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
my will be done And hence that request of Bernard to his friend whom he had advised for strict and holy walking cum talis fueris memento mei i. e. When thou art such a one remember me in thy prayers All Gods family-servants are Israels prevailers with him Secondly They have the Spirit of prayer whereby they are enabled to cry powerfully Abba Father As the Spirit wrought powerfully in those men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the holy Ghost to speak the Word of God to men so it works powerfully in all righteous men speaking to God The Spirit doth both disponere and excitare give the habit and the act also brings the fuel of good desires into the soul and there sets it a burning so that in a sense they are the prayers of Christ indited by the Spirit put up in his Name and presented by â—his mediation And it cannot otherwise be but that they should find the way back again and reach that bosom whence they came These waters will rise as high as the fountain especially being conveyed by such a Conduit-pipe If the holy Spirit be the Inditer the Son the Advocate the Father the Register of the Saints prayers whatever weaknesses there be if not wilful they cannot non-suit them in that Court He cannot dislike the petition which himself hath framed Prayer is the counterpane and reflection of his own good pleasure and he can no more resist it than his own will Thirdly They have disposed and enlarged hearts though not alwaies alike Utinam eodem ardore orare possim saith Luther The more they pray the better it is with them in that regard The Lord doth enlarge their hearts that they may pray and then by prayer that enlargement is encreased that they may be fitted to receive more blessings Prayer doth not merit mercy but sits us for mercy empties the heart of self and takes in the more of God Fourthly There is nothing that can totally and finally hinder them whilst Christ Heavens Favourite and Master of requests is their friend and husband whilst the blessed Spirit is their assistant and no sin beloved Distracted and weakned they may be but wholly disappointed and kept off they cannot be The Use followes And it may serve First To let us see what to expect from the prayers of too many among usâ— those birds without wings and messengers without feet good for nothing at all Divide us into four sorts viz. Prophane Civil Formal and penitent We find the first sort pray not at all the second repeat a prayer the third sort make a prayer but the last sort only pray in Faith and power The prayers of unrighteous persons are little worth confundunt opera sermonem their works confute their words sâ—ith Hierom. And as Tacitus speaks of some words of Tiberius Preclara verba c. They are good words but not sutable to him and the reason he gives is because ad haec caetera non conveniunt his other words and actions are not of the same stamp This we may read in many Scriptures Isa 1.15 When you make many prayers I will not heâ—r your hands are full of blood Jer. 7.9.16 Will ye steal murther c. and come before me Jer. 14.10 11 12. See the place Secondly What you must do that you may be powerful and effectuall in prayer viz. 1. Get this qualification be righteous men You must lay aside all your sins not for a time only as 't is said of the snake that she laies aside her poyson whilst she drinketh Or as the Persians who kill all their venomous creatures one day in the year and after that suffer them to swarm as before nor blot out the old score to begin a new one as 't is said of Lewis the eleventh of France that when he had done evil he would kisse his crucifix and then God and he were good friends as he thought and so might go to his old work again but for ever in desire and endeavour Is not this the fast that I have chosen to loose the bands of wickednesse and to undo heavy burdens and to let the oppressed go free that ye break every yoke Is it not to deal thy bread to the hungry c. Isa 58.7.55.7 Let the wicked forsake his way c. Then shall thy light break forth as the morning c. Then thou shalt call and the Lord shall answer thou shalt cry and he shall say here I am Your stubbornnesse and pride must submit or else never hope to speed all your time and strength is spent in vain When you spread forth your hands to me I will not hear I will hide mine eies from you while your hands are full of blood Sin is a devil in the air to hinder the ascending of prayer a thick cloud to stop the Sun-shine of mercy That which was noted of Coâ—sar may be here applied when one that was up in Arms against him yet at the same time sent him a Crown Coesar sends back the Crown with this message Let him return to his obedience and then the Crown may be accepted Certainly whatever means we use to obtain favour and prevail with God remaining in our sins had we Crowns to dedicate to his honour all would be in vain Then turn from sin 2. You must pray in a time while he will be found Isa 55.6 and call upon him while he is neer In giving you peace and liberty in the Ordinances while the Spirit strives lovingly and the Angel moves the water God cals waits Grace is dispensed the door is open whilst the day continues a time may come when he may not be found a black night may come and hide his gracious presence the Sun and the Stars may be turned into blood Lose not opportunity be gathering Manna whilst it fals call upon him Say his own beauty mercy goodnesse moved you Where these are joined there is a promise of good successe they neveâ— yet failed this better deserves then any an affix of probatum est saepissimè 1. When they are join'd in Persons so that the petitioner be penitent and the penitent a petitioner such as see their sâ—ns convictingly and distinctly such as bewail and flie to the fountain opened for sin and for uncleannesse may run and reâ—d comfort Isa 1.18 Matth. 21.22 Joâ—n 15.7 A penitents prayer doth presuppose a promise though not alwaies in particular yet alwaies in general which is sufficient 2. When they are general in a Nation when those that sit in the throne as stars in the superiour Orb leâ—d the way and give light and influence in the power of godlinesse splendour of grace and gracious performances to deny themselves in all hurtful vanities and prâ—y fervently as did Jehosaphat 2 Chron. 20.3 c. When there is a Court-reformation and a Country-reformation when young and old in City Church and State reform and cry fervently to God when all join in acting as well as in
Scriptures not only in the Old Testament while the Fathers are fondly supposed to be in Limbo as Bellarmine gives the reason why we do not then read of any praying to Saints but in the New after our Saviours ascension And if there be neither command promise nor president in the Old or New Testament for invocation of Saints is it not a wonder it hath been so much pressed and practised To the contrary we have viz. Matth. 4.10 Colos 2.18 Rev. 19.10.22.9 Alas all other persons are rather praying to God then to be prayed to as God God is the authour of every perfect gift and to seek it from any other is flat idolatry and to give the praise thereof to any but God is sacriledge Further we add By and through Jesus Christ We cannot mount to Heaven on our own wings nor reach God by our own strength as soon may we scale Heaven with ladders And besides how terrible and horrible is it to think of God much more to come to him without Christ The holinesse and justice of God were before Christ as two flaming swords to keep off souls from coming to him but by Christ they both look on the soul with a lovely and aimable countenance And whatever you ask the Father in Christs name believing ye shall receive For the farther benefit of Practitioners in this holy Art here will be enquired 1. What it is to offer up Prayers by Christ 2. Why they must be so offered up Qu. 1 First What is it to offer up Prayers by Christ Ans I answer 1. It is to have them composed by the Spirit of Christ I name this the oftner lest you should trust to your own spirits content your selves with meer natural desires And further to move you both to prize and to procure and cherish the spirit of prayer 2. It is to direct Prayers to Christ ascending by his glorious humanity towards the Deity that so the gift may be sanctified by the Altar It is Christs office to pray the Father for his Saints and it is their priviledge to call upon him so to do and direct their holy desires to him Joh. 14.16 Thirdly It is to have Prayers presented by Christ to the Father and taken as immediately from him who is heard in all his suits John 11.42 I know that thou hearest me alwaies This â—s to offer up Prayers by Christ Secondly Why must Prayers be offered Qu. 2 up by him I Answer 1. Ans Because of the Covenant is made with him all the promises are in him yea Yea indeed all the promises are made to him first and by him to us Heb. 9.15 He is called the Mediator of the Covenant No intercourse now between God and man but by and through him The keys of the house of David are laid on his shoulders He is the only door and through him we have boldnesse of accesse to the Father and confidence to enter into the Holiest by the blood of Jesus by a new and living way Heb. 10.20 2. He is both the Priest and Altar for his Church No other Priests or Altars now properly but Christ Since Priest Altar and Sacrifice met in one in him No more Priests Altars or Sacrifices but Metaphorical As then all Sacrifices were to be brought to the Priest and offered on the Altar appointed so it must be now We have an Altar upon which all our spiritual Sacrifices must be offer'd even the Lord Jesus Heb. 13.10 If we go and offer without him the Altar and in our own name the sacrifice will be loathed It is not because we perform a duty in the most excellent manner that it is accepted but because Christ our high-Priest presents both us and our performances to the Father So that if a man should offer as many Sacrifices as were at the dedication of Solomons Temple and all without blemish and that all the qualifications did meet in the person that did offer yet all these are accursed if offer'd in their own name As the least things that were offer'd even an Epha or a Gomer a pair of Turtle Doves or a mite were accepted from the hand of the high-Priest when rivers of oil should be refused if presented otherwaies We must do therefore in this case as the Country of Tyre and Sidon having need of Herods favour made suit to Blastus his Chamberlain that was gracious with him And as Themistocles being to make a great request to King Philip of Macedon took with him young Alexander Philips beloved son We can then hope to speed with God when by faith we take Christ Jesus with us to be our Intercessour to present and offer our prayers to God Thirdly Because the best prayers of the Saints here as they proceed from men are tainted and unsavoury yea to go farther the most gracious actions which they are enabled to do by Gods Spirit are coming through them so imperfect as pure water running through a foul pipe getteth some soil upon it and excellent generous wine will taste of the cask if it be not sweet so vitiated as they become very unfit for the Lords holy and pure presence And therefore we read of the smoak of the incense coming with the prayers of the Saints They must be dipped in his blood perfumed with his odours otherwise they will stink worse in Gods nostrils then ever did the Onions and Garlick of Egypt It was the fault of King Uzziah to burn incense upon the Altar without a Priest he was resisted by eighty valiant Priests of the Lord and struck with Leprosie to make you fear to do the like by offering up prayers to God without Christ The work cannot be accepted where the person is not and the person is accepted in and for Christ's sake Now stand still look back lay all together and conclude two things by way of Application Use 1 First The misery of gracelesse persons though indowed with many naturall abilities in that they cannot pray in best health and prosperity much lesse in sicknesse and danger They have no ability skill nor will to pray with any power and life The Painter can give external lineaments and outward representations but he cannot give that which is the actus primus life to them the hypocrite may give outward colours and shades but he wants this Principle As the Satyre in Plutarch who strove to make a dead man stand upright but could not said Deest aliquid intus there wants a principle within to enable him to stand So may we say the carnal man that praies wants a principle within to put forth spiritual prayer He is that like a ship that is wind-bound No stirring without the Spirits gales There is great difference between praying and reading or saying over a prayer these have no fervent expressions their heat goeth another way no holy desires can come from such impure proud prophane spirits either they go to the creature as the end or by the creature as the mean and
what successe can be expected That 's a true rule Bonum est ex integris causis malum è quolibet defectu Good like harmonious Musick if one string jar the hâ—rmony is marred and like beauty which is compleated of the Symmetry of parts if one part be deformed the beauty is vitiated thus it is in any good action let it be never so admirable for the matter of it if there be any failing or crack in the principle manner or end the man loseth the comfort and the reward of the duty You ask and have not because you ask amisse Let such consider two things First That all their hope such as it is themselves confessing is upon their prayers good meaning and good deeds now without grace and Christs Spirit you can do none of these he that wants the Spirit of Grace must needs be destitute of the Spirit of Supplication You hope to be saved by your good prayers and cannot pray by your good deeds and can do none without faith it is impossible to please God In what condition are you then Secondly None can stead you but God not friend not wit not wealth were you set as the Caliph of Babylon once was in the midst of a golden treasure and yet starved in the midst of all these and cannot pray in what a miserable case are you The dead praâ—se not God they that are in the pit call not upon him and without prayer no good thing can be had Use 2 Secondly Let all learn their duty to amend your praying else you may howl upon your beds and call loud upon him and not be heard It is not speaking or babling but praying that hath the promise Psal 50.16 Matth. 7. See wherein you have been faulty apprehend and acknowledge it for time to come number not measure not the length of your prayers weigh them in Christs ballance viz. by the heat and holinesse of your desires by the merit of Christ and by the reverent fervency of expression And thus from the description of fervent-working prayer I proceed to Objections Cases Conditions and Motives so to close this Doctrine Obj. 1 It may be objected first What need of this ado Will not lesse pains serve the turn God knows our wants already he will do what seemeth good in his sight His Decrees are immutable and cannot be alter'd by all our eâ—rnestnesse and endeavours Thus indeed argued Maximus Tyrius an Heathen Ans And thus many Libertines in our daies But to the Answer Prayer is not for Gods information but the creatures submission we pray for his leave yea when he will do any thing he stirreth up those that are his to desire that which otherwise he would have done to the intent that for honours sake he might attribute the same unto their prayers Besides Gods Decrees do not exclude the duty of the creature and the work of second causes Jer. 29.11 12. I know the thoughts of peace I have toward you yet yee shall call upon me and I will hear you This Moses and Elias knew and the former turned Gods predictions and the latter his promises into prayers Finally We pray not in any case to the intent that God should be changed which thing should be attempted in vain for he is immutable but rather that we our selves should be changed for so much as in praying we are made capable of the divine benefits By vertue of Gods Ordination a spiritual holy prayer casteth the soul into a better disposition so that now he is made capable of spiritual blessings which before it was not So that we draw not God neerer to us by our arguments but we draw neerer unto him Obj. 2 2. Some say they cannot pray or at least not according to that description of Prayer Ans I Answer 1. If you cannot pray at all then you are spiritually dead The blinde man may justly say he cannot see the deaf man that he cannot hear the same man that he cannot go but nemo vivens potest dicere non possum orare No living man can say cannot pray The blinde the lame the deaf if they have any grace any joâ— of spiritual life may pray the dead only praise thee not O Lord Neither can any man pray acceptably without the Spirit 2. It is true you cannot pray of your selves by natural abilities or any innate principle Pray that you may pray for you know not what you should pray for as you ought but the Spirit helpeth your infirmities As a poor hungry man craves an alms or a condemned prisoner a pardon so humbly and earnestly seek of God the assistance of his blessed Spirit the Spirit of Prayer eying what is written for your comfort Luke 11.13 If you being evil know how to give good gifts unto your children how much more shall your heavenly Father give the Spirit to them that ask 3. Sâ—ir up those gifts and abilities connatural and acquired whatever they be though never so few or weak and do what you can with them If you can but look up and sigh out your wants and with silent motions of the heart where words and other skill is wanting send up your complaints to Heaven The Ravens call upon the Lord he hears and feeds them you are better in Gods esteem then Ravens 4. By timely and stirring endeavours remove the impediments of Prayer As are ignorance pride distraction through variety of evil motions or earthly employments difuse and the like These clip the wings of the soul and are to it as lead to the net bear it down they are the rust of the soul and do mightily streighten and render it uselesse Many complain of power when will is wanting They say they cannot do this or that when through spiritual sloth they never tried 5. Hear and join sometimes as conveniently you may with such as can pray fervently Those that have any sparks of heavenly fire in their breasts may be a means to inflame others as a dead coal catcheth fire being cast among living coals and green wood taketh fire when it is laid with the dry at least to give a good president and great encouragement to the duty I heartily wish you knew the benefit of good company The communion of Saints is the perfection of beauty and joy of the whole earth No better help to Prayer then the society of those who can and do pray with frequent fervency Especially be careful to note your enemies which go about yea often hinder you from this duty And they are such as these viz. First Your sleighting of the duty that it is an easie thing to pray And so it is indeed as most go about it not distinguishing between reading and saying over a prayer and prayer indeed Commonly men yea good men and women put not their strength to it but hastily run over it as a task insomuch that frequency doth allay fervency and custome doth turn prayer into a fruitless formality indeed vain babling Secondly Living
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