How a Christian May Have His Heart Quickened and Enlarged in Prayer, Text

How a Christian May Have His Heart Quickened and Enlarged in Prayer · Text

p. 1A Plain ANSWER To this Practical Queſtion, What courſe may a Chriſtian take to have his heart quickned and enlarged in the Duty of Secret Prayer?

Chriſtian Friend,

YOur Queſtion ſavours of a Spirit truly gracious. It ſuppoſeth you already convinced of, and perſwaded to the practice of that neceſſary, though neglected, Duty of Secret Prayer. It ſhews you do not take up with a bare performance of Duty, as too many do, not caring how or in what manner it be performed. It argues you would preſent God with the male of your flock, and not put him off p. 2with a corrupt thing. Theſe are good ſigns of ſincerity.

I could heartily wiſh that all Chriſtians would follow your example, to propoſe ſuch profitable queſtions as may promote piety, and to avoid ſuch aa….fooliſh queſtions as do engender ſtrifes.

I would not be wanting to you in ſo pious a requeſt, as this is: And oh that I could ſay, that bb1 Joh. c. 3.1 John 3What I here declare unto you I have ſeen and felt my ſelf; that what is here expreſt, is the ſame which I my ſelf have experienc'd.

It is beſides your deſire and my deſign to write concerning the duty of ſecret Prayer at large; to open the nature of it, to ſhew the neceſſity of it, to lay down Arguments to move you to it, to adviſe in what manner you ſhould manage it, namely, with faith, with ſervency, with humility, with ſincerity, with conſtancy, with watchfulneſs, in the Spirit, and the like: this work is done to my hand in many Treatiſes, and thoſe extant, ſome of them, ccCobbet his practical diſcourſe of Prayer. Philip Goodwin his Family Religion revived. from pag. 149 to p …15.in our own Language. I ſhall therefore ſtrictly keep to the Queſtion propounded, which I acknowledge is of greateſt concernment. God is a living God, and p. 3they that worſhip him muſt worſhip him with warmth and ddEjuſmodi cultum probat Deus qui ejus naturae congruit. Cal. in Joh. 4 23.John 4:23life; ſuch ſupplaints he ſeeketh after.

Meet helps then in this caſe are ſuch as follow,

1. Remember to obſerve the fitteſt ſeaſons for the performance of this duty. Though a Chriſtian is to pray at all times, yet at all times he is not alike ſit for Prayer. This you find by experience… As many a fair Child is loſt by an untimely birth, ſo many a good duty is marr'd by an undue timing of it.

Of many apt ſeaſons, I ſhall mention theſe three.

1. When you meet with any new occurrence of Providence. Every freſh diſpenſation of Providence is a provocation unto Prayer. When any affliction befals thee, then fall down before God, and humble thy ſelf under his afflicting hand. eeJam. 5.13 Praeſ… tim cu…andum eſt quoties al…quá rerum an…uſtia, aut ipſi premimur, aut premi alio… videmus, ut ad D…um citatis, non pedibus, ſed animis recurr…mus. D…inde, ae quam aut noſtram aut aliorum proſpcritatem praeterire ſimamus; quin laude, ac gratiarum action…, manum ejus agnoſcere nos teſtemur. Cal. Inſtit. lib. 3.Jas 5:13Is any amongſt you afflicted? let him pray, ſays the Apoſtle; that is, let him then do it more eſpecially, then there is a fit opportunity for it.

p. 4Again, when any freſh mercy is conferred upon thee, then it is a fit ſeaſon to go aſide and to acknowledge thine unworthineſs, and to expreſs thy thankfulneſs. See an excellent inſtance for this in 2 Sam. 7.18. the words are theſe, Then went King David in, and ſat before the Lord, and ſaid, Who am I, O Lord God, and what is my houſe, that thou haſt brought me hitherto? Mark that particle, then. Why when was it? See the foregoing Verſe, When God by Nathan had made many promiſes, and that of great mercies to him, then he went in, and ſat before the Lord, and ſaid, Who am I? &c.

The Reader may dilate his thoughts upon this, and the following particulars: I intend onelyonly brief hints.

2. When you find the Spirit of God moving upon your Soul, and exciting you to the duty; then it is a fit ſeaſon for it: Now God calls upon you to come and converſe with him, he invites you now to communion with himſelf. Think at ſuch a time, that the Lord beſpeaks you in ſuch a manner as he doth the Spouſe, Cant. 2.10. Riſe up my love, my fair one, and come away. p. 5Or as 'tis Verſ. 14. Come, let me hear thy voice, for it is ſweet. To pray at ſuch a ſeaſon is to hoiſe up ſail before the wind; it is like rowing both with wind and tide. Being thus excited by the Spirit, you may expect the aſſiſtance of it: if Prayer be now neglected, the Spirit of God is quenched; and I'le pronounce him a novice in Religion, or rather a ſtranger to it altogether, that doth not confeſs it neceſſary to the lively performance of this Duty, that the Spirit of God doth act and quicken him therein. Our motions are exceeding dull and heavy in holy Duties, when the Spirit of God doth not help our infirmities. Whenſoever therefore God ſays by the ſecret whiſperings of his Spirit, ffPſ. 27 6.Ps 27:6Seek ye my face, our hearts ſhould anſwer and eccho back as Davids did, Thy face, O Lord, we will ſeek.

Yet here I would have it remembred, I do not ſay a Chriſtian ſhould never pray, but when he finds the Spirit of God egging him forward; this hath been the groſs miſtake of ſome, who hereupon have diſcontinued the duty for ſeveral days together, becauſe they have not perceived the Spirit moving p. 6them thereunto: No; let this be thy practice, to wait upon God in his way, and it may be the Spirit of God will meet thee therein. Know this, though the Spirit of God ſhould not put forth his hand to lead thee, yet the Word of God holds forth a precept to command thee, and ſet thou about the Duty out of pure obedience to the command of God. It may be ere thou art aware, thou wilt, find Him whom thy ſoul deſires. Though the Spirits aſſiſtance be never unwelcome to a Child of God, yet many times it comes unexpected. Abraham ſaw not the Ram for the ſacrifice till he was in the Mount: Often in the Mount in the time of Prayer, the Spirit of the Lord is ſeen and felt. Mariners have put forth to ſea in a calm, when they have made but little way, and anon they have met with freſh and unexpected gales of wind, that have brought them with full ſail to their deſired haven. I leave you to apply it.

Again, I do not deny but the evil ſpirit who is Gods Ape, may ſometimes transform himſelf into the likeneſs of Gods Spirit, and may excite a Chriſtian p. 7to this duty: but then his motions are irregular, and unſeaſonable; they tend to the hindering of him from another, and (for that time) a more ſeaſonable duty; ſuppoſe it a work of mercy to himſelf, or others, or ſuch like. Chriſtian exerciſes muſt be wiſely ſubordinated one to another; whereas the Devil deſires to make them interfere, and to ſet them at variance.

3. When we find our hearts in a ſetled and compoſed frame, then alſo it is a ſit ſeaſon for ſecret Prayer, when ( ggPſ. 57.7.Ps 57:7as David's) our hearts are fixt, and not pre-occupied with any ſecular matters. To pray at another time is like playing upon an Inſtrument that is out of tune; what harſh and unpleaſing melody doth it make? Many when they go to ſeek God, they have their heart to ſeek. Few can ſay with David that hh2 Sam. 7.27. In the Hebrew tis onelyonly, the found to pray.2 Sam 7:27they have ſound their hearts to pray. We render it he found in his heart, but it may be read, he found his heart to pray a prayer unto God.

iiIt was the cuſtome of the Heathens to addreſs themſelves in the morning early to their Idols vid. Herod. l. 10. The Primitive Chriſtians were wont to be early at their devotions. Vid. Pl. ep. 57. ad Trajan. Tertul. Apol. c. 2. See Chriſts practice Marc. 1.35. Qui mene ſurgit precandi cauſa dicit manicare Deum. Druſ.Mark 1:35Uſually in the morning the mind is p. 8moſt compoſed; then a man meets with leaſt diverſions in duty; the evenings repoſe hath in great part diſcharged the mind of all that did diſtract it: and it were well if we would be with God as ſoon as we awake: if we did offer up to him the firſt-fruits of every day; if as ſoon as we lift our bodies off our beds, we did in Prayer lift up our ſouls to God. This was Davids manner, Pſal. 5.3.

Under this Head I will ſuggeſt theſe three cautionary Rules.

1. Do not take Prayer in hand when you have any other matter in hand: if ſo, you attendance upon God muſt needs be with diſtraction, and your heart will be ſtollen from you do what you can. Set by all worldly occaſions when you ſet about this duty: ſay to them as kkGen. 22 5Gen 22:5Abraham did to his young men, Stay you here while I go aſide to worſhip God.

2. Do not ordinarily go to prayer when your anger is ſtirred, and your mind full of perturbations; if you do, tis ten to one but you will offer up the ſacrifice of a fool, and ſpeak unadviſedly with your lips. The ll1 Tim. 2.8.1 Tim 2:8Apoſtles advice is, that we lifts up to God holy hands p. 9without wrath. mm1 King. 19.11.12.1 Kgs 19:111 Kgs 19:12God was not in the Wind, nor in the Earthquake, nor in the fire that paſſed by Elijah, but in the ſtill ſmall voice. And you muſt be of ſtill and quiet ſpirits, if you will ſee, or find him.

3. Do not uſually engage in Prayer when you are enclin'd to ſleep & drowſineſſe; if ſo, you are like to make but dull and drowſie work of it. nnMat. 26.40.41.Matt 26:40Matt 26:41The rebukes of Chriſt could not awaken his Diſciples to Prayer when there hearts were heavy and aſleep. You muſt be wakefull when you pray, if you would watch unto Prayer.

2. A ſecond Help is this. Allot and ſet out a due proportion of time for this Duty. It is not enough to chooſe a ſit time for Prayer, but you muſt allow ſufficient time to Prayer. No ſervice whether ſecular, or ſpiritual can be done well, unleſs you allow a due proportion of time for the doing of it. How is Prayer huddled and ſlubbered over many times, for want of this? you think of making an end as ſoon as you begin, you are ſtraightned in your prayers, becauſe you are ſtraightned in your time.

Qu. If you ſhould ask, How much p. 10time muſt a Chriſtian ſet apart in a day for ſecret Prayer?

Anſ. In my anſwer, I muſt have reſpect to the callings, and conditions of Chriſtians; that time is ſufficient for one, which is not ſufficient for another. 'Tis obſervable that under the Law there were different ſacrifices for the rich, and for the poor: God required that mens ſacrifices, ſhould hold ſome proportion with their abilities. And by parity of reaſon, God looks that the rich, and thoſe that have little elſe to doe, ſhould double the time of the poor in Prayer, and of thoſe whoſe callings call for their continuall attendance.

And yet I muſt add this too, let a mans condition be never ſo mean, and let his imployment be never ſo urgent, it it will not be a ſufficient Apology for his neglecting, or curtailing the duty of Prayer. ooCol. 4.2. comp. with 5.Col 4:2Time muſt be redeem'd, and that for this very end, to hold communion with God in this Duty.

This premiſed I come to the Queſtion, wherein I may not be poſitive, that would be an unwarrantable preſumption. I have often thought that one hour in four and twenty, is as little as p. 11any one can ſet apart for ſecret Prayer. ppLuther ſpent 3 hours in Prayer every day. ſee Vitus Theod. in vita ejus. Judge Coo… adviſed to 4 in a day Sex horas ſomno, totidem des legibus aequis; quatuer orabis, des Epuliſque duas. Quod ſupereſt ſacris ultro largire camoenis. K. Alfred divided every day into three parts; he allowed eight hours to his devotion-eight to his employment, and eight to his ſleep and refection.And if this ſhould ſeem to any a hard ſaying, I deſire they would conſider, whether they don't ſpend two every day about things leſſe neceſſary. Let them caſt up the time they caſt away (more then they need) in ſleeping, eating, and drinking; then let them add thereunto the time they ſpend in ſports, or recreations, in idle viſits, in unprofitable ſtudies or muſings, and in empty chat, or conference with friends, and neighbours; and ſee if the product will not be ſo much or more: and will any that name the name of Chriſt, grudge an hour in a day for Prayer, when they can ſpend two, or, it may be, more in the meer pleaſing of the fleſh? is this conſiſtent with Chriſtianity? Won't ſuch be filled with horror (as many qqOne dreadfully ſchriecht out on her death-bed theſe words, A world of wealth for an inch of time. Another when friends comforted her as ſhe lay a dying, ſaid, Call time again; no comfort unleſſe you can call time again. Chryſorius prayed, Inducias Domine uſque ad mane.others for the ſame reaſon have been) at the hour of death? Can they anſwer it at p. 12that day when God will reckon with them for every talent he hath entruſted them with, and for that of time in particular?

If this letter ſhould fall into the hands of any perſon, who hath reſolved, or doth reſolve to redeem an hour, or more every day for ſecret Prayer; let him conſider, whether it would not help to quicken and enlarge his heart, if he did morning, or evening, or when he finds himſelf beſt diſpoſed thereto, enter into his Cloſet and turn up an hour-glaſſe and purpoſe within himſelf, to ſee the laſt ſand run out, before he gave out or left Praying. I do not propoſe this as an every days practiſe, but at ſome certain ſeaſons only. It hath I confeſſe its inconveniences, but withall, it hath its advantages: hereby the heart is engaged more firmely to the worke. Now it will not put by the preſent opportunity by propounding another. If thy heart be as mine, it is apt to ſay to thee when at Prayer, as Felix ſaid to Paul, Goe thy way for this time, and come again at a more convenient ſeaſon. And further, thou wilt fall to the duty with the more ſervency; for thus p. 13thou wilt reaſon with thy ſelfe, So much time I am reſolved to ſpend in this ſervice, and I were better ſpend it in wreſtling with God, then in trifling with God and with Prayer: I were better doe the buſineſſe in hand with all my might, and ſtir up my ſelfe to call upon God, for during ſuch a ſpace of time I reſolve to do nothing elſe.

I know tis the opinion of rrDicuntur ſratres in Egypto crebras orationes habere & eas breviſſimas, ne illa vigilantia erecta, quae oranti plurimum neceſſaria eſt, per productiores moras evaneſcat, atque hebetetur intentio. Aug. ad Prob. Caſſian makes mention of ſome in his time, qui utilius cenſebant, breves quidem orationes, ſed creberrimas, fieri.many, that, as ſome perſons do by their meales, they eat little and often, ſo Chriſtians ſhould do by their Prayers. And in caſe of great indiſpoſition I judge it adviſable; when they have toiled a while, and can catch nothing they may take up their nets, and mend them againſt another ſeaſon, and yet I will not diſcommend ſuch a one that reſolves he will catch ſomething or he will toile all night; that purpoſeth in his heart (as ſſNunquam abs te abſque te diſcedam. Paulus Aimilius, being to fight with the M…cedonians, would never give over ſacrificing to his God Hercules, till he had ſome ſigne of Victory.one once did) that he will not go from God without God.

p. 143 Another Help to this Duty is, to take pains with your heart before-hand, to prepare it thereunto, 'tis uſually from the neglect of preparation, that we find ſuch deadneſſe and indiſpoſition in ſecret Prayer. Alas the heart is not all on a ſudden lifted up into heaven, many times the Prayer is almoſt ended, before we begin to pray. There is no Religious Duty but it muſt have ſome praevious preparation: this is evident both by the light of ttPſ. 26.6. Exod. 19.10.11.12. The Books of Levit. and Num. are full of Scriptures to the ſame purpoſe.Ps 26:6Exod 19:10Exod 19:11Exod 19:12Scripture, and of uuTu Genitor cape ſacra manu patrioſque penates; me bello e tanto digreſſum, & caede recenti, attractare nefas, donec me flumine vivo, abluero. Virg Aenead. 2. Procul binc, precul eſſe prophani, conclamat vates, totoque abſiſtite luco,Nature, but Prayer requires it in a more eſpecial manner: ſee how thoſe two, Preparation, and Prayer, are conjoyned Job. 11.13.

This is a trite Theam, and often inculcated, therefore I ſhall paſſe it: only let me adviſe you, when ever you go to Prayer (if your leiſure will permit) to read firſt one or more Chapters in the Bible; and do not gallop over the Scripture when you read it, as the moſt doe; but pauſe a little at the end of every p. 15verſe or ſentence, and whilſt you pauſe, xxLecttionem frequenter interrumpat oratio, & animum jugiter adhaerentem. Deo grata viciſſitudo ſanctae oporationis accendat Hieron. in Ep.Pray; the Scripture as you read it, will put words into your mouth, and ſuggeſt meditations which are fit matter for Prayer unto your minds, though ſome parts of Scripture eſpecially the Pſalmes, are more apt for this purpoſe then others; and if any paſſage be obſcure, put a marke upon it, and propoſe it to the next able Miniſter, or Chriſtian thou meeteſt with to be reſolved; and for the preſent, pray in Davids language, or to that purpoſe, that zzPſal. 119.18.Ps 119:18God would open thine eyes to ſee and to underſtand the wondrous things of his Law.yyA good courſe to prevent idle and unprofitable diſcourſe.

4. A fourth and further Help is this, to have right conceptions of God all along the Duty; to conceive of him as he is, and as he hath revealed himſelf in his Word to be. This will greatly conduce to the quickning of you. Conceive of him,

1. As of an Omnipreſent God; that he is really, though not viſibly preſent in all places, and in that place where thou art a Praying more particularly; that he ſees thy heart as plainly as thou p. 16canſt ſee thine own hands, that he obſerveth thee as narrowly, as if thou only wert alive in all the world, or as if thou alone of all the children of men wert making thy ſupplication to him. When ever thou ſetteſt about this duty, aaHow would you Pray if men were preſent to ſee and hear you? Sic loquere cum Deo quaſi Homines ad ſtarent. Seneca.ſet God before thine eyes (as David did) and repreſent him to thy ſelf under this notion of an Omnipreſent allſeeing God.

2. Conceive of God as one that is full of Majeſty, and Greatneſſe. That paſſage in Mich. 6.6. (Wherewithall ſhall I come before the Lord, and bow my ſelf before the High God,) doth intîmate what apprehenſions we ſhould have of God, when we come into his preſence, viz. that he is a High God, infinitely above any of his creatures; betwixt him and the Holy Angells, or the higheſt of the children of men, there is a wider difference then betwixt the Potter and his Clay. Oh how would this apprehenſion both quicken and awe us in Prayer.

3. Conceive of God as one that is exceeding gracious, and plenteous in p. 17mercy to all that call upon him. That known Scripture Heb. 11.6. (He that cometh to God muſt believe that he is, and that he is a rewarder of thoſe that diligently ſeek him) doth hint what conceptions we ſhould have of God in Prayer, as of one that is exceeding bountifull: we muſt believe not only his being, but his bounty: he gives not only what we ask, but more, yea bbEph. 3.20. foreign Supra quam redundanter.Eph 3:20abundantly more then we can ask. Oh what quickning and confidence doth this notion of God afford! To apprehend God in his greatneſſe doth ccVitus T…cod. ſays of Luther, that he Prayed with ſuch reverence is became one that pake to he great God, and with confidence as became one that ſpake to his Father or Friend.ſtir up feare and godly reverence. To apprehend God in his goodneſſe, doth ſtir up Faith and holy boldneſſe. God who is our father, likes that we his children ſhould come before him in this manner; he gives us leave (ſo we doe it awfully) to ddEph 3.12. foreign. Proprie eſt libertas dicendi, ex foreign omne, & foreign dictio.Eph 3:12ſpeak all our minds to him. Tis ſaid of Flavius the Emperour, that he would not that any man ſhould preſent a petition to him (as if he were offering meat to a Lyon or Elephant) with a trembling hand: God likes that we p. 18ſhould lift up our hands to him, as without wrath, ſo alſo ee1 Tim. 2.8.1 Tim 2:8without doubting.

4. Conceive of God in Prayer as one God, ff…id Dr. Hall Deca. 3 Ep. 7.not divided, and yet diſtinguiſhed into three Perſons, the Father, Son, and Spirit. This is a great myſtery, fitter for admiration, then humane conception; and yet all along this duty God muſt be thus apprehended, as one ſubſtance in three ſubſiſtances; as one eſſence in three relations: all which do concur to the Prayers of Believers, and have a different office about them; there is the Father hearing, the Son interceding, and the Spirit helping their infirmities.

Laſtly conceive of God not ggLuther was wont to ſay, Nolo …um abſolutum Heb. 12. ultHeb 12abſolutely, but in Chriſt: God in himſelf is a conſuming fire, but in Chriſt he is a mercifull Father. hhHeb. 7.25. Themiſtocl. underſtanding that …. Admettus was angry with him took his young ſon in his armes, and treated with the father holding that his darling in his boſome, and thereby he appeaſed the Kings wrath.Heb 7:25There is no coming to God but by him. I might enlarge upon this head, but I forbear; only remember this, you will never pray to any purpoſe unleſſe you carry along with you in your minds, a right notion, and conception p. 19of that God to whom you pray.

5. Entertain and maintain very honorable thoughts of the Duty of Prayer it ſelf: this will both move you to the Duty, and marvellouſly quicken you in it. What the iiPſ. 87.3.Ps 87:3Pſalmiſt ſays of the City of God, that may I ſay of the Duty of Prayer, Great and glorious things are ſpoken of it. If any ſhould ask me as that King did the Prophets ſervant, kk1 Kin. 8.4.1 Kgs 8:4What great things hath thy Maſter done? So what great things hath Prayer done? it would require more lines, then I intend in all, to return a full anſwer. I might eaſily write a large hiſtory of the great exploits that Prayer hath done in the world. You read Heb. 11. of many wonderfull effects of faith, the effects and fruits of Prayer are as many, and as great. It hath llDan. 9.2, 3, 4. Iſa. 37.15, 16, &c. Ion. 2.1, 2, &c. Joſh. 10.12, 14. Act. 12.5. Dan. 2.18. 2 Sam. 15.31. Eſt. 4.16.Dan 9:2Dan 9:3Dan 9:4Isa 37:15Isa 37:16Jonah 2:1Jonah 2:2Josh 10:12Josh 10:14Acts 12:5Dan 2:182 Sam 15:31Esth 4:16Obtained promiſes, ſubdued Kingdoms, turned to flight the armies of aliens; it hath raiſed the dead, ſtopt the Suns courſe, yea made it to go back. It hath opened priſon doors, and unlockt ſuch ſecrets as have puzzled the Divell himſelf; it hath diſappointed the plots of adverſaries, and rumbled thoſe into the pit themſelves p. 20which they have maliciouſly digged for others. What ſhall I ſay more? it hath mmJam. 5.17.18. foreign i. c. … affectionibus obnoxius.Jas 5:17Jas 5:18opened Heaven, and ſhut it again. Theſe and ſuch like memorable things have been brought to paſſe, by the Prayers of ſuch ſinfull and infirme creatures as we our ſelves are.

Let me add this, it hath ſaid hold on God himſelf; and put him (as one ſays) to a mercifull retreat, when he hath been marching in his anger againſt perſons or people. Jacob by Prayer nnHoſ. 12.3.Hos 12:3had power with God, and by wreſtling with him ooCaelum tundimus … miſerecordiam extorquemus. Tertull.wreſted mercy from him. God ſpeaks as if his hands were held and tyed up by Prayer; Let me go, ſaith he to Jacob; and to Moſes, ppAu… on Exod 32.10. thus gloſſeth Domine quis tenet te? &c.Exod 32:10Let me alone. qqManton on James 5.86.Jas 5:86One obſerves that God in Exod. 32.10. doth indent as it were with Moſes and offer him compoſition, if he would hold his peace; Let me alone (ſaith he) and I will make of thee a great people; Wonderfull is that paſſage ( rrSome read it interrogatively thus, Concerning the works of my hands command ye me?if we read it right) in Iſa. 45.11. there God ſayes, Concerning the works of my hands command p. 21ye me. Theſe and the like expreſſions are to be admired (ſays the ſame Author) not ſtrained, leſt our thoughts degenerate into rude blaſphemy: certainly they are mighty condeſcenſions, wherein the Lord would ſignifie to us the great power and efficacy of Prayer.

I might bring many Scriptures and arguments to evince the prevalency of Prayer: but this is a common argument, and therefore I ſhall decline it. Only conſult Mat. 21.22. where Chriſt ſays that all things, whatſoever we aske in Prayer, believing, we ſhall receive. This one promiſe is enough of it ſelf to quicken the deadeſt ſoul that is, in Prayer, and Chriſts manner of ſpeaking here, is obſervable; it had been (one would have thought) enough to have ſaid, All things ye ask in Prayer ye ſhall receive; but here he adds, all things whatſoever. It ſeems to be a tautology; we don't ſpeak in our ordinary diſcourſe, I will give you all things whatſoever you ask. But this is not without its ſignification; All things ſſ'Tis Mr Burroughs his gloſſe in one of his Books.(ſayes one) is a promiſe of generals, and whatſoever rela…es to particulars. 'Tis as if he had ſaid, Not onelyonly p. 22all things in generall, but every perticular thing that you ask you ſhall receive; for though it be true, that generals include particulars, yet ſuch is the unbeliefe of our hearts, that though we aſſent to promiſes in the generall, yet when it comes to particulars, we hold off, and fear they will not be made good to us. Hereto I might add that ſpeech of Chriſt to the woman of Canaan; ttIt was ſaid of Luther, Iſ…e vir apud Deum, potuit quod voluit. … P…ſe that full Scripture … John 5. 1 … 15.John 5:1Be it unto thee as thou wilt, he ſeemes to give her a blank, and bids her write down what ſhe pleaſeth.

But enough of this: My advice is, That you digeſt this notion well, and carry it along with you all the while you are at prayer, and it cannot but quicken you. As he muſt needs pray heartleſly, who thinks 'tis a bootleſs exerciſe, who is ready to ſay in his heart, What profit is it that I pray unto God? ſo he muſt neceſſarily uuforeign. Jam. 5.17.Jas 5:17pray in Prayer as 'tis ſaid Elias did, who thinks that Prayer, like Jonathans bow, doth wwforeign Menander.never return empty; but oftentimes as the Eccho doubleth the voice, ſo doth Gods anſwer our prayers. Reſt aſſured of this, That every petition a believer puts up on Earth is read and p. 23fil'd in Heaven: xxSo was Solomons, 1 K…n 8.59. and ſo is every believers.'Tis nigh God, and in his view night and day; he gives the thing deſired, yyNemo parvi pendat onationem ſuam, dico enim v…bis, quod ipſe ad qu…m oramus, non parvi pendit cam. Poſtqu…m egreſſa eſt ab ore n…ſtro, ipſe ſcribit eam in libro ſuo, & unum in …uobus indubitanter expectemus, aut dabi… quod petimus, aut quod novit utilius. Greg. in Hom. ſuper Evang.or ſomething that is better.

6. Be much in the uſe of ejaculatory Prayer. Reader, if thou ſhouldſt not underſtand the word, I will ſuppoſe thee acquainted with the thing: 'tis a ſhort, yet ſerious lifting up thy ſoul in deſires unto God, upon any occaſion whatſoever. Theſe ejaculatory Prayers are either vocal, or mental onelyonly. If you read the Scripture, zzGen. 43.14. & 49.18. Nch 2.4.5. Judg. 16.28. 2 Sam. 15.31. L…ke 23.42. J…h 12.26.27. Luke 20.21. & 23.34, 36. … if this be not intend…d by D…vid, when he ſays, Pſal. 119.164 Seven times a day do I praiſe th…eGen 43:14Gen 49:18Judg 16:282 Sam 15:31Luke 20:21Luke 23:34Luke 23:36Ps 119:164you ſhall find this way of praying very familiar with the beſt of men, yea with Chriſt himſelf.

I could offer many things to commend it you; as thus.

1. 'Tis very acceptable to God: he hath teſtified his accepting by his anſwering ſuch ejaculations as theſe. Davids vocal ejacul…tion, Turn (O Lord) p. 24I pray thee, the counſel of Achitophel into fooliſhneſs. And Nehemiah's mental ejaculation, Neh. 2.4, 5. had preſent audience.

2. 'Tis very eaſily performed; all times and places are alike to it: whether you are alone, or in company, at home, or abroad, you may in this way make known your requells unto God.

3. 'Tis an excellent means to keep the heart always in a heavenly frame: It helps you alſo to improve every Ordinance and Providence of God.

But laſtly, which makes to our purpoſe, 'tis of ſpecial uſe to diſpoſe us for ſolemn and aaVid. Mr. Gurnal… 3 Part of … C…mpleat Chriſtian Armour, p. 387. It was a ſpeech of a dying Saint, that he was going to change his place, but not his company. A Chriſtian that is frequent in theſe ejaculations, when he goes to Pray more ſolemnly, he goes from God to God. from a more tranſient view of him to a more fixed &c.continued Prayer. They that often in the day are thus lifting up their hearts to God, have them in tune when they betake themſelves to that more ſolemn ſervice. Praying thoughts and deſires are with them in a readineſs: theſe ſhort breathings do prepare them for a longer race. They that are good (ſays one) at theſe running pulls p. 25and trips, muſt needs wreſtle well with God. A candle that is juſt now put out, is ſoon lighted again: whileſt the heart ſtill glows, and is warm with theſe ſhort ejaculations, 'tis readily kindled and quickned in ſolemn ſecret Prayer.

My advice is, That you would accuſtome your ſelf to theſe holy Apoſtrophe's, to theſe heavenly ejaculations. And yet I would caution you againſt doing this in a cuſtomary way. Formality (if you have not a care) will fly-blow and corrupt this and every other good duty,

7. Another Help is this: Keep your heart cloſe to the Duty, and ſuffer it not to ſtray or wander. A ſtraying beart muſt needs be a ſtraightned and a dead heart in Prayer. How can a Chriſtian have a lively and enlarged heart in a Duty, when he hath no heart at all there? but that is bbQu…ſi nobis … ſe…mo cum homine …ulgari inter orandum, omiſſo Deo, huc vel illuc tranſvolamus. Calv. Inſtit. l 4.ſtragling in this and that corner of the earth: whilſt he is ſpeaking to God, his heart is converſing with the world, inſomuch that he forgets many times in Prayer what he p. 26ſpake laſt. ccMagna… injuriam Deo ſacio, cum precont mtas preces exaudiat quas ego qui fundo non exaudio. Deprecor … ut mi … …go vero … mihi nec illi in…do.Oh what an indignity is offered unto God, and how is he mockt by ſuch praying as this! We would have him attend to our prayers, when we do not attend to them our ſelves.

Vain thoughts in Prayer are occaſioned partly by the deſperate wickedneſs and deceitfulneſs of our own hearts; thence they do proceed as Chriſt ſhews, and that as freely as water from a ſountain; and partly by the ſubtilty and malice of Satan; he being a Spirit hath ready acceſs to thy ſpirit, and thou never goeſt aſide to pray, but he follows thee at the heels; and ſeeing he cannot divert thee from, his deſire is to diſtract thee in the duty. Sometimes he injects ſuch thoughts as are directly ſinfull, or if he finds that theſe affright thee (as many times a Chriſtian ſtarts at theſe as at ſome ghoſtly apparition) then he caſts in ſuch as are at other times allowable and lawfull; or if he ſees that theſe are unwelcome, then he injects ſuch thoughts as are in themſelves good and uſefull, onelyonly they are impertinent: theſe he ſteals our of the heart again for the moſt part before the Prayer is ended: though at other times he would p. 27oppoſe them, yet now he puts them forward, as thoſe that are moſt likely to find entertainment in thy ſoul. I ſuppoſe thy experience will let thee ſet thy ſeal to this as true.

Now if thou wouldeſt have thy heart enlivened and enlarged in Prayer, remember to repel every vain or impertinent thought that comes in to thy diſturbance: reſiſt it; riſe upon it; call in help from Heaven againſt it: This is one ſence we are to put upon the Apoſtles ddEph. 6.18.Eph 6:18watching unto Prayer. If at other times, then much more in Prayer, we muſt keep our hearts with all keeping, or elſe, do what we can, they will give us the ſlip. ee'Tis Mr. Gurnals compariſon in Lib. praedict.As you do with your Children, ſo you had need to do with your Childiſh minds; happily they go along with you to Church, but when you are ſet (if not awed by your eye) they ſteal ſorth, and are gone; and it may be are playing all Sermon time, or a good part of it, and you miſs them not; To prevent this, you ſet them before you, and have an eye to them. You can apply it.

Remember this advice whenever you go to Prayer; renew your reſolution p. 28to watch againſt vain thoughts; think how many Prayers they have ffS… v…ge… mens noſtra null…m … pre…s util…tatem …rcipi…s, imo potius ma…m dam …. Vel. Ma…l.marr'd already; reſolve, that through grace, they ſhall not ſpoil this alſo.

8. Let the guilt of no one ſin ly upon thy Conſcience; that will ſo clog, diſquiet, and check thy ſpirit in Prayer, that thou wilt never be able to proceed with any life or enlargement. Guilt makes a Chriſtian ſhy of coming into the preſence of God, as a faulty Child playes leaſt in ſight, and ſteals away to bed before the time, being loath to come where his Father is. So it is with a Chriſtian, that is conſcious to himſelf of any fault or ſin that he hath knowingly committed againſt God; and as he is liſtleſs to come to Prayer, ſo he is lifeleſs in the duty; his ſin flies in his face, ſo that he cannot lift it up with any ggTunc eor ſiduciam in oratione occipit q…um ſibi vitae nulla pran it as contradiert. Greg. in mor.confidence: his heart upbraids him, and falls a quarrelling with him, and ſays, What haſt thou to do to take Gods Name into thy mouth, &c? If therefore thou wouldeſt pray as thou deſireſt, preſerve thy Conſcience pure and peaceable: Take heed of known ſins; hhPſal. 18.…1.Ps 18:1of departing wilfully or wickedly (as Davids p. 29phraſe is) from God. There is iiPeccata quotidianae incu ſimis, & vaſtantia conſcientiam.a ſinning weakly, or through weakneſs; this doth not ordinarily interrupt a Chriſtians peace; and there is a ſinning wickedly, or through wickedneſs; (ſo kkJude 15.Jude 1:15Jude ſpeaks of committing ungodly deeds ungodlily) this lays waſte the Conſcience; this deſtroys a Chriſtians peace, and deadens his heart in duty; Oh beware of ſinning after this manner! if thou muſt abſtain from every appearance of evil, then much more from every apparent evil! Oh fly from it when it comes near thee in a temptation, as thou wouldeſt do from a venemous Serpent; ſhake it off as thou wouldeſt do an ugly Toad that is cravvling up upon thee: Obſerve llJob 23.22. with 26 27.Job 23:22Eliphaz his advice to Job, which is, to put iniquity far from him; not to come near it; and then ſays he, thou ſhalt lift up thy face to God, and make thy prayer unto him: Thou ſhalt make many and mighty Prayers; (as the mmforeign multiplicavit, proprie verba fortia in oratione … multae cogia fuditword there ſignifies) thou ſhalt not onelyonly uſe words in Prayer, but words cloathed with power; thou ſhalt be able to pray, and to pour ſtrong Prayers in abundance unto God.

p. 30Queſt. But if ſin hath already wounded my Conſcience, and broken my Peace; am I now to refrain Prayer till it be healed again?

Anſ. No: for this is not to mend the matter, but to make it worſe. You cannot heal the wound of one ſin by another: you muſt to Chriſt by Faith, and to God by Prayer; and though there be a preſent deadneſs, yet ply the Throne of Grace, till the Lord ſpeak peace to thy ſoul: and remember to do this preſently; the ſooner, the better; let not the Sun go down upon the breach betwixt God and thee: New breaches, are made up better then long quarrels; and green wounds are healed eaſier than old ſores.

9. It will not a little help in this caſe, if you are provided beforehand both with matter, and a method in Prayer. I obſerve that Chriſtians are ſtreightned in this duty, not onelyonly from the naughtineſs of their hearts, but from the emptineſs of their heads; as ſometimes (like Zebedees Children) they ask they know not what; ſo at other times they know not what to ask: They are often word-bound, (if I may p. 31ſo ſpeak) and at a loſs; they cannot tell how to go forwards, and therefore they go backwards, and vent themſelves in vain repetitions. Now this great evil will be in part prevented, if they be ſtor'd beforehand with matter for Prayer, and if they do obſerve a method in the duty.

Poſſibly upon the firſt reading of this direction, you may reject it, as that which ſhuts out the immediate ſuggeſtions of the Spirit, and tends to formality; but weigh it well, and you will be of another mind: Take it upon the word of one that hath prov'd it; it is of admirable uſe to quicken and enlarge the heart in Prayer; becauſe from hence there is a continual ſupply of freſh matter, for want of which (your experience tells you, that) you are exceedingly dulled and ſtraightned. Tis true, ſometimes (and oh that it were ſo always!) we have ſuch abundant aſſiſtance, ſuch raviſhing incomes from the Spirit of God, that we ſtand in no need of any ſuch help as this here offer'd; our ſpirits are ſo raiſed, our affections are ſo up, we are carryed out ſo beyond our p. 32ſelves, that we cannot be bounded by any premeditated matter or method; but our hearts are not always like the Chariots of Aminadab, but too often like the Chariots of Pharaoh; we drive on, but heavily, for the moſt part, in this duty; and at ſuch times this direction may have its uſe.

In order to ſtoring our ſelves with matter and method for Prayer, it would not be amiſs, if you had heads, and common places in your mind, (or rather in writing) to which you might refer ſuch Scriptures and conſideratious, as do occurr in meditation by your ſelves, in conference with others, in reading or hearing the Word of God. Hitherto alſo you might refer the ſins you have committed, the mercies you have received, the wants you would have ſupplied, the luſts you would have ſubdued, &c. It ſhould be ſome part of every days work to collect fit matter for Prayer: This is another way of watching thereunto; what Miniſters do to fit themſelves for Preaching, that all Chriſtians ſhould do to fit themſelves for Praying. They put all things they meet with (which p. 33may be of uſe) under their proper heads, in books which they have for that purpoſe, that they may readily have recourſe thereto, whenever they have occaſion. And ſo your collections muſt not be ſet down confuſedly, but methodically, and in order; elſe you will be to ſeek when you ſhould make uſe thereof.

It would do well alſo if Chriſtians would obſerve a method in their Prayers throughout; this is of ſingular uſe to thoſe who pray with others; becauſe confuſed repetitions, and diſorderly digreſſions, cannot but diſlike and deaden thoſe that joyn with them; and it is not altogether uſeleſs in ſecret Prayer; for now a man can never be at a ſtand, but ſtill there will be an orderly ſucceſſion of matter which ſerves greatly to quicken and excite the heart and affections, as I have already hinted. nnDr. Gouge his guide to go to God. Lambertus Danaeus de oratione d…minica &c. Conſult Dr. Wilkins his diſcourſe concerning the Gift of Prayer there you will meet with an exact method to be obſerved in Prayer. Prayer by him is divided into two parts: 1. Leſs principal, viz. A Preface, apt tranſitions, and the concluſion. 2. More principal: 1. Confeſſion, 2. Petition, 3. Thankſgiving. There you will find alſo ſcheams of theſe three more principal parts of Prayer.The Lords Prayer, which is the ſtandard, p. 34or ſtanding pattern of Prayer, is very excellent (as many have obſerv'd) for method as well as matter; and hereby doubtleſs Chriſt would intimate to us, that the one is uſefull as well as the other.

Obj. You'l ſay, This advice cannot be put in practiſe without great pains and care, and to me there ſeems no ſuch need of it; for doubtleſs God is not taken with method or words in Prayer, his eye is upon the heart, and he obſerves its motion more then the motion of the tongue.

Anſw. This is moſt true; and therefore it is not propounded as that which will affect or take with God, but as a means to quicken and enlarge our ſelves. And yet I muſt tell you too, that though the words we ſpeak and the method we uſe do not affect God; yet to beſpeak him in a conſuſed, careleſs, empty manner, cannot but offend him. I am ſure it is very unbecoming the ſolemnity of the Duty, and contrary to that reverence we owe unto the Divine Majeſty. He that requires us to take heed how we hear when he ſpeaks to us, doth look that we ſhould take as p. 35ooNèſcit poenitendae loqui qui proferendae prius ſuo tradidit examini. Caſſiodor. l. 10. …p. 4.great heed what we ſay when we ſpeak unto him. Weigh Solomons caution Eccl. 5.2. Let not thy heart be haſty to utter any thing before the Lord. 'Tis you know the tongues office to utter, and the heart's is to conceive, why is it then ſaid, Let not thy heart be haſty to utter? Becauſe the heart ſhould not ſuffer the tongue to utter what it had not firſt conceived and concocted. The reaſon of this caution is taken from the conſideration of that infinite diſtance betwixt God and us: He is an High and holy God that inhabiteth Eternity, and thou (as ppE…palude ſud proced…ns, & repens vilis ranuncula.Bernard expreſſeth it) a vile Toad creeping and crawling out of its ditch; He is in heaven, and thou upon the earth, therefore thy words ſhould be few. Why ſhould our words be few? what! is God againſt long Praying? No, ſurely, he is not tyred with the length, nor taken with the ſhortneſs of our Prayers; but the reaſon of the clauſe is this, Becauſe they who ſpeak but little, do ponder what they ſay. Our tongues when we ſpeak to men (much leſs when we ſpeak to God) ſhould not run before our wit. We ſhould chooſe out words to reaſon with p. 36God (as qqJob 9.14.Job 9:14Job ſpeaks.) As we muſt beware of curioſity, ſo alſo of careleſlneſs in thoſe words which we utter before God in Prayer. God ponders our words, and therefore we have reaſon to do it our ſelves.

10. The tenth Direction ſhall conſiſt of three or four particulars, which are prudential onelyonly, and may ſeem (till prov'd) little profitable.

1. Chooſe and uſe that geſture of body which may ſerve beſt to quicken and excite thy Spirit in this ſervice. And here I muſt premiſe, that there is no bodily geſture in ſecret Prayer commanded by God, he hath left that to the prudence and piety of his people: therefore if you read the Scripture, you ſhall find the Saints of God to have uſed all the poſtures of the body in this duty: indeed, Kneeling hath been moſt in practice, that is a poſture of great reverence, and it is put rrPſal. 95.6. Eph 3.14. A ſi… no rem denotat, non quod oratio ſemper requi…at genuflexioaem, ſed q…oa…am hoc reverentiae ſignum communiter adhibeatur praeſertim ubi non perfunctoria eſt ſed ſeria oratio. Cal. in lo…u….Ps 95:6Eph 3:14ſometimes for the duty of Prayer it ſelf: not that it is p. 37eſſential to it, for you ſhall ſee the people of God in other poſtures at Prayer; ſometimes you read of their ſſMat. 26.39. Joſh. 7.6. 2 Sam. 12.16.Matt 26:39Josh 7:62 Sam 12:16proſtrating themſelves, or lying with their faces upon the ground; ſometimes again you read of their tt2 Sam. 7.18.2 Sam 7:18ſitting; ſometimes of their uu1 Kin. 8.22. 2 Chron. 20.9.1 Kgs 8:222 Chr 20:9ſtanding, and ſometimes of their wwGen. 24.63. Heb. foreign which ſignifies, as to medltate, ſo to pray. Vid. Chald. and Genev. Tranſlat. and Tremell.Gen 24:63walking. This laſt geſture, though leaſt in uſe, yet ſome have found it uſefull. Kneeling doth often diſpoſe to ſleep and drowſineſs, which ſtanding or walking doth prevent: and ſurely that geſture is moſt eligible, which is found moſt effectual to keep off indiſpoſition, or to diſpoſe and fit a perſon for duty.

Nay, my opinion is, that variety of geſtures, may be both lawfull and uſefull at ſometimes in this exerciſe. Surely Chriſtians may take that liberty when alone, which would be unſeemly in the preſence of others: They may now kneel, and anon ſtand, … 6 & … & 41.11.14.and then walk; and ſo turn from one geſture to another, as they find it will be more helpfull to them for the end already p. 38mentioned. Yea, I doubt not, but in caſe of great ſtraitneſs upon their ſpirits, they may make a ſtand or pauſe, till they have by meditation recovered ſome new matter to continue the Duty: They may turn from Prayer to Reading, and from Reading again to Prayer; from Prayer to Meditation, and from Meditation again to Prayer, as they ſee good. Jerome doth ſomewhere relate, how that finding himſelf ſluggiſh and dead in Prayer, he left ſpeaking to God, and fell a ſpeaking to his own heart: Think, O my ſoul, (ſays he) did Daniel thus pray when he was in the Lions den? or Jonah when he was in the Whales belly? Did the penitent Thief thus pray when he was upon the Croſs? &c. And then he tells us that he went to Prayer afreſh, when he had firſt rouſed up himſelf by theſe and ſuch like conſiderations.

2. Chooſe ſuch a place to pray in as is moſt convenient for this Duty. Find out ſuch a place (if thou canſt) where thou mayeſt not be diſturbed by any noiſe in thine ears, nor be diverted by any object before thine eyes. When p. 39thou prayeſt (ſays Chriſt) enter into thy Cloſet. This counſel of Chriſt doth intimate, That Chriſtians when they pray ſhould have reſpect to the place in which they pray; the more cloſe the more convenient. He adviſeth further, to ſhut the door: leſt the wind of Vainglory ſhould come in thereat. Our ſecret ſeeking of God ſhould not be open or viſible to any elſe but God. 'Tis true, when Daniel prayed, he ſee his window open, but it was to ſhew his Faith (as one obſerves) not his pride.

Some may ſay, This Rule doth not reach us; we have no variety of Rooms to retire into; poor people and ſervants, and ſuch like, will be ready to ſay, as it is in the Proverb, We have Hobſons choice.

But to ſuch I would reply, Is there no garden, nor grove, nor field, near you, into which you may with-draw? Why cannot you with Iſaac, go forth at eventide, or in the morning to meditate and to pray? xxV. Lu…. 5.16 & 6.12. & 22.41. Matt. 14.23.Matt 14:23Read what Chriſt did, Mark. 1.35. and ſurely tis recorded for our imitation, tis ſaid, That in the morning a great while before day he p. 40aroſe and departed into a ſolitary place to pray.

3 It may conduce to the quickning of thee to uſe thy voice in ſecret Prayer. Not that God is taken with words, a few ſincere ſighs from the heart do more affect him then the moſt Rhetoricall expreſſions of the tongue. But though words do not move God in Prayer, yet experience teacheth, they ſometime move him that prayes. The Church ſays in the Lamentations, that her eye did affect her heart: the ſame can many a Chriſtian ſay of his yyVerbis … …us eſt in…r orandum ad excitaudos nos alioquin Deus verbis non indiget. Aretius. Vox interdum non abſque fructu 'adhibetur quoniam in precibus nonnunquam langue cimus, & animus ipſe deſatigatur; unde vor interpoſita nos excitat, & quodammodo reſicit. Pet. Mart. loci communes. Claſ. 3. cap. 13.tongue; that it ſerves to affect and quicken his heart in this duty.

Here I had need to give this caution; That as Chriſtians ſhould not pray to be ſeen of men, ſo they ſhould not ſpeak in Prayer to be heard of men: If ſuch are not Hypocrites, yet they will hardly eſcape the cenſure of Hypocrifie.

Theſe ten are the principal helps and directions (according to the knowledge p. 41and experience that I have) for the lively performance of this great duty of ſecret Prayer: I might offer more, but that I have already exceeded the ordinary limits of a Letter. OnelyOnly remember this, to be thorowly ſenfible of thoſe things for which thou makeſt thy prayer unto God. This alone may quicken thee. How affectionately do they ask an almes, who ſee they muſt ſtarve without it? Deadneſs in Prayer ariſeth from want of a deep ſence of thy wants.

Remember alſo to ſet their examples before your eyes, who have performed this duty with life, enlargement, and importunity. Think you ſaw Jacob zzG…n 32.24. Hoſ. 12.3.Hos 12:3wreſtling with God, and putting forth all his ſtrength in Prayer. Think you ſaw Elias praying earneſtly, and aa1 King 18.42.1 Kgs 18:42putting his face between his knees. Imagine you ſaw Chriſt groveling upon the ground in the garden, bbH…b. 5.1.offering up ſupplications, with ſtrong cryes and tears; repeating that requeſt again and again, ccMat. 26.34.Matt 26:34Father, if it be poſſible, let this cup paſs from me: Call to mind the poor Widdows importunity or impudency, (as the word ſignifies) who p. 42would have no nay. ddMagis ducimue exempl…s quam praeceptis.Examples ſway with us more ſometimes, then any rules or precepts.

If none of all this will help thee, then fall down before God, bewailing thy deadneſs, confeſſing thy ſluggiſhneſs: ſay (as they in Iſiah) eeIſa. 64.7Isa 64:7I have not call'd upon God, nor ſtirred up my ſelf to take hold of him. O how like a dead Dog am I before the Lord! Will the living God accept of ſuch dead duties as mine are? On how juſtly may God be angry with, and ſhut out my Prayers! ff…ui fri…ide roga… docet ne gare.by my coldneſs in asking, I even prompt God to deny me.

Yea, not onelyonly bemoan, but chide thy ſelf: ſay, Why art thou ſo dead O my Soul, and why art thou ſo ſottiſh within me? Rowſe up thy ſelf ggJudg. 5.….Judg 5as 'Deborah did: Say, Awake, awake, O my ſoul, awake, awake: Beſpeak thy ſelf, as the Shipmaſter did the Prophet Jonah; hhJonah. 1.6.Jonah 1:6What meaneſt thou? O ſluggard, ariſe, call upon thy God.

Laſtly, Lift up ſtrong cryes (mingled with tears, if thou canſt) unto God, that he would lend his helping hand, as David did, Pſal. 80.18. Quicken p. 43me, O Lord, to call upon thy Name. Send thy quickning Spirit unto my heart. How iiTen timesoft doth David make this requeſt in the 119 Pſalm? ever now and then this requeſt comes in; Quicken me, O Lord: Quicken me according to thy Word: Quicken me according to thy righteouſneſs: Quicken me for thy names ſa…e, &c. 'Tis not a vain repetition, but a plain manifeſtation, both of his great need, and of his earneſt deſire of this bleſſing.

Thus you ſee how large a Letter I have written to you with mine own hand: If by theſe hints you are any way helped to pray, you are the more obliged to remember him in your Prayers,

who is Yours in any Chriſtian Office R. M.