as many beams of the sun meeting in a glasse do beget a burning so are the spirits and faculties conjoyned and heated in prayer Thirdly When tongue and tears are the index of a melting heart then men may be said to be fervent in prayer Thus David discovers his work in prayer Psal 55.2 Attend to me and hear me I mourn in my complaints and make a noise he bent as it were all his nerves and set up his note So doth Hannah 1 Sam. 1.10 when she is said to be in bitternesse of spirit and prayed to the Lord and wept sore Mary Magdalen manifested her fervency by those streams of tears that ran through her supplications I do not say that the strength and work of prayer doth consist in extension of the voice or vehemency of pronunciation Moses and Hannah prayed fervently and yet spake not a word neither do I judge tears unseparable from effectual Prayer But this I say that the voice may be much helpful to increase devotion and to move compassion and when tears do accompany they are good symptomes as Calvin speaks Lachrymae non sunt vera poenitentia at affectus symbola poenitentiae They have strength and a voice â—s well as words Psal 6.8 The Lord hath heard the voice of my weeping lachrymae pondera vocis habent As musick on the waters sounds farther and more harmoniously then on dry land so do prayers joyned with tears cry louder in the ears of God and make sweeter melody then when they be absent Fourthly When a man borroweth strength and getteth hands to joyn with him Wo to him that is alone Society is usefull both in preaching and in praying Therefore our Saviour sent out his disciples by two and two vis unita fortior as the gathering together of waters make the stream stronger and the voices of many together the louder sound So it is here single prayer is like the single hair of Sampson but those of a Congregation like the whole bush Deus pluris facit preces in Ecclesiâ quà m domi factas non ob locum sed ob considerationem multitudinis fidelium Deus communi consensu invocantium as Rivet notes As those use to do who would fain speed in their Petitions to great men they get hands others to joyn in pleading and speaking for them so it is here yet understand this inclusively you must pray your selves and for your selves Not as Pharaoh and Simon Magus who put it wholly on others Orate pro nobis Fifthly When men are frequent and constant in Prayer so as to receive no deniall discouragements and worldly impediments notwithstanding Importunity carrieth fervency in its bowels Jacob would not let the Angel go till he blessed him and will stand to it though upon one leg Hannah multiplied to pray 1 Sam. 1.12 Paul sought the Lord thrice 2 Cor. 12.8 i. e. frequently fervently He is advising men to pray continually i. e. habitually vitally Colos 4.2 Semper orat qui bene semper agit Wait upon prayer persevere with strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is attributed to the hunting of Dogs which will not cease following the game till they have got it And Rom. 12.12 continuing watching in prayer it imports constancy with vehemency And this was the practice of that poor woman Mat. 15.22 Have mercy on me thou son of Daevid c. And after denials she rises higher and locks her self within the deniall and pleads Gods truth and justice if mercy will nor serve let thy words be true I am a Dog and there is something for Dogs let me have a Dogs portion crumbs I crave no mo e. David and Daniel prayed thrice a day and otherwhiles seven times Of saâ—ous Bolton it is reported that he constanâ—ly prayed six times a day viz. twice by himself alone twice with his wife â—nd twice with his family And of Theodosius that pious Emperour Cujus regia non dissimilis crat monasterio that his Court was like a Church for piety and devotion Of Constantine the great that he conversed more with God then with men All men of might in Prayer Constancy bespeakes fervency Sixthly When in Prayers men do heat others by the beauty and livelinesse of a well-order'd working prayer A living coal will inliven others and one candle lighteth others Grace where it is endeavours to kindle where it is not as where is life there is also a seminary of propagation and the more excellent the life is the more pregnant is it to propagate in its kinde like the glow-iron on the Smiths Anvill câ—sting light and heat round about it But because this may be brought about by one who is not formally fervent effectively as the Philosopher speaks of the sun there are some cautions to be added to this mark In such a zealous petitioner who heateth others with the fervency of his Devotion there is required First a sense of that misery which the voice deciphereth both in confession of sin and deprecation of judgements Secondly A grounded hope of relief upon experience of some promises Thirdly Sincerity in the Petitioner the truth spoken must be in the inward parts that what is asked of God be for God for his service and glory as Hannah in her Samuel There may be an inward coldnesse and yet an outward heat the nature of the Amber-stone as in hypocrites who know much of God bur do little for him this may heat and benefit others though not themselves Again there may be an inward heaâ— and for some time in some duties yet no audible expressions as in Moses and Hannah they cryed to the Lord and yet said nothing their heat was as a flame kept in encreasing This zeal in prayer is most acceptable to God as the prime object of his eye and ear although noâ— so beneficiall to men for unlesse the Petitioner burn with zealous heat and expresse it he shall never enflame the heart of the hearers nor quicken their devotion as Austin speaks Enar. in Psal Seventhly When men joyn endeavours and other things seasonable and usefull together with Prayer As the wise mariner who hath not onely an eye to the Star but an hand to the Helm and as the Plowmen of Sparta who had one hand held up to Ceres whom they feigned the Goddess of corn and the other on the stilts of the plow they joyned plowing and praying The good man not onely lifts up his heart to heaven but puts his hand to the work to compasse what he prayes for The Heathen could say admota manu invocanda est Minerva and they noted him for a foolish Carter that when his Cart stuck fast cried to God and moved his lips but not his hands to help himself Semper orare est semper operari Aug. If thou callest for knowledge saith Solomon and criest for understanding there is Prayer to God If thou seek her as silver and searchest for her as for hid treasure there is mans endeavour in
to such fervent prayers hiâ— ears are open to the cries of his people The Aediles among the Romans had ever the door standing open to all that had occasion for requests or complaints Even so are the doors of Gods mercy open unto fervent suppliants He is that friend spoken of in Luke 11. Ready to hear when any friend doth knock God is not like that Idol Baal 1 Kings 18.27 Of whom Elijah said to his Priests when with much clamour they cried unto him but had no answet Cry aloud for he is a God either talking or pursuing or in a journey or peradventure he sleepeth Or like the Heathen Jupiter who when the Grecians and Trojans were by the ears was gone to visit his old friends Oceanus and Tethis The Lord is alwaies nigh at hand to all that call upon him fervently It was never known that God said to any suitor as Philip of Macedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. I have no leasure or go away and come to morrow if it were convenient and seasonable for him to grant the request at present He is as ready to bestow mercy as a mothers breast is to give milk he waits but for drawing It was the commendation of Theodosius his clemency and sweet disposition that it was to him as if he received a benefit if he might have opportunity to forgive an injury and such is the excellent freenesse of Divine bowels that the Lord waiteth to â—e gracious and mercy pleaseth him 4. He hath made many sweet and precious promises to such as pray to him with supplication and thanksgiving Psal 50. â—5 Call upon me and I will hear God will hear But upon what terms upon condition that you call seek and knock Mat. 7.7 8. Open thy mouth wide and I will fill it Yea Whatsoever ye ask the Father in my Name believing he will do it for you There is a promise for whatsoever you have need to pray for Who then is so dull that will not be quickned by those allurements so stubborn as not to be won so timorous as not to be encouraged by them who will not ask when his request is so graciously accepted so easily granted 5. Christ hath taught you how to pray Mat. 6.9 He putteth words as it were to your mouths and tels you what to ask He died and rose again to make way for your pâ—rsons and prayers into Gods presence calling you to come unto him with your petitions and he will present them to the Father 6. The Divine Attributes should move you whether absolute or relative Absolute as his Omnisciency Omnipotency Mercy Truth and Faithfulnesse his bounty and Glory all magniâ—ied by petitioners and excercised by granting requests Relative so he is called an husband a Father a gracious Lord as it was said of Augustus that he that dared to approach his presence seemed not to know his greatnesse and he that durst not seemed not to know his goodnesse All of God should encourage the houshold of Faith to come unto him in all zealous humility and devout reverence 7. The honour to be admitted his presence and to have conference with him Men account it a great honour to stand before a great Prince of the earth who is but a man in a greater letter and to conveâ—se with him The Queen of Sheba pronounced them happy men happy servants which could stand continually befoâ—e Solomon and to hear his wisdom 1 Kings 10.8 The Persian Kings made it a part of their great condescention to manifeâ—t themselves unto their Subjects But what honour is this to stand in the preâ—ence chamber of the King of Kings that Glorious Lord of all the earth to converse and have fellowship with him Consider it is a favour given only to a few even such as the Lord shall call and they are but few compared with the numbers that sit in darknesse and call not upon the Name of the Lord. This should move you to pray often and ever in earnest he is easie to be entreated and upbraideth not the oftner we come the more welcome and the more we acquaint our selves wiâ—h him the more good cometh to us Joâ— 22.21 Our often addresses and requests â—o men may soon receive a repulse but cannot weary infinitenesse The Second sort of Motives may be taken from men and so 1. From a consideration of your selves 2. Of others 1. Consider your selves First What danger and losse growes upon omission of prayer as 1. Your outward estate lieth open to the curse of God to be spoiled by all or any of the Creatures It is the presence of God that must preserve our outward estates and make up a peace with us and the Creatures Rebellis enim facta est quia homo numini creatura homini The creatures rebell agaâ—nst man because he rebelled against God Now as Noble mens servants will draw in defence of their Lord and as Souldiers fight for their General so it is here God is the Lord of Hosts and they continue to this day according to his Ordinance for they are all servants ready prest to seize a sinner and to do execution on him and his as a Traitor and Rebell to highest Majesty Now it is Gods presence that can only abolish this enmity And how shall we confine God amongst us without fervent praying Prayer is like the Golden chain with which the Tyrians when Alexander beleagur'd them bound fast their tutelar God Apollo that he might not leave their City Secondly Your inward parts and faculties run all out of order like a wide wildernesse whereon comes neither Sun or dew or as a Clock that no man looks unto will soon be out of order and at a stand and as a sore wound which is not dressed or plyed with fresh salves will corrupt and fester so it is with men that neglect or omit prayer Thirdly It is one of the worst signes can be that men are and continue strangers to God that they depend on themselves and like the swine who eat the â—corns but never look up to the tree that bare them What dammage likewise comes upon a cold carelesse performance of it for so you mispend precious time lay your selves open to the enmity of the world who take you to be zealous men indeed and under that notion hate and trouble you and all this without any recompense from God because you are not such indeed And so often you pray or rather repeat a prayer in this cold formal manner you take Gods Name in vain Secondly Consider the benefit comes to the soul and society of Christians by fervent prayer which can hardly be imagined or uttered For 1. Iâ— is ever a blessed means to mitigate or remove judgments what spiritual burdens the soul lieth under by reason of sin remaining within or enemies without It was Davids Catholicon in all his troubles and trials When you have none to complain to or ease you think what an happinesse it is to have such a
both offâ—nsive and defensive Desirest thou sweetest communion with thy blessed Saviour here on earth This is Osculum pacis as an Antient styles it The kisse of peace with which the soul kisseth the lips of her beloved 'T is Sabbathum animae as another calls it the souls sabbath Wouldst thou visit Canaan before hand and get to Heaven once before thou come to settle there Prayer is scala Coeli a Ladder for thee 'T is Ascensus intellectus ad Deum The ascent of the minde to God Damascen's definition To be short 't is a Catholicon good for every thing and nothing good without it All things are sanctified by it 1 Tim. 4.4 5. Weems Christ Synag Sâ—ct 3. Paragâ— 5 All things upheld by it The Jews have a saying sine stationibus non subsisteret mundus The world would not endure without Standing Gnammuda standing is one of the seven names they give to Prayer without this the world would not stand This rich treasure Reader is here put into thine hand with direction how to use it Here is not Novum any thing new but perhaps Novè good old truths in a new and delightful dresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reverend Authour hath in this little piece well mixed utile dulci thou canst not mâ—sse desired content in reading it nor can I choose but heartily commend it to thy serious perusal Read and practice but remember write over thy closet door what the Jews use to write about the doors of their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They expresse it by this Abbrâ—viature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first letter of each word Bux oâ—s de Abbr. Heb. A Prayer without affection is like a body without a soul Maintain inward warmth of devotion in thine heart he that does not Loquitur non precatur as says Salvian he talks he does not pray if thou do Gen. 32.28 Thou shalt be caled Israel because as a Prince thou shalt have power with God and with men and thou shalt prevail That thou mayest is the hearty desire of him who is Desirous of the prosperity of thy precious and immortal soul RICH. SAUNDERS A TABLE OF THE CONTENTS THe Introduction and opening of the Text. pag. 1 Two Doctrines from it viz. First That when we have to do with God in prayer it is our duty to make use of fervency Secondly that righteous mens prayers are powerful and effectual 5 The first point opened and proved 6 Prayer described to be a fervent expression of holy desires to God only by Jesus Christ. 7 This description of Prayer explained in the several branches of it viz. 1. It is a fervent expression Wherein is enquired First What this fervency is Answered in three particulars Secondly When are men said to be fervent in prayer p. 10. Answered in seven things Thirdly Why men must be thus zealous p. 19. Made good by eight reasons following 1. Not because God like man stands in need of it 2. Because the Lord loves an importunate sutor 3. Because he that asketh any thing coldly asketh a denial 4. The matter about which you are emploied is weighty 5. There are many and prodigious sins crying 6. By this means we declare at what rate we value Gods mercies 7. Fervent-prayer is most effectual 8. There are other reasons why the Lord will have it so First So much the more to astonish the Devil Secondly To give good example to the Church Thirdly To bring the hearâ— into a better temper p. 26 The Doctrine farther cleared by Scripture-Presidents p. 27. Fourthly How may a man keep his heart iâ— this height of heavenly fervor and thaâ— constantly for sometimes it is so Answered 28 Use 1. To condemn the Roman society and too many formal Protestants 33 A formal Christian described in five particulars 1. He is destitute of spiritual life and heat 2. He saith or repeats prayers often but without zeal 3. He is taken up with self-seeking and variety of distracting cares 4. He is oppressed with corruption and carried away with a violent stream of wordly cares 5. He is not in charity with his neighbour Use 2. To excite men to the duty of fervent prayer p. 35 Directions for that purpose in three things To which are annexed three serious motives 38 One weighty Objection answered viz. These fervent expressions are not always successeful a time may come when a Moses and a Samuel may not be heard 42 The second branch of the description of Prayer viz. Of holy desires how to be understood They must be holy for Person Principle Matter and End 43 First The Person must be holy Farther explained by enquiring first What an holy heart is Secondly Why prayer must come from an holy heart 46 Secondly The Principle must be holy Vnder which head is discovered First Why Prayer must come from a spiritual principle Secondly How Prayer coming from the Spirit may be discerned 49 51 Thirdly Desires must be holy for the Matter of them and that 1. In the ground 2. In the matter instanced in several particulars p. 53 Fourthly Desires must be holy for the end Where is discovered 1. When a mans end is holy 2. Why it must be so To which reasons are given both Philosophical and Theological 56 57 Use 1. For correction of those that pray but in a cold manner ib. Marks of such indisposednesse to prayer 60 61 Use 2. For instruction in two things 1. All prayer will not serve the turn 2. Learn the art of praying 62 The third branch of the dâ—scription of Prayer Vnto God 65 Prayer must be directed to God only Reasons of it 66 Only by Jesus Christ â—8 Where is enquired First What it is to offer up prayers by Christ Secondly Why it must be so Use 1. Shews the misery of gracelesse persons in that they cannot prâ—y See it discovered in two things Use 2. To shew the duty of all to amend their praying 74 To whâ—â—â— are annexed Objections to be answered viz. First What need this ado lesse pains may serve the turn God knows our wants and he will do what seemeth good in his sight 75 Secondly Some say they cannot pray or at least not according to this description of Prayer 76 Thirdly Many that have used thus to pray have proved counterfeits Ergo c. 81 Fourthly Many we see have blessings of all sorts who yet never did nor could pray thus for them 82 Fifthly Should we practise this duty every day as is pressed it would waste and spend our spirits hinder us in our callings and expose us to the derision of others 84 Cases of Conscience to be resolved viz. First What should a man do that cannot utter his minde he wants fit words for such a presence 89 Secondly What should he do that findes his heart unfit and altogether indisposed for prayer especially with such holy fervency 92 Thirdly I am distracted with vain thoughts and terrified with strange fears especially
his thigh was lamed Moses in praying for the people craving leave for himself to enter Canaan how earnest was he with God how doth he work it out The woman in the Gospel was full of this heat Matth. 15.25 She will not be said nay like another Gorgonia she threatens heaven and is modestly impudent and I think it was for that end Christ held her off so long We may see it enjoyned in general Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength what we do to or for God it must be done cum toto valdè with all our might Pressed and practised in particulars Isa 12.6 Cry out and shout thou inhabitant of Zion Exod. 14.15 Moses cried to the Lord. The Ninevites cry mightily to God Jonah 3.8 It notes the strength of affection Elijah cried earnestly to God Jam. 5.17 Christ as Mediator sent up strong cries to his Father Heb. 5.7 He prayed as he preached He preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one having authority and he prayed likewise powerfully and effectually Paul adviseth the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive together in prayer to God Rom. 15.30 A military word he useth noting such fervency as is for life and deâ—th as he testifieth of himself that he prayed night and day The Primiâ—â—â—â— Christians at their services and dâ—votions with one shoulder were so earnest that they seemed to besiege the Throne of grace to raise a common force and strength to invade and use violence with God in prayer as it is related by Tertullian Apol. 39. In the prosecution of this point I intend this method viz. to â—â—ew what prayer and what fervent prayer iâ— opening and applying the description following Prayer is a fervent expressioâ— of holy desires to God only by Jesus Christ This is to pray fervently Orationi instare fortiter incumbere Col. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer which implies both intention of minde and assiduity in the exercise First I say it is a fervent expression So much these ordinary tearms used in Scripture do import as calling out of the deep pouring out of the soul and crying to heaven expressed also in other Scriptures 2 Chron. 32.20 Hezekiah the King and Isaiah the Prophet prayed and cried to heaven Luke 18-1 Men ought alwaies to pray and v. 7. the elect cry day and night I shall labour as fully as I can to unfold what I have read and observed touching this fervour in prayer and enquire Qu. 1 First What this fervencie is A. We may conceive the nature of it in these three following branches Ans viz. First It is the very hâ—at and height of all gracious affections in a Zealous moving oâ— the soul to God in prayer and for God after prayer where there is no Zeal for him there is little to him and again where there is none to him in our prayers commonly there is none for him in our actions he that is cold in prayer is not hot in any good cause except where self is principle or end Though I do confesse diversity of Degrees in Zeal to God and for God which are diversly manifested and sometimes eclipsed in Gods dearest servants best skill'd and most exercised in prayer Secondly Fervency is the influence and efficacy of the regenerating Spirit of Christ helping his own needy members to pray so as they may be heâ—â—d Rom. 8.26 The spirit helpeth our infirmities 1 Cor. 14.15 I will pray wâ—â—â— the Spirit Though you be we k yet the Spirit is willing and strong And so much onely as cometh in our prayers from the renewed part findes acceptâ—â—ce with God If the motion be good he will not accept it from an ill mouth nor own these prayers which 〈◊〉 not indited by the Spirit of grace â—nd supplication Thirdly It is a reverently-Zealous manifestation of both the former in words sutable for matter and manner to a renewed mind as may be most beneficiall to the hearers if it be publick the heart is the fountain of this heat and life the tongue is but an instrument and God looks chiefly to the first Moses and Hannah prayed fervently to God and yet spake little or nothing The latter is for mans sake Secondly We enquire when are Qu. 2 men said to be fervent in pâ—â—â—er and in dealing with God to use their strength Ans I answer in the ensuing particulars First When they are moved by the Spirit of adoption Rom. 8.15 and 26. compared Ye have received the Spirit of adoption whereby we cry Abba Father and the Spirit helpeth our infirmities Then a man prayeth with strength when the Spirit helpeth The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spirit is attributed both to the Spirit of man and to the holy Ghost or Spirit of God because as that gives motion and operation to the body which of it self could never performe so doth the Spirit of God to those that partake of it Hence of Stephen and others when they performed any notable exploit of grace it is said they were filled with the holy Ghost The heart of man indeed is but as so much cold earth till the Spirit of adoption inflame it and when this is gone all the strength is gone as a wheel that is turned about with an hand if the hand be removed the wheel standeth still The duty is weâ—k and empty till the Spirit overshadow the soul and then it is a living body We know of old the Symboles of the Spirit were fiery tongues and where this fire is it melts the coâ—â— ice its heavenly flame appears in â—uty As Eliahs body was carried up with a whirlwind and a fiery Chariot to heaven so are gracious souls moved by the Spirit of God in prayer for as its motions are regular in regard of the object so they are vehement in regard of the manner Secondly When men are inwardly heated with a sense and feeling of what they pray for Noahs Ark rose higher as the waters grew higher want will adde sticks to the fire and make the flame more fervent Hence coâ—e groans unutterable earnest ejaculations like darts shot up to heaven David is an exact pattern for this Psal 42.1 2 3. As the Hart panteth after the water-brooks so panteth my soul after thee O God! my soul thirsteth for God for the living God c. As a child as soon as it comes into the world begins with cries and tears because of its indigency so where there is any spiritual life and heat the first discoveries of it are by sighs and groans Beggars cry earnestly from apprehension of want as the blind man did Luke 18.41 O thou son of David have mercy on me And as the Apostles did Lord save or we perish When a man praies as Rachel whilst she spake to Jacob Give me children or I die or as Hannah 1 Sam. 1.13 who spake in her heart then he is fervent For
knows not how or what to pray for as he ought God puts words into his mouth and these would freeze there and never vent did he not by the same influence of some heart-heating affections prevail to thaw the tap In a word a Christian hath not a spark of this fire on his own hearth except some that is strange fire which will not serve the turn he must fetch it from Heaven continually Thirdly By a continual supposal that the present opportunity may be the last how earnest would you pray how fervent would you be were you to dye presently provided this be in earnest settled on a grounded knowledge of your mortality the uncertainty of the last hour else this also will degenerate into formality Fourthly By weighing the causes moving unto and requiring this fervency as fear of Gods displeasure of the curse of the sentence of death and of Hell following Want of Gods image and love of Christ and his grace imminent judgments hanging over our heads ready to fall every moment with some hope of speeding in our requests knowing who hath said Ye shall reap if you faint not Fifthly By a true love unto that we pray for Strong affections cause fervent prayers True love makes weak things strong it is as an addition of fire to the flame It was love to God that made Moses so fervent Mary Magdalen so earnest It hath a constraining vertue it made the dumb son to speak Love if true will make a man do that 's beâ—ond his power as the Corinthians when they were poor in estate yet were rich in liberality Christ loving Lazarus well wept and groaned in spirit when he prayed for him and so did David for his son Where affection is wanting there will be cold praying we see it in sutors among men Sixthly By a proposal of some moving presidents as of a poor man that comes to your door for an alms hear how he cries with hands and eyes lift up he multiplieth and continueth Petitions For the Lords sake for Christs sake some relief Of one naked and almost starved see and behold he will have no denial Or of a condemned prisoner at the bar his knees are bowed to the ground as if his heart would touch the Judges feet his hands elevated his looks ruful his eyes full of distilling tears his words earnest and constant Mercy O Merciful Judge save or I perish Set these patterns before you and make their case your own Be earnest the matter is weighty you must either speed there or no where now or never I shall apply this in a few things Use 1 First The Use may serve to condemn as the society of Rome requiring and resting in the work done whether mighty or weak hot or cold they enquire not so the number and tale be up So too many among our selves that content themselves with a cold and carelesse form of praying a bedulling strain like the pace the Spaniard is said to ride Let us take a character of them First Such as are destitute of spiritual life and heat who have no grounded hope in any promise of speeding How should they pray lively that want life When life goeth out of the body it groweth cold and so where the life of grace is not all is cold no vigour no zeal in the discharge of duty The dead do not praise thee neither can they pray unto thee O Lord Secondly They are meerly formal in Prayer who say or repeat Prayers often but without any zeal or serious bent of minde to the passages thereof as if they cared not whether they were heard or no. Negare docent qui frigide rogant Such persons do far rather suggest a denial then move pitty it was hinted before Thirdly All they who are wholly taken up with self-seeking and variety of distracting employments so that they spend most of their strength about the perishing comforts of this life such are the malicious envious covetous and voluptuous men and women Moses was fervent in Prayer hot in the cause of God but in his own the meekest man on earth his heat was not spent for himself it was reserved for God Therefore our Saviour checks his Disciples when they would pray down fire from Heaven upon the Samaritans telling them they knew not what spirit they were of In our own businesse and wrongs our heat should be hid and as it were wrapt up in the embers but when Gods honour is endangered or obscured then should our fire break forth nay it will if we have any as Cyril sometimes advised Theodosius Fourthly They are cold in prayer who are oppressed with corruption or are carried away with the violent streams of worldly cares for the present they are all choaking and quenching as water abateth the heat of the fire or else lie under desertion or a divine restraint as Jeremiah was often forbid if not disabled to pray in some cases and for some people Fifthly They that are not in charity with their neighbours Love â—s the bond of perfection and the heat of the soul no love no heat so much want of heat as is want of love Forgive and it shall be forgiven Confesse your fâ—ults one to another and pray one for another James 5.16 Be reconciled then come and offer Matth. 5.24 God will not appear to Abraham till Lot and he be agreed Jacob being reconciled to hiâ— brother first builds an Altar Prayer offer'd up with uncharitable hands though otherwise most excellently accomplished is but as sounding brasse and a tinkling Cymball Secondly The Use serves to advise Use 2 excite and quicken you When you pray do it with all your might Water runs most swiftly and strongly when it swells over its own banks and is mounted above its chanel so will our souls move and apprehend with most strength when they are lifted on high and tend to God Be not like the glow-worm fervent in appearance onely take you heed of Jehu's countenance full of flushing heat and Nabals heart as cold as the stone Bid defiance to Laodicean luke-warmnesse Remember the sweet perfumes under the Law were burnt before they ascended Hoc agite Attend on your selves when you call upon God to attend you lest frequency diminish fervour which should encrease it and custome take away the sense When you are to go with a Petition to Christ to be presented to the Father First Let the minde be withdrawn from all prevalency of lust though from the presence it cannot Of worldly employments say as Abraham to his servant with the asses Stay here while we go yonder and worship These Birds would rob Abraham of his Sacrifice Call in and concenter your thoughts as men do the Sun-beams into a burning glasse Have your hearts at your right hand with Solomons wise man or else be sure of this that which is upmost will be out ever and anon distracting dragging downward and cooling your prayers Secondly Be well verst with that Divine Rhetorick in the
holy Scriptures to move attention and to procure compassion Setting forth your own misery and using arguments for mercy out of Gods own Word God loves to be sued on his own bond Thus did Hester with the King and so must we if we will speed in Heaven Produce Gods own words and say as she did to Judah Whose are these It is acceptable to God to be prest with his promise this David knew and therefore cries Unite my heart to fear thy Name Ps 86.11 which is as if he had said thou hast promised to give me one heart behold I find my heart divided my thoughts dissipated and my self disabled for duty anima dispersa sit minor Unite it I beseech thee This is a ready way to have our prayers nigh to the Lord day and night Thirdly Though your own Conscience should trouble and check you though Satan labour mightily to hinder you yea say the Lord seem to turn away his face from you as he did once to David and to shut the door of mercy against you yet faint not cry still plead free grace and look on Christ against all replies remember who saith You shall reap if you faint not And great cause you have to improve your strength this way For 1. The Lord is greatly incensed against us and others round about us we may say as Moses sometime did in a case not much different Numb 16. v. 46. Wrath is gone out from the Lord the plague is begun it is a time now especially to be strong in Prayer the onely way to heal the Land 2 Chron. 7.14 Besides a multitude of sins are between God and you and therefore great need of fervent praying the Lord will be intreated if you be earnest what father seeing his indigent childe though a Prodigal on his knees with hands lift up with tears in his eyes can forbear to embrace him and to grant him his request If you who are evil know how to give good things to such children how much more will your heavenly Father give the Spirit to them that ask 2. You may hear and see the poor Church of Christ lying and languishing before you withering in her cadency like a May-flower Jerusalem is become an heap of rubbish our fair hopes of her establishment almost blasted her enemies potent and we cannot rationally conceive her ever able to wrestle through her difficulties and if the Church wither the Commonwealth cannot grow like Hippocrates his twins they smile and weep live and die together the children of both have cause to pray if either languish yea to pray fervently for both Surely if we have any bowels of compassion we cannot hold our peace for the misery of Zion the Gangrene of Heresie hath overspread her more then the present sicknesse on the Nation the raging billows of prophanenesse is ready to overwhelm her hell and the bottomlesse pit are open home-bred vipers and forrain enemies like the children of Edom cry out and gape for her destruction she is in great bitternesse and is it nothing to you that passe by When one of Darius King of Persia's Eunuchs saw Alexander the great set his feet on a low cable that had been highly prized by his master he wept and being asked the reason by Alexander he answered I mourn to see that thing my master so highly esteemed to be contemned and made a foot-stool What pious heart cannot bleed and weep to hear and see in these degenerate times the despisings of those things which God so highly prizeth Jerusalem the perfection of beauty and joy of the whole earth should not this make a dumb man to speak to pray to use strong cries Let every son of Zion consider this 3. You have many and those mighty enemies within you original sin which never resteth to draw you to evil in act without you Satan and his Agents either to tempt terrifie or persecute you this should make your hearts boil up in devotion But be sure to pray aright Some of old cryed our like a wind-instrument loud enough on their beds but could not be heard and were turned off with the censure of howling on their beds like Balaam who had words enough in his mouth without any heat in his heart A man may pray for pardon as Josephs brethren did and yet not be sorry for what is past nor resolve to amend for time to come A man may pray for power over lust as Austine confesseth of himself and yet fear as unwilling to be heard A man may pray for removal of judgments and when on the râ—ck roar out a confession as Pharaoh Ahab and Simon Magus did like the mill-wheel driven by the force of waters and yet not think of much lesse be sorry for the cause and perhaps repent of their repentance thawing in the Sun and freezing in the shade As the Historian relates of William Rufus that in a great sicknesse he vowed amendment to reform his hard laws and taxes to give spiritual livings freely but recovering repented of his promise And as the captivated Jews fasted and prayed for seventy years but to get off their chains more then their sins and so like melted meâ—tal held no longer then the fire lasted Isa 26.16 They poured out prayer when thy chastening was upon them A man may pray for grace as Spira said he did and yet have no love to it for its excellency and beauty All this men do and yet not pray fervently to God Pauci quaerunt Deum propter se sed propter aliud He onely that is mighty in Scripture that is mighty in the Spirit that is mighty by Christ to do all things can thus pray O God create in me a clean heart and renue a right spirit within me Object These fervent expressions are not alwaies successful a time may come when a Moses and a Samuel may not be heard A. 1. Fervent expressions though they be one and chief yet not the onely means somewhat else must be done viz. submission in Petitioners and reformation in those for whom it is petitioned 2. These fervent expressions are alwaies First According to the divine purpose though not alwaies to your intents and ends Secondly For your selves and own good though not alwaies for others your prayers shall return into your own bosome Thirdly it may be your Petition is heard and granted but the time of manifestation is not yet come be constant and wait a while you shall reap Zacharies prayers for a childe were granted long before it was discovered to him Fourthly Else you may be out in the thing desired either for the matter it may not be good in it self or not for you or not for the measure not so much as is desired or for the time it may not be good now and then no wonder if you be not heard which is the second branch in my description of Prayer viz. Fervent expressions Secondly Of holy desires These are the feet on which the soul runs the
common graces in it especially argumentative prayer may perhaps avail through the help of Gods Spirit bringing the soul into a better temper and frame and so making it capable of spiritual and outward bâ—essings Prophane Esau could go to his father for a childes portion and so could the Prodigal and had it I come to the second qualification of acceptable effectual prayer viz. all the Graces must be set on work faith repentance humility the very lungs whence prayer is breâ—thed First Faith for where it lives it will breath in devotion in the Divine History touching what is there revealed to be true because he hath said it Faith in Gods Providence concerning his wise and stable government of the world that he can and will provide for bodies and souls out of the rich Magazine of infinite treâ—sures laid up in Christ If an Elijah want the Ravens will come at Gods command and bring him meaâ— morning and evening Faith in Gods promises which are the air and elements wherein faith breaths touching free justification sanctification and acceptation of you unto life and glory for Christs sake If any want wisdome let him ask of God who giveth liberally unto all men but let him ask in Faith nothing wavering James 1.5 6. And again the Apostle willeth men to pray without doubting 1 Tim. 2.8 the more doubting the lesse faith For he that cometh unto God must believe c. as before He that wants this ingredient doth no more then deny his own requests and shuts up the door of Heaven Q. How may a man know when he praies in faith A. 1. By an hearty resistance with some comfortable power and gaining strength against fears doubts and distractions that do oppose This is the victory that overcometh the world even your faith it overcomes a world of enemies 1 John 5.4 It is a victorious grace and it acts by purifying the heart and mortifying lusts And though a man may be foiled now and then in a skirmish when very hotly charged and over-born by violence yet these foils tend to hiâ— further establishment and like the tree stands the firmer for shaking This â—s a fruit of praying in faith 2. By stâ—adinesse of the heart at least in desire and endeavour upon the right object God in Christ Moses his hand being underpropt and stayed by Aaron and Hur as by the Spirit and faith were steady unto the going down of the Sun Exod. 17.12 Christ continued all night in prayer to God Luke 6.12 But take heed of the error of the Heathen Matth. 6.7 that thought to be heard for their much speaking and of the hypocrisie of the Scribes Matth. 23.14 who made long prayers for the praise of men Carry an equal minde in the duty they are not gifts but graces that God looks for in prayer 3. By that calmnesse of minde after trusting God with the successe and resolving patiently to wait When Hannah 1 Sam. 1.18 had made her supplication to God for a childe it is said She went her way and did eat and her countenance was no more sad Which alteration hapned through an inward comfort of Gods Spirit which sealed in her heart that her prayers were heard This is an effect of the witnessing of the Spirit together with ours Rom. 8.16 A refreshing of the heart after duty with a secret content with an hidden approbation If our hearts condemn us not then we have confidence towards God 1 John 3.21 4. By due care in the use of appointed means not to cleave to any particular means with a sinful resolution to have mercy that way or not at all This is to limit a most free agent to circumscribe Gods will and to streighten our selves in a narrow path Psal 78.41 5. By constancy even when the Lord seems to frown and turn away his face A notable instance you have in the woman of Canaan Matth. 15.22 she cried earnestly after Christ Have mercy on me O Lord c. One Copy hath it and cried behinde him which implies that Christ had turned his back on her seeing her now coming towards him well the Disciples intercede he tells them He was not sent but to the lost sheep of the house of Israel She comes again but receives a rough answer It is not meet to take childrens bread and cast it to dogs out of all we may conclude great faith to act that poor woman View her temptations in that doubtful case it is Mr. Boltons Observation in his Treatise Of the Nature and Roialties of saith First There was tentatio taciturnitatis the trial of silence she prayes and not a word comes Secondly Tentatio particularitatis first nothing and then worse then nothing I am not sent but c. as if he had said thou dost not belong to the election of grace thou art not in Covenant I came onely to my own not to thee therefore I will not help thee Thirdly Tentatio indignitatis the trial of indignity It is not meet c. And yet see the strength of her faith Truth Lord yet the dogs eat of the crumbs if she may not have a childes yet a dogs portion if not childrens morsels yet childrens crumbs but such as fall from the table such as they have no need of She was that well resolved Christian whose part is as Luther sometime said to believe things invisible to hope for things deferr'd and to love God when he seems most angry with and opposite to him With this measure of faith Christ is overcome Oh woman great is thy faith Such force there is in faithful-fervent prayer A Second Grace to be set on work in prayer is Repentance Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well c. then come and let us reason together saith the Lord Isa 1.16 17 18. I will wash mine hands in innocency and so will I compasse thine Altar O Lord was Davids practice Typified in Aarons washing of his feet befoâ—e he went into Sacrifice and continued as a borrowed rite among the Turks to wash and put off their shoes before they enter on their idol-worship A plain doctrine that Saint James teacheth ch 4. v. 8. Draw nigh to God c. cleanse your hands ye sinners c. And the reason is because in prayer you crave pardon of sin and removal of judgements with the favour of Gods blessed presence which cannot be without repentance Conscience of sin unrepented of will clip and dull the wings of prayer set a damp on the petitioner separate between him and God but the blood of Christ will cleanse cheer and elevate the soul as the waters did Noâ—hs Ark far above all danger Repentance is a Rain-bow which if God see shining in our hearts when we come before him he will not drown the soul Q. How may true penitency in gracious hearts be discerned from seigned sorrow in gracelesse persons thaâ— sin and after say they
repent yet sin again A. 1. A truly gracious soul though it sin yet it makes no league oâ— peace with sin but keeps the war on fooâ— still As Hannibal took an Oath to his father to maintain perpetual hostility with Rome So have gracious souls covenanted with â—od to wage a perpetual war with sin though it sometime receives a foil and losse yet thereby it is more enraged against the adversary Carnal counterfeit persons once foiled seldome come on again but the true penitent riseth and fights most valiantly doubles his guard after unwarinesse strengthens the battle after a blow laying on more strongly after sin hath been too hard as we see in Peter and Paul and many other Scripture-examples 2. True grace gets advantage by the stirring and sometimes prevailing power of sin which meer nature cannot do it alwaies loseth the heart is made worse sin loved holinesse loathed some degrees more and security surpriseth the soul When as in gracious hearts every thing falleth out otherwise the heart is made better sin more loathed holinesse prized some degrees more the soul strengthned like the Giant Anteus who in his wrestling with Hercules is seigned to get strength by every fall to the ground The Third Grace required to be acted in prayer is humility which may serve as the pins of Jacobs Ladder whereby the soul climbeth up to Heâ—ven He that would leap highest must stoop lowest God exalteth the humble whilst he resisteth the proud and sends them empty away As men use to lay up the richest wine in the lowest Ceâ—lars so doth God the choicest mercies in humble and lowly hearts Christ when he was upon the earth did most for those that were humble and so continues to do The truly humble soul is Gods second Heaven I will dwell with the contâ—â—â—e spirit The Valleys shall laugh with satnesse when the Hills are barren And this Grace may be discerned thus First By a grateful disposition for former favours Of old a peâ—ce-offering was appointed to be joineâ— with the trespasse-offering to teach the Church ever to join praise with prayer But the proud heart hath never enough is ever unthankful Secondly By a mean and low conceit of your selves and your own unworthinesse before God Like that of Abraham Gen. 18.27 that am but dust and ashes or of David â—o foolish was I as a beast before thee and Agur Prov. 30.2 I am more brutish then any man or as that Martyr who cried out Gehenna sum Domine c. Lord thou art Heaven but I am as bad as Hell Tantillitas nostra said Ignatius of himself and his Colleagues the humble man like Paul doth not elevate but aggravate his sins against himself vails all the top-sails and sits down in the dust Job 42.6 Mine eye seeth thee therefore I abhorre my self in dust and ashes when he had a glorious apparition of God he vanished into nothing in his own thoughts The stars vanish when the Sun appears and our poor Candle vanisheth into a disappearance when the glory of God ariseth in the thoughts of the humble Thirdly By this when heavenly Objects appear in our eye great and beautiful more and more As in David Psal 4.6 who preferred Gods favour to all things and in Paul Phil. 3.8 who counted all things but dung in comparison of the excellency of the knowledge of Christ He undervalues a whole sky full of stars to one Sun of Righteousnesse And as holy Lambert None but Christ none but Christ To them that believe he is precious they can see those beauties and excellencieâ— in him that are not discovered to others To unbelievers heavenly objects are as orient pearls in an heap of sand and a Mine of gold covered over with rubbish and earth Fourthly By meeknesse and readinesse to yield in all your own causes but resolutenesse in the cause oâ— God in behalf of his truth Moses one of the meekest men on earth yet who more hot and zealous in the service of God The three children Dan. 3.16 are well resolved in the like case and will not suffer truth to fall for them Luther regards not himself nor the rich presents but is eaten up with the zeal of Gods house Fifthly By a patient waiting upon God till the time appointed He that believeth will not make hast to step aside through indirect means to obtain what is prayed for or promised not sorcery charms witchcraft to finde things lost to obtain health or grow rich who art thou that fearest God and obeyest the voice of his servants and yet walkest in darknesse wait upon God and stay thy self on the Lord. We reâ—d of Zachary that he prayed for a childe heretofore while there was any ordinary ground of hope but after as it is probable left off that suit but not waiting what God would do for him and he had his request at last Prayers are often granted long before manifested Thus must grace be exercised in acceptable prayer it is the Palaestra the Arena the Artillary-yard of all our graces in which they must shew their activity And thus much may suffice for the discovery of the Conditions required in prayer In the last place we come to the Motives not to the reading or repeating saying over of prayers onely not to a cold carelesse performance of this duty at all but to fervent praying this is praying with power whereof that passage is fitly verified and rightly to be understood Acts 9.11 Behold he prayeth Saul struck to the ground remained three days without sight and did neither eat nor drink but behold he prayeth i. e. with all his might as one that taketh no denial To pray fervently is the point in hand first undertaken and hitherto prosecured And to this there are seveâ—all Motives and they may be taken â—irst From the Lord to whom we must pray Secondly From men Thirdly â—rom prayer it self First From the Lord and then you may take into consideration such Motives as these 1. He commands that you should pray to him as you love him i. e. strongly vehemently and constantly My son give me thy heaâ— It is a special part of Divine worship and if you make conscience of any duty you will of this especially Hos 14.2.2 He delights in earnest and zealous prayers and petitioners God is not a man who may be tired with uncessant suits and frequent visits Prov. 25.17 as was the unjust Judge and the Disciples with the poor womans cries repeating the same request over and over Such were Moses and David highly commended of God for their skill art in praying one the meekest man on earth thâ— other a man after Gods own heart and he can deny them nothing provided they referre the time and measure to him As men take delight in the deep-mouâ—h'd hound and the shrill sound of the Trumpet and the loud report of the Piecâ— so doth God take delight in the fervent reports of his people 3. He is ready to return answer
speaking of repentance when men see and leave their whoring swearing excessive drinking their covetousnesse idlenesse gaming and conformity to this world when women leave their pride and vain-talking c. when both bring forth fruit meet for repentance and walk in that humility and soundnesse as is most comely for the Gospel then expect good successe from prayer and religious drawing nigh to God Obâ— But when will this be It is a thing hath been long expected spoken of exhorted to by all sorts both Magistrates and others but yet to be acted I Answer First So much is this time * A solemn day of humiliation 1657. solemnly professed and this day invited unto viz. to repent and turn from our evil waieâ— and they must be grosse hypocrites which afterward do not join them seeing they have represented the persons and acted the parts of humble penitents and professed Reformists Secondly Thiâ— is the way whereby those that belong to God among us may be brought in Children of many prayers cannot perish Prayer and fâ—sting can cast out Devils and work mighty cures However it fall out to others it cannot but be successful to your selveâ— You that labor to join them shal not miss a return You shal have heâ—lth in sâ—ckneâ— plenty in penury peâ—ce in war and who knoweth how far you may be accepted for others Say then What is the cause why your prayers with reference to your selves and the Nation to this present season are no more successeful Is it not because First These things are not joined in persons nor general in our Nation as with grief we see and hear It is true we have had and still have much praying but we have little doing much speaking to God little or no reforming among men no wonder that so many prayers are made and not heard whilst mens hands are full of blood howle and cry and yet rebel against God pray and yet grow worse and worse thus this excellent engine of a Nation is marr'd and proves to a people like the Ark to the Philistims provoke God to anger and does the people more hurt Praying without reforming is but howling Hos 7.14 They have not cryed unto me with their whole heart when they â—owled on their beds they assembled themselves for coâ—n wine and oyl and they rebel against me i. e. They consume it on their lust and sight against God with his own weapons or they assembled themselves and made no small shew of devotion but when the duty was over they go to their old courses again See Isa 1.15.58.4 5. Jer. 7.9 10.14.11 12. Whâ—t Saint Hierom speaks of luxurious Clerks in his time that the grunting of hogs in the slye was more pleasing to God then their singing of prayers in the Church may warrantably be applied here To the wicked God saith What hast thou to do to take my Covenant into thy mouth Psal 50.16 Such devotion is but beautiful abomination Secondly Is it not because such as do join them for and to the good of the Land are some way oâ— other discoâ—ntenanced and troubled in most places and can we think to prevail with God what dissembling is this to speak him fair to his face both privately and publiquely and strike him in his fr ends after with words deeds and neglect of them If thou wilt take from the midst of thee the yoak the putting forth of the finger i. e. any way of disgracing contemning despiâ—ng the people of God and speaking vanity great sins in most places then call and cry and I will answer saith the Lord. Jobs friends dealt unkindly with him but to him they must be reconciled before they can be accepted Justin Martyr and Tertullian in their Apologies for Christians tell the Emperours plainly what was the cause of those plagues and judgements inflicted because Gods people the poor Christians were persecuted They may be heard for you awhile but you cannot be heard for your selves nor all of us for the whole so long as the best are proscribed and by mens tongues who think they have a Law for it so bitterly pursued Thirdly Is it not because of the cry of division and backsliding among us from God and one anotâ—er 1. From God and the purity of his woâ—ship and service truths and commands what incongruity is it to cry unto God and run from him No wonder if he say Go now to your idols c. Is not this the ground of his dividing from our prayers As smoak drives away the Bee from his Hive so doth this sin drive God from his habitation 2. From one another We are broken in minutula frustula as Austin of the Donatists in Africa little little pieces little love and unity to be found so ne cry out for them but they mean by it their own wills And how many cast oyl instead of water upon the â—lames of contention Few study to be quiet and of an healing spirit some are for God and further reformation that Christs government may be advanced and established in his own house and seen among his peopâ—e others are for Baâ—l and Romish Superstition a Samaritan Religion to introduce and burnish the filthy rags of the scarlet whore though undeâ— better pretences Some few are for truly good men others and the most in number are for wicked tempâ—rizing forâ—alists whose best piety is policy and faith fantas e and too many halt as neuters till they see which is that they may side with the strongeâ—t Now a divided multi ude either pray not at all or not for one thing and one another how can Christians sight and prevail when they are in so many divided troops If they do pray theâ— are slight weak and interrupted some cry one thing and some another for the assembly was confused Act. 19.32 and the greater part knew not wherefore they were come together as it was once in the Apostles time is often in ours This is the mors in olla like to the Colliquintida that spoiled all the pottage these turbulent waves overthrow the vessel of prayer and we see no return of our adventures Fourthly Is it not from our unthankfulnesse for mercies received and shameful barrennesse in improving them Because mercies have been fuel to feed our corruptions Spiritual showers have made the weeds of sin to grow the faster Such dunghilly hearts are in mortals that many times the more God shines on us with his mercies the more they putrifie the better he is to us have we not been the worse to him the more he loved us hath he not the lesse been loved by us As the Ocean takes in all the fresh rivers but is not a jot the fresher for it so are we insensible of what we have received and think we not this an intolerable provocation Unthankfulnesse is an hellish stop to future mercies A man that is about to pour oyl into a glasse if he see it crackt he staies his hand and saith I will pour no more oyl into this glasse The unthankful heart is the broken glasse not fit to receive any more blessings Unthankfulnesse was the sin for which God gave over the Heathens to a reprobate mind Rom. 1.21 27. It is related of the Romans that they made a law that if a master did free a servant from bondage and afterward that servant prove unthankful the master had power to re-inslave him The great God hath bestowed many mercies upon the Nation he hath delivered us from Babylon Egypt and those that had evil will to us innumerable are the mercies heaped upon England now if we prove unthankful we may not expect otherwise to be dealt with then to want an answer to our best prayers yea be re-inslaved and brought under former hazards Unthankfulnesse is a sin that makes the times perilous 2 Tim. 3.1 Q. What may be done that we may prevail more A. To what hath been already said I shall add here two things more viz. Constancy and Regularity 1. Constancy till you have gone through the work be not slight and carelesse nor weary in seeking God as sluggards in woâ—k or cowards in war Prayer must be re-doubled and re-inforced like those arrows of deliverance 2 Kin. 13.19 As the woman of Canaan when denied and shews her self a woman of a well-kniâ— resolution And Jacob who holds with his hand when his thigh is lamed thus the Israelites overcâ—me Goâ— Judg. 20.18.23 26. They go up and ask who shall go up to Benjamin first a very careless and formal behaviour their multitude made them presume to ask rather Gods direction for the thing then his lewe and presence then they came again they wept and asked him leave which was somewhat more submissive and yet not enough Lastly all the people came unto the house of God there they sate and wept before the Lord and fasted that day until evening and offered burnt-offering c. thus they went through the work and prevailed As Daliâ—ah overcame Sampson so may we overcome God where neither love nor reason nor desert will gain constancy will 2. Regularity under which I comprise First Order that reformation go before your petition first amend then pray Reformation is the wing of the soul to fly heaven-ward one leg to help the soul to walk run to Christ As a man cannot run with one leg nor a bird fly with one wing no more can we get to Heaven by prayer without reformation This being done nothing remains to hinder or question your entrance at the door of mercy If you regard iniquity in your heart the Lord will not hear They do wel that reform though it be after they do better that reform pray together but they do best that lay aside their filthy garments before they come into Gods presence Davids resolution is an excellent copy for us in this case to write after Ps 26.6 I will wash mine hands in innocency and so will I compasse thine Altar O Lord Secondly Rule what you do must be like good builders who first lay a good foundation and afterward ascend by line and directions from the master-builder For help herein is the intent of the whole discourse Gloria Deo mihi condonatio