THE CHRISTIANS DAILY PRACTISE; OR, A practical discourse of PRAYER. By Samson Tounesend, Minister of God's Word at Hackford in Whitwell in Norfolk.  
Even and morning, and at noon will I pray, and cry aloud, and he shall hear my voice  Psal. 55.17. Imprimatur EDM. CALAMY. 
LONDON, Printed by E. M. for George Calvert, at the sign of the Half-Moon in St. Paul's Churchyard.   

TO THE RIGHT WORSHIPFUL his very much honoured Friend BARNARD CHURCH, Esq. Alderman and Magistrate of the Famous City of NORWICH.  
Worthy Sir,  
WHen I had Preached several Sermons upon the subject of Prayer (I bless God) they were not without some profit; For I was earnestly desired, by a Religious Gentleman of my Parish, to give him the Heads thereof in writing; for he told me he apprehended them a sufficient Rule to direct him in the whole course of his life, as touching that Duty, and resolved to make use of them for that purpose. And when in order to the satisfying of his desires, I had drawn out the Heads of those Sermons, I thought with myself, if they were represented to public view, they might take the same effect upon some other hearts in the reading, that they did upon his in Hearing, and (I bless God in some measure) upon my own in the Preaching. And God's glory in the good of his Church being the main end I aimed at in being Ordained unto, and entering upon the work of the Ministry: hoping this end may be promoted, as by my Preaching, so by my Writing, I have ventured upon the publication of this Treatise of Prayer; and although many Learned Pens have published several Treatises on this subject; and therefore it may be counted a bold presumption in me to express my weakness in writing. (For both my preaching and writing, may possibly be esteemed by some as foollishnesse (at least) in comparison of those, whose Learning, and Eloquence of style is (many times) beyond the reach of ordinary capacities to understand them:) Yet am I not in the least discouraged therefrom, seeing it pleaseth God, by such preaching as the world counts Foolishness, 
1 Cor. 1.21.  to save them that believe. Having upon the former grounds adventured to write: I have made bold to Dedicate these first fruits of my labours (in this kind) to your Worship; That hereby I might express my thankfulness for the many favours I have received from you from time to time. And although you cannot but discern my weakness in the managing of so excellent a subject, yet such is your goodness, as you will not slight it, because Prayer is the duty you dear love, and daily practice: And you cannot but like any work (though but meanly managed) that may conduce to the quickening up of those to the Duty that are not yet brought into love with it. Sir, I doubt not of your love, notwithstanding this bold adventure; for your Piety, Humility, and holy Zeal mixed with Christian moderation, is such, as causeth you to love and respect all that love God, and respect his glory. But it is not my design to enter upon that labyrinth of publishing to the world your Virtues: Only this I may assert concerning you, (I hope without the least offence, or suspicion of flattery) That your Christian carriage is such, as it bindeth all that love God, and know you, to love and honour you, for the Virtues that shine so in you before the sons of men, 
Mat. 5.16.  as that the sons of God are moved (according to divine precept) to glorify God for you, 
Heb. 6.12.  and to desire to Imitate you. And it is no wonder that your life is so exemplary; for he that prayeth well, cannot choose but live well: He that daily improves grace, by seeking daily supplies of grace, shall have grace for grace, 
John 1.13  or grace upon grace, one grace after another, a daily increase of grace, until he arrive in glory.  
Now I beseech you, let me have a share in your Prayers to God for me: 
2 Tim. 2.15.  That I may approve myself to God a workman that needeth not to be ashamed, rightly dividing the word of truth; That I may fulfil my Ministry, 
Col. 4.17.  that I have received in the Lord: That I may so live and teach, as that I may both save myself, and them that hear me. 
1 Tim. 4.16.  Which is the continual prayer, desire, and endeavour of him, that doth not cease to pray for you, and who is  
Your humble servant in the Lord Jesus Christ, Samson Tounesend. July 1. 1658.   

THE EPISTLE TO THE READER  
Reader,  
I Have in the following Treatise presented thee with the epitome of several Sermons of the duty of Prayer. If thou art one that loves God, thou canst not but love the Duty: If thou lovest not God, nor the Duty, thy case is sad, and much to be lamented. For if thou dost not call upon God, thou canst not live to the glory of God; but hast a certain brand upon thee of one that doth no good, but is wholly given over to all manner of sin. 
Psal. 14.1, 2, 3, 4.  And if thou art one that dost but seldom perform the Duty, and takest no delight in it; let me tell thee, although thou makest a profession of Religion, yet thy heart is not right with God, thou art an Hypocrite: For so saith Job of such a one, 
job 27.10  Will he delight himself in the Almighty, will he always call upon God? No, he will neither delight in God, nor be constant in calling upon God. Now that thou mayst not be profane, and pray not at all; or Hypocritical, and pray but seldom, and by fits; but that thou mayst be quickened up, to the faithful and frequent performance of this so necessary a Duty, I have written this following Treatise. And for a further light in, and Encouragement to the Duty, I shall in this Epistle, show you,  
1. Several definitions of the Duty, given by several Holy men.  
2. I shall show you some Examples of the constant and frequent practice of the Duty.  
Lastly, I shall show you the excellent, and great privileges that belong to God's people, that are frequent and constant in this duty of Prayer.  
First, for the several Definitions of Prayer: I find many, I shall name some. It is a Religious calling upon the name of God, by suit or request, in which we desire all things necessary. 
B. Usher.  It is a Religious presenting of our wills before God. 
D. Amos.  It is a lifting up of the mind to God. 
Musculus.  It is an ardent, and earnest laying open of our heart before God, whereby from Faith in Christ, we do either request, or entreat for any thing, or do give thanks for benefits received, whereby is gathered, that the Ten Commandments, the Angel's salutation, and the rehearsing of the Creed, are no Prayers, because in those nothing is asked of God, 
Bucanus common places. Leighs body of Divin. Robinson's Resolves.  though simple people use those as Prayers. It is an humble discourse of the soul with God. It is a conversing with God, by which Gods love to us, and our love to God is increased. It is an humble, hearty, and holy request made according to Gods will, and offered up by Faith to God in the Name of Christ, 
Elton on the Lord's prayer.  for things needful for the body or soul. It is a putting up of our requests to God according to his word, 
Perkins on the Lord's prayer.  from a contrite heart, in the Name of Christ, with assurance to be heard. It is the breathing of the Spirit of God, 
Gal. 4.6. Rom. 8.14 28.  and a proper action of the sons of God. You see what the duty is; It is a work of God's Spirit: Therefore beg the Spirit that thou mayst pray: 
Ps. 51.12. Luk. 11.13  It is a free Spirit, because it is freely promised to those that ask it. 
Rom. 8.26.  And it so helpeth us in the duty of Prayer, that it makes us (which before we straightened) to be free in the work. 
2 Cor. 3.17.  For where the spirit of the Lord is, there is liberty. And from hence it is that God's Children are so frequent in the Duty: which is the second thing I propounded to speak too. Believe it, God hath never a Child but it is ever craving; They pray continually, 
1 Thes. 5.17.  because they find continual need of God's grace and help, and they find continual supplies thereof as an answer of Prayers. I read, That Constantine the Great made his Court a Church where Prayers were made. Jerom lived four years with Watch, Fast, and Prayers. Bernard prayed day and night till his knees were so weary with fasting and prayer, that they could not uphold his body. Latimer (many times) continued so long in fervent Prayer, that he was not able to get up without help. And I read, that Clemens Alexandrinus prayed thrice a day. Luther let no day pass over his head in which he spent not three hours at least in Prayer. Master Robert Bolton prayed constantly six times a day, twice with his Family, twice with his Wife, and twice in secret. Master John Bruen prayed seven times a day. And why are Gods servants thus frequent in prayer? Surely it is because they find no trade that hath so quick and gainful returns as this, and therefore they follow it so hard. And this leads me to the third and last thing I propounded to speak to; and that is the excellent and great privileges that belong to God's people, that are frequent and constant in this Duty O! praying Christian, how great are thy privileges? Although thou mayest be slighted, and dis-esteemed by man, yet thou hast free liberty to confer with the King of Heaven; 
Cant. 2.14.  who not only delights to hear thy voice, but inviteth thee to come unto him, and promiseth to give thee whatsoever thou askest of him. 
Mat. 7.7.  As long as thou constantly acquaintest thyself with God by prayer, thou shalt be sure to have him thy constant friend, 
Job. 22.21 24.  who will never fail, 
Heb. 13.5.  nor forsake thee, but will abundantly supply unto thee, the want of all unfaithful, and unconstant friends that desert thee: where prayer is not wanting, grace and comfort cannot be wanting. 
John 16.23.24.  Thou that art a child of God, and dost the will of God, let the desires of thy heart to God in Prayer be never so much enlarged, God will satisfy all thy desires. 
Joh. 15.7. Psal. 37.4.  And it must needs be thus, for that God, that is able to do (for his children, and many times doth for them) exceedingly above all that they ask or think, 
Eph. 3.20.  He will not, (and for his promise sake) he cannot deny any of those needful things his children ask of him. 
Ps. 81.10.  By prayer God's people, not only obtain all the good things they pray for, 
1 Tim. 4.5  but also a sanctified use of all those good things. Whatsoever is given by God to man in a way of mercy, is given him as an answer of his Prayers. 
1 Joh. 5.14, 15.  Prayer is the key that open all the Treasures of God. 
1 Kings 8.33, 35.  It is the great instrument of removing all evils from the soul and the body. It is the Character of the Saints. It is the condition of God's promises; 
Ezek. 36, 37.  the forerunner of God's performances. 
Jer. 31.9.  The happy privileges of the praying Christian are beyond expression. They have a constant Communion with God. They have daily supplies of grace from God, 
1 Joh. 1.3  whereby they are enabled to serve and please God, while they live here; 
Heb. 4.16.  and they shall be made everlastingly happy with God hereafter. 
Rom. 10.13.  No greater privileges can be obtained then these; yet these are the privileges of the praying Christian. Would you be happy? pray, pray that your joy may be full: 
John 16.24.  He deserves to be miserable, that might be made happy by praying, and yet will not set upon the Duty. But I shall pray, and hope, that these my labours may be successful for the ends intended; in directing in, and exciting to the Duty, those that have not used it: in comforting and encouraging those in the Duty, that daily practise it. And in whomsoever either of these ends be promoted, let God have the glory; and forget not to pray for him, who is, to his power,  
Thine in all Christian services for thy souls good, Samson Tounesend. July 1. 1658.   

A TABLE OF THE Contents.  

DOct. It is the duty of the people of God to pray. pag. 3  
1. What prayer is. It is  


1. A work of God's Spirit. pag. 4  
2. It floweth out of the spirit and heart of man: or, it is a talking of the heart and soul with God. pag. 5    
2. The several kinds of prayer  


Are  


1. Mental. pag. 6  
2. Vocal.  
Public, Private.      
3. The preparations to prayer,  


Are  


1. Prayer.  
2. Meditation. pag. 8  


Meditate upon  


1. God's infinite greatness.  
2. The promises.  
3. Thine own wants and vileness. pag. 9          
4. The duties or graces requisite in prayer: are,  


1. Knowledge. pag. 9  
2. Faith.  
3. Humility. pag. 10  
4. Purity of heart.  
5. Love to our brethren.  
6. Zeal and fervency. pag. 11  
7. Unwearied constancy.  
8. We must pray in the Holy Ghost. pag. 12  
9 In the name and mediation of Jesus Christ. pag. 13  
10. For things agreeable to Gods will.  
11. We must use a due order in prayer. pag. 14  
12. Take heed of loving long prayers. pag. 15  
Lastly, hate the sin you pray against, and love the grace you pray for. pag. 16    
5. The gestures in prayer are,  


1. Kneeling. pag. 18  
2. Lifting and spreading forth the hands. pag. 20.  
3. Lifting up of the eyes. pag. 22  
4. For men to be uncovered. pag. 23  


In what case gestures may be omitted. pag. 25  


Reprehension for these that neglect the forementioned, or use contrary gestures. pag. 29  
Exhortation, to use more reverence in prayer. pag. 31        
Six several motives to the duty of prayer.  


The First sort of motives are taken from the necessity of the duty.  


1. God commands it. pag. 33  
2. The creature is sanctified by it.  
3. There is no comfort in the Ordinances without it. pag. 34  
4. We lie under God's curse if we neglect it.    
A second sort of motives, are taken from the benefits that come by prayer.  


1. It shall not be in vain. pag. 35  
2. It is a sign of true Conversion.  
3. It is always accompanied with salvation.  
4. It is sweet and pleasant in God's ears. pag. 36  
5. It will give ease to the grieved heart.  
6. It is the only means to get the heart filled with spiritual graces.  
7. By prayer we approach into God's presence. pag. 37    
A third sort of motives, are taken from the power and goodness of God.  


1. God hath styled himself a God hearing prayer.  
2. He is able to help his people. pag. 38  
3. He is willing to help them.  
4. He hath made many promises to help them. pag. 39      
Seventhly: the times of prayer, in general, continually. pag. 40  


That is  


1. Upon all opportunites.  
2. Without fainting. pag. 41  
3. Daily, all their life long.    
The special times of prayer: are,  


The Lords days, fasting days, thanksgiving days, and upon private occasions. pag. 42  
But more particularly,  


1. Every day. pag. 43  
2. Twice every day: morning and evening. pag. 44      
Reasons why we must be thus constant and frequent in prayer, are because,  


1. We continually need blessings. pag. 45  
2. Without prayer our calling prospers not. pag. 46  
3. Without it, our graces will decay.  
4. The Devils temptations will prevail. pag. 47  
5. Our sins will multiply, and, pag. 48  
6. We have need to beg daily pardon of sin. pag. 49      
Eightly and lastly: several objections against prayer, are answered, as,  


1. Object. It is to no purpose to pray.  


1. Because God knoweth our wants  
2. He hath decreed what shall befall every man.  
3. He is ready to give what is fit for us.  
This is answered. pag. 50    
2. Object. It is needless because the good success of things depend upons second causes, and natural means.  


This is answered. pag. 54    
3. Object. They that never pray, do as well as they that pray most: what need then is there of this constant praying?  


This is answered. pag. 56    
4. Object. I am unable to pray, I would pray, but I want faith, and the spirit of prayer.  


This is answered. pag. 59    
5. Object. I would fain pray, but I am so sinful and unworthy a wretch I dare not: I know God heareth not sinners, John 9.31. Yet such a one am I, and therefore I dare not pray  


This is answered. pag. 16    
6. Object. I have prayed, but I can find no answer.  


This is answered pag. 66    
7. Object. I can find no good by praying, but I find I am rather the worse.  


This is answered. pag. 71       


The use of all: is,  

1. For Instruction.  
2. For Reprehension.  
3. For Consolation.  
Lastly, for Exhortation.    

1 Use.  

1. It instructs us in the right manner of prayer: where, pag. 75  


1. We see, dead, dull, formal, heartless prayers are not pleasing to God.  
2. That wicked men that have not the Spirit of God, cannot please God in their praying. pag. 76    
2. It instructs us concerning the power of prayer: of which many examples in Scripture are instanced. pag. 77    

2. Use.  

Reprehension, divers are reproved.  
1. Those that pray not at all pag. 81  
2. Those that are lazy and sluggish in prayer. pag. 82  
3. Those that have evil ends in praying. pag. 83  
4. Those that pray for light and slight things.  
5. Those that are formal and hypocritical in their prayers.  
6. Those that pray without judgement or understanding. pag. 84  
7. Those that pray, but resolve to go on in their sins. pag. 88  
Lastly, Those that pray without faith and fervency. pag. 90    

3. Use.  

Consolation: for all those that are faithful, frequent, constant and fervent in this duty of prayer.  
1. God usually blesseth those families where prayers are daily used. pag. 91  
2. God will answer secret prayers.  
3. If thou canst pray in faith, it is a certain sign thou hast the truth of grace; thou art a child of God, and shall be saved. pag. 92  
4. If thy heart be sincere in prayer, God will accept of thee, although thou hast many failings. pag. 93  
5. When words fail, tears, sighs, and groans, are a sign thou hast the spirit of prayer. pag. 94  
6. Sincere seeking of God, will give comfort in all afflictions and trials. pag. 95  
7. A constant course of praying, is a certain sign, the sin or judgement thou prayest against shall be removed, or the mercy thou prayest for, shall be granted. pag. 96  
8. That God that calleth thee to pray, he is able, ready and willing to help thee. pag. 98  
Lastly, all the prayers of Gods faithful servants on earth, shall undoubtedly be heard, and answered in heaven. If,  


1. They be Righteous persons, and, pag. 99  
2. Ask in the Name of Christ. pag. 100  
3. According to the will of God.      

The fourth and last use is,  

Exhortation: to the performance of the duty of prayer: where, first you have divers Directions in the duty: as,  
1. Labour to be reconciled to Christ. pag. 102  
2. Ask nothing but what God hath promised to give. pag. 103  
3. Seek God with a contrite and broken heart. pag. 104  
4. Take heed of wandering thoughts in prayer.  
5. Bear in thy mind all the sins thou art to pray against, and the graces thou art to pray for: mind also the mercies thou hast received, to be thankful for them. pag. 105  
6. In thy prayers have a high esteem of God. pag. 106  
7. Be as ready to be thankful for what you have received, as to seek God for what you want.  
8. When your prayers be ended, take heed you rest not in the duty. pag. 107  
9 Let God's glory be your utmost aim in all your prayers. pag. 108  
Lastly, Take heed of a selfish spirit prayer: Pray for all men. pag. 109   

Two questions concerning prayer answered.  
1. Question. I cannot tell how to pray, I want utterance: whether or no, is not my reading a form of prayer acceptable with God in this case?  


This is answered. pag. 110.    
2. Question. I cannot read, and I know not how to pray: what shall I do in this case?  


This is answered. pag. 113     

Lastly, four encouragementts to the duty of prayer.  
1. God is so well pleased with it, That he hath heard the prayers of men for temporal things, that had no grace. pag. 117  
2. Whosoever sets upon the duty with a sincere heart, shall find God carrying of him on in it beyond expectation. pag. 118  
3. God is more ready to answer his people than they are to ask. pag. 120  
Lastly, God is so well pleased with prayer, as that he makes his readiness to hear a ground of encouragement to quicken them to the duty. pag. 121      

Books Printed by George Calvert at the sign of the Half-Moon in Paul's Churchyard.  
MYsteriorum & Medulla Bibliorum. The Mystery and Marrow of the Bible: viz. God's Covenants with man, in the First Adam, before the Fall: and in the Last Adam Jesus Christ, after the Fall; From the beginning to the end of the World; by Francis Roberts, M. A. in fol.  
The Communicant instructed, or practical directions for the worthy receiving the Lords Supper: in octavo.  
The Believers Evidences for eternal life; in octa.   

An Alphabetical Table of the chief things handled in this Treatise.  
A 


Ability to pray shall not be wanting to him that goeth on in the duty. pag. 118  
Anguish of mind, the cause why God's people regard not answer of prayers. pag. 73  
Answer of prayers, five ways. pag. 66  
Answer of prayers, sometimes as a judgement. pag. 70  
Asa's sin in seeking to the Physician, and not to God. pag. 54  
Ask in the name of Christ according to the will of God, and thou shalt be answered. pag. 100  
What it is to ask in the Name of Christ. pag. 13  
No warrant to ask what God hath not promised to give. pag. 103  
God is more ready to answer than we are to ask. pag. 120     
B 


Better with him that prayeth, than with him that prayeth not. pag. 56  
Benefits that come by prayer. pag. 35  
Blessings of God, not to be expected without prayer. pag. 46  
Bodies as well as souls must worship God. pag. 19     
C 


Call of God to prayer, a sign God intends to answer. pag. 98  
A Catalogue of sins, of graces, and of blessings, will furnish thee with matter of prayer. pag. 105  
Cautions in reading forms of prayer. pag. 112  
Commandments no prayers. pag. 85  
Constant seeking God, a certain sign God will answer. pag. 96  
Continual praying, what is meant by it. pag. 40  
Creed, no prayer. pag. 87     
D 


Daily prayers, a means to obtain grace, and to persevere and increase therein. pag. 46  
Dead, dull, formal, heartless prayers, are not pleasing unto God. pag. 75  
Delays of God are no denials. pag. 72  
Directions in the duty of prayer. pag. 102  
The Devil is conquered, and daily sins prevented by daily prayers. pag. 47, 48  
Doubting in prayer sinful. pag. 90     
E 


Earthly things must be sought conditionally. pag. 14  
Ends bad in prayer spoil the duty. pag. 83  
Esteem highly of God in prayer. pag. 106  
Examples of frequent prayer. See Epist. to read.  
Examples of five in Scripture, that went to God in the sense of sin, and obtained mercy. pag. 64  
Eyes lift up to God in prayer, examples for it. pag. 22     
F 


Faith the condition upon which the promise of answer of prayers is made. pag. 90  
Faith may be, when thou feelest it not. pag. 59  
Faithful praying, is a sign of one that hath grace, that is a child of God, and shall be saved. pag. 92  
Family prayers bring a blessing upon the family. pag. 91  
Forms of prayer lawful. pag. 110     
G 


Gestures in prayer. pag. 18  
God must first speak to the heart, before the heart can speak to God. pag. 5  
God must be sought in the use of means. pag. 54  
Gods goodness, a motive to prayer. pag. 37  
Gods ready hearing others, an encouragement to prayer. pag. 121  
Gods time, the best time for answering prayers. pag. 100  
God's glory only to be sought in prayer. pag. 108  
Grace in the heart will enable a man to pray without reading forms. pag. 113     
H 


Hands as well as hearts must be lifted up to God in prayer. pag. 20  
Hands lift up in prayer, what it signifies. pag. 21  
Hate the sin you pray against. pag. 16  
Heart broken for sin, shall be broken by God from sin. pag. 104  
Heart to pray: where given, God will lend an ear to hear. pag. 115  
Heavenly things must be sought absolutely. pag. 14  
Hypocrites serve not God, out of the love they bear to him. pag. 84  
Humility requisite in prayer. pag. 10     
I 


If thy heart incline to sin, God's ear will not incline to thy prayers. pag. 89  
Encouragements four, to the duty of prayer. pag. 117  
Instructions in the right manner of prayer. pag. 75  
Interest in Christ makes both our persons and our prayers accepted. pag. 102     
K 


Kneeling a part of divine worship. pag. 18  
Kneeling in prayer: examples for it. pag. 19  
Knowledge requisite in prayer. pag. 9     
L 


Labours to no purpose without God's blessing. pag. 55  
A lazy posture in prayer is not to be used. pag. 28  
Lazy and sluggish prayers provoke God. pag. 82  
Love to our brethren, requisite in prayer. pag. 10  
Love not long prayers. pag. 15  
Love the grace you pray for. pag. 17     
M 


Meditation, a help to prayer. pag. 8  
Men to be uncovered in prayer. pag. 23  
Mental prayer. pag. 6  
Morning and Evening, the fittest times for prayer. pag. 44  
Motives to prayer. pag. 33     
N 


Needs of God's people, God is able and willing to supply. pag. 38  
Necessity of prayer, in four respects. pag. 33     
O 


Objections against prayer answered. pag. 50  
Order in prayer required. pag. 14  
Outward gestures, when they may be omitted. pag. 25     
P 


Power of prayer, in divers examples. pag. 77  
Prayer what it is. pag. 4  
Prayer, several definitions thereof: See the Epistle to the Reader.  
Pray that you may pray. pag. 7  
Prayer, several requisites in it. pag. 9, etc.  
To pray for light and slight things, a taking Gods Name in vain. pag. 83  
Prayers, five several ways answered. pag. 66  
Prayers answered as a judgement, and denied as a mercy. pag. 70  
Prayer gives comfort in all afflictions. pag. 95  
Prayer may be effectual when a man is indisposed to it, and distracted in it. pag. 59  
Prayer is the Bucket by which we draw water out of the Wells of salvation. pag. 34  
Prayer neglected, exposes a man to all sins and temptations. pag. 81, 82  
Pray aright, and be sure to speed. pag. 35  
Preparations to prayer. pag. 7  
Pride keeps men from prayer. pag. 65  
Privileges of the praying Christian: see the Epistle to the Reader.  
Promises to prayer. pag. 39  
He that turns the promises into prayers, speaks to God in his own language. pag. 103     
Q 
Questions, two concerning prayer answered. pag. 110   
R 


Reasons, six for daily prayers. pag. 45  
Reproof for those that pray without judgement or understanding. pag. 85  
Reproof for those that use irreverent gestures in prayer. pag. 29  
Rest not in the duty of prayer. pag. 107  
Reverence in prayer exhorted to. pag. 31  
Reverence in prayer, an effect of faith. pag. 27     
S 


Sacrifices under the Old Law, morning and evening figured out the Christians daily prayers. pag. 44  
Secret prayers shall be answered. pag. 91  
Sense of sin should not keep us from prayer. pag. 63  
Sighs and groans a sign of the spirit of prayer, and accepted with God. pag. 94  
Sincerity in prayer, accepted with God, although there be many failings. pag. 95  
What sinners God will not hear. pag. 62  
Sitting in prayer, not found in Scripture. pag. 32  
Not greatness of sin, but want of faith, keeps men from seeking God's mercy. pag. 5     
T 


Tears have a voice in God's ears. pag. 60  
Temporal things must be prayed for conditionally. pag. 15  
Temporal things given to them that have no grace. pag. 117  
Be as ready to be thankful to God for what you have received, as to seek him for what you want. pag. 106  
Three special duties to be daily practised by every Christian. pag. 2  
Times of prayer. pag. 40     
U 


Vocal prayer. pag. 6  
Unbelief a greater sin than all thy other sins. pag. 65  
 and wicked men pray not. pag. 81     
W 


Wait God's time for an answer of prayer. pag. 100  
Wandering thoughts must be avoided in prayer. pag. 104  
Wicked men that pray not, may have temporal, but not spiritual blessings. pag. 56  
Wicked men, how they have a right to what they do enjoy. pag. 57  
Wicked men cannot please God in prayer. pag. 76  
Words shall not be wanting to him that hath a sincere heart to seek God. pag. 115     
Z 
Zeal and fervency required in prayer. pag. 11    


Faults escaped, may be thus corrected.  
PAge 14. line 21. read these. p. 17. l. 10. blot out may. p. 19 l. 8. after glorify God, add, in your body and in your spirit which are Gods. p. 25. l. the last, bl. out mance. p. 28. l. 20. after deadness, add, and dulness. p. 36. l. 13. after of, add from. p. 38. l. 15. r. God. p. 65. l. 4. r. from his sins. p. 78. l. 9 r. him. p. 85. l. 12. bls. out as. p. 86. l. 6. after say. r. to God. p. 86. l. 15. r. teacheth. p. 91. l. 9 r. and secretly. p. 99 l. 3. r. whatsoever. p. 114. l. 19 r. assistance. p. 117. after before me, add because he humbleth himself before me. p. 121. r. acknowledged.   

Marginal faults correct thus.  
Page 13. line 6. r. John. p. 19 l. 22. r. Acts 9.40. p. 45. l. 2. Heb. 13.5. p. 50. l. 22. Phil. 4.6. p. 55. l. 12. r. 1 Corin. p. 63. l. 18. Mat. 9.12. p. 68 l. 6. r. Heb. 5.7. p. 76. l. r. Psal. 143.8. p. 101. l. 5. Isa. 8.17.    

THE CHRISTIANS DAILY PRACTISE; OR, A practical discourse of PRAYER. Very useful for every Christian. By Samson Tounesend, Minister of God's Word, Pastor of Hackford and Whitwel in Norfolk.  
Evening and morning, and at noon will I pray, and cry aloud, and he shall hear my voice,  Psal. 55.17. Imprimatur. EDM. CALAMY. 
LONDON, Printed by E. M. for George Calvert, at the sign of the Half-Moon in St. Paul's Churchyard over against the little North-door. 1659.   

THE CHRISTIANS DAILY PRACTISE; Being the substance of eleven SERMONS, preached on 1 THESS. 5.17. Pray.  
HAving undertaken to speak of Prayer; I have chosen this Text as the subject upon which I intent to build my discourse. The Apostle having in the former Chapter spoken of the last Resurrection, the coming of Christ, and the blessed condition of those that die in the Lord after the Resurrection. In this Chapter he prevents a needless inquiry that some might make; as they in Mat. 24.3. When shall these things be? He tells them it shall be sudden, and unexpected, verse 1, 2, 3. and then he exhorts them to watchfulness, that they may be prepared for it, ver. 5, 6, 7, 8. And from the 13 verse to the 23, he exhorts them to several duties: In the 23 verse he prays for them: In the 25 verse he desires them to pray for him; and so concludes his Epistle. In the verse before my Text, in the Text, and in the verse following, he requires three special Duties, that are daily to be practised by every Christian. Rejoice evermore, Pray without ceasing; In everything give thanks. Teaching us, that our joy should be such as it do not hinder Prayer: and our Prayers should be such as they do not exclude spiritual Joy: and then we shall have occasion at all times in every thing to give thanks. The Text it holds forth to us this Doctrine:  
That it is the duty of the people of God to Pray. 
Doct.   
Concerning which, I intent to clear up unto you these things: 

1. To show you what Prayer is.  
2. The several kinds of Prayer.  
3. The preparations to Prayer.  
4. The duties in Prayer.  
5. The gestures in Prayer.  
6. The motives and encouragements to Prayer.  
7. The times of Prayer.  
8. And lastly, I shall answer divers Objections about Prayer.    
And when I have gone through all these, I shall make Use and Application of all.  
First of the nature of Prayer, 
First. Definition.  what it is. Prayer, it is a work of God's Spirit, and so floweth out of the spirit and heart of man.  
First, It is a work of God's Spirit; and hence it is, that it is called the spirit of grace and supplication. 
Zach. 12.10.  And the Spirit is said to help God's Children in Praying. 
Rom. 8.26, 27.  And we are commanded to pray in the holy Ghost. 
Judas 20.  That is, by the help of the holy Ghost. And saith the Apostle, 
1 Cor. 14.15.  I will pray with the Spirit. So you see it is a work of God's Spirit.  
Secondly, It floweth out of the spirit and heart of man; saith David, 
Psal. 62.8.  Pour out your heart before him, 
Psal. 42.4.  I will pour out my soul in me. When God pours out upon the Soul the spirit of Grace and Supplication, than the Soul pours out itself too God. And therefore you may take an other definition of Prayer thus:  
It is a talking of the heart and soul with God, 
Definition.  and of such a heart as is prepared by God. When the strength and stream of the heart and affections are drawn out after God in Prayer: This is the Prayer that God will hear and answer. And ye shall seek me, 
Jer 29.13.  and find me, when ye shall search for me with all your heart. And none can thus seek God with all the heart, till God prepare, and dispose the heart thus to seek him. 
Psal. 27.8.  When thou sayest seek ye my face, my heart said unto thee, thy face Lord will I seek. God must first speak to the heart, before the heart can speak so to God as he will hear. 
Psal. 10.17  Thou wilt prepare their heart, thou wilt cause thine ear to hear. So much for the first thing propounded.  
Secondly, 
Secondly.  I shall show you the several kinds of Prayer.  
First, There is mental prayer, or the prayer of the mind. And thus Moses is said to cry unto God, 
Exod. 14.15.  although he uttered no voice. And thus Hannah prayed: She spoke in her heart only, 
1 Sam. 1.13.  her lips moved, but her voice was not heard.  
Secondly, There is vocal prayer. 
Psal. 77.1.  I cried unto God with my voice, even unto God with my voice, and he gave ear unto me. Again, there is secret prayer: 
Mat. 6.6.  When thou prayest enter into thy Closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly. And there is public Prayers with the Congregation; and Prayers less public in the Family, or with others. So much for the second thing.  
I come to the third thing propounded, 
Thirdly.  The Preparations to Prayer. I shall mention only two: 

1. Prayer.  
2. Meditation.    
First, Prayer. Pray that you may pray: Pray that God would direct you how to pray: Thus did David, 
Psal. 141.1, 2.  Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice: Set a watch O Lord, before my mouth, keep the door of my lips. As if he should have said, O Lord, do thou so order and direct me in my Prayers, that there may not a word proceed out of my mouth, but what is acceptable unto thee. When a man prays daily that he may pray, by his constant custom of praying, he will be the better fitted for Prayer.  
A second preparation to prayer is Meditation. Especially meditate on these three things.  
First, Meditate upon the Infinite greatness of the Majesty of that God to whom thou prayest. Be not rash with thy mouth, 
Ecles. 5.2.  and let not thine heart be hasty to utter any thing before God; For God is in Heaven, and thou upon Earth, therefore let thy words be few. This meditation of God's greatness will make thee humble, as it did Jacob, 
Gen. 32.9 10.  who acknowledged he was not worthy of the least of all the mercies of God.  
Secondly, Meditate on the Promises of God. 
Psal. 50.15.  Call upon me in the day of trouble, and I will hear thee: 
Mat. 7.7.  Ask, and it shall be given you. With many others of the like nature, this Meditation will make thee confident in Prayer.  
Thirdly, and lastly, Meditate on thine own wants and vileness, and acknowledge them to God; so did Ezra. 
Ezra. 9.6, 7.  This Meditation will make thee fervent in Prayer, and it is the Prayer of the humble faithful fervent soul, that shall prevail with God. So much for the third thing propounded.  
Fourthly, 
Fourthly.  I shall show you the duties or graces requisite in Prayer, and there are divers requisites in Prayer.  
First, Knowledge and understanding. I will pray with the spirit, 
1 Cor. 14.15.  and I will pray with understanding also. As if he should say, I will understand, and know what I pray for.  
Secondly, Faith: It is the condition upon which the promise of answer of Prayers is made. Let him ask in Faith, nothing wavering, etc. 
Jam. 1.6, 7.  Let not that man think he shall receive any thing of the Lord, that asks doubtingly.  
Thirdly, Humility: It is the humble soul that shall prevail with God in Prayer. 
Psal. 10.17  Lord thou hast heard the desire of the humble: He giveth grace to the humble. 
Jam. 4.6.   
4. Fourthly, Purity of heart. Let us draw near with a true heart, 
Heb. 10.22.  in full assurance of Faith, having our hearts sprinkled from an evil Conscience. He that draws nigh to God with an evil heart, or defiled conscience, shall never speed in his Prayers. 
Psal. 66.18  If I regard iniquity in my heart, the Lord will not hear me. If thy heart incline to sin, God's ear will not incline to thy Prayer.  
Fiftly, Love to our brethren, is an other duty required in Prayer. If thou prayest for pardon of sin, and hast not so much love to thy brother, as to forgive him an injury done to thee; God will not hear thy prayers; nor pardon thy sins: for the promise of pardon is upon that condition: 
Mat. 6.14, 15,  For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if you forgive not men their trespasses, neither will you Father forgive you your trepasses.  
Sixthly, Zeal and Fervency is required in Prayer. The colder the suitor, the greater the sinner. The effectual fervent prayer of a righteous man availeth much. 
Jam. 5.16.  Prayer is not effectual, unless it be fervent, though it proceed from a righteous man.  
Seventhly, Unwearied constancy; we must not give over praying, because we have not present answers: For this purpose our Saviour Christ mentions the Parable of the unjust Judge and the Widow: 
Luke 18.1, to 9  That men ought always to pray, and not to faint. And the woman of Canaan teacheth us this lesson of Constancy: She would not give over praying, though she had many repulses, 
Mat. 15.22, to 29. Gen. 32.26.  till she had that she prayed for. And Jacob, he would not let God go till he had a blessing. All which examples show, we must use unwearied constancy in prayer.  
Eighthly, We must pray in the holy Ghost; so we are commanded, Praying in the holy Ghost: 
Judas 20.  that is, by the help of the holy Ghost. This help is promised in Prayer. 
Rom. 8.26.  Likewise also the spirit helpeth our infirmities; for we know not what to pray for as we ought, but the spirit itself maketh intercession for us with groan which cannot be uttered. Without this help our Prayers will not be prevalent. Those are the best Prayers, that have most of the spirit of Gods help in them.  
Ninethly, Pray in the name and mediation of Jesus; Christ: saith Christ, 
1 John 14.13, 14. John 16.23.  Whatsoever ye shall ask in my name that will I do. Whatsoever ye shall ask the Father in my Name, he will give it you. To ask in the name of Christ, is to ask relying upon the Promises, Merit, and Mediation of Christ; or to desire to be heard for the merit, and mediation of Christ's sake.  
Tenthly; Pray for things agreeble to Gods will; saith the Apostle, 
1 John 5.14.  This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. We can have no confidence of being heard in that which we do not know whether or no it be according to Gods will. Christ did justly deny the request of her that asked she knew not what. 
Mat. 20.21, 22.   
Eleventhly, Use a due order in Prayer. Seek Heavenly things first and most; seek earthly things in the second place. Saith Christ, 
Mat. 6.33.  Seek first the Kingdom of God, and his righteousness. So we are taught in the Lord's Prayer, to seek first the things that concern Heaven and Happiness, before we seek Earthly blessings, We must seek Heavenly things absolutely, but Earthly things conditionally; because Heavenly things are absolutely necessary for us, as Faith, Repentance, Sanctification, etc. these things we know are agreeable to the will of God; and therefore we are to pray for those things absolutely, and not with a condition (if it be thy will.) But now for Temporal things, they are not absolutely necessary for us, as health, or freedom from the malice of unreasonable men, or deliverance out of this or that trouble; or to prosper, or increase in their estate in the world, or the like. For these things we must pray with condition (if it be the will of God.) Because God giveth, or denieth these things to his children, according as he sees best, or most fit for each of their conditions. For want of observing these things, and so using a due order in Prayer; many times instead of a blessing, God makes a breach upon them for seeking him disorderly, as it is acknowledge, 
1 Chron. 15.13.  The Lord our God made a breach upon us, for that we sought him not after the due order.  
Twelthly, Take heed of loving long Prayers, and think not to be heard because your Prayers are long. Saith Christ, When you pray, 
Mat. 6.7.  use not vain repetitions, as the Heathen do, For they think they shall be heard for their much speaking. Long prayers can hardly maintain their vigour; commonly there will be vain repetitions, as you see it was with the Heathen. Know that God takes not men's Prayers by tale, but by weight. It is not gifts, but Grace that moves God to hear prayers: He that is fervent in Prayer, prays much, though he speak but little. Let not your words and matter exceed your affections, and then pray and spare not; otherwise break off, the sooner the better.  
Lastly, 
Lastly.  Hate the sin you pray against, and love the Grace you pray for.  
First, Hate the sin you pray against; a man cannot pray hearttily for the pardon of (and strength against) those sins that he does not hate: but when the sin of his heart is the grief of his soul, now may he expect pardon. 
1 Kings 8.38, 39  When every one shall know the plague of his own heart, then hear thou in Heaven, etc. When every one shall know his own fore, 
2 Chron. 6.29, 30.  and his own grief, then hear thou in Heaven, etc. When a man may pray for pardon of sin, with inward hatred of it, and heart grief for it, then may he with comfort expect pardon.  
Secondly, Love the Grace you pray for: A man cannot pray fervently, for that he doth not love hearty. Saith our Saviour to the woman of Samaria, 
Joh. 4.10.  If thou knewest the gift of God, etc. thou wouldst have asked, etc. If thou hadst known me, and the worth of the Grace that I give, this would have quickened thy desires to have asked of me, and then I would have given thee living water. The sense of the worth of grace draws love to it, and these strengthen the desires of it. And so much for this fourth thing propounded, the duties or graces requisite in Prayer.  
Fifthly, 
Fifthly.  I shall show you the gestures that are to be used in Prayer: And I find in Scripture principally these four; Kneeling, sifting up and spreading forth the Hands, lifting up the Eyes, and for men to uncover their Heads.  
First, Kneeling; This is commanded, O come let us worship, 
Psal. 95.6.  and bow down, and kneel before the Lord our Maker. Here we see, that religious kneeling is part of Divine worship. It is but equity, that he that made the body should be worshipped by, or with the body: And for as much as Jesus Christ hath redeemed our Bodies as well as our Souls, he ought to be worshipped with our Bodies as well as Souls: And so the Apostle argues, 
1 Cor. 6.20.  For ye are bought with a price, therefore glorify God. Our bodies and souls are Gods, not only by right of Creation, but also by right of Redemption, therefore we must glorify God by worshipping of him with our bodies, as well as our souls. And we find in Scripture divers examples for kneeling in Prayer. David, he kneeled in prayer: 
Psal 95.6. 1 King. 8.54. Dan. 6.10.  and Solomon his son he kneeled on his knees in prayer: Daniel, he kneeled on his knees in prayer: Stephen, 
Acts 7.60.  he kneeled down and prayed: Peter, 
Acts 9.14.  he kneeled down and prayed: Saint Paul, 
Acts 20.36.  he kneeled down and prayed, he bowed his knees to the Father of our Lord Jesus Christ: 
Ephes. 3.14.  and he in Mark 10.17. 
Mark 10.17.  came kneeling to our Saviour. And we find that all the people, men, women, and children kneeled down and prayed. 
Acts 21.5  All these Examples you have for kneeling in prayer: Take one more, who is the Pattern of all patterns, our blessed Saviour himself, 
Luke 22.41.  He kneeled down and prayed.  
A second Gesture used in Prayer, is lifting up, and spreading forth of Hands: We must not only lift up our hearts, but also our hands to God in Prayer. Lift up your hands in the Sanctuary, 
Psal. 134.2  and bless the Lord: 
1 Tim. 2.8  I will that men pray every where, lifting up pure hands. And for this gesture also, we have several Examples; Moses, 
Exod. 17.11, 12.  he held up his hands to God in prayer: And David desired, that the lifting up of his hadst to God (in Prayer) may be acceptable, as an evening sacrifice: 
Psal. 141.2 2 Chron. 6.13.  Solomon, he spread forth his hands to God in prayer, and so did Ezra: And I conceive this lifting up of the hands in Prayer, is to be used, to signify these two things: First, that the heart is lift up to God; saith the Prophet in the Lamentations, 
Lam. 3.41  Let us lift up our heart, with our hands, unto God in the Heavens. That is, let let your hearts be lift up as well as your hands. Some lift up their hands while their hearts hang down in Prayer; but do you lift up your hearts first, and then lift up your hands, to signify your hearts are also lift up to God. 
Job. 11.13  If thou prepare thine heart, and stretch out thine hands towards him: Stretch out thy hands to him, to signify thou hast already given thy heart to him in Prayer. Secondly, lifting up the hands in prayer, it signifies our depending upon God's power to help and assist us in time of need: As a Child that is in danger of falling, he stretcheth out his hand to his Father for help: So in Prayer, the hands are lift up to God, as a sign of expecting help from him. Saith David, Hear the voice of my supplication, 
Psal. 28.2.  when I cry unto thee, when I lift up my hands towards thy holy Oracle. By stretching forth our hands to God in Prayer, we do as it were tell him that we depend wholly upon him for help, favour, mercy and pardon, and that unless he help and deliver us, we are lost and undone for ever.  
A third gesture in Prayer, is lifting up of the Eyes: For this we have the example of our blessed Saviour, 
John 11.41. Joh. 17.1. Psal. 123.1, 2.3.  He lift up his Eyes and prayed. And so did David, Unto thee lift I up mine Eyes. This lifting up of the Eyes in prayer, it hath the same signification with the former, of lifting up of the Hands: Lifting up the Eye, it signifies the eye of Faith and Hope, depending upon God's help and assistance.  
The fourth and last Gesture in prayer, 
Lastly.  is for men to have the Head uncovered: This the Apostle teacheth, where he saith, 
1 Corin. 11.4.  Every man praying or prophesying, having his head covered, dishonoureth his head. I read the Turks neither kneel, nor uncover the Head in prayer, esteeming it unmanly. But Christians in all places, and in all Ages have used both these gestures in Prayer: And for men to be uncovered in Prayer, I conceive this reason holds good; because it is usual amongst Christians, when Inferiors are speaking to Superiors, to have their heads uncovered, to manifest their subjection; and it is a shame, and a dishonour to a man to do otherwise. So when poor weak frail mortal man is by Prayer speaking to the great God of Heaven and Earth, it is requisite he should manifest his reverence and subjection unto God, by being bareheaded; otherwise, as the Apostle saith, he dishonoureth his Head.  
But may some Object, 
Object.  Will you tie us to these gestures, seeing we find that God's people stood and prayed? 
Neh. 9.2.  And the Publican and Pharisee stood and prayed: and it is said, 
Luke 18 11, 13. Heb. 11.21.  jacob leaned upon his staff and worshipped.  
To which I answer, I do not tie you at all times to the Gestures before mentioned, No:  
For first, outward gestures may be omitted when they shall hinder us in the service of God: As for example, If the Minister should kneel, the people could not so well hear him; and the seats of some in the Church are so placed, that if they should kneel, they should not hear the Minister. In this case standing is better than kneeling, because God accepts not of that gesture that hinders us in his service. And it is like in this case, 
Neh. 9.2, 3, 4.  the Levites did stand and pray, and the people also stood and prayed. And for the Publican and Pharisee, their prayers were but short Ejaculations, not the solemn setting themselves to the duty of Prayer: therefore their example in standing can be no rule for our practice in the set performance of the duty. Secondly, outward gestures may be omitted when we cannot use them without evident danger of health, or without such pain to the body as trouble and distract the mind in God's service. Some cannot kneel in prayer, through bodily weakness and infirmities; in this case God perfers mercy before sacrifice. 
Mat. 12.7.  And in this respect old jacob risen upon his bed, 
Heb. 11.21.  leaned upon his staff and worshipped. And so if a man through age, or weakness, cannot be bareheaded, he may have some covering: Only take this rule (in these cases) if a man cannot kneel, or be bareheaded in Prayer, yet must he use some other bodily gesture, to show as much bodily reverence as he can: For so did jacob, who being aged, and ready to give up the Ghost; yet would he not lie along on his bed and pray, but he risen up, and leaned on his staff: he shown as much reverence as he could: he was not able to kneel, or sit upright, therefore he leaned; and this gesture is given as an effect of his Faith. By Faith he did thus, to teach us, that those that have true Faith in God, will show as much bodily reverence to him in prayer as they can.  
If yet it be objected, 
Object.  Why may not a man sit, or lie along, or be covered, and pray?  
I Answer, 
Answ.  If they can use the other Gestures which are most suitable to the duty, and yet do not, they sin: For if sitting, or lying, be as fit gestures in Prayer as kneeling, what needed David to have rose at midnight to perform the duty as we find he did resolve upon: 
Psal. 119.62.  At midnight I will rise to give thanks to thee. 
Psal. 119.62.  When others were sleeping, he was praying: and that he might apply himself to such a posture as was most suitable to the duty, he risen at midnight to perform it; To teach us, that a lazy posture in the duty of Prayer is not to be used. As a full answer to all cavils, take these two Conclusions:  
First, those gestures that bring a deadness and dulness, and show no reverence to God in the duty of Prayer, ought not to be used: But sitting, lying, and for men to be covered in Prayer (when there is no infirmity, or necessity constrains them to it) brings deadness, and discovers no reverence to God in the duty; therefore they are not to be used in it.  
Secondly, those Gestures in public, that are of bad example to others, are not to be used: But sitting, lying along, or being covered, are of bad example to others; therefore they are not to be used in Prayer.  
Now although it be my purpose to make a general application of all in the close; yet observing, that many in the Congregation are defective in the gestures of Prayer, give me leave to speak a few words by way of Use to this, before I pass to the next thing propounded. And 

1. For Reprehension.  
2. For Exhortation.    
First, by way of Reprehension; 
1. Use. Reprehension.  is kneeling, lifting up the hands and eyes, and being bareheaded commanded, and commended in Scripture, as gestures requisite in Prayer? Tell me then, do not those deserve to be reproved that neglect these Gestures, or use the contrary: That instead of using these gestures, they sit, or lie along, and are with their Hats half off and half on; are not these lazy, and irreverent postures, more fit for those that give themselves to sleeping, than those that set themselves to Prayer? If any of your Children should greatly offend you, and then come and sit down before you, or lie along, or be with their hats half off, and half on, and ask you forgiveness, would you not be displeased with them, and condemn their want of reverence? Beloved, we ought to come to God as a Father; but if we come to him with irreverent postures, may he not say unto us, 
Mal. 1.6.  If I be a Father, where is mine honour? More reverence becometh children to their Father. Can your Consciences serve you to use less reverence to God, than you would use to man? think of it.  
Secondly, for Exhortation: 
2 Use. Exhortation.  I beseech you be exhorted to use more reverence in Prayer. God is greatly to be feared in the assembly of the Saints, 
Psal. 89.7.  and to be had in reverence of all that are about him. If thou hast grace, it will teach thee to serve God reverently. Therefore, 
Heb. 12.28.  Let us have grace whereby we may serve God with reverence, and godly fear. God accepts not of that service that is not reverently performed: He therefore that will serve God acceptably, must serve him reverently. That man that does not behave himself reverently in respect of the outward man in Prayer, he can have no reverend nor high esteem of God in his heart; for where that is, it will cause an humble and reverend deportment of the body. Wherefore I Exhort, and beseech you, for time to come, use not such irreverent postures in Prayer, as if you scorned the Ordinance; but let the outward postures of the body express the inward reverence and humility of the heart: Use all the reverence that is suitable to the duty, unless age, or extreme weakness of body disinable thee. 
Ezek. 33.31.  We find examples in Scripture of sitting to hear the Word, but throughout the whole Book of God, I remember not any example of sitting in Prayer. Wherefore I beseech you, use as much reverence in the duty as you can. And so much for this fifth thing propounded.  
Sixthly, 
Sixthly.  I come to lay down some Motivies to press you to the performance of the duty of Prayer, and they shall be of two sorts: 

1. The necessity of the Duty.  
2. The benefit that comes by the performance thereof.    
First, of the necessity of the duty of Prayer. 
First.  It is necessary in these four repects.  
First, it is necessary because God hath commanded it: In the Text, and in several places throughout the Book of God, I shall not need to mention them; It is necessary we should manifest our obedience, by yielding to God's commands; therefore Pray.  
Secondly, it is necessary, because without Prayer we can have no sanctified use of the Creatures. For every creature of God is good, 
1 Tim. 4.4, 5.  and nothing to be refused, if it be received with thanksgiving; For it is sanctified by the Word and Prayer. It is one thing to have the Creature, an other thing to have a Sanctified use of the creature; this is not obtained but by Prayer.  
Thirdly, it is necessary, because there is no drawing water out of the wells of Salvation, but by the bucket of faithful Prayer. 
Isai. 12.3.  With joy shall ye draw water out of the wells of salvation. God's Ordinances are the wells of Salvation, and faithful Prayer is the bucket that fetcheth the water of Consolation out of these wells.  
Fourthly, 
Lastly.  and lastly, Prayer is necessary, because without it we cannot obtain God's blessing, but are exposed to God's curse. 
ler. 10 25. Psal. 79.6.  Pour out thy wrath upon the Heathen, and upon the Families that call not upon thy Name.  
A second sort of Motives to Prayer, 
Secondly.  shall be taken from the benefits that come by Prayer, and they are many.  
First, If you pray aright to God, you shall not lose your labour, but you shall be sure to speed: Ask and ye shall have, etc. 
Mat. 7.7.  I said not to the house of Jacob seek ye me in vain. To be sure, 
Isa. 45.19.  if you labour in this (or in any) work of God, your labour shall not be in vain in the Lord. 
1 Cor. 15.58.   
Secondly, Prayer is a sign of true Conversion: by this the Lord would manifest unto Annanias that Saul was converted, and he might safely go to him; For behold he prayeth. 
Acts 9.11.   
Thirdly, Prayer is always accompanied with Salvation: Whosoever shall call upon the Name of the Lord, 
Rom. 10.13.  shall be saved.  
Fourthly, Prayer, it is sweet and pleasant in God's ears: Saith Christ to the Church, 
Cant. 2.14  Let me hear thy voice, 
Psal. 141.2 Rev. 5.8. & chap. 8.3, 4.  for sweet is thy voice. The Prayers of the Saints are unto God as Incense and sweet Odours, for so they are called in Scripture.  
Fifthly, When nothing else can give comfort, and ease the heart of grief, yet Prayer will. Saith David, 
Psal. 31.22  I said in my haste, I am cut off before thine eyes; nevertheless, than thou heardest the voice of my supplication when I cried unto thee. It is good to have a bosom friend; and the very opening of our grief to such is an ease to the heart.  
Sixthly, Prayer is the only way to get the heart filled with spiritual Graces, as Joy, 
John 16.24.  etc. Ask and ye shall receive, that your joy may be full. Let those that seek thee, rejoice and be glad in thee. 
Psal. 40.16.  The Apostle uses Prayer as a means by which all Grace should be wrought in the Ephesians. 
Ephes. 3.14. & 16. to 20 ver.   
Seventhly, By prayer we approach into God's presence: 
Psal. 95.2.  God will not hid his face from his praying servants: 
Psal. 22.24  But of an Hypocrite it is said, 
Job 13.16.  He shall not come before him. A rogue may beg without the gate, but he may not be suffered to come within doors: The upright soul that seeks God, 
Psal. 140.13.  shall dwell in his Presence.  
The eighth and last Motive that I shall use to press you to the duty of Prayer; 
Lastly.  it shall be taken from the goodness and power of God: And that doth appear in these four things.  
First, he hath styled himself a God hearing Prayer: 
Psal. 65.2.  O thou that hearest prayer, unto thee shall all flesh come. And of the righteous that seek him, 
1 Pet. 3.12  it is said, his ears are open to their Prayers.  
Secondly, God is able to supply all his peoples needs: So saith the Apostle, 
2 Cor. 9.8  God is able to make all grace to abound towards you. He is able to do exceeding abundantly above all that we ask or think. 
Ephes. 3.20.  But may some say, If God be able to supply my need, if he be not willing, what encouragement is this to Prayer?  
And therefore in the third place; Gods is as willing to hear and help his people as he is able: And this doth appear in that he saith, He delights to exercise loving kindness. 
Jer. 9.24.  He waits that he may be gracious. 
Isa. 30.18.  He is very pitiful, 
Jam. 5.11.  and of tender mercy: 
Psal. 103.13.  As a Father pitieth his children. No sooner do God's people (in their distress) cry unto him, but he being nigh at hand, he readily hears and helps them. The righteous, 
Psal. 34.17, 18.  cry and the Lord heareth, and delivereth them out of all their troubles; the Lord is nigh unto them that are of a broken heart.  
Fourthly, and lastly, 
Lastly.  God hath made many promises to hear and help those that pray unto him; and these you shall find in several places throughout the whole book of God. I shall only mention two: 
Isa. 65.24.  Before they call I will answer, and whiles they are yet speaking I will hear. The Lord is nigh unto all that call upon him, 
Psal. 145.18, 19  to all that call upon him in truth. He will fulfil the desire of them that fear him, he also will hear their cry, and will save them.  
Thus you have heard divers Motives to the duty of Prayer: Now I beseech you, let them take impression upon your hearts, whereby you may be moved to set upon, and be constant in the duty of Prayer. So much for the sixth thing.  
I come now to the seaventh thing propounded to be spoken to, and that is, The times of Prayer: Saith the Apostle in the words following my Text, Without ceasing, 
1 Thes. 5.17.  or continually: I shall 

1. Show you what is meant by praying continually, or without ceasing.  
2. I shall show you what are the special times for Prayer.    
First of the first, Continually, or without ceasing: That is,  
1. When a man uses a constant course of Praying, upon all opportunities, in all his necessities. And thus did the Apostle Saint Paul pray always for the Collossians; 
Col. 1.3.  that is, upon all occasions.  
Secondly, (continually) That is, constantly without fainting, or weariness. 
Luk 18.1.  And he spoke a parable unto them to this end, that men ought always to pray, and not to faint. And in this sense the Apostle prayed for the Thessalonians, Night and day exceeddingly. 
1 Thes. 3.10.   
Thirdly and lastly, 
Lastly.  (continually) That is, every day once or twice, (though not every hour of the day) And thus the Offerings for the morning and evening Sacrifice, 
Num. 28.4, 6.  are said to be continual Offerings. As David said to Mephibosheth, Thou shalt eat bread at my table continually: 
2 Sam. 9.7  that is, every day. And in this sense, it is said, Job offered burnt offerings continually. And Cornelius, 
Job 1.5.  He prayed to God always. And the Apostles resolved to give themselves continually to Prayer, 
Acts 10.2.  and the Ministry of the Word. 
Acts 6.4. 2 Thes. 1.11.  And saith the Apostle, We pray always for you. Thus you see what is meant by always, or continually: it is daily, all their life long.  
I come now in the second place, 
Secondly.  to show you the special times for Prayer. And although the heart ought to be continually carried out after God in Prayer: Yet are there special times of Prayer. As public on the Lords Days, on Fast days, or Thansgiving days. And also upon private occasions, as in time of affliction: 
Jam. 5.13.  Is any afflicted, let him pray? But yet more particularly, Christians ought to have set-times for Prayer every day: And thus Daniel, 
Dan. 6.10  He prayed three times a day. And so did David, Evening, morning, and at noon. 
Psal. 55.17  And you shall find he was yet more frequent in the work: for he saith, 
Psal. 119.164.  Seven times a day do I praise thee, because of thy righteous judgements. And of Anna it is said, that she served God with Fasting and Prayer night and day. 
Luk. 2.37  But I conceive that these did thus upon extraordinary occasions, and therefore can be no standing rules for our practice.  
But you will say unto me then, 
Quest.  What are the set-times for every Christians Prayers?  
I Answer, they are to pray every day, 
Answ.  and at least twice in the day, Morning and Evening.  
First, every day; This is employed in the fourth Petition, 
Mat 6.11.  Give us this day our daily bread. And so we must pray every day, Give us this day. And this is also figured out unto us, 
Exod. 29.39, 42.  by the every days burnt offering. And this David exhorts unto, and himself resolves upon. 
Psal 96.2.  Sing unto the Lord, bless his name, show forth his salvation from day to day: That is, every day: And so he resolves, saying, 
Psal. 145.2  Every day will I bless thee, and I will praise thy name for ever and ever. 
Psal. 146.2  While I live, I will praise the Lord: that is, every day of my life. Thus you see we are to pray every day.  
But secondly, The fittest time in the day for Prayer, is the Morning and Evening. In the morning, to praise God for the rest of the night past, and to seek his blessing and protection the day following. And in the evening to praise him for the blessings received the day past, and to seek his blessing and protection the night approaching. This was also figured out unto us, 
Exod. 29.38, 39  by the offering of the two Lambs every day, one in the morning, and another in the evening. And this the Apostle hints us to, when he saith, Let us offer the sacrifice of praise to God continually. That is, as the Sacrifices of the Old Law were offered to God continually every morning, and every night. 
Psal. 92.1, 2.  And saith David, It is a good thing to give thanks unto the Lord, etc. to show forth thy loving kindness in the morning, and thy faithfulness every night. That is, it is good night by night, and morning by morning; every morning, and every night, to pray and praise God. And great reason their is why we should be thus constant in Prayer, every morning and every night.  
Reas. 1 First, Because we stand in continual need of blessings, both spiritual and temporal; it is therefore needful that we beg them daily, every morning, and every evening.  
Reas. 2 Secondly, we cannot thrive, nor prosper in any of our daily callings or employments without God's blessing. 
Psal. 127.1, 2.  Except the Lord build the house, they labour in vain that build it; except the Lord watch the City, the watchman waketh but in vain: It is in vain for you to rise up early, to sit up late, to eat the bread of sorrow, etc. A man may rise early, and sit up late, but he can never thrive without God's blessing; and he cannot expect God's blessing without Prayer. And therefore every day in all our labours, we ought to pray with David, Establish the work of our hands upon us; 
Psal 90.17  yea, the work of our hands establish thou it.  
Reas. 3 Thirdly, We are subject every day to decay in grace; and there is no means to obtain grace, or preserve grace, or increase in grace, like this of Prayer. And therefore the Apostle did not cease to pray for the Colossians, 
Col. 1.9, 10, 11.  that they might be filled with all grace. Prayer is as the food whereby graces are preserved, revived and increased: As therefore we take daily food to preserve, revive, and strengthen the body; so we must daily use Prayer (this spiritual food) that our souls may be preserved and nourished up unto Eternal life; therefore pray every day.  
Reas. 4 Fourthly, It is needful we pray every day continually, because we have the Devil every day continually, as our adversary, like a roaring Lion seeking to devour us. 
1 Pet. 5.8.  And there is no weapon like that of faithful Prayer to withstand him. And hence it is that our Saviour Christ bid his Disciples watch and pray, 
Mat. 26.41  that they enter not into temption. And in the Lord's Prayer we are to pray every day, Led us not (or suffer us not to be led) into temptation. It is a great advantage given to Satan, to neglect the duty of Prayer; therefore pray every day.  
Reas. 5 Fifthly, We are prone daily (and as it were every moment) to sin against God: And there is no means like that of Prayer to prevent it. Hence it is that David prays, 
Psal. 19.13.  Keep back thy servant also from presumptuous sins, let not them have dominion over me. Order my steps in thy word, 
Psal. 119.133.  and let not any iniquity have the dominion over me. While we live in this world, we cannot be free from sin, but Prayer is a special means to free us from the dominion of sin. While we are in the body, sin will be there; yet shall it not reign in our mortal bodies, so as we shall obey it in the lusts thereof, 
Rom. 6.12.  if we daily seek God for pardon of it, and strength against it; and that leads me to  
Reas. 6 The sixth and last Reason, why we are to pray every day; It is because we have need continually to beg pardon of sin. We have not more need of daily bread to preserve the body from perishing, than of daily pardon of sin that the Soul may not perish: And therefore it follows in the Lord's Prayer after, 
Mat. 6.11, 12.  Give us this day our daily bread, Forgive us our trespasses. It is requisite we should, beg pardon in the morning for the sins of the night past, and we should beg pardon at night. for the sins of the day past. And so continue seeking of God every day, that our sins may be pardoned, that our Souls may be saved. And so much for this seventh thing propounded; the times of Prayer.  
I come now to the eighth and last thing propounded; 
Lastly.  and that is to answer divers Objections about Prayer.  
Objection. 1 First, some may object, It is to no purpose to pray: 

1. 
Mat. 6.8.  Because God knoweth our wants.  
2. 
Ephes. 1.11.  He hath Decreed what shall befall every man.  
3. 
Phil. 4.6.  He is ready to give us what is fit for us.    
Answ. 1 I Answer, first, although God knoweth our wants, yet it is his will we should make them known to him by Prayer. Saith the Apostle, Let your requests be made known unto God. Christ knew that blind Bartimeus had need of his sight, and yet he would have him to pray for it, before he would give him it: 
Mark 10.51, 52.  Jesus answered, and said unto him, What wilt thou that I should do unto thee? the blind man said unto him, Lord that I might receive my sight, and immediately he received his fight.  
Secondly, As God determins what he will do, he hath determined also that Prayer shall be the means whereby we shall obtain what he hath determined to give us: God promises to give a new heart, and a new spirit, with many other blessings, Ezekiel 36. and yet in the 37 Verse he saith, For all this I will be inquired by the house of Israel. 
Ezek. 36.37.  God promises the restauration of Israel, Jeremiah 31. yet he saith in the nineth Verse, 
Jer. 31.9.  They shall come with weeping, and with supplications will I lead them. They shall be led out of their captivity, but it shall be as an answer of Prayers.  
Thirdly, this praying doth not at all derogate from God's goodness and readiness to give; but it rather demonstrateth his goodness.  
1. In that he saith, but ask and have. 
Mat. 7.7.   
2. In that he alone stirs us up to pray, to the end he may do us good: 
Psal. 10.17  Thou preparest their heart, thou wilt cause thine ear to hear.  
3. God will have us pray before he gives blessings, because he delighteth in the work of his own Spirit in us. 
Cant. 2.14  Le me hear thy voice, for it is sweet, saith Christ to his Church.  
4. And lastly, 
Lastly.  God knoweth that his blessings will be then most sweet and comfortable to us, when we have obtained them by Prayer. Saith Hannah, 
1 Sam. 1.27.  For this Child I prayed, and the Lord hath given me my petition which I asked of him. When mercy comes as an answer of Prayer, this engages the Soul to love God, and quicken up the heart yet more and more to seek him; so it was with David, 
Psal. 116.1, 2.  I love the Lord because he hath heard my voice, and my supplication: Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. You see, because God heard his prayer, he resolves to go on in this course of praying as long as he lived. And thus you see, notwithstanding the Objection, it is to good purpose we should pray.  
Again, it may be Objected, 
2. Objection.  It is needless to pray, because the good success of things depends upon second causes, and natural means God useth to work by, as Physic, Bread, and the like.  
I answer, 
Answ.  this is a most profane and heathenish Objection: For although God works by means, yet is it not in the means without God's blessing to do us good.  
First, It is a sin to use the means without seeking of God: as Asa, 
2 Chron. 16.12.  In his disease he sought not the Lord, but to the Physician.  
Secondly, It is a sin also, and tempting of God to pray, and yet neglect the means. You shall find that God blameth Moses for resting upon Prayer, with the neglect of the means. And the Lord said unto Moses, 
Exod. 14.15.  wherefore criest thou unto me? speak unto the Children of Israel that they go forward. Why dost thou pray and stand still, and dost not use the means? March on, do not only pray, but use the means. He that prays, and uses not the means, tempts God; and saith Christ, 
Mat. 4.7.  Thou shalt not tempt the Lord thy God. But when we pray to him, and trust in him, in the use of means, than (and not till then) may we expect God's blessing. Arise therefore, 
1 Chron. 22.16.  and be doing, and the Lord be with thee. For all our labours are to no purpose without God's blessing: 
1 Chron. 3.7.  and our ordinary food cannot nourish us without God's blessing. 
Mat. 4.4.  Therefore I conclude, although God work by secondary causes, yet those do it not without his blessing. And we cannot expect God's blessing without Prayer. It is therefore needful, in the use of all means, to pray to God for a blessing.  
Thirdly, It may be Objected, 
3. Objection.  That they that never pray, do as well as they that pray most: What need therefore is there of this constant praying?  
I Answer, 
Answ.  it is most false to say those that pray not, do as well as those that pray most: For,  
First, The blessings that those that never pray, receive, they are but temporal. 
Mat. 5.45.  He maketh his sun to shine on the evil, and on the good; and sendeth rain on the just and the unjust. But God's children that pray unto him, are filled with all spiritual blessings in heavenly things. 
Ephes. 1.3.   
Secondly, Those that pray not, can have no assurance of the enjoying the outward comforts they have; 
Job 20.15 to ver. 19  God hath threatened to blast upon them: But those that pray, have a promise to build upon, yea, many promises; especially this, 
Psal. 34.10  They that seek the Lord, shall not want any good thing.  
3. And lastly, They that pray not, have no right to any outward thing they do enjoy, neither can they have any sound comfort in it. Saith Solomon, 
Prov. 1.32  The prosperity of fools shall destroy them. They have no right to it, they shall be the worse for it. But lest I should be mistaken, when I say wicked men that pray not, have no right to the outward things they do enjoy, my meaning is, they have no right to them by the virtue of any promise; neither can they have a sanctified use of them: but they have a right to them in regard of God's free bounty; 
Psal. 17.14  for he giveth them the things of this world as their portion; and it is all the comfort they shall ever have. Son, 
Luk. 16.25.  remember that thou in thy life time receivedst thy good things. You see the things of this world are called the wicked man's portion, his good things; therefore they have a right to them, and no man ought in the least to wrong or injure them in them. But on the contrary, God's faithful servants that pray unto him, they have a right too, and a sanctified use of all the blessings they do enjoy. First they have a right to them, saith the Apostle, 
1 Cor. 3.22, 23.  All things are yours, and ye are Christ's. And secondly, by Prayer, every creature is sanctified unto them for their good. 
1 Tim. 4.4.5.  It must needs therefore be fare better with him that prays, than with him that pray not.  
But may some say, 
4. Objection.  I am unable to pray, I would pray, but I want Faith, and the Spirit of Prayer.  
I Answer, 
Answ.  It is a good sign in the sense of the want of Grace to desire it. Let not this therefore detain thee from the Duty.  
For first, thou mayest have Faith though thou feelest it not. In Christ's feeling his Father had forsaken him. 
Mat. 27.46  If thou mournest for nothing more than the want of Faith, it is a sign thou hast it. In the Gospel, 
Mar. 9.24.  The Father of the Child cried out with tears, Lord I believe, help thou my unbelief. If thou desirest nothing so much as to believe, it is a sign thou hast Faith: For as lusting after a woman is Adultery, 
Mat. 5.28.  so lusting after Christ is Faith, because God accepts of the will for the deed; therefore let not this discourage thee.  
Secondly, a man may have the Spirit of prayer, and pray effectually and acceptably, when in his own feeling his heart is utterly indisposed to prayer. Thus it was with Asaph, in Psal. 77.2, 3, 4. My soul refused to be comforted; I remembered God, and was troubled, etc. I am so troubled that I cannot speak. 
Psal. 77.1.  Yet for all this, verse the first, God gave ear unto him. And saith David, I am feeble, and sore broken, I have roared by reason of the disquietness of my heart. And yet in the next Verse he saith, Lord, all my desire is before thee, and my groaning is not hid from thee. 
Psal. 38.8, 9  O how sadly did Hezekiah mourn, 
Isa. 38.14. & ver. 5.  and chatter in his Prayers! yet God heard, and answered him. It is not the brokenness of our expressions that hinders the answer of our Prayers, if the heart be throughly broken for sin: No, no, when words fail, tears will speak, and they have a voice in God's ears. Saith David, The Lord hath heard the voice of my weeping. 
Psal. 6.8. Psal. 39.12.  Hold not thy peace at my tears. Thou tellest my wander, 
Psal. 56.8.  put thou my tears in thy bottle, are they not in thy book? Yes, yes, beloved, all the tears that God's servants shed before him for their sins, they are all put into his Bottle, and recorded in his Book. Therefore let not the sense of thine own weakness and inability keep thee from thy duty: but go to God, mourn for thy wants, and beg supply of him, and he will answer thee.  
Fifthly, I would fain pray; 
5. Objection.  but I am so sinful, and unworthy a wretch, I dare not: I know God heareth not sinners: 
John 9.31  yet such a one am I, and therefore I dare not pray.  
I Answer, 
Answ.  Take heed thou dost not mistake the Text, nor thy condition. If God heareth no man that sinneth, than no man should be ever heard of God; For there is not a just man upon earth that doth good, 
Eccles. 7.20.  and sinneth not. And therefore for the meaning of the Text, know that the sinners that God will not hear, They are such as live and lie in their sins without repentance, rejecting the worship and will of God: such sinners as these God heareth not; he will not accept of a good motion from such a bad mouth: but as it followeth in that place, 
John 9 31.  If any man be a worshipper of God, and doth his will, him he heareth. In every Nation, 
Acts 10.35.  he that feareth God, and worketh righteousness, is accepted with him. But for a further, and fuller answer to the Objection, know  
First, the sense of thy sinfulness and unworthiness should not keep thee from thy duty of praying. 
Psal. 40.12, 13.  David cried out of his sins, that they were more than the hairs of his head, yet he prayed. And Ezra, 
Ezra 9.6.  by reason of his sins, was ashamed to lift up his face to God, yet he prayed. Saint Paul had a deep sense of his sins; 
1 Tim. 1.15. Ephes. 3.8. Acts 9.12.  he said he was the chief of all Sinners, and less than the least of all Saints: yet, behold, he prayeth.  
Secondly, The more heinous our sins are, the more need have we to seek to God for mercy. They that be whole, need not a Physician, but they that are sick.  
Thirdly, The sense of sin makes us more capable of mercy; none more welcome to God, than they that are most sensible of their sins. See it in five examples in Scripture.  
First, The woman that was cured of her bloody issue, she came behind Christ, as being ashamed to look him on the face, and she desired but to touch the hem of his garment, 
Mat. 9.20, 21, 22.  yet she was cured.  
Secondly, The Centurion, who thought himself not worthy to come to Christ, or that Christ should come under his roof, 
Luke 7.6, 7, 10.  yet his request was granted.  
Thirdly, The Prodigal, who acknowledged to his Father his sins, and unworthiness to be called his son; 
Luke 15.20, 21, 22.  yet his Father embraced him, and entertained him.  
Fourthly, The Publican, who in the sense of his own unworthiness, durst not lift up his eyes to Heaven; and to show his indignation against himself for his sins, he smote upon his breast; yet was he justified, 
Luk. 18.13, 14.  acquitted for his sins, and received to mercy.  
The fifth and last example is the woman of Canaan; she acknowledged herself to be a Dog; 
Mat. 15.27, 28.  yet her prayer was answered. By all which examples, you see, that those that are most sensible of their sins, are most welcome to God. It is not so much sin as privy pride, that keep men from the duty of Prayer: As a beggar, he is in want, and would fain have relief, but pride keeps him from begging.  
Fourthly and lastly, 
Lastly.  Know it is not so much the greatness of thy sins, as the want of Faith that keep thee off from seeking God's mercy. And this sin of unbelief, is a greater sin than all thy other sins thou art guilty of; because it makes thee to lie under the guilt and condemnation of all thy other sins. 
Joh. 16.9. chap. 3. 36. Heb. 3.12.  It is the root of all other sins. It is such a sin as rejects the remedy of Christ's blood, by which they should obtain pardon of sin. Therefore have Faith in God, and let not the greatness of your sins hinder you from the performance of your Duty.  
Sixthly, 
6. Objection. Answ.  I have prayed, but I can find no answer.  
In answer to this I shall show you how many ways God answers his people's Prayers, that so you be not mistaken, in thinking God doth not answer your Prayers, when they are answered, and you take no notice of it.  
First, God answers prayers, when he grants the thing that is begged in Prayer: And thus God answered Hannah when she prayed for a child. 
1 Sam. 1.27.  And thus God answered Solomon when he prayed for wisdom. 
1 King. 3.9, 12.  It may be God hath not thus heard thy prayer.  
Secondly, God answers prayers when what is asked is denied, and a better thing is granted. So Abraham begged Ishmael, 
Gen. 17.19, 20.  and he gave him Isaac. So the Disciples asked when the kingdom should be restored to Israel; Christ deny them that, 
Acts 1.6, 7, 8.  and gives them power to be witnesses to him. So the Cripple, he asked an Alms, 
Acts 3.3, 6.  and he had his limbs restored to him. So God many times denies the thing is asked, but gives a better thing.  
Thirdly, God answers prayers when nothing at all is granted; and yet God strengthens the Soul with his grace, to bear the want of it. Such an answer had David, 
Psa. 138.3  In the day when I cried, thou answeredst me with strength in my soul. And thus Christ was heard in his sufferings, 
Heb. 5.9.  when he prayed he was supported. And thus the Apostle was answered, when he prayed to be delivered from Satan's buffet; 
2 Cor. 12.8, 9  The grace of God was sufficient for him. If God answer thee thus, say not thou hast lost thy labour in praying, for this is a gracious answer of Prayer.  
Fourthly, God answer prayers, although thy particular request be not granted; yet if thou feelest thy heart, after prayer, cheered, and thy inward comfort and assurance of God's favour increased thereby: This is such an answer as is best of all, when spiritual joy is increased by prayer. 
Joh. 16.24.  Ask (saith Christ) that your joy may be full. Although David's prayer was not answered for the good of his enemies, 
Psal. 35.13  yet his prayer returned into his own bosom; he had the inward comfort of it. And this is the meaning of that promise to prayer, 
Phil. 4.6, 7  Let your requests be made known unto God, and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Your hearts and minds shall be kept stayed upon Christ: And this is a sweet answer of Prayers.  
Fifthly and lastly, 
Lastly.  God answer prayers, when he does not grant the things we have prayed for, or those inward comforts of his spirit, yet he make us able to continue praying: this strength is a work and fruit of God's Spirit; 
Rom. 8.26, 27.  The spirit helpeth our infirmities, etc. So long as thou canst pray with such strive, it is impossible God should neglect thee. Yet further know, That God sometimes grants our prayers as a Judgement; and sometimes he denies them as a Mercy.  
First, God sometimes answers prayers as a Judgement; and so he gave the Israelites their own desires, 
Psa. 78.29, 30, 31.  and withal his wrath seized on them to their destruction.  
Secondly, God sometimes denies to answer prayers as a Mercy: 
Job 6.8, 9  And so he denied Jobs request, when he desired God would destroy him, and cut him off. 
Jona. 4.8.  And so Jonah, he wished he might die; God denies his request as a Mercy.  
The seventh and last Objection is this, 
7. Objection.  I can find no good by praying, but I find I am rarher the worse.  
I Answer, 
Answ.  Thus we find in Scripture God's servants complaining; 
Job 30.20, 21.  saith job, I cried unto thee, and thou regardest me not; thou art become cruel to me. And David saith, 
Psal. 69.3.  I am weary of my crying, my throat is dried, mine eyes fail while I wait for my God. 
Psal. 80.4.  How long wilt thou be angry with the prayers of thy peoples. And Habakkuk, he cried out, 
Hab. 1.2  O Lord, how long shall I cry, and thou wilt not hears. But for further answer, know, that God may do thus, and it may be out of love to thee: As  
First, It may be God seethe it better for thee to want that thou prayest for, then to have it: the promise is, 
Psa. 30.10 Mat. 7.11.  They that seek the Lord, shall not want any good thing. If thou shouldest have it, it may be God seethe it not good for thee.  
Secondly, It may be God seethe it not good for thee to have it yet; 
Eccles. 3.11.  every thing is beautiful in his time, 
Luke 1.7, 13.  (or season.) Zachary prayed for a child, but God granted not his request till he was old; that so God might have the more glory by it. 
John 11.3, 6, 15, 40 ver.  So Christ delayed to answer Mary and Martha's request concerning their brother Lazarus, that so God might have the more glory in the close. 
Isa. 30.18.  The Lord waits that he may be gracious. God's delays are no denials, his time is the best time.  
3. And lastly, It may be God heareth thee, but thou perceivest it not. 
Dan. 10.12.  So it was with Daniel; the first day he prayed, his prayer was answered, but he did not know it till afterwards. And the causes why men perceive not Gods answer of prayers, may be these:  
First, It may be they are heedless of God's answers: Saith David, I will hear what the Lord will speak. 
Psal. 85.8.  I will attentively mark what God will say; and for want of this, God hears many times, and they observe it not.  
Secondly, sometimes God answer prayers, but anguish and trouble of mind is the cause why men take no notice of it. So it was with job, If I had called, 
Job 9.16, 17.  and he had answered me, yet would I not believe that he had hearkened to my voice: For he breaketh me with a tempest, etc. As the people of Israel, 
Exod. 6.5.  They harkened not to Moses for anguish of spirit. So many times God answers his people's prayers; but anguish and trouble of mind is the cause why they regard it not.  
And thus I have gone through the eight things I propounded at first concerning Prayer. I have showed you, 

1. What Prayer is.  
2. The several Kinds of Prayer.  
3. The Preparations to Prayer.  
4. The Duties in it.  
5. The Gestures of Prayer.  
6. The Motives to Prayer.  
7. The Times of Prayer.  
8. And lastly, I have answered divers Objections concerning Prayer.    
I come now to make Use and Application of all that hath been said. And the Uses shall be 

1. For Instruction.  
2. For Reprehension.  
3. For Consolation.  
4. And lastly, For Exhortation.    
The first Use shall be for Instruction: 
1. Use. Instruction.  And what hath been said, may Instruct us: 

1. Concerning the right manner of praying.  
2. Concerning the power and efficacy of Prayer.    
1. We may be instructed in the right manner of Prayer. 
1. Instruct.  Ye heard in the Definition of prayer, that it is a pouring out of the heart and soul to God, etc.  
First then, It lets us see that dead, dull, formal, heartless Prayers are not pleasing unto God. If we lift up our hands and eyes to God, and not our hearts and souls, we can have no comfortable hopes of being answered. This was that which gave David confidence of being answered in his Prayer: For I lift up my soul unto thee. 
Psa. 14.38  Rejoice the soul of thy servant, 
Psa. 86.4.  for unto thee O Lord, do I lift up my soul. Cold heartless prayers are sinful prayers. Observe this evermore as a certain truth, in prayer; the colder the suitor, the greater thr sinner.  
Secondly, It lets us see, that wicked men that have not the Spirit of God, cannot please God in their praying. True prayer is a work of God's spirit, and so floweth from the spirit and heart of man (as ye have heard:) 
Prov. 15.8  And therefore the heartless prayers of wicked men are abomination unto God. Their cries are no better in his esteem then the howl of beasts. Saith the Lord, They have not cried unto me with their heart, 
Hos. 7.14  when they howled upon their beds. Their cries in God's ears, are no better than the cries of a Dog when they cut off his neck. 
Isa. 66.3.  Thus odious are the Prayers of wicked and ungodly men in God's esteem.  
A second Use of Instruction, Is to let us see the power of Prayer. 
Instruction.  I told you in the Motives to prayer, That by prayer we obtain whatsoever we ask at the hands of God. I shall now show you several Examples in Scripture of the power of Prayer.  
1. 
Jam. 5.17, 18.  By prayer Elias stayed the Rain 3 years, and again obtained rain. 
1 King. 17.21, 22.  By Prayer also he restored to life the Widow's son. And by Prayer he obtained Fire from Heaven to destroy the Captains, 
2 King. 1.10 to 13.  and their Fifties.  
2. 
2 King. 2.9, 10.  By Prayer Elisha had the spirit of Elias doubled upon him. By Prayer he raised from death the Shunamites son. And he prayed, 
2 King. 6.17, 18.  and his Servants eyes were opened, and his Enemies smote with blindness.  
3. 
Gen. 21.17, to 20.  By Prayer Hagars eyes were opened, whereby she saw a Well to refresh her and her son. And by Prayer Samson had water out of a Jawbone to strengthen and revive them. 
Judg. 15.18, 19   
4. 
1 Sam. 12.18.  By Prayer, Samuel procured Thunder to punish the Israelites.  
5. 
Iosh. 10.12, 13.  By Prayer Joshua caused the Sun and Moon to stand still a whole day. 
2 King. 20.11.  And by Prayer Isaiah caused the sun to go back ten degrees.  
6. 
Gen. 19.19, etc.  By Prayer Lot saved Zoar, when the Cities of Sodom and Gomorah were burnt with fire from Heaven.  
7. 
Job 42.8, 9, 10.  By Prayer job pacified the Wrath of God, being kindled against his Friends, and obtained a double Portion of that he lost.  
8. 
Exod. 8, & 9 chap.  By Prayer Moses moved God to take away many Plagues that were brought upon the Egyptians.  
Lastly, That I may not be too tedious, I shall mention some of the multitude of Deliverances that are mentioned in Scripture, which were procured as an answer of Prayer. By Prayer jacob was delivered from the wrath of Esau. 
Gen. 32.11, 12.  By Prayer the Israelites were delivered out of Egypt. 
Exod 3.7, 8.  By Prayer jossiah was delivered from the Plagues threatened to come upon him. 
2 King. 22.19, 21.  By Prayer jehoshaphat was delivered from the Moabites and Amorites. 
2 Chron. 20.12, 22.  By Prayer the three Children were delivered from the Fiery Furnate. 
Dan. 3.  By Prayer Daniel was delivered from the Den of Lions. 
Dan 6.22.  By Prayer jonah was delivered out of the Whale's belly. 
Jona. 2.10.  By Prayer Nineveh was delivered from the Judgement threatened. 
Jona. 3.10.  By Prayer jehoahaz was delivered from the oppressing hand of the King of Syria. 
2 King. 13.4, 5.  By Prayer Manasseh was delivered from the Babylonian Captivity. 
2 Chron. 33.11, 12, 13.  By Prayer Peter was delivered out of Prison. 
Acts 12.5. etc.  And by Prayer also Paul and Silas were delivered out of Prison. 
Acts 16.25, 26.  O the Power of Prayer! O the many Miraculous things that have been done by Prayer! I could instance in many examples that I have read in History, but I forbore to mention them; let those formerly mentioned be sufficient. And so much for this first Use which hath been for Instruction. 
2. Use. Reprehension.   
I come now to the second Use, which is for Reprehension. It is the duty of the people of God to pray, and that constantly every day, in the manner that hath been before mentioned. Then here come divers persons to be reprehended.  
First, those that pray not at all; 
First.  Certainly it is a most grievous sin to be ever in the neglect of this duty. It is given as a note of a most wicked and ungodly person not to call upon God. 
Psal. 14.4, 5.  Wicked men will have nothing to do with God, and God will have nothing to do with them: They cast off God, and God will cast off them. Whosoever they be that go on in the constant neglect of this duty, they are exposed to God's wrath and curse: 
Jer. 10.25.  Pour out thy wrath upon the Heathen that know thee not, and upon the Families that call not upon thy Name. They who neglect Prayer, expose themselves to all manner of sins and temptations; for Prayer is the only remedy to prevent sin. Saith Christ, 
Luk. 22.46.  Pray, lest ye enter into temptation. And therefore he that neglects to pray often, will lie open to all assaults of Satan, and be in danger of utter falling away from all goodness, into all manner of sin and lewdness, and hereby expose himself to God's eternal Curse.  
Secondly, 
Secondly.  Those are to be reproved, that are lazy and sluggish in Prayer. Some never pray till they be in bed; others compose themselves to such Gestures as make them sleepy in Prayer. 
Mat. 26.41.  Is this to watch and pray? Is not this lazy sluggish praying, a negligent doing of God's work? And can you ever think God will be pleased with such kind of service? No, no, in stead of a blessing, it will bring a curse upon thee: Saith the Prophet, Cursed is he that doth the work of the Lord deceitfully: That is, 
Jer. 48.10.  that doth it negligently, slothfully, slowly; God is much provoked by lazy slugish Prayers.  
Thirdly, 
Thirdly.  Those are to be reproved that have evil ends in their praying. Ye ask, and receive not, 
Jam. 4.3.  because ye ask amiss, that ye may consume it upon your lusts. When a man's ends in Prayer are bad, his Prayer cannot be good.  
Fourthly, 
Fourthly.  those are to be reproved, that pray for light and slight things: As for example, when men are at play, to pray to God to win the game, or the like: These kind of prayers are very displeasing to God, and is a taking his Name in vain.  
Fifthly, 
Fifthly.  Those are to be reprehended, that are Formal and Hypocritical in their Prayers, that pray without any delight in the work; that seek God by fits, and not in sincerity. job speaking of the Hypocrite, saith, Will God hear his cry when trouble cometh upon him? 
Job 27.9, 10.  Will he delight himself in the Almighty? Will he always call upon God? No, he will not; For he that serves not God out of the love he bears to him, cannot delight in God's service, neither will he be constant therein. But the Hypocrite, and mere Formalist, do not serve God out of the love they bear to him; therefore they cannot delight in God's service, neither will they be constant therein; neither doth God accept of them, or their Prayers.  
Sixthly, 
Sixthly.  Those are to be reproved, that Pray without judgement or understanding, or for things unlawful. A man may pray with good affections, and yet sin, because he prays not with judgement, he understands not what he prays for: And therefore saith the Apostle, 
1 Cor. 14.15.  I will pray with the Spirit, and I will pray with understanding also. I will understand and know what I pray for: And Christ blameth the mother of Zebedees' as children for ask she knew not what. 
Mat. 20.22.  O what a sad thing is it, that any should be so sottishly ignorant, as to think they pray to God, when they are saying the Ten Commandments; yet I fear there are such amongst us; If there be, I pray let me ask you these two things: 

1. Whom do you pray to?  
2. What do you pray for?    
First, Whom do you pray to, when you say the Ten Commandments? If you say you pray to God, (as all our Prayers ought to be directed to him) then tell me; Is it not horrid Blasphemy to say, Thou shalt have no other Gods but me, & c? that thou shouldest speak to God, and tell him what is contained in the Ten Commandments, thinking while thou art so doing thou art praying to him. O what a sad thing is this! For in the Ten Commandments God speaks to us, and therein teaches us our duties to him.  
Secondly, Tell me, what do you pray for in the Ten Commandments? can you tell me? surely no: For all our requests we make to God, are reduced by the Apostle to these four Heads: 
1 Tim. 2.1  Supplications, Prayers, Intercessions, and giving of Thanks.  

1. Supplications, for the removal of Evils.  
2. Prayer, for the obtaining of good things.  
3. Intercession, in the behalf of others.  
4. Thanksgiving for benefits received.   
Now tell me, if any of you can apply any one of these to any of the Commandments: If not, then learn to understand them, and teach them to your children, that you, and they may know your duties to God and your Neighbour; but use them not as Prayers. For in Prayer we speak to God; in the Ten Commandments God speaks to us: And those that use the Creed as a prayer deserve also to be reproved; the Arguments before used may be sufficient to prove they pray without judgement. An other sort that pray without judgement, are those that pray for unlawful things: as those who would have fire from Heaven to destroy their enemies; but saith Christ to them, 
Luke 9 54  You know not of what spirit you are.  
Seventhly, Those are to be reproved, that pray, but yet resolve to go on in their sins. God's service is pretended, but the Devil's work is performed by them. You that regard not Gods Laws and Commands, but are lewd and ungodly, cruel and unmerciful; do you think God will hear your voice, when you will not hearken to his voice? 
Prov. 28.9  He that turns away his ear from hearing the Law, even his Prayers shall be an abomination. It is just with God, 
Prov. 1.24, etc.  that when we refuse to hear him, he should refuse to hear us. Saith David, If I regard iniquity in my heart, 
Psal. 66.18  the Lord will not hear me. If thy heart incline to sin, God's ear will not incline to thy Prayer. If thou sinnest with delight, God will not delight in thee, nor in thy Prayers. 
Jer. 14.10, 11, 12.  Thus saith the Lord unto this people, thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them, (and it follows) pray not for this people for their good; when they fast, I will not hear their cry. You see that those that delight in sin, God will neither hear their Prayers for themselves, nor others for them. Saith the Lord, Pray not thou for this people, 
Jer. 7.16.  neither lift up a cry nor prayer for them, neither make intercession to me, for I will not hear thee. And also, if thou be'st unmerciful to others, God will not hear thy Prayers, nor show mercy unto thee: 
Prov. 21.13.  Who so stoppeth his ear at the cry of the poor, he shall also cry himself, but shall not be heard. He shall have judgement without mercy, 
Jam. 2.13.  that hath showed no mercy.  
Eightly and lastly, 
Lastly.  All those deserve to be reproved, that pray without Faith and fervency. He that prays doubtingly, 
Jam. 1.6, 7  prays sinfully, and shall get nothing by praying. He that hath not Faith in God, can never prevail with God in Prayer: 
Mark 11.22, 23, 24.  For Faith is the condition upon which the promise of answer of prayers is made. To which also must be added Fervency: 
Jam. 5.16.  The effectual fervent prayer of a righteous man availeth much. And therefore those that have neither Faith, nor Fervency in their prayers, deserve to be reprehended: So much for this Use.  
I come now to the third Use, 
2. Use. Consolation.  and that is for Consolation. And that for all those that are faithful and fervent, constant and frequent in this duty of Prayer: That pray every day in their Family, or in secret, or both in their Family or secretly. For your Comfort go along with me, in these eight or nine things following.  
First, There is no Family where Prayer is constantly used Morning and Evening, but God usually blesseth those Families. As God blessed the house of Obed Edom, 
2 Sam. 6.11.  because the Ark was in his house: So God blesseth those Families where prayers are daily used.  
Secondly, There are no secret prayers made unto God, but shall be answered: Saith Christ, When thou Prayest, enter into thy closet, 
Mat. 6.6.  and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seethe in secret, shall reward thee openly.  
Thirdly, If thou canst pray in Faith, it is a certain sign thou haft the truth of Grace; thou art a child of God, and shalt be saved.  
1. It is a sign of the truth of grace. Saith the Lord, I will pour upon them the spirit of grace and supplication. 
Zach. 12.10.  He that hath the spirit of Supplication, hath the spirit of Grace first, otherwise he could not have the spirit of Supplication.  
2. It is a sign thou art a child of God. Saith the Apostle, 
Gal. 4.6.  Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying Abba, Father. If thou wert not a son, thou couldst not call upon God as a Father.  
3. It is a certain sign thou shalt be saved. 
Rom. 10.13.  For whosoever shall call upon the Name of the Lord shall be saved. He that by Faith calls upon God may miss of the particular mercy he begs for here; but he may be assured he shall not miss Eternal Salvation hereafter: For the spirit of Supplication is a certain sign of Salvation.  
4. If thy heart be sincere in thy Prayers to God, God will accept of thee, although thou hast many failings. For if there be first a willing mind, 
2 Cor. 8.12.  it is accepted according to that a man hath, and not according to that he hath not. God accepts not of our service according to the worthiness of the work, but the willingness of the mind in the work. So as he that unfeignedly prays for, and earnestly desires Faith, Repentance, and other graces, he hath these graces in God's esteem, because God accepts of the will for the deed.  
5. If thou, in the want of ability to utter words to God as thou desirest, canst weep before the Lord, and sob out thy complaints with sighs and groans; These thy desires is a certain sign thou hast the spirit of Prayer; for these sighs and groans could not be in thy prayers to God, but from the Spirit of God helping thy infirmities in the duty; as the Apostle saith, 
Rom. 8.26.  The spirit helpeth our infirmities; for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us, with greanings which cannot be uttered. These unutterable groans proceed from the supernatural motion of God's Spirit in thee.  
Sixthly, If thou canst sincerely seek God by Prayer, thou mayest have comfort in all afflictions and trials that befall thee. You shall find David complaining of the unkind dealing of his Adversaries, Psalm 109. but saith he ver. 4. I give myself unto Prayer. 
Psa. 109.4  As if he should have said, I use no unlawful means against them, but my only refuge and defence is prayer unto God. So did Job, 
Job 16.20.  My friends scorn me, but mine eyes poureth out tears unto God. I weep in my prayers, and wait upon God to right my case. And doubtless those that accustom themselves to a constant course of seeking God, shall have cause to rejoice and magnify God in the greatest trials that can befall them: according to that prophetical prayer of David, 
Psa. 40.16  Let all those that seek thee rejoice, and be glad in thee; let such as love thy salvation, say continually, the Lord be magnified.  
Seventhly, If thou keepest thy heart in a constant course of praying unto God: It is a certain sign, that the sin or judgement thou prayest against, shall be removed; or the mercy thou prayest for shall be granted. 
Exod. 17.11.  While Moses held up his hands in Prayer, Israel prevailed. There was no fear of enemy's Conquering while Moses was praying. And you shall find Moses devotion prevented God's indignation against his people, Exodus 32.10 to 15 verse, saith the Lord to Moses, Let me alone, that my wrath may wax hot against them, and that I may consume them: But Moses would not let God alone, but continued praying for them: His Prayers are answered, the Judgement is diverted, Verse 14. 
Exod. 32, 14.  And the Lord repent him of the evil which he thought to do unto his people. And Jacob, 
Gen. 32.26, 29.  who continued wrestling for a blessing, obtained it. If Prayer be not slackened, mercy shall be sped. If thou continuest in a constant course of praying against sin, for grace, and for the removal of judgements or afflictions: know for thy comfort, thy sins shall be pardoned, grace shall be conferred, and the judgements or afflictions shall be removed from thee, or sanctified to thee for thy good.  
Eightly, It is certain, That that God that calleth thee to the duty of Prayer, he is able, ready, and willing to hear and help thee. When Bartimeus went to Christ for his eyesight, and it was told him, Be of good comfort, 
Mark. 10.49.  arise, he calleth thee: Out of all question, at this report, the heart of Bartimeus leapt within him; and he was confident, that seeing Christ called him, he intended to grant his request in restoring his sight. So beloved, you may be confident, that God that calls you to the duty of Prayer, he intends to hear, and answer you: For he is able to help you: 
Psa. 115.3  Our God is in Heaven, and he doth whosoever he pleaseth. And he is willing to help and comfort you, For like as a Father pitieth his children, 
Psal. 103.13.  so the Lord pitieth them that fear him.  
Ninethly and lastly, 
Lastly.  All the Prayers of Gods faithful servants on earth, shall undoubtedly be heard and answered in Heaven. This is always true, with these three Cautions.  
First, That thou be'st a Righteous person, that doth the will of God: 
Jam. 5.16.  The Prayer of the Righteous availeth much. Saith Christ, 
Joh. 15.7.  If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.  
Secondly, If ye ask in the Name of Christ: For, so saith Christ, 
john 16.23.  Whatsoever ye shall ask the Father in my Name, he shall give it you  
Thirdly, If your Prayers be according to the will of God. Saith the Apostle, This is the confidence that we have in him, 
1 John 5.14.  that if we ask any thing according to his will, he heareth us. Only know this, That although the Prayers of God's servants shall be answered; yet it may be not presently. You must not expect the Mercies you pray for, when you will; no, but ye must wait God's time, which is the best time. Saith the Prophet, 
Isa. 28.16.  He that believeth, maketh not haste. He is content to stay himself upon God, and wait his leisure. So did David, 
Psal. 40.1.  I waited patiently upon the Lord, and he inclined unto me, and heard my cry. And so did the Church, in Isaiah, I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. I shall conclude this Use with that in Isaiah 30.18. 
Isa. 30.18.  And therefore will the Lord wait, that he may be gracious to you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgement, Blessed are all they that wait for him. So much for the third Use, which hath been for Consolation.  
I come now to the fourth and last Use, 
4. Use. Lastly.  which is for Exhortation.  
Is it so, 
Exhortation.  that it is the Duty of all the people of God to Pray: Then I beseech you be exhorted to the performance of the Duty. In the prosecution of this Use I shall,  
First, give you divers directions in the Duty of Prayer.  
Secondly, I shall answer two material Questions concerning Prayer.  
Thirdly, and lastly, I shall lay down some Encouragements to the Duty of Prayer.  
First, 
Directions in Prayer.  of the first; I shall lay down nine or ten Directions in the duty of Prayer.  
First, Labour to be reconciled to Christ, that your person may be accepted, and you may be in favour with God. Till this be done, your Prayers will not be answered. God accepted of Abel first, 
Gen. 4.4.  than he accepted of his Sacrifice. His Faith in the promised Messiah was that which made both his person and Sacrifice accepted with God. 
Heb. 11.4.  So by Faith get an interest in Christ, and then both thy person and thy Prayers shall be accepted.  
Secondly, For the matter of your Prayers, be sure they be for such things as are agreeable to Gods will. Thou hast no warrant to ask what God hath not promised to give: For this purpose it is requisite, you should be well versed in the Scriptures: And then turn the Promises into Prayers; so shall you speak to God in his own language, your requests shall be according to his will, 
1 John 5.14.  and then you may be confident you shall be heard.  
Thirdly, Approach to God in Prayer, with a contrite and broken heart for sin: As God will not despise a contrite and broken heart; 
Psal. 51.17  so neither will he despise the Prayers that proceed from such a heart. When the heart is broken for sin, God will also break that heart from sin, and satisfy the desires of that soul.  
Fourthly, Take heed of wand'ring thoughts in Prayer: and let thy heart and thy tongue go always together. Wand'ring thoughts (or vain thoughts) are bad at any time, worst of all in Prayer. God complains of them, 
Jer. 4.14.  How long shall vain thoughts lodge within thee. Do thou complain of them to God. And seek not that with thy tongue, which thy heart doth not desire; for if thou dost, God seethe thy hypocrisy, and will hate thee for it: 
Heb. 4.13.  For all things are naked and open unto the eyes of him with whom we have to do (in Prayer.)  
Fifthly, Take a Catalogue of (and bear in mind) all the sins thou art to pray against, and all the graces thou art to pray for. Mind also the mercies and blessings thou art to pray for. And think also of the mercies and blessings thou hast received, to be thankful for them. The serious thoughts and meditations of these things, will furnish thee with sufficient matter for Prayer.  
Sixthly, in all thy Prayers, have a high esteem of God. Saith Soloman, 
Eccles. 5.2  Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. Think seriously, what a God it is thou speakest to; these thoughts will make thee reverend, and serious in the duty.  
Seventhly, In all your Prayers to God, be as ready to be thankful to God for what you have received, as to seek him for what you want. I fear it is a sin too common amongst God's children, to be so mindful of what they want, as to forget to be thankful for what they have. But take heed of this; the way to obtain new mercies, is to be thankful for the old. Saith David, 
Psal. 116.12, 13.  What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the Name of the Lord. As if he should have said, I will be thankful to God for what I have, and I will call upon him for more blessings.  
Eighthly, When you have ended your Prayers, Take heed you rest not in the Duty, but mourn for the sins of the Duty; and look up to God for an Answer: So did David, 
Psal. 5.3.  In the morning I will direct my Prayer unto thee, and I will look up. He doth not rest in the duty done, but continued praying, and looking up to God for an answer: So do you take heed, you rest not in the duty, neither let the work be tedious to you: For as painfulness of speaking argueth a sick body, so doth irksomeness in praying a sick soul.  
Ninethly, Let God's glory be your utmost aim in all your Prayers. Seek not yourselves, nor your own ends in your Supplications, but the glory of God only. Saith Christ, 
John 8.50  I seek not my own glory. Neither should we seek our own glory in any thing we do, much less in Prayer: For if God's glory be not our ends and aims in Prayer, it will render our prayers odious unto God.  
Tenthly, and lastly, 
Lastly.  Take heed of a selvish spirit in Prayer. Pray not only for yourselves and your Friends; but (as the Apostle exhorts) for all men, of all degrees, 
1 Tim. 2.1, 2.  Magistrates and Ministers, etc. Pray not only for your friends that pleasure you, but also for your enemies that despitefully use you, as our Saviour exhorts. 
Mat. 5.44.  The more public our spirits are in the duty of Prayer, the more pleasing are our Prayers unto God. It is good to have a public spirit in private duties. Take heed therefore of a selvish or private spirit in the duty of Prayer. Thus by way of Exhortation I have given you divers directions in the duty of Prayer; observe them for your good.  
I come now in the second place, to Answer two material Questions concerning Prayer.  
The first is this; 
1. Quest.  I cannot tell how to pray, I want utterance: Whether or no is not my reading a Form of Prayer acceptable with God in this case?  
It is fare better to use the help of a good Prayer Book, 
Answ.  than not to pray at all: only be sure, that the Prayers you read be suitable to your condition. And take heed the spirit of Grace and Supplication be not wanting in him that reads the Prayer, nor in them that hear it. The best Reformed Churches hath, and doth read Set-formes of Prayer.  
It is Objected, 
Object.  To read a Sermon, is not to Preach; therefore to read a Prayer is not to Pray.  
I Answer, 
Answ.  the reason is not alike in both; For the gift of Preaching is not showed in reading, therefore reading a Sermon is not preaching: but the grace and gift of Prayer may be showed in reading of a Prayer.  
Again it is Objected, 
Object.  If we read Forms of Prayer, than we stinct the Spirit.  
I Answer no. 
Answ.  For if we join with another that prays without a Form, his prayer is a Form to us: For although our hearts be more enlarged, yet we must stick close to the words of him with whom we join in Prayer. So as this is no stinting of the spirit: For when thou art alone, thou mayst enlarge thyself. Yet further know, that the enlargement of the heart stands not so much in the multitude and variety of expressions, as in the extent of the affections. So that although you be tied up in words, yet there is no tie upon the affections; they may be enlarged in putting up the same petition, when an other is straightened. Thus you see a man may read and use Forms of Prayer: only take these two Cautions:  
First, 
1. Caution.  Take heed you do not rest in this way: For although reading is a help to Prayer; yet must you labour to pray without it. A child that cannot go alone may be helped to go, but ye must not be always children; not always do thus.  
Secondly, 
2. Caution.  Take heed you neglect not to use and exercise the grace God have given you. For know this, there is no man, that hath any work of Grace upon his heart, but is, able to pray without reading, or using a Set-forme of Prayer. There was never any man in extreme need, but he could tell how to express his wants to those that could relieve him without reading them.  
I come to answer the second Question; which is this; 
2. Quest.  I cannot read, and I know not how to pray; What shall I do in this case?  
I Answer, 
Answ.  Go to God with David, and say, O Lord, open thou my lips, 
Psal. 51.15  and my mouth shall show forth thy praise. Put into my mouth what I shall speak unto thee. And then doubtless, that God that bids his people take unto them words, 
Hos. 14.2.  and hath promised his spirit shall help their infirmities, 
Rom. 8.26  will undoubtedly give them words to seek him with. For God never puts a man upon a duty, but he will help him in it. As you may see in the example of Moses; he complains of his inability to speak; God bids him go, and promiseth to be with his mouth, 
Exod. 4.10, 11, 12.  and to teach him what he shall say. And Moses (by God's help) was mighty in words (as well) as in deeds. 
Acts 7.22.  Let a man be never so full of words and matter, he cannot bring it forth in Prayer without God's assistance; he cannot utter his own conceptions without God's help. 
Prov. 16.1  Saith Solomon, The preparation of the heart in man, and the answer of the tongue is from the Lord. A man can neither prepare his heart to speak, nor speak what he hath prepared, without God's assistance. And therefore go to God to give thee a heart, and words to speak to him with; and doubtless, that God that hath promised to give a mouth to his children, 
Mat. 10.19. Luk. 21.15.  to speak before their enemies, He will not deny to give them words, when they come by Prayer to speak before himself. For a full answer to this question, take these two Conclusions.  
First, God never gives a man an heart to pray, 
Psal. 10.17  but he lends an ear to hear.  
Secondly, He that hath an heart to pray, will seek God to give him words; And he that with a sincere heart seeks God to give him words, shall never want words to seek him with. Hast thou then a heart? go to God, and he will give thee words; 
Psa. 19.14  Pray with David, Let the words of my mouth, and the meditations of my heart, be acceptable in thy sight O Lord my strength and my redeemer: And then God will make thy words acceptable in his sight. For there is no mouth into which God cannot put fit words to seek him with. When God puts forth his power, the weakest instrument shall be enabled to do his will. As appeared, 
Num. 22.27, to 32 verse.  when God enabled Balaams' Ass to convince his Master. And so much for the Answer to the two Questions. 
Lastly.   
I come now in the third and last place to lay down some encouragements to the Duty of Prayer: I have already given divers in the use of Consolation. To all which, in the close, let me add these three or four following.  
First, 
1. Encourag.  God is so well pleased with Prayer, that he hath heard the Prayers of men for temporal things that had no grace. You may see this in the example of King Ahab, 
1 King. 21.24, to the end.  who sold himself to work wickedness in the sight of God; Yet when he heard the judgement threatened against him, he humbled himself by Fasting and Prayer; and although it was not the humiliation of a true Penitent; for he turned not from his sins: yet see what God saith to the Prophet concerning him; 
1 King. 21.29.  Seest thou how A hab bumbles himself before me? I will not bring the evil in his days, but in his son's days will I bring the evil upon his house. If God be thus moved with the humiliation and prayer of a wicked man, as to put off, or defer a temporal judgement: how can God deny the Prayers of those that have the truth of grace, when they seek him for pardon of sin, and spiritual blessings? If external humiliation prevail thus with God, O how prevalent are the Prayers of tender  sinners, 
2 King. 22.19.  such as good King Josiah was?  
Secondly, 
2. Encourag.  There is no man that hath set upon this duty of Prayer with a sincere heart, resolving to go on in the practice thereof, although he hath been never so weak and unable to the work at the first, yet in time he hath found God carrying of him on in it beyond expectations, and hath found a daily growth and increase of Grace and abilities to Pray: God despiseth not the day of small things. 
Zach. 4.10.  Though grace in the soul of him that humbly seeks God. be at the first but as a grain of Mustard seed: 
Mat. 13.1 31.  yet afterward it shall abundantly increase, according to that promise, 
Job 8.7.  Though thy beginning was small, yet thy latter end shall greatly increase. And that of our Saviour, 
Mat. 25.29.  For unto every one that hath shall be given, and he shall have abundance: He that faithfully improves that little grace he hath, in an humble constant seeking of God for more grace, he shall have grace for grace, or grace upon grace; 
John 1.16.  one grace after another, a daily increase of grace, until he hath abundance of grace.  
Thirdly, 
3. Encourag.  God is more ready to answer his people than they are to ask; more forward to grant, than they are to crave. For if any with an upright heart resolve to seek God, and in their hearts are studying how to seek him, God will hear them before they pray, and will answer them when they pray; according to that promise, 
Isa. 65.24.  Before they call I will answer, and whiles they are yet speaking I will hear. Our Heavenly Father knoweth what things we have need of before we ask him: 
Mat. 6.8.  And therefore before we call, while we are yet thinking to speak, he will hear and answer us, by giving us assistance in speaking to him, so as while we are speaking, he will also hear and answer us; according to that promise also in Isaiah, Then shalt thou call, 
Isa. 58.9.  and the Lord will answer; thou shalt cry, and he shall say here I am. Upon thy cry, he will readily hear and help thee: 
Psal. 46.1.  For he is a very present help in time of trouble.  
The fourth and last Encouragement I shall mention, 
Lastly.  is this: God is so well pleased with Prayer, as that he maketh his readiness to hear his people's Prayers, and to pardon their sins upon humble acknowledgement thereof, a ground of Encouragement to quicken them to the duty. Saith David, I acknowledge my sin unto thee, 
Psal. 32.5, 6.  and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin: For this shall every one that is godly prey unto thee in a time when thou mayest be found. As if he should have said, because thou hast been so merciful to me, in hearing my Prayer, and pardoning my sin; therefore shall every godly man be encouraged to pray unto thee for the like mercy. What an encouragement is this to Prayer, when we hear that every one that went to God, humbly acknowledging their sins, 
Prov. 28.13.  obtained mercy according to that Promise, Whoso confesseth and forsaketh his sins, shall have mercy. And that of the Apostle, 
1 Joh. 1.9.  If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. For this shall every one that is godly prey unto God in a time when he may be found. This argument (of God so readily hearing others) will undoubted be an Encouragement to every godly man to pray unto God. But as for wicked and ungodly men, neither this, nor any other argument I have used in all my several Sermons on this subject, will in the least move them to the performance of this duty of Prayer.  
I have showed you what Prayer is: The several kinds of Prayer: The Preparations to Prayer: The Duties in Prayer: The Gestures of Prayer: The Motives to Prayer: The Times of Prayer: And I have answered divers Objections about Prayer. I have also gone through the several Uses, of Information, Reprehension, Consolation, and Exhortation: In all which I have used my uttermost endeavour, to persuade you to this so necessary a duty. And shall all my labour be in vain? I hope better things of you, and such as accompany Salvation. Wherefore I beseech you, for the Lords sake. For the Church's sake: For your own Souls sake, Pray. You that have not heretofore prayed, Pray: You that have formerly prayed, pray more. That which was the conclusion of a godly Martyr's Letters, 
John Careless.  shall be the Conclusion of my Sermon, and this subject, Pray, pray, pray.