and have done th●t which is good in thy sight) is a good ground to rest faith upon, for a gracious answer in due time.  
This may be useful to us all, by way Use 1 of correction and instruction. First, For correction: there be many among us that pray, at least that read or say prayers, (like the Parrot at Rome, that could repeat the whole Creed.) but very few that send up fervent expressions of holy desires. Some know no● what it is to pray, they cannot distinguish between oro and credo. Others think not of it, that they are going into Heaven, into the Presence-Chamber, before the Throne of a great and glorious God, when they do pray. And too many there are who rest on the work done, numbering rather then weighing their prayers. So it cometh to pass, that most are indisposed for this holy exercise, in all or some of these following cases; 1. If your hearts be impure; which may be discerned by your thoughts, now good, and then bad, and both disregarded; by your words, the very offspring of the heart, Matth. 12.34. false, corrupt impertinent; by your companions chosen for intimacy, and that you most delight in; and by your life, if that be impure, through the reign of any one sin: You regard iniquity in your heart, and the Lord will not hear. But observe, there is a twofold impurity, one in the dominion, another from the inhesion of sin, understand the first here. 2. If you have and bring nothing but natural desires, (sufficient knowledge, a good memory, a quick invention, and easy elocution) so th●t your praying is nothing but a mat●er of wit and parts, rather for ostentation then devotion; which may be thus discerned, First, If your heads are better than your hearts, you have more abilities than will, to do good and glorify God. Secondly, By such prayers the head may be bettered but not the heart. It is a clear case, the more any man prayeth spiritually, the more is God's image renewed in his heart and soul, the heart is more benefited than the head. Thirdly, If the matter o● manner of your prayers be carnal; as, if you should crave blessings of the le●● hand only, for corn, wine and oil, meat that perisheth, the bona scabelli, ●nd not throni, as Austin speaketh; o● should ask these things in the first plac●: the matter and manner is then carnal. Fourthly, if your ends be evil which move you to pray; and may be known from these three companions, F●rst, Hypocrisy, when men neither o●it the duty wholly, nor go through with it, in an hearty and cheerful performance. Secondly, Vainglory, praying to be heard and praised, Matth. 6.5. A thing hateful among Heathens. T●lly taxed Gracchus for this, that he referred all his actions, not to the rule o● virtue, but to the favour of the people, that he might have their esteem and applause. And as Pliny telleth, the Nightingale singeth far longer and sweeter, when men are by, then at other times. Thirdly, Self-love, which keeps men at home to look only or chief to their own good. If thus you pray, see what follows; Your outward gross sins are daily increased, by this addition of spiritual sins. An unprepared, irreverent Petitioner takes God's Name in vain. Besides, your pains and labour upon the matter are lost, the Lord will not heat such prayers; the grunting of Hogs in the sty, saith Hierom, is as pleasing to God, because he expects no more than he hath given or offered.  
Use 2 The second Use is for Instructions 1. Know then, every kind of praying will not serve the turn. Every sound is not Music. The followers of Baa● called on his name from morning even until noon, but there was no voice, nor any thing that answered, 1 Kings 26.28. Yea, and they cried aloud, and cut themselves aft●r their manner, etc. and no voice, nor any to answer, etc. Papists say over abundance of composures which they call prayers, in so much as they need beads to help them keep number, yet Saint James his Praye● is to be desired among them. So too many among ourselves, who rest on the Idol opus operatum, or, work wrought. If they be frequent in some common forms, they think themselves boon-Christians, though they do nothing less than pray. Take heed of this, God is in Heaven and thou on earth, Eccles. 5.2. ●et your expressions be heated with reverend fervency. 2. Learn the Art of Praying. He is a good Christian that can pray well, not contenting himself with the form without the power. My Brethren! It is not the labour of the lips, but the travel of the heart. Common beggary is the easiest and poorest trade, but this beggary is the richest and the hardest. Then to the work, redeem the time. It is observed of the Camel, that having long travelled through sandy desart● without water, impletur cum bibendi est occasio, & in praeteritum & in futurum: (i. e.) drinks for the time past, and for the time to come; so do you: for past neglects, act with more diligence; now, do for what is past and to come. And for your direction herein, know, that he that would pray well, must have, first, Ability, consisting in knowledge of his own wants, and God's treasury in his word and promises. Blind devotion cannot please God. I will pray with understanding. In assent, not only to the verity, but also to the equity and congruity between the desire and the offer. In a fiducial resting on the fidelity of the promiser, with reference to his own case. All which is ordinarily got, by hearing of the Word, and former experience of God's goodness. An humble hearer, is always a zealous Petitioner. Secondly, He must have flexibility, or a bending of the mind to or with the duty. He must not be content to be down on his knees, if his heart be not up: to have his hand in the work, if his soul be not also in it. It was the saying of holy Bradford, that he would never leave a duty, till he had brought his heart into the frame of the duty. He would not leave confession of sin, till his heart was broken for sin. He would not leave Petitioning for grace, till his heart was quickened in desire. A property of a good, honest, soft and humble heart, which is a jewel, an ornament of great price in the sight of God. Thirdly, He must have dignity or worth, both for composition and presentation. The Spirit of Prayer to compose it, and the personal merit of Christ to present it. Pray always with all supplication in the Spirit, Ephes. 6.18. 3. Be instructed: when you are about to pray, call these things to mind: Prayer is a fervent expression of holy desires: holy for person, principle, matter and end. And so I come to the last part of the description, that these holy desires with spiritual fervency, must be presented  
Unto the only true God by Jesus Christ.] To God only, Prayers must be directed, not to creatures, Angel or Saint. In every thing by prayer and supplication with thanksgiving, let your requests be made known to God, Phil. 4.6. This will be cleared with a little labour. For, first, he only can hear and relieve you, Psal. 65.11. O thou that hearest prayers, to thee shall all flesh come. Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou art our Father, O Lord, our Redeemer. Look as nature teacheth our children to come to their parents for every thing, and to give thanks to them; so grace teacheth the children of God, to cry Abba, Father, to resort to him in every condition (as they did to Joseph in Egypt) and to praise him for every blessing. As it is one of the Royalties of the King to be petitioned unto as a common parent for grace in sundry cases, so is this a divine Royalty of God, that all flesh should come to him in their several necessities, abasing themselves in confessing their indignity, exalting him with whom is all fullness of good things, and uncontrollable power to effect for us, whatever is good according to his own pleasure. Secondly, For this you have a command, Psal. 50.15. Call upon me in the day of trouble. Acts 8.22. Pray God if perhaps, etc. Yea, and a promise, Whatsoever ye ask the Father in my Name, he will give it you. And God complains of such who forsake the fountain of living waters, and dig to themselves pits that can hold no water. Thirdly, We have precedents for it. The Church directs her prayer to God, Lam. 5.1. And herein she is like to John Baptist, a shining and a burning light. She shines as knowing the rich storehouse where, in her exigence to fetch relief, and she goes to none below God. She burns, the fire of her zeal is kindled in her breast, and therefore goes not with cold, lukewarm affections. In that Prayer our blessed Saviour taught his disciples, we are taught the same; Look over the form, observe the phrases, and see whether you can imagine, that prayer should ever be directed to any other. Read through all the Records of the world, and show if you can, where any Saint of God made supp●ica ion unto any but to God only! You cannot; no, not to the Virgin the Mother of Christ, nor to any other Saint or Angel. And in all the precedents recorded in the sacred Scriptures, not only in the Old Testament, (while the Fathers are fond supposed to be in Limbo, as Bellarmine gives the reason why we do not then read of any praying to Saints.) but in the New, after our Saviour's ascension. And if there be neither command, promise nor precedent in the Old or New Testament for invocation of Saints, is it not a wonder, it hath been so much pressed and practised. To the contrary we have, viz. Matth. 4.10. Colos. 2.18. Rev. 19.10.22.9. Alas all other persons are rather praying to God, then to be prayed to, as God. God is the author of every perfect gift, and to seek it from any other is flat idolatry; and to give the praise thereof to any but God, is sacrilege.  
Further we add, By and through Jesus Christ.] We cannot mount to Heaven on our own wings: nor reach God by our own strength: as soon may we scale Heaven with ladders. And besides, how terrible and horrible is it to think of God, much more to come to him, without Christ. The holiness and justice of God were before Christ as two flaming swords to keep off souls from coming to him: but by Christ, they both look on the soul with a lovely and aimable countenance. And, whatever you ask the Father in Christ's name, believing, ye shall receive.  
For the farther benefit of Practitioners in this holy Art, here will be enquired, 1. What it is to offer up Prayers by Christ? 2. Why they must be so offered up?  
Qu. 1 First, What is it to offer up Prayers by Christ?  
Ans. I answer: 1. It is to have them composed by the Spirit of Christ. I name this the oftener, lest you should trust to your own spirits, & content yourselves with mere natural desires. And further to move you, both to prize and to procure and cherish the spirit of prayer. 2. It is to direct Prayers to Christ, ascending by his glorious humanity towards the Deity, that so the gift may be sanctified by the Altar. It is Christ's office to pray the Father for his Saints, and it is their privilege to call upon him so to do, and direct their holy desires to him, Joh. 14.16. Thirdly, It is to have Prayers presented by Christ to the Father, and taken as immediately from him, who is heard in all his suits. John 11.42. I know that thou hearest me always. This ●s to offer up Prayers by Christ.  
Secondly, Why must Prayers be offered Qu. 2 up by him?  
I Answer: 1. Ans. Because of the Covenant is made with him; all the promises are in him yea! Yea, indeed, all the promises are made to him first, and by him to us. Heb. 9.15. He is called the Mediator of the Covenant. No intercourse now between God and man, but by and through him. The keys of the house of David are laid on his shoulders. He is the only door, and through him we have boldness of access to the Father: and confidence to enter into the Holiest, by the blood of Jesus, by a new and living way, Heb. 10.20. 2. He is both the Priest and Altar for his Church. No other Priests or Altars now properly but Christ: Since Priest, Altar and Sacrifice met in one, in him. No more Priests, Altars or Sacrifices but Metaphorical. As then, all Sacrifices were to be brought to the Priest, and offered on the Altar appointed, so it must be now. We have an Altar upon which all our spiritual Sacrifices must be offered, even the Lord Jesus, Heb. 13.10. If we go and offer without him, the Altar, and in our own name, the sacrifice will be loathed. It is not because we perform a duty in the most excellent manner, that it is accepted, but because Christ our high-Priest presents both us and our performances to the Father. So that if a man should offer as many Sacrifices as were at the dedication of Solomon's Temple, and all without blemish, and that all the qualifications did meet in the person that did offer: yet all these are accursed, if offered in their own name. As the least things that were offered, even an Epha, or a Gomer, a pair of Turtle Doves, or a mite, were accepted from the hand of the high-Priest, when rivers of oil should be refused, if presented otherways. We must do therefore in this case, as the Country of Tyre and Sidon, having need of Herod's favour, made suit to Blastus his Chamberlain, that was gracious with him. And as Themistocles being to make a great request to King Philip of Macedon, took with him young Alexander, Philip's beloved son. We can then hope to speed with God, when by faith we take Christ Jesus with us to be our Intercessor, to present and offer our prayers to God. Thirdly, Because the best prayers of the Saints here, as they proceed from men, are tainted and unsavoury; yea, to go farther: the most gracious actions which they are enabled to do by God's Spirit, are coming through them so imperfect, (as pure water running through a foul pipe, getteth some soil upon it: and excellent generous wine will taste of the cask, if it be not sweet.) so vitiated, as they become very unfit for the Lords holy and pure presence. And therefore we read of the smoke of the incense coming with the prayers of the Saints. They must be dipped in his blood, perfumed with his odours, otherwise they will stink worse in God's nostrils, than ever did the Onions and Garlic of Egypt. It was the fault of King Uzziah to burn incense upon the Altar without a Priest: he was resisted by eighty valiant Priests of the Lord, and struck with Leprosy, to make you fear to do the like, by offering up prayers to God without Christ. The work cannot be accepted, where the person is not: and the person is accepted in and for Christ's sake.  
Now stand still, look back, lay all together, and conclude two things, by way of Application.  
Use 1 First, The misery of graceless persons (though endowed with many natural abilities) in that they cannot pray, in best health and prosperity, much less in sickness and danger. They have no ability, skill nor will to pray with any power and life. The Painter can give external lineaments and outward representations, but he cannot give that which is the actus primus, life to them; the hypocrite may give outward colours and shades, but he wants this Principle. As the Satire in Plutarch, who strove to make a dead man stand upright, but could not, said, Dost aliquid intus: there wants a principle within to enable him to stand. So may we say, the carnal man that prays, wants a principle within to put forth spiritual prayer. He is that like a ship that is wind-bound. No stirring without the Spirits gales. There is great difference between praying and reading or saying over a prayer; these have no fervent expressions, their heat goeth another way; no holy desires can come from such impure, proud, profane spirits; either they go to the creature as the end, or by the creature as the mean, and what success can be expected? That's a true rule: Bonum est ex integris causis, malum è quolibet defectu: Good, like harmonious Music, if one string jar, the harmony is marred; and like beauty which is completed of the Symmetry of parts, if one part be deformed, the beauty is vitiated; thus it is in any good action, let it be never so admirable for the matter of it, if there be any failing or crack in the principle, manner or end, the man loseth the comfort and the reward of the duty. You ask and have not, because you ask amiss. Let such consider two things: First, That all their hope, such as it is, themselves confessing, is upon their prayers, good meaning and good deeds; now, without grace and Christ's Spirit, you can do none of these; (he that wants the Spirit of Grace, must needs be destitute of the Spirit of Supplication.) You hope to be saved by your good prayers, and cannot pray: by your good deeds, and can do none: without faith it is impossible to please God. In what condition are you then? Secondly, None can stead you but God; not friend, not wit, not wealth, were you set as the Caliph of Babylon once was in the midst of a golden treasure, and yet starved: in the midst of all these and cannot pray, in what a miserable case are you? The dead pra●se not God, they that are in the pit call not upon him: and without prayer no good thing can be had.  
Use 2 Secondly, Let all learn their duty, to amend your praying; else, you may howl upon your beds, and call loud upon him, and not be heard. It is not speaking or babbling, but praying that hath the promise. Psal. 50.16. Matth. 7. See wherein you have been faulty, apprehend and acknowledge it; for time to come, number not, measure not the length of your prayers, weigh them in Christ's balance, viz. by the heat and holiness of your desires, by the merit of Christ, and by the reverend fervency of expression.  
And thus from the description of fervent-working prayer, I proceed to Objections, Cases, Conditions and Motives; so to close this Doctrine. Obj. 1  
It may be objected, first, What need of this ado? Will not less pains serve the turn? God knows our wants already, he will do what seemeth good in his sight. His Decrees are immutable, and cannot be altered by all our earnestness and endeavours.  
Thus indeed argued Maximus Tyrius an Heathen. Ans. And thus many Libertines in our days. But to the Answer. Prayer is not for God's information, but the creatures submission, we pray for his leave; yea, when he will do any thing, he stirreth up those that are his to desire that which otherwise he would have done, to the intent that for honour's sake, he might attribute the same unto their prayers. Besides, God's Decrees do not exclude the duty of the creature, and the work of second causes, Jer. 29.11, 12. I know the thoughts of peace I have toward you, yet ye shall call upon me, and I will hear you. This, Moses and Elias knew, and the former, turned God's predictions, and the latter, his promises into prayers. Finally, We pray not in any case to the intent that God should be changed, which thing should be attempted in vain: for he is immutable; but rather, that we ourselves should be changed, for so much as in praying we are made capable of the divine benefits. By virtue of God's Ordination, a spiritual holy prayer casteth the soul into a better disposition, so that now he is made capable of spiritual blessings, which before it was not. So that we draw not God nearer to us by our arguments, but we draw nearer unto him.  
Obj. 2 2. Some say they cannot pray, or at least not according to that description of Prayer?  
Ans. I Answer, 1. If you cannot pray at all, than you are spiritually dead. The blind man may justly say, he cannot see, the deaf man, that he cannot hear, the same man, that he cannot go: but nemo vivens potest dicere, non possum orare. No living man can say, cannot pray. The blind, the lame, the deaf, if they have any grace, any jo● of spiritual life, may pray: the dead only praise thee not, O Lord! Neither can any man pray acceptably without the Spirit. 2. It is true, you cannot pray of yourselves, by natural abilities, or any innate principle. Pray that you may pray, for you know not what you should pray for, as you ought, but the Spirit helpeth your infirmities. As a poor hungry man craves an alms, or a condemned prisoner a pardon, so, humbly and earnestly seek of God, the assistance of his blessed Spirit, the Spirit of Prayer, eyeing what is written for your comfort, Luke 11.13. If you being evil know how to give good gifts unto your children: how much more shall your heavenly Father give the Spirit to them that ask. 3. S●ir up those gifts and abilities connatural and acquired, whatever they be, though never so few or weak, and do what you can with them. If you can but look up and sigh out your wants, and with silent motions of the heart (where words and other skill is wanting) send up your complaints to Heaven. The Ravens call upon the Lord, he hears and feeds them: you are better in Gods esteem then Ravens. 4. By timely and stirring endeavours, remove the impediments of Prayer. As are ignorance, pride, distraction, through variety of evil motions, or earthly employments, difuse and the like; These clip the wings of the soul, and are to it as lead to the net, bear it down; they are the rust of the soul and do mightily straighten and render it useless. Many complain of power, when will is wanting. They say they cannot do this or that, when through spiritual sloth they never tried. 5. Hear and join sometimes as conveniently you may, with such as can pray fervently. Those that have any sparks of heavenly fire in their breasts, may be a means to inflame others, as a dead coal catcheth fire being cast among living coals: and green wood taketh fire when it is laid with the dry; at least to give a good precedent and great encouragement to the duty. I hearty wish you knew the benefit of good company. The communion of Saints is the perfection of beauty and joy of the whole earth; No better help to Prayer then the society of those who can and do pray with frequent fervency. Especially be careful to note your enemies which go about, yea, often hinder you from this duty. And they are such as these viz. First, Your slighting of the duty, that it is an easy thing to pray. And so it is indeed, as most go about it, not distinguishing between reading and saying over a prayer, and prayer indeed. Commonly, men, yea, good men and women put not their strength to it, but hastily run over it as a task; insomuch that frequency doth allay fervency, and custom doth turn prayer into a fruitless formality, indeed, vain babbling. Secondly, Living in some secret sin, especially, pride, (God resisteth the proud,) and enmity with your neighbours. This is one of the worst signs in the world, especially to be out with the people of God. Yet such broils Satan laboureth to foment, and chief for this end, to hinder prayers, or to slack the fervency of them, if he can, between man and wife, Minister and people; the Devil well knows, guilt to be a tongue-tying thing; Great sins to be great gags. David on this account prays, Psal. 51.14, 15. Deliver me from bloods, O Lord, than my tongue shall sing aloud of thy righteousness: Open my mouth! Gild had put a padlock on David's mouth, and he could not speak to God, whom he had so much offended. Sin approved, makes the Lord deaf, and the sinner dumb. Thirdly, Variety of worldly business and multiplicity of oppressing cares; these are the birds that would rob Abraham of his Sacrifice, and swarms of Egypt, which annoy the best; coming necessarily, they prove a cumber, but when men voluntatarily thrust themselves upon, and delight to be in them, as a fish in water, they choke the seed, and thrust duty out of doors, Matth. 13.22. Luke 21.34. Oh how quickly will these thorns overtop the corn! Fourthly, Satan and wicked company, which unloose a man, and disrelish spiritual employments, labouring to cast a beclouding missed upon the blessed beauty of holiness, and to veil the spiritualness of this exercise from the eye of the mind. Either they indispose men wholly and keep them off from it, as forgetful or fearful to come into God's presence; or else, to keep them contented with a mere form; so that men may go to Hell praying in that manner, Isa. 1.15. Hosea 7.14.  
3. But many that have used thus to Obj. 3 be fervent in praying, as you now teach, have afterwards proved counterfeits? Ergo, etc.  
Will you therefore dislike it, Ans. and not pray fervently at all? Suppose some coin be counterfeit, will you therefore keep no silver in your purse? I think you will not so easily be persuaded: Some abuse good callings, will you therefore cast off all? How can tha● be reason in Religion, which ●is a kind of madness in civil matters? If an abuse of some should merit an abolishment of all good things of that nature, what would have become of us by this time? But to answer more punctually. First, All those have not proved counterfeits, that have been thus fervent in prayer. God forbidden, that you should so think. Moses, Joshuah, David, Hannah, Daniel, Paul, with many hundreds of blessed souls, have held out in a growing fervency, and proved best at last. Secondly, In those that have fallen, the fault was not in their fervent praying, o● any other part of Religion, but their false hearts, blame unsoundness only, and give zeal, her due praise. Thirdly, Let their example make you afraid, of any, especially, self-deceiving-hypocrisie. Keep truth in the inward parts. Labour mainly for sincerity. Let the greatest heat be inward, in the intention of the spirit this way. Fourthly, Regard not so much what the common sort say, as what God and your need requires. If others deride it, the Scriptures commend it. Remember Joshuah; let all others do and be what they please, go you and pray fervently, with all your strength. It is sad to see, how careless, indevout, cold and irreverent the generality of people are amongst us! if by their public we may judge of their private devotion. Mend this, and the rest of your spiritual maladies will be easily cured.  
Obj. 4 But many we see have blessings of all sorts, who yet never could, nor did pray thus for them; there appears then no such necessity of fervency in prayer.  
Ans. You must distinguish of blessings, and then answer yourselves. 1. For the nature of them, they are always blessings, either of common Providence, or of special favour and promise. The former are and may be enjoyed without any prayer, and therefore without fervency, coming from God as a Creator, to support his creature in being, till the preordained end be obtained. The latter, which are blessings indeed, sweet, full and lasting, must be sued out with strong cries, and fervency of devotion. I will yet for this be enquired of by the house of Israel, to do it for them, Ezek. 36.37. Many rich favours promised in the former verses, but they must be fetched by Prayer. 2. For the end of them, some are bestowed on men for their everlasting good, as are saving graces, and a sanctified use of common favours; effects of Prayer in adult persons. Other blessings are bestowed not so much for themselves as for the good of others; Such are functional abilities, for the good of humane societies: as Saul called to be King had ●nother heart given him, without prayer for it. 3. For the use and continuance; that shows whether they be the persons of devout Prayer or no. Men may have blessings with a curse, Hosea 13.11. I gave them a King in mine anger, etc. as he once gave them quails to choke them. Like Achans wedge, Gehezies' silver, Je●oboams Crown, (all were gifts of God, but yet giftlesse.) Ahabs' Vineyard taken from Naboth, because convenient for him. Some things are lawful, but not convenient; this was convenient, but not lawful: it had been better for him and his, had he suffered some inconveniencies to have enjoyed things lawful. Possession without right, and prosperity without prayer frequent and fervent, is the bane and ruin of all.  
Obj. 5 It is again objected, If we should practise this duty every day, as is pressed, it would spend and waste our spirits, hinder us in our callings, and expose us to the derision of others?  
Ans. I Answer, 1. I have read of some men who have been somewhat hurt in their bodily health, by fasting, watching, and much kneeling; [James surnamed the just, Christ's kinsman, had his knees made as hard as Camels knees, with much praying; as Eusebius relateth. Father Latimer during his imprisonment, was so constant and frequent in prayer, that he was much impaired in his bodily strength, as is related by Mr. Fox in his Acts and Monuments.] But I never read or heard, nor conceive it possible, that ever any man was hurt by fervency in prayer. This heat, I speak of, consumeth no radical moisture, an heavenly dew goeth with it as a cordial, to cool, refresh and make glad men in prayer. 2. I demand, Can your time and strength be spent in a bette● employment? No man spends so much as he gains in prayer. You are mistaken, and slander this sweet communion with God, while you lay such blame, upon secret or private-devotion in family-duties. Doth not the satisfying of your lusts spend you? Do not evil company and riot consume you? Doth not your neglect and backwardness in sowing (Charity is so called by the Apostle, 2. Cor. 9.6.) beggar you? it is not prayer. 3. How can you after deliberation account it an hindrance of you or yours in their work? First, It is a matter of greatest weight and concernment, for comfort, credit and profit; and to matters of greatest importance we account all other things but lets, but not them as lets to any thing of a subordinate nature. If the King or some special Favourite should come to your Place, and publish a will to admit any to his presence, that you might confer with him an hour or two, about your wrongs and wants: would you so plead, Alas, we have not the leisure, it would hinder us in our callings? I trow not: but rather put off all occasions, attend this: So judge in the Case now in question. Secondly, It doth much further you in all your worldly affairs. You know, the baiting of the horse doth not hinder the journey, nor the whetting of the sith, the work, but further them. The blessing of the Lord maketh rich, and fervent prayer is the souls messenger sent up to fetch it down, on servants, cattle, grounds, and the whole day and night. Therefore is prayer called by one of the Fathers, the lock of the night, and the key of the day: to shut up from harm, and to let in the Sun, even the Sun of righteousness in his glorious beams and ravishing influence, into every sad, dark and drooping soul. 4. Grant all you say; Suppose it some hindrance; will you be at no charge to wait upon God, and to prefer your Petitions to him? You can hardly expect so easy and such cheap audience in any earthly Prince's Court, to have your Petitions presented and answered without fees, or moving gratuities. And, will you part with nothing for God, not so much as hazard a pretended loss? David was of another mind, when called to build an Altar, 2 Sam. 24. He would not offer that to God which cost him nothing. It is true God is not won thus, our good extends not to him; yet he would have us willing to part with all for the purchase of the pearl: to account all things but dung in respect of communion with him, and the fruition of Christ; he can give you a rich dew upon your labours much more than this, and infinitely recompense your supposed hindrance. A whet is no let, you say: and for all the haste of work and business, you will have time to eat your meat, three or four times a day, that you may do your work both better and speedier; O fools and unwise! to judge prayer a loss, a hindrance, while it refresheth the soul of poor Pilgrims, setteth edge on all our spiritual implements, and calleth in the Lord to be and help you in your business! Many thousands now in Heaven are blessing God for the benefit of Prayer. No time can be spent better. But I am sensible of a Digression; my aim is to assure you, (my Beloved in the Lord, for whose sake this is written) that Prayer is the best way to thrive. To such as rested on the Lord's day according to the command, did not the Lord give a double portion of Manna the day before? And to such as paid their Tithes for the maintenance of the Sanctuary, did not the Lord promise to open the windows of Heaven, Malac. 3.10? Abraham had this promise of abundance performed to him; So had Constantine the first Christian Emperor, the Churches great Benefactor, so many temporal blessings, as never any man durst to wish. Aug. de Civit. Dei. Lastly, Where you mention fear of Derision, it is of all other the least discouragement. If others laugh, do you mourn; if they scoff, do you counsel; if they curse, do you bless and pray. The best things do hear ill from the worst men. They know not what they do. Let Dogs bark, or mad men shoot arrows to the Lights of Heaven, they with their radiant light and motion do still serve their Creator. So say you, If this be to be vile, I will be more vile than thus. Choose you, whether you will pray or no, as for me, I will pray fervently to God, who only is able to save us from sin and Hell.  
From Objections, we proceed to some Cases of Conscience.  
First, What should a man do that Case 1 cannot utter his mind, he wants fit words for such a presence?  
1. Let such a one know, Ans. that an unfeigned fervent desire of the heart is to God an acceptable prayer: and broken language coming from a broken heart, avails more than affectation of well-couched words, without affection of prayer. I say, the business of prayer is more dispatched by sighs, than speeches, by inward groans, more than outward garnishes. As the Lord heareth without ears, so he understandeth without words. Sighs and breathing● to God are articulate. There is great dispute among the Schoolmen, about the speech of Angels: but this they agree in, that one Angel speaketh thus to another, when any one hath a conceit in his mind of any thing, with a will that another should understand it, and that God should also, that is enough for the expression of it; So it is with the spirit of man, in speaking to God, for the spirit of man agreeth with Angels. Though it is our duty to strive to pray in fit words, and to be enriched in all utterance and knowledge, Hosea 14.1. 1 Cor. 1.5. Therefore 2. Let him for a time use the help of godly men's prayers, composed to his hand, by the same Spirit, and purposely intended for such, as want knowledge, memory or utterance, till the Lord further enable the willing mind to make its requests known in a reverend and sober manner, as savouring more of grace then art. Young beginners may find great help in the matter, fit words, good method, from such a form, and which being applied to particular occasions, do not a little quicken, revive and enlarge the heart. If you should say, Is it lawful so to pray? I shall answer by ask this question; Where is there any law against it? And where there is no law, there is no transgression. I can find no command against it. This we find in Scripture, that Prayer is an Ordinance of God; but whether to be conceived only in the heart, or uttered by words, whether in our own, or in others words, by pronunciation or reading that is not appointed. Why then may not a godly man, and in some cases especially, (as when the soul cannot put forth its operations) do as Christ did, pray oft in the same words to God; and that, though composed by another? Neither is there any thing hinders, but that a man thus doing, may pray by the Spirit; the work of the Spirit being rather 1. To teach us what graces to pray for. 2. To raise fervent and devout desires after the things we pray for, (groans that cannot be expressed) then to give in words, which a man may want, and yet not want the Spirit of Prayer. Nor that I deny that the Spirit of God doth at all help, as to words and expressions: for he doth it mediately by stirring up the affections; which being raised, are some advantage to expression. However we find that through slowness of fantasy, bashfulness, unreadiness of speech, men that have good affections, may yet need foreign helps, as to words. 3. Let such a one read, or hear to get by heart, such passages of Scripture as being orderly joined, will make an excellent Prayer. It is best praying in the Lords own words. The Scripture is a Magazine of matter. Many complain they have a great dearth of expressions, when the cause is in themselves, they do not study the Word of God, the most genuine offspring of expressions.  
Case 2 Secondly, What shall he do that finds his heart unfit and altogether indisposed for Prayer, especially such Prayer, with holy fervency.  
Ans. For Answer to this, 1. Let him consider whence that indisposition is: whether from some prevailing corruption, which must be mortified, or from omission of some duty, which must be bewailed and redeemed; or, from a temptation which must be resisted; or else, from a desertion, in which case there must be a waiting and earnest seeking for the Lords return. 2. In this danger and damp of the soul, know, there is most need of praying to bring the heart into temper, and to free it from those pressing weights, which do so clog and keep it down. The only way to fit a soul for this duty, is to fall presently upon it, and the very doing of the duty doth fit to the duty: As one expresseth it; for as all actions of the same kind increase the habit; so prayer will make ready for prayer. By setting a man's self on the work, he shall gather disposedness, though unfit before: as joints benumbed, get life being used. 3. Know, such is your condition here below: like a watch, though it be brought in order, yet ere long it will be out again: like the house that is swept, and the child's face that is washed, gathers dust, and is fouled again. Yet let not this discourage you, but rather excite you to resolution and diligence in keeping the soul Heaven-ward: and like the Palmtree, which by how much the more weight is laid upon it, gathers the more strength, the more to encounter Assailants. Especially take heed of living in any beloved sin, and thinking to pacify Conscience, and satisfy offended Justice, by a task of daily prayer; a wile of Satan ●eigning among Papists, who hearing the Mass, and confessing their sins once a year audibly, think they may live as they list, and spend the day as they ple●se, as if they had taken a new licence to commit iniquity; a practice too too common amongst ourselves, resting on a cold performance of some duties, without truth of grace, or any thought of a necessity of universal obedience.  
Case 3 I am distracted with vain thoughts, and terrified with strange fears, especially while alone and in the dark; what shall I do?  
1. Consider whence they come; from without, Ans. as injections; or from within, as corruptions prevailing through negligence, or mere weakness; judge and shame thyself for such distractions, strive to do better, so shall they never be imputed. To be wholly freed from them is a privilege proper to the state of perfection: as some diseases cannot, will not be cured near home, but men must repair to the Bath, or to the City for help; this infirmity is not to be quite healed, till we come to Heaven. 2. Admit not such vain and hurtful thoughts while you are in your civil employments, at least play not with them as children use to do with motes in the air; for there gins your bane: You admit them at other times, and they will be admitted at prayer. If once the mind is let lose, to rove idly, it will hardly be brought in to attend upon God wholly in the duty of Prayer, or otherwise: as the trifling fellow that wanders up and down, will not easily be tied to work. The best way to keep the heart from gadding, is to keep it as much as may be in ●une, and rightly disposed before; as when a man is to use his horse he will have him under bridle. 3. Though you be set with terrors and fears, yet fly not upon such imaginations, but resist, and the enemy will yield: leave not the place where you are, but buckle so much the closer to the duty in hand. When Christ sweat drops of blood, he prayed most fervently. Remember Satan is chained, he hath no enforcing power, (Distrustful fear giveth advantage:) and that you are in God's presence, who hath power over the Devil. 4. Know, that these defects and displeasing thoughts, do disturb and discomfort the praying soul, but cannot evacuate your prayers. This is the privilege of a true Christian, his spotty and defiled prayers (as other services) are washed in the Fountain opened for sin and uncleanness: he corrects, interlines, and paraphrases them, puts them into the method and language, and expected constitution of the Court of Heaven, that what goes from us with sincerity is immediately taken and entered on the File, and become standing Records of that Office.  
Case 4 But I find not any success in my prayers, but am rather crossed in them: therefore I fear it is in vain to pray?  
Ans. 1. If you pray amiss, for matter, manner, or end, no marvel; in the matter, as Moses in his desire to enter into the promised Land; the matter of prayer being temporal, we have no absolute promise to obtain; Spiritual mercies indeed are bona absoluta, & bona bonum habentem facientia, ever good to him that hath them, and therefore we have an absolute promise to speed in our requests for them; he will never deny good things to them that ask, Luke 11.13. But outward blessings, are only bona respectiva, good in reference to a certain end, and our expectations may fail with reference to them. In the manner; as the Church in the Cant. 5.3. She would and she would not. There is it may be a kind of wambling willingness and velleity, but it boils not up to a full height of resolution for God, and utmost endeavours after the thing desired. Now, affection without endeavour, is like Rachel, beautiful, but barren. Or, Lastly, Your prayers may miss in the end, either of intention or of duration. They draw not near him with true heart, that is contented either to wait for, or to want the thing desired, being hearty willing that God should be glorified, though themselves be not answered. They that ask aright may have any thing, Mat. 5.6. 2. Prayers may be successful and yet not found or felt. The grant may be past, and you not know it, for it is made to Christ first, who by the worth of his Intercession merits a return of Prayers, to himself, and after to his Saints; besides, somewhat equivolent, or better for you, then that which you requested, may be given, and you not discern it, for the vehement intention of your eyes upon your own will; or, the ve●y thing may be granted, though not for the time, manner, means and measure, by you, to yourselves propounded and from God expected. 3. I grant, the Lord may justly and mercifully for your good, either deny or cross you: And that for these Reasons, First, Because of the indisposition of your heart to receive such a blessing, or so much. Paul prayed thrice, and had this answer in the end, My Grace is sufficient for thee, to uphold and give thee victory, better than thy desired freedom. Time may come when you will kneel down and adore the wisdom and seasonableness of such crosses. Possidonius in the life of Saint Augustine gives a memorable example: the good Father being to visit and instruct the people of a certain place, and having a guide to direct him, did notwithstanding miss the way, and ignorantly fell into a by-path, by which means he escaped the bloody hands of some cruel Donatists, who lay in wait for him, to take away his life. I have read another passage of a godly man, that as he was going to take shipping for France, he broke his leg, and it pleased Providence so to order it, that the ship wherein he should have gone was that time cast away, and not a man saved; thus may God lead you besides your expectations and intentions, to preserve you from some danger, which otherwise lieth in wait for you. The sick patient is never better served, then when he is denied, and God denieth our will sometime, that we may have our will. Secondly, It may be to quicken your zeal, which delay and denial doth inflame. Our zeal if it be true is like lime, which groweth hotter by how much more water is cast upon it. Before you were moderate in your desire and requests: and God likes not that temper: ●herefore he delays. Let the infant fast, it will know the dug the better, and seek it the faster. Stop the Lure and the Flawk will mend her pitch, and fly the higher; and if God deny or delay faithful prayers, it is to increase them, to exercise his gifts, your graces, that so you may search and try your ways more throughly, be more ready to open your ears to the cries of the poor, and for ever after more love and prise the favour of God. 4. However, pray still, cast not away your anchor, pray for blessings absolutely promised, although you could never be assured of having your particular request; granted; wait upon God, and eye the promises; hold out faith and patience; rest assured, holy desires can never finally be lost; the longer he holdeth souls in u●pence, it argues God will give more abundantly. Great engines move slowly, small things are quickly wheeled about. Great ships that go long Voyages, before they come home are usually richly laden; an Oak is long growing, but proves a great tree and long-lived, whereas a Gourd which grows up in a night, in another is smitten with a worm and dieth; a blessing that is long a coming, is ordinarily a great one when it doth come. God intendeth not your hindrance, no, no; go on, breathe after him, make up a good and great treasure against another day. In the communion of Saints (O blessed Society!) there is a stock of Prayers continually going on and growing. He is a rich man indeed, that is rich in Prayer.  
Case 5 What should a man settle his mind upon, while he is framing and directing his Prayer?  
Ans. 1. Take heed of fancying any form or shape, as the object to terminate your thoughts. Give not the active intellect too much liberty, to p●ie into things not yet reve●led; or to present and apprehend them in another notion then reve●●ed. Sorutator Majestatis opprimetur à gloria. Your eyes will be dazzled by looking on this Sun. To frame the Divine Nature in any imaginary likeness is bold Idolatry: it is to seek that, which in that vast Ocean of infinite Being cannot be found, but in man's imagination, presenting wh●t is not, and so making an Idol. 2. Begin with, and ascend by the now glorious Humanity of Christ, towards the Deity, let that serve you instead of jacob's Ladder. 3. Be well acquainted with, and especially mindful of the Divine Attributes, wherein the Lord hath described himself to Abraham, Moses, and the Prophets. Majesty, power, bounty and love do shine in the Attributes of God, and we may make use of them especially that are fittest to raise the heart in desire and faith, or to strike it with awe and reverence, as occasion requireth. ●. When you have done that you can, by reading and meditating: conceive an excellency of glory, not to be fathomed by humane reason; and so quiet the mind till you be qualified for the beatifical Vision. Case 6  
But when I do so, mythinks my own unworthiness doth so much the more present itself, and makes me ready to sink through fear?  
True it is, Ans. Opposita juxta se p●sita magis elucescunt: Contraries do illustrate one another; the glorious day discovers the blackness of the night: the sweetest Music rendereth jarring sounds more unacceptable: and the nearer we draw near into God's presence, the better we see him in the Word, so much more doth our vileness appear, Job 42.5, 6. But be ye well assured, 1. That this doth not increase your unworthiness (no more than the light of the Sun increaseth deformity,) but only unveil it so much the more; the Lookingglass doth not augment the spots in the face, but discovers them to the eye, to the intent, they may be loathed and washed off, so it is here. 2. The more unworthy you are in your own eyes, by that reflection: the more worthy are you in the account of God, who judgeth not as man judgeth. 3. Your worthiness for which you are accepted by God, is not in yourselves, but in Christ, the Righteousness of the Saints. Keep your eye upon him, who is a cloud, a screen, or shelter for poor guilty man, against those pure and piercing beams; So that God seethe not iniquity in Jacob. 4. Know and consider, that Prayer is not only a duty, but a means to procure worthiness and acceptance. Ask of me and I will give, etc. Ask and ye shall receive. Ask that your joy may be full. Therefore as they might boldly come ●nto the inner Court of the King of Persia, to whom he held forth the golden Sceptre: So may we confidently speak to God; his commands, and sweet promises, his bountiful invitations, and aimable titles, with the effectual Intercession of Christ, must be opposed to the sense of our unworthiness.  
And so from Cases we proceed to Conditions required, that your prayers may be acceptable, viz. The Person must be rightly qualified, and all the graces must be set on work, as about a matter of greatest importance.  
First, The Person must be rightly qualified: and that as standing in a threefold relation: 1. To God. 2. To men. 3. To himself.  
1. To God, he must acknowledge God, and be acknowledged of God, by virtue of the Covenant, and of the Mediator, intitling Petitioners to the promises, Heb. 11.6. He that cometh to God must believe that he is, and that he is the rewarder of those that diligently seek him; this you must be well settled in, that he is such in himself, and such towards you as he stands described in his Word; and be acknowledged of God: or else the answer will be, I have no pleasure in you, saith the Lord of Hosts, neither will I accept an offering at your hands, Malac. 1.10. I care not for your persons, I respect not your performances.  
2. To men, whether friends or enemies, to be in love and charity, Matth. 5.23, 24. Matth. 6.14, 15. God's bounty to us requires our obedience to him, he will not give, except we forgive: if you forgive men their trespasses, your heavenly Father will also forgive you. Though our love to men be not a cause of our acceptance with God, yet it is a necessary antecedent; yea, forasmuch as he hath made us this promise here, our forgiving others seemeth to have the nature of an intervenient cause, a cause sine qua non, of his forgiving us. How can we look our Father in the face, or ask him a blessing, when we are conscious that he knows, hatred or heartburning between us and our brethren.  
3. Towards himself; he must be an hater of sin (if I regard iniquity in my heart, the Lord will not hear my prayer) so as to pursue it with a serious intent and hearty desire to have it taken and killed; he must be a lover of God's image where ever it truly appears; it was the expression of a good man, I dare not but love him, in whom I see any thing of Christ. If thou love not thy brother whom thou hast seen, how canst thou l ve God, whom thou hast not seen? As Dalilah said to Samson, so it may be said to most men, how can ye say, ye love God or good men, seeing your heart is not with them. Now that you may not be mistaken, take along with you some properties of men and women thus qualified, viz.  
First, They will be ready to part with any thing for Christ, Matth. 13.46. to sell all and purchase this pearl. Phil. 3.8. I count all things but dung, etc. Now I know that thou lovest me, saith the Lord to Abraham, seeing thou art content to part with thy only son at my word! Christ hath taken up their souls unto the top of Pisgah, and discovered to them the Land of Canaan, and hath given them such more than ordinary tastes of the world to come, that the whole lower world, though vailed with the most glorious and glistering temptations, is all scorned as too low a bribe to draw off the soul from Christ. Theodosius will value his Christianity above his Empire. Luther would rather be Christianus rusticus, quàm Ethnicus Alexander, (i. e.) a Christian clown then an Heathen Emperor. Secondly, They are not long angry, but easily entreated in the matters of God, or in their transactions with men, ready to any good office: Like the waters at the foot of Zion, that run softly: 1 Cor. 13.4. Charity suffereth long and is kind; Charity envieth not, it doth not behave itself unseemly. James 3.17. The wisdom that is from above, is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good works. A good garment for a Christian, without which he is naked before God. Thirdly, They are open-eared and handed towards any in misery. They resent the misery of others, their hearts do yearn over the brethren's calamities. As Pharaohs daughter, when she saw the child in the Ark of Bulrushes, (a very sad Cradle!) and that the babe wept, the Text says, She had compassion on him, Exod. 2.6. And so in the good Samaritan, when he passed by the poor man who had fallen among thiefs, and saw him stripped of all, wounde●; this good man had an eye and an hand toward him: So it is in this case. F●urthly, They are wondrous cheerful, in see●ing heavy conditions: especially in afflictions for the truth's sake, rejoicing in the hope of the glory of God, Rom. 5.2. Which hope holds them above fears; so that they are not moved with love or fear, (as the Romans wrote on their Targets) though at first they may be daunted, yet at length they look up and gather strength. Hannah was much troubled for want of a child, she went to God by fervent prayer, an● was no more sad. With thi● David was wont to cheer himself in the depth of troubles, the Lord hath heard my prayer! Fifthly, They can deny themselves whom God cannot deny, in their fervent suits, being divorced from their own will by an overpowering work of the Spirit in Legal convictions; they le●● not to their own understandings. Thus must the person be qualified fo● Prayer.  
Object. Then it seems a wicked, unrighteous person may not pray? Or if he may, his prayer will be to little or no purpose, ineffectual?  
A. Prayer is considerable two ways, 1. In a large sense, as a commanded duty and part of God's worship, in its ordinary use, whereby we give God the glory of his Omnisciency, Mercy, Power, and Wisdom. 2. In a more strict sense, for the putting up of a formal request or petition to God, which may consist in an exercise of the soul, and of the graces in it, whether common or saving. And the Answer to the Objection I shall lay thus before you. First, Prayer considered as a duty must be performed by unrighteous men: and a great sin it is to neglect it; it is the worst thing can be said of any man, that he restraineth prayer before God; in Job 15.4. it is joined with casting away the fear of God, i. e. with professed Atheism and profaneness. Man's defects as he now stands, can give no excuse to a wilful neglect: his impotency cannot prejudice God's authority, or diminish his own duty. Prayer is a thing good in itself, and not evil propter fieri, because it is done, but by accident, vitio personae, by reason of some defects cleaving unto it; In which sense only it is, that the Scriptures cry down the prayers of wicked men, as an abomintion, as Pro. 15.8. & 28.9. 
Cartwright on the Text gives that same gloss.  not that it is so as to the substance of the duty, but because, whatever it be they pray for, they resolve to go on in their wicked practices, as the latter Scripture expresses in the beginning of it, He that turneth his ear from hearing the Law, even his prayer shall be abomination. And besides, though prayer, not made in faith, cannot please God, as the prayers of holy ●en do; yet being good for the substance of it, giving glory to God of sundry Attributes of his, it may probably avail for procurement of a temporal blessing: as the Pharisees prayers had the reward of men's praises. Ahabs' humiliation, and the Ninevites repentance procured a delay of punishment. Secondly, Prayer considered as a formal request in the exercise of the soul, and of some common graces in it, especially argumentative prayer, may perhaps avail through the help of God's Spirit, bringing the soul into a better temper and frame, and so making it capable of spiritual and outward blessings. Profane Esau could go to his father for a child's portion, and so could the Prodigal, and had it.  
I come to the second qualification of acceptable effectual prayer, viz. all the Graces must be set on work: faith, repentance, humility, the very lungs whence prayer is breathed.  
First, Faith, (for where it lives, it will breath in devotion) in the Divine History, touching what is there revealed, to be true, because he hath said it. Faith, in God's Providence, concerning his wise and stable government of the world: that he can and will provide for bodies and souls, out of the rich Magazine of infinite tre●sures laid up in Christ. If an Elijah want, the Ravens will come at God's command, and bring him mea● morning and evening: Faith, in God's promises, (which are the air and elements wherein faith breathes) touching free justification, sanctification and acceptation of you unto life and glory for Christ's sake. If any want wisdom, let him ask of God, who giveth liberally unto all men, but let him ask in Faith, nothing wavering, James 1.5, 6. And again, the Apostle willeth men to pray— without doubting, 1 Tim. 2.8. (the more doubting the less faith.) For he that cometh unto God must believe, etc. as before. He that wants this ingredient, doth no more than deny his own requests, and shuts up the door of Heaven.  
Q. How may a man know when he prays in faith?  
A. 1. By an hearty resistance, with some comfortable power and gaining strength, against fears, doubts and distractions that do oppose. This is the victory that overcometh the world, even your faith, it overcomes a world of enemies, 1 John 5.4. It is a victorious grace, and it acts by purifying the heart, and mortifying lusts. And though a man may be foiled now and then in a skirmish, when very hotly charged, and overborn by violence, yet these foils tend to hi● further establishment, and like the tree, stands the firmer for shaking. This ●s a fruit of praying in faith. 2. By steadiness of the heart, at least in desire and endeavour, upon the right object God in Christ. Moses his hand being underpropt and stayed by Aaron and Hur (as by the Spirit and faith) were steady unto the going down of the Sun, Exod. 17.12. Christ continued all night in prayer to God, Luke 6.12. But take heed of the error of the Heathen, Matth. 6.7. that thought to be heard for their much speaking; and of the hypocrisy of the Scribes, Matth. 23.14. who made long prayers for the praise of men. Carry an equal mind in the duty; they are not gifts, but graces that God looks for in prayer, 3. By that calmness of mind after, trusting God with the success, and resolving patiently to wait. When Hannah, 1 Sam. 1.18. had made her supplication to God for a child, it is said, She went her way and did eat, and her countenance was no more sad. Which alteration happened through an inward comfort of God's Spirit, which sealed in her heart, that her prayers were heard. This is an effect of the witnessing of the Spirit together with ours, Rom. 8.16. A refreshing of the heart after duty, with a secret content, with an hidden approbation. If our hearts condemn us not, than we have confidence towards God, 1 John 3.21. 4. By due care in the use of appointed means, not to cleave to any particular means, with a sinful resolution to have mercy that way, or not at all. This is to limit a most free agent, to circumscribe God's will, and to straighten ourselves in a narrow path, Psal. 78.41. 5. By constancy, even when the Lord seems to frown, and turn away his face. A notable instance you have in the woman of Canaan, Matth. 15.22. she cried earnestly after Christ, Have mercy on me, O Lord, etc. One Copy hath it, and cried behind him, which implies that Christ had turned his back on her, seeing her now coming towards him; well, the Disciples intercede, he tells them, He was not sent but to the lost sheep of the house of Israel. She comes again, but receives a rough answer, It is not meet to take children's bread and cast it to dogs; out of all we may conclude, great faith to act that poor woman. View her temptations in that doubtful case (it is Mr. Boltons' Observation in his Treatise Of the Nature and Royalties of saith.) First, There was tentatio taciturnitatis, the trial of silence, she prays, and not a word comes. Secondly, Tentatio particularitatis, first nothing, and then worse than nothing, I am not sent, but, etc. as if he had said, thou dost not belong to the election of grace: thou art not in Covenant; I came only to my own, not to thee, therefore I will not help thee. Thirdly, Tentatio indignitatis; the trial of indignity, It is not meet, etc. And yet see the strength of her faith, Truth, Lord, yet the dogs eat of the crumbs: if she may not have a child's, yet a dog's portion, if not children's morsels, yet children's crumbs, but such as fall from the table, such as they have no need of. She was that well resolved Christian, whose part is (as Luther sometime said) to believe things invisible, to hope for things deferred, and to love God when he seems most angry with, and opposite to him. With this measure of faith Christ is overcome: Oh, woman, great is thy faith! Such force there is in faithful-fervent prayer.  
A Second Grace to be set on work in prayer is Repentance. Wash ye make ye clean, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, etc. then come and let us reason together, saith the Lord, Isa. 1.16, 17, 18. I will wash mine hands in innocency, and so will I compass thine Altar, O Lord, was David's practice. Typified in Aaron's washing of his feet, before he went into Sacrifice: and continued as a borrowed rite among the Turks, to wash and put off their shoes before they enter on their idolworship. A plain doctrine that Saint James teacheth, ch. 4. v. 8. Draw nigh to God, etc. cleanse your hands ye sinners, etc. And the reason is, because in prayer, you crave pardon of sin and removal of judgements, with the favour of God's blessed presence, which cannot be without repentance. Conscience of sin unrepented of will clip and dull the wings of prayer, set a damp on the petitioner, separate between him and God; but the blood of Christ will cleanse, cheer and elevate the soul, as the waters did No●hs Ark, far above all danger. Repentance is a Rainbow, which if God see shining in our hearts, when we come before him, he will not drown the soul.  
Q. How may true penitency in gracious hearts, be discerned from feigned sorrow in graceless persons, tha● sin, and after say they repent, yet sin again?  
A. 1. A truly gracious soul, though it sin, yet it makes no league o● peace with sin, but keeps the war on foo● still. As Hannibal took an Oath to his father to maintain perpetual hostility with Rome: So have gracious souls covenanted with ●od, to wage a perpetual war with sin; though it sometime receives a foil and loss, yet thereby it is more enraged against the adversary. Carnal counterfeit persons once foiled, seldom come on again: but the true penitent riseth and fights most valiantly, doubles his guard after unwariness, strengthens the battle after a blow, laying on more strongly, after sin hath been too hard; as we see in Peter and Paul, and many other Scripture-examples. 2. True grace gets advantage by the stirring and sometimes prevailing power of sin, which mere nature cannot do: it always loseth, the heart is made worse, sin loved, holiness' loathed some degrees more, and security surpriseth the soul. When as in gracious hearts, every thing falleth out otherwise; the heart is made better, sin more loathed, holiness prized some degrees more, & the soul strengthened; like the Giant Anteus, who in his wrestling with Hercules, is feigned to get strength by every fall to the ground.  
The Third Grace required to be acted in prayer is humility: which may serve as the pins of jacob's Ladder, whereby the soul climbeth up to Heaven. He that would leap highest must stoop lowest. God exalteth the humble, whilst he resisteth the proud and sends them empty away. As men use to lay up the richest wine in the lowest Cellars, so doth God the choicest mercies in humble and lowly hearts. Christ when he was upon the earth did most for those that were humble, and so continues to do. The truly humble soul is God's second Heaven, I will dwell with the cont●●●e spirit. The Valleys shall laugh with fatness, when the Hills are barren. And this Grace may be discerned thus;  
First, By a grateful disposition for former favours. Of old, a peace-offering was appointed to be joine● with the trespasse-offering: to teach the Church ever to join praise with prayer. But the proud heart hath never enough, is ever unthankful. Secondly, By a mean and low conceit of yourselves, and your own unworthiness before God. Like that of Abraham, Gen. 18.27. that am but dust and ashes: or of David, ●o foolish was I, as a beast before thee: and Agur, Prov. 30.2. I am more brutish than any man; or as that Martyr, who cried out, Gehenna sum Domine, etc. Lord, thou art Heaven, but I am as bad as Hell. Tantillitas nostra, said Ignatius of himself and his Colleagues; the humble man like Paul, doth not elevate, but aggravate his sins against himself, vails all the topsails and sits down in the dust, Job 42.6. Mine eye seethe thee, therefore I abhor myself in dust and ashes; when he had a glorious apparition of God, he vanished into nothing in his own thoughts. The stars vanish when the Sun appears: and our poor Candle vanisheth into a disappearance, when the glory of God ariseth in the thoughts of the humble. Thirdly, By this, when heavenly Objects appear in our eye great and beautiful more and more. As in David, Psal. 4.6. who preferred God's favour to all things; and in Paul, Phil. 3.8. who counted all things but dung, in comparison of the excellency of the knowledge of Christ. He undervalues a whole sky full of stars, to one Sun of Righteousness. And as holy Lambert, None but Christ, none but Christ. To them that believe he is precious, they can see those beauties and excellency's in him, that are not discovered to others. To unbelievers, heavenly objects are as orient pearls in an heap of sand, and a Mine of gold covered over with rubbish and earth. Fourthly, By meekness and readiness to yield in all your own causes, but resoluteness in the cause o● God, in behalf of his truth. Moses, one of the meekest men on earth, yet who more hot and zealous in the service of God? The three children, Dan. 3.16. are well resolved in the like case, and will not suffer truth to fall for them. Luther regards not himself nor the rich presents, but is eaten up with the zeal of God's house. Fifthly, By a patiented waiting upon God, till the time appointed, He that believeth will not make haste: to step aside through indirect means to obtain what is prayed for or promised, not sorcery, charms, witchcraft to find things lost, to obtain health or grow rich; who art thou that fearest God and obeyest the voice of his servants, and yet walkest in darkness, wait upon God and stay thyself on the Lord. We re●d of Zachary, that he prayed for a child heretofore, while there was any ordinary ground of hope, but after (as it is probable) left off that suit, but not waiting, what God would do for him, and he had his request at last. Prayers are often granted, long before manifested. Thus must grace be exercised in acceptable prayer: it is the Palaestra, the Arena, the Artillary-yard of all our graces in which they must show their activity. And thus much may suffice for the discovery of the Conditions required in prayer.  
In the last place we come to the Motives, not to the reading, or repeating, saying over of prayers only, not to a cold, careless performance of this duty at all; but to fervent praying: this is praying with power, whereof that passage is fitly verified, and rightly to be understood, Acts 9.11. Behold he prayeth. Saul struck to the ground remained three days without sight, and did neither eat nor drink: but, behold he prayeth, (i. e.) with all his might, as one that taketh no denial. To pray fervently, is the point in hand, first undertaken, and hitherto prosecuted. And to this there are several Motives: and they may be taken, ●irst, From the Lord, to whom we must pray. Secondly, From men. Thirdly, ●rom prayer itself.  
First, From the Lord; and than you may take into consideration, such Motives as these: 1. He commands that you should pray to him as you love him, (i. e.) strongly, vehemently, and constantly. My son, give me thy hea●. It is a special part of Divine worship, and if you make conscience of any duty, you will of this especially, Hos. 14.2.2. He delights in earnest and zealous prayers and petitioners, (God is not a man, who may be tired with uncessant suits, and frequent visits, (Prov. 25.17.) as was the unjust Judge, and the Disciples with the poor woman's cries, repeating the same request over and over) Such were Moses and David, highly commended of God, for their skill & art in praying; one, the meekest man on earth, th● other, a man after Gods own heart; and he can deny them nothing; provided they refer the time, and measure to him. As men take delight in the deepmouthed hound, and the shrill sound of the Trumpet, and the loud report of the Piec●; so doth God take delight in the fervent reports of his people. 3. He is ready to return answer to such fervent prayers; hi● ears are open to the cries of his people. The Aediles among the Romans, had ever the door standing open to all that had occasion, for requests or complaints: Even so are the doors of God's mercy open unto fervent suppliants. He is that friend spoken of in Luke 11. Ready to hear when any friend doth knock. God is not like that Idol Baal, 1 Kings 18.27. Of whom Elijah said to his Priests (when with much clamour they cried unto him, but had no answet) Cry aloud, for he is a God, either talking, or pursuing, or in a journey, or peradventure he sleepeth; Or like the Heathen Jupiter, who when the Grecians and Trojans were by the ears, was gone to visit his old friends, Oceanus and Tethis: The Lord is always nigh at hand to all that call upon him fervently. It was never known that God said to any suitor as Philip of Macedon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I have no leisure; or go away, and come to morrow, if it were convenient and seasonable for him to grant the request at present. He is as ready to bestow mercy, as a mother's breast is to give milk, he waits but for drawing. It was the commendation of Theodosius his clemency and sweet disposition, that it was to him as if he received a benefit, if he might have opportunity to forgive an injury; and such is the excellent freeness of Divine bowels, that the Lord waiteth to ●e gracious, and mercy pleaseth him! 4. He hath made many sweet and precious promises to such as pray to him with supplication and thanksgiving, Psal. 50. ●5. Call upon me, and I will hear. God will hear: But upon what terms? upon condition that you call, seek and knock, Mat. 7.7, 8. Open thy mouth wide, and I will fill it. Yea, Whatsoever ye ask the Father in my Name believing, he will do it for you. There is a promise for whatsoever you have need to pray for. Who then is so dull, that will not be quickened by those allurements? so stubborn, as not to be won? so timorous, as not to be encouraged by them? who will not ask, when his request is so graciously accepted, so easily granted? 5. Christ hath taught you how to pray, Mat. 6.9. He putteth words as it were to your mouths, and tells you what to ask. He died and risen again, to make way for your p●rsons and prayers into God's presence, calling you to come unto him with your petitions, and he will present them to the Father. 6. The Divine Attributes should move you, whether absolute or relative: Absolute, as his Omnisciency, Omnipotency, Mercy, Truth and Faithfulness, his bounty and Glory, all magnified by petitioners, and exercised by granting requests. Relative, so he is called an husband, a Father, a gracious Lord; as it was said of Augustus, that he that dared to approach his presence, seemed not to know his greatness, and he that durst not, seemed not to know his goodness. All of God should encourage the household of Faith to come unto him, in all zealous humility and devout reverence. 7. The honour to be admitted his presence, and to have conference with him. Men account it a great honour to stand before a great Prince of the earth (who is but a man in a greater letter) and to converse with him. The Queen of Sheba pronounced them happy men, happy servants, which could stand continually before Solomon, and to hear his wisdom, 1 Kings. 10.8. The Persian Kings made it a part of their great condescension, to manifest themselves unto their Subjects: But what honour is this, to stand in the pre●ence chamber of the King of Kings, that Glorious Lord of all the earth, to converse and have fellowship with him? Consider it is a favour given only to a few, even such as the Lord shall call, and they are but few, compared with the numbers that sit in darkness, and call not upon the Name of the Lord. This should move you to pray often, and ever in earnest; he is easy to be entreated and upbraideth not, the oftener we come, the more welcome, and the more we acquaint ourselves wi●h him, the more good cometh to us, Jo● 22.21. Our often addresses and requests ●o men, may soon receive a repulse, but cannot weary infiniteness.  
The Second sort of Motives may be taken from men, and so 1. From a consideration of yourselves. 2. Of others. 1. Consider yourselves. First, What danger and loss grows upon omission of prayer, as 1. Your outward estate lieth open to the curse of God, to be spoiled by all, or any of the Creatures. It is the presence of God that must preserve our outward estates, and make up a peace with us and the Creatures. Rebellis enim facta est quia homo numini, creatura homini. The creatures rebel against man, because he rebelled against God: Now as Noble men's servants will draw in defence of their Lord, and as Soldiers fight for their General, so it is here, God is the Lord of Hosts, and they continue to this day according to his Ordinance, for they are all servants ready pressed to seize a sinner, and to do execution on him and his, as a Traitor and Rebel to highest Majesty. Now it is God's presence that can only abolish this enmity; And how shall we confine God amongst us without fervent praying? Prayer is like the Golden chain with which the Tyrians (when Alexander beleaguered them) bond fast their tutelar God Apollo, that he might not leave their City. Secondly, Your inward parts and faculties run all out of order, like a wide wilderness whereon comes neither Sun or dew; or as a Clock that no man looks unto, will soon be out of order, and at a stand, and as a sore wound which is not dressed, or plied with fresh salves, will corrupt and fester; so it is with men that neglect or omit prayer. Thirdly, It is one of the worst signs can be, that men are and continue strangers to God, that they depend on themselves, and like the swine, who eat the ●corns, but never look up to the tree that bore them. What damage likewise comes upon a cold careless performance of it? for so you misspend precious time, lay yourselves open to the enmity of the world, who take you to be zealous men indeed, and under that notion hate and trouble you, and all this without any recompense from God, because you are not such indeed. And so often you pray, or rather repeat a prayer, in this cold formal manner, you take God's Name in vain.  
Secondly, Consider the benefit comes to the soul, and society of Christians, by fervent prayer, which can hardly be imagined or uttered. For 1. I● is ever a blessed means to mitigate or remove judgements, what spiritual burdens the soul lieth under, by reason of sin remaining within, or enemies without. It was david's Catholicon in all his troubles and trials: When you have none to complain to, or ease you, think what an happiness it is to have such a bosom open. 2. A means it is richly to supply all your wants. Prayer, like the Heavens, hath influence on all things below it; as appears from the Prophetic Prayer of Solomon, 1 Kings 8. And the practice of David in the book of Psalms, and of Agur, Prov. 30.8. It brings and keeps the heart in good temper, and fills it with Spiritual joy and sweetness, John 16.24. Ask and your joy shall be full: No sorrow can stand before the God of consolation. David's heart was more oft out of tune than his harp, he prays, and then cries, Return to thy rest O my soul. In many of the Psalms, the beginnings are full of trouble, but by that time he hath prayed a while, the ends are full of joy and assurance, Psal. 6.22. & 51. It fasteneth on us as with Spiritual buckles, all our Spiritual armour, and sets God on work for us. It is a lock for the night, and a key for the day, to open God's treasury, and let in the beams of the Sun of righteousness upon us.  
Thirdly, Consider what need you have to pray to God fervently. If you knowingly weighed, what a great work you have to do, in a short time, and in what danger you are, upon the brink of Eternity, and Satan goes about seeking to devour you, say then, have you not cause in respect of yourselves to work in prayer?  
2. Motives may be taken from consideration of others, whether enemy's or friends. Enemies you have many, to your persons, profession and practice in close following the Captain of your salvation Jesus Christ. Psal. 3.1. Many there are that rise up against me. 2 Chron. 20.12. O our God, wilt thou not judge them, we have no might against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. Your friends are sick in body, or troubled in mind, with fears, doubts, desertions, and suggestions, carnal or Satanical; as Paul was, 2 Cor. 12.9. Persecuted and imprisoned as Peter was, Acts 12.5. or lying under heavy rods, one way or other; perhaps employed about weighty matters by sea or land, tending especially to unthrone Satan, to root out Antichrist, and to enlarge the Kingdom of Christ: Such moving objects you have enough at home, and you may hear of more abroad! The great dangers we are sensibly in, by reason of sin and enemies, should move and awaken us to improve all our interest in Christ, to save us, or else we perish, and so be made the woeful'st spectacle that was ever yet beheld. A fruitful land makes he barren for the sins of the people that dwell therein. May not we tremble to think what will befall us? To close this, Can you see God dishonoured, Satan advantaged, to domineer, a flourishing Church endangered, a dear Country like a mother bleeding to death, a brother, nay, many brethren oppressed, distressed, and yet be silent? Can you hear of what is preached on housetops, without sighing? Can you look on the doleful face of things with dry eyes? O hardhearted! Christ hath some great work in hand: a great and effectual door is opened, and there are many adversaries; and will you not so much as pray to God for help? They are cursed with a bitter curse which come not in to help the Lord against the mighty.  
A third and last sort of Motives are taken from Prayer itself; such kind of praying, First, It distinguisheth between the gracious and the graceless soul; it declares the sacrifice to be more excellent. Cain offered a sacrifice as well as Abel, but saith put the difference. As faith puts a difference, between the works of Heathens and the works of Christians, though not for the matter, yet for the manner; so do faithful fervent prayers, between the sound and the rotten Christian. It puts a difference betwixt the Abba-fathers' of a child, and the Ave-maries' of a superstitious Papist; betwixt the devotion of a Saint, and the devotion of a sinner; the cry: of a Saint, and the howl of an hypocrite; these make a great and long noise, the other only send up strong cries, as well, and more in private then in public. Secondly, It is ever effectual, and hath been most successful. Vitus The●dorus spe●king of the prayers Luther made in reference to a Diet at Ausburg, wherein matters were like to go against the Protestants, wrote thus, Non dubito quin illius preces, magnum momentum ad desparatam hanc causam comitiorum sint allaturae; he doubted not but Luther's prayers would go near to turn the stream. No man ever thus sought help of God in vain. Witness Abraham, Moses, Joshuah, Elijah, a man sub●ect to like passions with us; Hannah, Daniel, with thousands more, who were sent away as Ruth from Boaz, with their bosom full of blessings; as Mephibosheth from David, with a royal revenue; as Achsah, Calebs' daughter from her father, with upper and nether springs: or as Moses from the mount, with their faces shining. A Christian cannot want supplies, so long as he can pray for them; as they were wont to say of the Pope, he could never want money, so long as he could hold a pen in his hand to write for it. When the man can find a fervent-praying heart, God will find a pitying heart and a supplying hand. The Ark and the Mercy-seat, were never, nor ever shall be separated.  
Obj. But such as you instance for success of prayer, were all extraordinary, eminent men, good and holy, while I am mean, poor, vile, and cannot hope to prevail as they?  
Ans. 1. I would know, who they are that have most need of mercy, and are so pressed to use strength and fervency with God, as penitent sinners, throughout the whole book of God. Paenitens loco justi, apud Deum; a penitent sinner is just in God's account. As Manasses, the Publican, Marry Magdalen, the thief on the Cross, sinners in grain, yet humbled and accepted. As for Abraham, and Moses, and the like, they were holy men indeed, as there are many in the world now, though not so eminent, yet as acceptable to God, and as powerful in praying as they were. 2. I say, that the success and effectualness of p●ayer, is not so much from the faith and fervency of the Petitioner, as from the mercy of God, and merit of Christ: Cry and pray fervently unto God, and rest on the promises.  
Obj. But I am straightened and want time to pray morning and evening, as you direct?  
Ans. 1. Have you time for other business, to eat, drink, sleep, labour, and take your pleasure, and none to pray? Have you time to game and drink, to buy and sell, and none to pray? This is the part of a worldling, of the man of this life. 2. Wisely improve your time, and beware of contracting upon yourselves that burden of oppressing varieties, which keep men down, and employ them in such an excess of matters in the earth, as with that Duke of Alva, they have no time to mind or look up to heaven. 3. Redeem at one time, what is inevitably lost at another; You may be assured in the word of truth and experience, there is no hindrance of work nor loss of time in continuing this exercise. God's blessing doth more than recompen●e such expenses. A whet is no let.  
I come now to the second Doctrine, viz.  
That righteous men are very prevalent in prayer.  
While men's hands are full of blood, the Lord will not he●r, Isa. 1.15. If I regard iniquity in my heart, etc. Psal. 66.18. Impenitent persons, such I mean as are so in act or disposition, either they pray not at all: they that have done evil hate the light, lest their deeds should be reproved, Joh. 3.20. The guilt of sin redounding and resting on them, doth discourage such from prayer, and makes them willing to grow strangers to God; as a trespasser of his neighbour useth to say, I have done so or so against you, and am ashamed to look you in the face: Or else, they pray in a cold f●int manner, for form, rather than out of love; and such prayers ascend not. Now for the penitent righteous persons, they are fervent in prayer, wrestling, with Jacob, striving with Paul, and swe●ting with Christ. As the tribes, Acts 26.27. are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a stretching forth themselves with all their might. And their prayers are worth something: Witness the prayers of Moses, Joshuah, Elijah, Davi●, Daniel, Paul, no such extraordinary precedents but that a true penitent, skilled in prayer, and closing with the promises, may prevail as much with God now, a● they did then. Coldness and infidelity are the main causes of so much fruitless praying: and want of skill to observe returns, when they are fruitful, doth occasion unthankfulness, and uncheerfulness in good men.  
For a further illustration of this Doctrine, it will do well to enqu●re, First, Wherein are the prayers of the righteous so prevalent? Secondly, Why▪  
First, Wherein are they so effectual? A. The answer may be thus. They are effectual both to remove judgements and procure mercies. The work of prayer in the former will discover the later. It is effectual to remove judgements, and consequently to bring mercies. Amos 7.1. to the 7. It removed the judgements of the grasshoppers and the fire: as Jonah prayed and removed a double death that had seized on him. It is the best Lever at a dead lift. It loosed the iron chains, and opened the iron gates; unlocked the windows of heaven. Est clavis instar quâ Dei penetralia aperiuntur. Jamblicus. Instead of a key wherewith God's Cabinet is opened. The Prophet Amos knew this full well, and therefore sets to work in good earnest: as when a Cart is in a quagmire, if the horses feel it coming, they'll pull the harder, till they have it out: so he. Prayer overcomes enemies; Achitophel withers before the prayer of David. The huge Army of a thousand thousand Ethiopians, ran away like cowards before the prayer of Asa. Luther having prayed earnestly to God in his chamber for the Church's success, came down saying, We have overcome, we have overcome! And so accordingly it proved. Marcus Aurelius being in the field with his Army, and in a great straight for water, commanded his Christian band to pray unto their God in that distress; they presently fall down where they stood, and behold a plentiful shower followed immediately, with thunder and lightning upon the enemy; called by him therefore from that time, Legio fulminatrix, the lightning Legion. Constantine would have his Effigies made kneeling, (whenas other Emperors had theirs standing, triumphing) to show that he got all his Victories by prayer. Euseb. lib. 2. cap. 12. reports of him, that he never took any war in hand, but first presented his earnest prayers to God; Statis temporibus quotidiè solus cum solo D●o loquebatur. Fox in Martyr. relateth that the victory against Cedwell and Penda in the time of the Saxons, was ascribed to the prayers of Oswald; and the like of Alured against the Danes. What was said of the wicked, Psal. 57.5. Their tongue is a sharp sword, swords are in their lips, may be truly said of the tongues and lips of God's people in prayer, they are as twoedged swords in their hands, to execute vengeance. Of all weapons, there is ●one like to this.  
Again, prayer is effectual to heal the sick, 2 Chron. 7.14. If my people which are called by my Name, shall humble themselves and pray, and seek my face, etc. then I will hear from Heaven, forgive their sins, and heal the land. Gen. ●0. 17. We find that Abraham prayed, and the Lord healed Abimelech. Jam. 5.15. The prayer of Faith shall heal the sick, and if they have committed sins, they shall be forgiven them. And so shall be healed on both sides. Anointing will not do it, prayer will not do it, but the prayer of faith shall. The story of Luther is well known, how by his prayers he recovered Theodorus Vitus of a consumption, after the Physicians had given him up for dead. Such strong breathe, like strong winds, whilst they are up keep great showers from falling, and can blow away the blackest cloud; yea, blow the most smarting wounds whole. Such sweet lips are ever dropping balm into the wounds of a people. You see the prayers of the righteous are effectual to procure blessings, for the well-being of the common body. It is this that raises storms to drive away enemies, and prosperous gales to bring mercy and relief. It was the prayer of England that scattered the Spanish Armado like a mist. I have read of Theodosius, who being once dangerously beset with enemies, turned himself to God by prayers, fasting, and tears, the Lord was entreated to raise a tempest in the face of the enemy, to their discomfiture, and to turn Arbiti●, one of their C●ptains to his side, as Socrates relates it. Herein are the prayers of the righteous effectual.  
Secondly, Why are their prayers so effectual?  
Ans. First, Because all righteous persons are in house and Covenant with God; and therefore powe●fully-effectuall: They are near to him, dearer than Heaven and Earth. Now a domestic Attendant can ever prevail more with the Lord, than a retainer only. Their prayers go up as pillars of Incense, and come before the Lord, as the sound of many waters. Sozomen reports of Apollonius, that he never asked any thing of God, but obtained it. Hic homo potuit apud Deum quod voluit, recorded of Luther, he could have what he would of God. What Zedekiah sai● to his Courtiers hypocritically, God saith to his servants seriously, The King c●● deny you nothing. The Courtier that is a favourite, gets more of his Prince many times with one request, than an husbandman or tradesman can attain unto by twenty years' labour. So doth the righteous man obtain at the hands of Go●, having the Royalty of his e●r. Hen●● that transcendent rapture of Luther, in a certain prayer of his, fiat voluntas mea Domine! Lord let my will be done! And hence that request of Bernard to his friend, whom he had advised for strict and holy walking, & cum talis fueris, memento mei. i e. When thou art such a one, remember me in thy prayers. All Gods family-servants are Israel's, prevailers with him. Secondly, They have the Spirit of prayer, whereby they are enabled to cry powerfully, Abba, Father. As the Spirit wrought powerfully in those men, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moved by the holy Ghost to speak the Word of God to men, so it works powerfully in all righteous men speaking to God. The Spirit doth both disponere and excitare, give the habit and the act also, brings the fuel of good desires into the soul, and there sets it a burning; so that in a sense they are the prayers of Christ indicted by the Spirit, put up in his Name, and presented by ●his mediation. And it cannot otherwise be, but that they should find the way back again, and reach that bosom whence they came. These waters will rise as high as the fountain, especially being conveyed by such a Conduit-pipe. If the holy Spirit be the Inditer, the Son the Advocate, & the Father the Register of the Saints prayers, whatever weaknesses there be, if not wilful, they cannot nonsuit them in that Court. He cannot dislike the petition which himself hath framed: Prayer is the counterpane and reflection of his own good pleasure, and he can no more resist it, than his own will. Thirdly, They have disposed and enlarged hearts, though not always alike. Utinam eodem ardore orare possim! saith Luther. The more they pray, the better it is with them in that regard: The Lord doth enlarge their hearts, that they may pray, and then by prayer, that enlargement is increased, that they may be fitted to receive more blessings. Prayer doth not merit mercy, but sits us for mercy: empties the heart of self, and takes in the more of God. Fourthly, There is nothing that can totally and finally hinder them: whilst Christ, Heaven's Favourite and Master of requests is their friend, and husband: whilst the blessed Spirit is their assistant, and no sin beloved. Distracted and weakened they may be, but wholly disappointed and kept off they cannot be.  
The Use follows. And it may serve,  
First, To let us see what to expect from the prayers of too many among us● those birds without wings, and messengers without feet, good for nothing at all. Divide us into four sorts, viz. Profane, Civil, Formal and penitent: We find the first sort pray not at all; the second, repeat a prayer; the third sort make a prayer; but the last sort only pray in Faith and power. The prayers of unrighteous persons are little worth; confundunt opera sermonem; their works confute their words, s●ith Hierom. And as Tacitus speaks of some words of Tiberius, Preclara verba, etc. They are good words, but not suitable to him; and the reason he gives, is, because, ad haec caetera non conveniunt; his other words and actions are not of the same stamp. This we may read in many Scriptures, Isa. 1.15. When you make many prayers, I will not he●r, your hands are full of blood Jer. 7.9.16. Will ye steal, murder, etc. and come before me? Jer. 14.10, 11, 12. See the place.  
Secondly, What you must do that you may be powerful and effectual in prayer, viz. 1. Get this qualification, be righteous men: You must lay aside all your sins, not for a time only, as 'tis said of the snake, that she lays aside her poison whilst she drinketh. Or as the Persians, who kill all their venomous creatures one day in the year, and after that, suffer them to swarm as before, nor blot out the old score, to begin a new one; as 'tis said of Lewis the eleventh of France, that when he had done evil, he would kiss his crucifix, and then God and he were good friends, as he thought, and so might go to his old work again; but for ever, in desire and endeavour. Is not this the fast that I have chosen, to lose the bands of wickedness, and to undo heavy burdens, and to let the oppressed go free? that ye break every yoke. Is it not to deal thy bread to the hungry? etc. Isa. 58.7.55.7. Let the wicked forsake his way, etc. Then shall thy light break forth as the morning, etc. Then thou shalt call and the Lord shall answer, thou shalt cry, and he shall say, here I am. Your stubbornness and pride must submit, or else never hope to speed; all your time and strength is spent in vain. When you spread forth your hands to me, I will not hear, I will hid mine eyes from you (while) your hands are full of blood. Sin is a devil in the air to hinder the ascending of prayer; a thick cloud to stop the Sunshine of mercy. That which was noted of Co●sar, may be here applied; when one that was up in Arms against him, yet at the same time sent him a Crown; Caesar sends back the Crown with this message, Let him return to his obedience, and then the Crown may be accepted. Certainly whatever means we use to obtain favour, and prevail with God, remaining in our sins, had we Crowns to dedicate to his honour, all would be in vain; Then turn from sin. 2. You must pray in a time, while he will be found, Isa. 55.6. and call upon him while he is near. In giving you peace and liberty in the Ordinances, while the Spirit strives lovingly, and the Angel moves the water. God calls, waits, Grace is dispensed, the door is open; whilst the day continues, a time may come, when he may not be found; a black night may come, and hid his gracious presence, the Sun and the Stars may be turned into blood. Lose not opportunity; be gathering Manna, whilst it falls; call upon him: Say, his own beauty, mercy, goodness moved you.  
Where these are joined, there is a promise of good success: they neve● yet failed; this better deserves then any, an affix of probatum est saepissimè. 1. When they are joined in Persons, so that the petitioner be penitent, and the penitent a petitioner; such as see their s●ns convictingly and distinctly, such as bewail, and fly to the fountain opened for sin and for uncleanness, may run and re●d comfort, Isa. 1.18. Matth. 21.22. Jo●n 15.7. A penitents prayer doth presuppose a promise, though not always in particular, yet always in general, which is sufficient. 2. When they are general in a Nation, when those that sit in the throne, as stars in the superior Orb, le●d the way, and give light and influence, in the power of godliness, splendour of grace, and gracious performances: to deny themselves in all hurtful vanities, and pr●y fervently, as did Jehosaphat, 2 Chron. 20.3, etc. When there is a Court-reformation, and a Country-reformation; when young and old, in City, Church, and State, reform and cry fervently to God; when all join in acting as well as in speaking of repentance; when men see and leave their whoring, swearing, excessive drinking, their covetousness, idleness, gaming and conformity to this world; when women leave their pride and vain-talking, etc. when both bring forth fruit meet for repentance, and walk in that humility and soundness, as is most comely for the Gospel, then expect good success from prayer, and religious drawing nigh to God.  
Ob●. But when will this be? It is a thing hath been long expected, spoken of, exhorted to by all sorts, both Magistrates and others, but yet to be acted?  
I Answer: First, So much is this time 
* A solemn day of humiliation, 1657.  solemnly professed, and this day invited unto; viz. to repent and turn from our evil waie●; and they must be gross hypocrites, which afterward do not join them, seeing they have represented the persons and acted the parts of humble penitents, and professed Reformists. Secondly, Thi● is the way; whereby those that belong to God among us, may be brought in. Children of many prayers cannot perish. Prayer and f●sting, can cast out Devils, and work mighty cures. However it fall out to others, it cannot but be successful to your selve●. You that labour to join them, shall not miss a return. You shall have health in s●ckne●, plenty in penury, pe●ce in war; and who knoweth, how far you may be accepted for others?  
Say then, What is the cause why your prayers with reference to yourselves and the Nation, to this present season, are no more successful? Is it not because First, These things are not joined, in persons, nor general in our Nation, as with grief we see and hear? It is true, we have had, and still have much praying, but we have little doing; much speaking to God, little or not reforming among men; no wonder that so many prayers are made and not heard, whilst men's hands are full of blood; howl and cry, and yet rebel against God: pray, and yet grow worse and worse; thus this excellent engine of a Nation is marred, and proves to a people, like the Ark to the Philistims, provoke God to anger, and does the people more hurt. Praying without reforming, is but howling, Hos. 7.14. They have not cried unto me with their whole heart, when they ●owled on their beds, they assembled themselves for co●n, wine and oil, and they rebel against me, i. e. They consume it on their lust, and sight against God with his own weapons; or, they assembled themselves, and made no small show of devotion, but when the duty was over, they go to their old courses again. See Isa. 1.15.58.4, 5. Jer. 7.9, 10.14.11, 12. Wh●t Saint Hierom speaks of luxurious Clerks in his time, that the grunting of hogs in the sly, was more pleasing to God, than their singing of prayers in the Church; may warrantably be applied here. To the wicked God saith, What hast thou to do to take my Covenant into thy mouth, Psal. 50.16. Such devotion is but beautiful abomination. Secondly, Is it not because such as do join them for, and to the good of the Land, are some way o● other discountenanced and troubled in most places? and can we think to prevail with God? what dissembling is this, to speak him fair to his face, both privately and publicly, and strike him in his fr ends after, with words, deeds, and neglect of them? If thou wilt take from the midst of thee, the yoke, the putting forth of the finger, (i. e. any way of disgracing, contemning, despi●ng the people of God) and speaking vanity, (great sins in most places) then call and cry, and I will answer, saith the Lord. Jobs friends dealt unkindly with him, but to him they must be reconciled, before they can be accepted. Justin Martyr and Tertullian in their Apologies for Christians, tell the Emperors plainly, what was the cause of those plagues and judgements inflicted, because God's people, the poor Christians were persecuted. They may be heard for you awhile, but you cannot be heard for yourselves, nor all of us for the whole, so long as the best are proscribed, and by men's tongues (who think they have a Law for it) so bitterly pursued. Thirdly, Is it not because of the cry of division and backsliding among us, from God and one another. 1. From God and the purity of his worship and service, truths and commands! what incongruity is it to cry unto God, and run from him. No wonder if he say, Go now to your idols, etc. Is not this the ground of his dividing from our prayers? As smoke drives away the Bee from his Hive, so doth this sin drive God from his habitation. 2. From one another. We are broken in minutula frustula, (as Austin of the Donatists in Africa) little, little pieces; little love and unity to be found; so ne cry out for them, but they mean by it their own wills. And how many cast oil instead of water upon the flames of contention? Few study to be quiet, and of an healing spirit; some are for God and further reformation, that Christ's government may be advanced, and established in his own house, and seen among his people; others are for Ba●l and Romish Superstition, a Samaritan Religion, to introduce and burnish the filthy rags of the scarlet whore, though unde● better pretences. Some few are for truly good men; others and the most in number, are for wicked temporising for●alists, whose best piety is policy, and faith fantas e; and too many halt as neuters, till they see which is, that they may side with the strongest. Now a divided multi ude, either pray not at all, or not for one thing, and one another; how can Christian's sight and prevail, when they are in so many divided troops? If they do pray, the● are slight, weak, and interrupted; some cry one thing, and some another, for the assembly was confused (Act. 19.32.) and the greater part knew not wherefore they were come together; as it was once in the Apostles time, is often in ours. This is the mors in olla, like to the Colliquintida that spoilt all the pottage; these turbulent waves overthrow the vessel of prayer, and we see no return of our adventures. Fourthly, Is it not from our unthankfulness for mercies received, and shameful barrenness in improving them? Because mercies have been fuel to feed our corruptions? Spiritual showers have made the weeds of sin to grow the faster. Such dunghilly hearts are in mortals, that many times, the more God shines on us with his mercies, the more they putrify; the better he is to us, have we not been the worse to him? the more he loved us, hath he not the less been loved by us? As the Ocean takes in all the fresh rivers, but is not a jot the fresher for it, so are we insensible of what we have received; and think we not this an intolerable provocation? Unthankfulness is an hellish stop to future mercies. A man that is about to pour oil into a glass, if he see it cracked, he stays his hand and saith, I will pour no more oil into this glass. The unthankful heart is the broken glass, not fit to receive any more blessings. Unthankfulness was the sin for which God gave over the Heathens to a reprobate mind, Rom. 1.21, 27. It is related of the Romans that they made a law, that if a master did free a servant from bondage, and afterward that servant prove unthankful; the master had power to re-inslave him. The great God hath bestowed many mercies upon the Nation, he hath delivered us from Babylon, Egypt, and those that had evil will to us: innumerable are the mercies heaped upon England; now if we prove unthankful, we may not expect otherwise to be dealt with, then to want an answer to our best prayers, yea, be re-inslaved, and brought under former hazards. Unthankfulness is a sin that makes the times perilous, 2 Tim. 3.1.  
Q. What may be done that we may prevail more?  
A. To what hath been already said, I shall add here two things more, viz. Constancy and Regularity. 1. Constancy, till you have gone through the work; be not slight and careless, nor weary in seeking God, as sluggards in wo●k, or cowards in war. Prayer must be re-doubled, and reinforced like those arrows of deliverance, 2 Kin. 13.19. As the woman of Canaan when denied, and shows herself a woman of a well-knit resolution. And Jacob, who holds with his hand, when his thigh is lamed; thus the Israelites overc●me Go●, Judg. 20.18.23, 26. They go up and ask who shall go up to Benjamin first, (a very careless and formal behaviour, their multitude made them presume to ask rather Gods direction for the thing, than his lewe and presence;) then they came again, they wept and asked him leave (which was somewhat more submissive, and yet not enough.) Lastly, all the people came unto the house of God, there they sat and wept before the Lord, and fasted that day until evening, and offered burnt-offering, etc. thus they went through the work and prevailed. As Dali●ah overcame Samson, so may we overcome God; where neither love, nor reason, nor desert will gain, constancy will. 2. Regularity, under which I comprise, First, Order; that reformation go before your petition; first, amend, & then pray. Reformation is the wing of the soul to fly heaven-ward; one leg to help the soul to walk & run to Christ. As a man cannot run with one leg, nor a bird fly with one wing, no more can we get to Heaven by prayer without reformation. This being done, nothing remains to hinder, or question your entrance at the door of mercy. If you regard iniquity in your heart, the Lord will not hear. They do well that reform though it be after; they do better that reform & pray together; but they do best, that lay aside their filthy garments, before they come into God's presence. David's resolution is an excellent copy for us in this case to write after, Ps. 26.6. I will wash mine hands in innocency, and so will I compass thine Altar, O Lord! Secondly, Rule; what you do, must be like good bvilders, who first lay a good foundation, and afterward ascend by line and directions from the masterbuilder; For help herein, is the intent of the whole discourse.  
Gloria Deo, mihi condonatio!