of fervency striving endeavour to goe on though thou feelest but litle or no comfort these be true flames of the Spirit which were never kindled in the least measure in the breast of any Hypocrite will an Hypocrite with all his painted flames hold out No they will murmure if God heare them not but the godly will trust in him though hee slay them Let every one then stirre up the gift that is in him whatsoever it be and the Lord will be with us ere we be aware The sixt evidence of the Spirit of Prayer is that godly traine of all-saving graces garding it strengthning it and attending upon it Hee that can doe an errand to God is destitute of no gift as Paul saith of the Corinthians that Embassie is guarded with all the graces of God in some measure as first it ariseth from that impregnable pallace of faith which ascendeth like a Cloud with Prayer in it never ceasing but still increasing the motion till it come to heaven In and from this Pallace Prayer is armed with an irresistible violence and commeth forth like a valiant Champion beating all down-right before it that standeth between God it Innumerable instances of this in Gods servants put that immediate principle of the Spirit out of all Question Whatsoever yee shall aske in Prayer believing yee shall receive David and all the Saints make ever this foundation of their Prayer Vnto thee will I pray Iehovah thou shalt heare my voice Secondly as Prayer is grounded from faith so it is under-propped by Hope I will looke unto the Lord saith Micha and I will waite for the God of my Salvation My God will heare me This place expresseth also the Christian patience wherewith the Prayer of the Saints is seasoned and also that perseverance whereby the Charriot of faith is drawne These set the soule upon the watch-Tower as Habacuk speaketh and maketh her waite and hearken what the Lord will answer David's Praier in his distresse was thus qualified I will looke out saith the Prophet Further Prayer made in the Spirit is attended with Preparation Opportunity and Diligence Preparation maketh ready the Charriot of faith awaketh Prayer attireth it with a holy disposition of heavenly position Opportunity as a guide taketh it the nighest way and Diligence as the driver of the Charriot driveth more nimbly then Iehu the sonne of Nimshi All these attend David's Prayer I will direct my Prayer unto thee or I will orderly addresse unto thee there is his Preparation In or at the morning that is early there is his opportunity I will looke out or else espy there is his diligence or I will pray that is still doe pray and cease not Try then or let thy Prayer be tried by these clouds of witnesses whether it be of the spirit or no for the Prayer of the Hypocrite hath none of these witnesses or attendants as it is said of faithlesse hearers that the Word heard did not profit them because it was not mixed with faith They may make a faire shew in seeming to lay hold on God deceiving others their own hearts they will leane upon the Lord saith the Prophet and say is not the Lord among us c. But they build upon the sand and hence are their ruines neither is their hope any better then Hypocrites hope which shall perish as for their patience wherwith their Prayer should be seasoned If God attend not their pleasure in answering of their desires it is quickly turned into murmuring In this they are like that gracelesse servant of that godlesse King because this evill is of the Lord why should I waite for the Lord any longer As for the attendants of Prayer namely Preparation Opportunity and Diligence the Hypocrite is not acquainted with them the counterfeit shews or shadowes of these he may have but the things themselves in the true nature of them he neither hath nor desireth to have The Hypocrite rusheth into Gods presence without premeditation of Gods most glorious presence and without consideration of his own vilenesse and unworthinesse to speake to so glorious and great a God His best Preparation is but a vizard of Prepation or outward shew of seeming holinesse in the position of the body Their best opportunity is base and by respect and their diligence carrieth the duty no further then customary performance or so farre as it is in request with the times So never an Hypocrite you see can be an Embassadour to God for he wanteth both the Commission of the Spirit and that traine of attendants that doe accompany the Commission It is no-wonder then that their Prayer be converted into sinne for they are Traytors to God in taking upon them his Embassie without his Cōmission Let them pray then that can pray yea it standeth us all upon to looke to it whether we pray or prate or bable For Lord Lord a multitude of faire words and faire shewes will not serve An Embassadour with a gilded coach of temporary faith will not serve the turne yea though it were full of miracles attended with a many imbrodered Lackeyes of smooth words courtly complements and eare-pleasing musick shall never have admittance to God nor audience of God look to it then that thou be an Embassadour indeed that thou hast thy Commission sealed and art sent by the Spirit and that thy traine be such as may be heartily welcome to God and make thee welcome In the first place make triall of thy faith and that by the inward acts of purifying the heart uniting it to God by victory over temptations casting thy selfe upon the Lord by contentment of thine estate also by the extensive worke of love first to God for himselfe then to thy neighbour in him and for him The heart so purified by faith is a fit lymbeck for Prayer Out of this the Prophet David was bold to presse his Prayer upon God Hearken to my Prayer that goeth not out of feigned lips or without lips of deceipt by which is meant the syncerity of the heart agreeing with the words of the mouth Nothing so much adorneth the heart as faith nothing commendeth faith more then Prayer and nothing graceth Prayer more then syncerity This with the proud Pharisee all Hypocrites want drawing nigh God with their mouth and honouring him with their lips but their hearts be far from him or as the Psalmist they flatter or flatteringly allured him with their mouth with their tongue lied to him for their heart was not right with him or not firmly prepared with him And this especially maketh the Praier of the Hypocrites of an evill savour in Gods Nostrills for as he is the hearer of the heart as one saith and not of the voice so he loveth the syncerity of the heart and hateth the hollownesse and rottennesse thereof in Prayer above all things because they
humbled for their neglect The third evidence that we pray by the Spirit is a sensibility of our owne inability As the Spirit helpeth our infirmities so it discovereth the infirmity of the understanding the will the memory the affections yea the Spirit discovereth all indisposition sloathfulnesse impatiency inconstancy and too much making hast flesh and blood cannot discover these Indeed flesh blood will discover want of readinesse or of an outward frame of words or for want of some supernaturall heate to inliven the outward action which the hypocrite may take for the true heate of the Spirit but the want of that coelestiall heate or true quickning motion of the Spirit it neither discovereth nor bewaileth But the godly out of knowledge of these infirmities are exceeding humbled whereupon there is roome made for the Spirit to rest in for repairing of those ruines yea the child of God by the knowledg of these his wants commeth to speed best when in his owne conceipt he prayeth worst yea when he can say nothing with Moses and is to himselfe as it were breathlesse and speechlesse yet out of the sensibility of his prolixity he cryeth hardest of all and God is nighest to him when he conceiveth him to be farthest off If then thou findest or feelest not in Prayer that comfort that thy heart desireth be not discouraged but rather comfort thy selfe upon the feeling of thy wants and humiliation for them because it is a worke of the Spirit goe on then and rather then thou pray not at all cast thy selfe before the Lord look up to heaven if thou canst but cry like a litle child cease not till thou make the Echo of the Rock to resound The fourth evidence of the guidance of the Spirit is a sensible helping of us in some measure against the aforesaid infirmities of Vnderstanding Will Memory and Affections The Spirit helpeth our infirmities It teacheth for what and how to pray It strengthneth memory with motives out of the which the understanding frameth arguments as judgments mercies precepts promises renuednesse ranking every one in his due place and causing the soule to pick some good out of of every one of them So the Spirit bringeth the wil in Praier contrary to its disposition to be subject to the Will of God and to make choice of that which God willeth as the very best in this our Saviour Christ is a perfect patterne in his heavy and dreadfull conflict saying often and againe Not as I will but as thou wilt Father The Spirit doth not only correct and change the aversenesse and deadnesse of the affections as feare love joy and sorrow but it sets them on with a high and heavenly temper upon their proper objects As that the soule in Prayer should love nothing in comparison of God and his countenance hate nothing so much no not the Divell or Hell it selfe as his owne sinne grieve at nothing so much as the grieving of God fear nothing as the God of his feare Lastly the Spirit helpeth the stupidity and benummednesse of the conscience making it tender and pliable and also impartiall in the applying home of the particulars to the present seate of the soule which is the proper function of the conscience As for instance it either excuseth by application of mercy the fruit whereof is present peace or accuseth by application of Iudgment the present fruit whereof is trouble and terror yet it bringeth forth and begetteth the quiet fruit of righteousnesse for upon the judging of our selves by the afflicting of our selves God ceaseth to judge us Try then what helpe thou findest of the Spirit in strengthning thy weaknesse in the seeking of his face for assuredly wee all find the lesse helpe for want of this triall But some will say wee find no helpe at all Our understanding is darker our memories weaker our wills more perverse our affections deader our consciences heavier then ever they were I answer first there may be a neglect of the triall of the performance by the severall notes and also such a carelessenesse to walke by the rule of Prayer that the duty is fallen into a custome so that because we look not to take the Spirit along with us and cast not our selves and the duty upon the helpe of it we come to want the helpe thereof when we would because we looked not for it when we should Againe it may be answered for some that sence is no true Iudge For as some may conceive of help from the Spirit that never had any and conceipt of sound and well ordered parts in Prayer that have nothing but rottennesse in their inward parts for all their painted oratory glozing words so some may be unsensible of the aforesaid helpe for some mistakings or some disorder in the course yea by Gods hiding his presence of sence and yet he helped mightily by God which may be instanced and proved by these two particulars First the sence of those infirmities in Prayer is the worke and evidence of a praying Spirit Secondly the going on with sighes and groanes under the burden of these infirmities is word for word to take us up as it were by the hand and to goe with us against our infirmities If the spirit in these two be with us it is not want of sense that can nullifie his presence Elisha's servant while his eies were shut could not see the armies of the Lord but his eyes being open he saw clearely that there were more with him then against him So let the soule of such goe on and wait upon the Lord without censuring the Lords work for want of feeling and let them for their better stay view and try all the points of the evidence for if one hold all the rest will in some measure make for them Yea but others will say they are so farre from help against their infirmities that the infirmities of earthly and idle thoughts doe strive into the very duty whereby the worke of the Spirit for the time is quenched the soul beaten off and the heart stoln away For answer I must confesse it is a shrewd incounter and a dangerous infirmity arising out of the loosenesse of the heart the atheisme of the mind the deadnesse of the conscience the corruption of the memory and earthly condition of the affections whereby wee let slip forget with whom we have to deale and what we have to doe Here is want of devotion want of attention It is mad folly saith one to thy selfe great iniury to another when thou wilt neither attend him nor look to thy selfe yet for all this it is no other temptation but such as may and doth overtake the children of God but with this difference from that vagrancy in the hearts of the unregenerate men be they never so smooth First the same spirit whose worke for a time recoileth at length like a great sole conquering
God was put by God in the Clift of the rock and covered with his hand till he passed by that he might see his back parts so thou and thy prayers must be put in the Rock Christ Iesus if ever thou com'st to see the face of God in favour As they that would make an echo repaire to some rocky place whereupon the words resound so they that will have an answer from God must either ply their prayers upon the Rock Christ Iesus or no ccho no answer at all As they that are dim-sighted make the object more apparant by the use of spectacles or as some speak through a trunck that they may bee the better heard So the Saints look through Christ speake through Christ that they may see God and heare God giving a gracious answer As some glasse maketh things presented by it to be the same colour So God looking upon us in Christ seeth us to be of the colour of his Son and wee looking on God through Christ see God reconciled to us in Christ Therefore whatsoever wee offer to God let us present it to him through Christ set alwaies Christ betweene thee and him and whatsoever God giveth to thee labour to entertain it alwaies through Christ herein comfort shall abound to thee honour to God As by some kind of Perspectives a man may bring two objects together So by the Perspective of faith directing the prayer to God in and by Christ thou maist bring God and Christ all the promises home to thy soule at one sight The tenth evidence that a man prayeth by the Spirit is the betaking of himselfe to it in the time of trouble as to a rock of defence or the making of it his especiall remedy in the time of misery For this indeed is the very best as David said of Goliah's there is none like this so there is no sword like unto the sword of the Spirit This is a true Panacea to heal all maladies a balm for the wounded conscience a precious medicine for all diseases of the body a plaister for all sores a cordiall against all discomforts armes invasive defensive against all enimies The Apostle delivereth all this in few words If any bee afflicted let him pray It is the safest guard against all evills of sin and evills of punishment it is the onely best meanes of deliverance from both these witnesse first that great Physitian God himselfe for so hee calleth himselfe I am Iehovah that healeth thee or I am thy healer or Physitian Now what receipt giveth he thee this is it call on mee in the day of distresse Secondly look but on the soveraigne nature of the medicine it self where in it differenceth it selfe from all other meanes of life and godlinesse All other meanes are sanctified by this but this is the immediate motion of the spirit of an unexpressible vertue and irresistible force Thirdly what glorious things in Gods book are spokē of this inestimable peece of spirituall armes witnesse S. Iames for all the rest laying downe the excellency of prayer first in generall termes The effectuall fervent prayer of a righteous man prevaileth much then hee instanceth it in the prayers of Elias what great effects were wrought by it The devout Ancients hardly satisfie themselves in commending this excellent peece There is nothing saith one so sensibly sweet to the soule nothing doth weane the minde so much from the loue of all this world nothing stirreth up a man to the exercise of all and every grace nothing prevaileth so much against evill of sin and evill of punishment whether for preservation or deliverance nothing standeth in better steed for the increase of Gods kingdome by the conversion of soules For as prayer brake Peters fetters set open the prison doore so it shaketh the chaines of sin in peeces openeth or breaketh up the iron gates of a sinners heart offers violence to heaven for the enterance of a sinner One of the Ancients doth attribute Pauls conversion to Stevens prayer Had not Steven prayed for Paul saith he the Church should never have had Paul for a teacher In a word nothing maketh a man so amiable to his God so deare and faithfull to his friend so formidable to his foe so contentfull to himselfe and so profitable to the place where he liveth Fourthly all the people of God in all their straits have made this their Master-peece and prospered by plying it were it famine pestilence sword captivity contempt persecution or any other evill to be feared or inflicted yea or evill of sin whereby God was offended or the soule troubled did they not alwaies fall hard on the worke of petitioning and did they ever in sincerity so doe went away without a gracious answer Instance Iacob Moses Iehosophat Ezekias Manasses Samuel Eliah the Cananitish woman the Publican the Theefe upon the Crosse with many others known to the meanest reader of the book of God What was Moses his best fight when Amaleck charged Israel Prevailed not this sword of prayer more then the sword of Ioshuah If this bee so then of the excellency and efficacy of prayer why doe not men run to it and trust to it in the time of need Because the spirit dwelleth not in them Every one that hath but a shew of profession yea prophane men too wil acknowledge the theory or speculative truth thereof but a woe it is to see how few confirme it by their practise The worser sort of men cannot do this if they would and the better sort will not doe it to their shame be it spoken in that measure and manner they should and as the troublesome times require it and for the hypocrite when hee commeth into any strait hee maketh a faire shew in the flesh at the first onset bearing the world in hand that hee esteemeth prayer aboue all the meanes in the world but first his heart can tell him that he relieth more upon subordinate meanes which may and ought to be used in their time and place and useth prayer only for a triall of a conclusion which if it prove not according to their expectation then farewell prayer they will have no more to doe with it they look for good of it and finde none and not being acquainted with the vertue of it they say of it as the ignorant say of Christ What is this so much extolled medicine more then another medicine we have tried it found no good in it but rather hurt by neglecting the meanes therefore wee will use the meanes that most prevails amongst men for prayer we will not altogether cast it out of doores but wee will lay it up in some by-corner of the house reserve it till it come in request we will peruse it now and then but this is not time to trust to it In this the hypocrite is like one labouring of an inveterate disease
as the Apostle saith neglect not or be not carelesse of the gift that is in thee If ever then thou wouldst have comfort from the sense of prayer dig thy selfe out of thine own security dull not neither drowne thy pretious thoughts in cares pleasures worldly joyes or sorrowes be ever bringing the dispersed sparkles of the Spirit together and like a good workmā look well to the fire and then the Lord will not onely take notice of thy prayer as he did of Pauls but hee will also give thy soule to know that it is such a prayer as he taketh notice of so that thou maist cōfidently averre with David I have called upon thee maist urge it with an argument let mee not bee confounded 2 The second Mean of procuring sense is the removing of hinderances as the distemper of the body by intemperancy the distemper of the soule by passion dividing cares or loose and unprofitable company these bee the rubbish of our ruinous disposition that keep us frō the view of the straine of prayer in us These be the ashes that cover the sparkles of the Spirit keep us from the sensible heat of them Away then with these if thou desirest the sense of the vigor of the Spirit First the soule followeth the temperature of the body thou must labour as much as may be for a sound minde in a well tempered body The over-wearied and over-toyled bodies whereunto most men reserve their families and secret duties are unfit to organize the soule or to vent the soul's desires in prayer It is good therefore to ply the duty in health strength of body that hence comfort may arise in time of sicknesse and weaknesse As for the Passions or Perturbatiōs of the mind if they be the symptomes of evill affected bodies the body must be brought in frame but if they bee the more spiritual perturbations or such turbulent commotions as wee call properly the sicknesse of the minde as anguish slavish feare sadnesse the like these being of an aëreall and subtile nature doe trouble and miscarry the temper as the winde doth carry the calmest ayre and smoothest water against the rocks So that for want of smooth waters to move on if you will a well-composed minde the evidence of the Spirit can neither be seen nor heard Therefore these perturbations must be alayed by their opposite Graces as I have shewed not quite taken away with the Stoicks but they must bee so tempered and alaied by grace above the temper of the Platonists that they may be as sinews to the motion of the Spirit whereby evidence may bee furthered and not hindered As for instance an angry or wrathfull disposition is like choler distasting or distempering the rellish of the Spirit or as the unnaturall heat doth wast and consume the naturall active heat that commeth from the heart so the devouring heat of anger eateth up the evidence of the Spirit The minde as one saith must be at peace in it selfe if it look towards God But if the heat of anger be turned into a holy zeal tempered with discretion it will consume that rubbish that lyeth in the way of sense and will be like a coach to carry the evidence or feeling of the Spirit to our Spirit in the time of prayer Secondly And so a habit of dulnesse or pensive heavinesse dulleth flatteth the sense of the spirit in prayer but a well set or moderate mournfulnesse is that sowing in teares which maketh us sensible in prayer to reap in joy Lastly distracting and slavish feare doth weaken the sense of Gods love towards us but a reverent awe of the Majesty of God in prayer will give thy soule assurance that he is thy Father and that by the power of the spirit thou callest him so Thirdly As for the removeall of any reigning sin I have spoke of it before for continuance in that cannot stand with the Spirit of prayer yea I am of that minde that though David lost not the Spirit by his sin it is probable that he prayed not scarce all the time that he lay in his sin A third Mean to attain sense of the Spirit in prayer is in thy disposition to the duty and desire to bee guided by the spirit and not by the flesh blood In thine indisposition or averse disposition it will disswade thee from praying at all and that upon some shew of probable ground as that thou hast not the Spirit thou canst not pray God will not entertain it If any bee by thou maist shame thy self and bewray thee to bee a man of no gifts So thou hadst best let it alone till thou be fitted God will accept of thy good intention and better not pray at all then not to pray excellently But these the like be sophisticall suggestions whereunto if thou hearknest thou neglectest thy duty thou weaknest thy prayer by thy neglect thou disacquaintest thy selfe with God thou bewraiest a doting on thine own ability thou interceptest Gods opportunity of manifesting his strength in thy weaknesse thou givest advantage to Sathan thou indangerest the very habit of prayer as much as in thee lyeth for from frequency of neglect thou maist derelinquish the duty or bring it to a bare presumptory performance Lastly there is nothing that weakneth depriveth and opposeth sense more then this for as a sedentary life or sleeping after meat bringeth a fat cold body to a Palsie or Lethargie wherein sense and motion is often weakned or deprived so the neglect of duty may indanger sense to a mans dying day Therefore if thou canst not pray as thou wouldest or as thou shouldst pray yet as thou canst God may bee there and thou not aware of it and when thou art least able thou art most able when thou art most humble thou art fittest for sense take this as the direction of the Spirit in many places besides the practice of the Saints Pray alwaies Continue in prayer Watch and pray alwaies The meaning of which places wee must not mistake after the example of Euchytes the Psallian that we must doe nothing but pray for many evills would then arise but that upon all occasions wee should have something to say to God especially as both ancient and modern observe at the stinted times of duty which though wee change yet we must not neglect or omit whether private or secret In a word that of the Apostle in another case though often by sin abused will serve well here Be instant in season and out of season that is whether it please or please not So whether thou art disposed or not disposed goe to and doe it the Lord hath bidden thee The fourth Meane in Prayer to obtaine sence is the labouring in Prayer to bring home Christ sensibly to the soule This is the Spouses desire I would lead thee I would bring thee into my mothers house And thus she doth indeed I held him and would not
in a word wouldst thou have a guide that might direct thee and protect thee assist thee and never leave thee till thou art brought through this troublesome vale to the life of glory the Saints can assure thee that Prayer is the only meane to bring the guidance of the Spirit into the heart and there to continue it till thou commest to thy journies end these effects of Prayer who can choose but affect Now if thou doest fall in love with the Fruits thou maist haply endeavor to get the Tree into the garden of thy soul which will make all the ground fruitful These rules being observed by thee and the motives considered thou art in a fair possibility to come acquainted with God by whose mercy guidance I have been led along in this litle Treatise desiring for the Cōclusion nothing but this that God may have the honour his People the profit FINIS The excellency and necessity of Praier Isay 29. 10 Rom. 12. 8. Cant. 5. 2. Description of Praier August Hom. Rom. 8. 26. 16. Psal 38. 10. 65. 3. Ioh. 5. 14. Ioh. 5. 14 Ioel 2. 28. Ephes 6. 18. Evidences of praying in the Spirit 1. Is Adoption Rom. 8. 15. 2 A desire and endeavour of the presence of the Spirit Exod. 33. 45. Rom. 8. 26. 3 A sensibility of our owne inability 4 Helpe against infirmities Rom. 8. 26 Memory and Vnderstanding Mat. 26. 39. Conscience Objection Answer 1. 2 Ob. Answer Bern. de medit 6. 8. How the godly are troubled with idle thoughts in prayer How it is with the unregenerate 3 Ob. Answer 5. Fervency of spirit Rom. 8. 26. Gen. 32. 28. Exod. 32. 10. Isay 64. 7. Can. 3. 4. Heb. 6. 4. Luke 18. 4. 7. Hos 12. 4. Col. 4. 12. The difference of true fervēcy counter feit in prayer 1 Difference 2 Difference 3 Difference Cant. 8. 6. Psal 96. 10. 119. 13. 4 Difference 2. King 10 16. Salust ad Caesar 5 Difference Numb 6. 12. 13. Ob. Ans 1. Luk. 24. 11. 32. 34. Isay 58. 2. 3. Iob. 13. 15 6 the train of all graces accompaning 1 Cor. 1. 7. Mat. 21. 22. Psal 5. 3. 4. hope and patience Habuc 2. 1 Psal 5. 3. Preparation Opportunity and Diligence Hypocrites faile of these graces Heb. 4. 2. Mich. 3. 11 Iob. 3. 13. 2 King 6. 33. Tryall of these graces is necessary Tryall of thy faith Psal 17. 2. Esay 29. 13. Mat. 15. 8. Psal 36. 37. Triall of hope and patience Act. 7. 55. 59. 60. Luk. 18. 7. Zacch 13. 9. Exod. 3. 5. 7 The guidance of the Spirit in all our actions Wherein the guidance of the Spirit manifesteth it selfe In the subduing the whole body of sinne 1. Ioh. 3. 9. V. 8. Ioh. 9. 21. Psal 66. 18. 1 Sam. 8. 8. Prov. 25. 26. 27. Ier. 11. 11. Iudg. 10. 6. to 18. 1 Sam. 7. 2. to 12. Isay 1. 15. to 19. Esay 1. 16. Ps 26. 6. Tim. 2. 8. Ob. 1. Answer Rom. 7. 14. Rom 7. 25. 2. Ob. Answer 1 Cor. 6. 20. 2 Cor. 10. 3. Ob. 2. Ans Rom. 7. 15 Quest Answer Quickning and increase of grace Rom. 8. 13. Zac. 10. 12 Meanes of keeping increasing of grace Ps 90. 12. Col. 1. 21. The necessity hereof Ephes 5. 15. 16. The difficulty hereof Weekly and more generall accompts 8 The precious promises Psal 119. 49. Ambrose 2 Sam. 7. 25. 28. Mat. 11. 28. Isay 43. 25. Ier. 38. Ezech. 36. Psal 50. 15. Prayers of the regenerate and unregenerate differ Ob. 1. Nehem. 13. 14. 1 King 20. 3. Ans Ob. 2. Answ His argument Ans 9 the directing of Prayer Ioh. 16. 25 Rev. 8. 34. Ioh. 17. 19 Psal 9. 11. I say 52. 6. Psal 91. 14 15. The necessity and benefit hereof 10. Praying in a time of trouble Prayer an al sufficient remedy 1. Reason Exod. 15. 26. 2. Reason 3. Reason Iam. 5. 16. Bernard de med ◠7. 4 Reason Neglect of prayer argueth want of the spirit How the hypocrite useth prayer Cant. 5. 9. 2. Kings from v. the 10. to 16. Comfort for such as cannot or dare not pray Dan. 9. 2. 23. Our neglect of Prayer relying on other meanes what evill it is unto us Ier. 8. 15. Deut. 22. 25. 2 King 13. 14. Exod. 32. 33. Esay 64. 7. Cant. 3. 4. Hab. 2. 1. 11 Respect to order matter of Praier Rom. 8. 18. 1 Ioh. 5. 14. 1 King 3. 5. Mat. 7. Iam. 4. 3. Luk. 9. 45. Mat. 20. Psal 55. The order to be observed in Praier 1 Rule Mat. 6. 33. Ob. Answer 1 King 3. 9 Psal 4. 2 Rule 2 Sam. 23. 12 Expectation of the thing desired Deut. 33. 7. Ioh. 9. Psal 136. 6. Psal 123. 2. 3. Plin. l. 2. c. 4. The Godly fail herein Ob. Answ The Conclusion of this particular Quest Answer Gen. 24. 63. Dan. 6i 10. Ps 55. 17. 33. 4. Act. 10. 9. Luk. 6. 12. 1. Tim. 1. 6 Ps 31. 18. Eph. 6. 19. Col. 4. 2. Rom. 12. 12. Luk. 21. 36 2. Tim. 4. 2 Rev. 5. 4. Ioh 20. 29. Quaest Ans Psal 4. Ioh. 17. 20 Act. 9. 10. Ps 50. 15. 79. 6. Ier. 10. 25. Deut. 32. 35. Misery in sicknes death with out prayer Ob. Answer Prov. 15. 29. Lev. 21. Prov. 4. 14 Ps 26. 5. 6. Pro. 13. 20. Amos. 5. 14. Exod. 8. 8. 1. Sam. 16. 23. Iam. 5. 15.