the way may goe on with comfort and they that never came into the way who yet suppose themselves to be in the way may if it be possible be brought into the way For Method and memories sake the subject of this litle Treatise containes in it or divideth it selfe into these particulars In the first there is a description of Prayer In the second are discovered the marks of the Spirit of Prayer The third directeth us how to attaine to the sence of the Spirit of Praier The fourth sheweth how a man should hold on the duty of Prayer without the sence of the Spirit The fift and last directeth men that want the Spirit of Prayer how to labour for it Of these and of their proper particulars in order and first briefly of the first because the manner of true Prayer doth discover fully the nature of Prayer The School-men and Fathers have diverse Descriptions in which for me to be curious standeth neither with the nature of the Treatise nor with the scope or my intent And for my owne part as one said in another case I had rather pray powerfully then define Prayer accurately The summe of all these The summe of all Descriptions may be comprised in this namely That Praier is a spirituall Ability infused into the heart whereby the soule expresseth it selfe familiarly and immediately to God in the name of Iesus Christ with confidence in the promises It is called by some the pious affection of the speaker to God by others the manifestation of the heart to God and the assent of the soul to God This definitiō is made good by diverse places of the Scripture compared together First the Spirit maketh intercession for us with Groans Secondly the heart is the seate c. Lord before thee is all my desire and my sighing is not hid from thee This must be done immediately to God for thou that hearest Prayers saith the Psalmist unto thee shal all flesh come and that in the Name of Christ If yee aske any thing in my name I will doe it Neither doth Christ his Mediatourship make ours not to be immediate for he is God as well as man and is appointed our Mediatour as the place quoted testifieth I will doe it Lastly with confidence in the promises and this is the confidence that we have in him that if wee aske any thing according to his will he heareth us First that Prayer is not an naturall acquired ability Secondly it cōsisteth not in words though they be ornat or well set forth with seeming holynesse but in the powring out of the heart by sighes and groanes inexpressible Thirdly It is no Prayer at all that is not made in and by Christ Fourthly Lastly without faith it is impossible to pray Of these Conclusions more fully in the second particular to which now I proceed 2 How a man may know when hee prayeth in the Spirit AS Prayer is the special gift of God so all men have it not that can talk well or that seeme to have it I will poure out my Spirit saith the Lord upon all flesh that is upon all his own he promiseth no such thing to the wicked Pray alwaies saith the Apostle Try we therefore whether wee have this or not for good words except they be the words of the Spirit will not serve Would you then know whether you pray by the Spirit or no try your Prayer by these particular evidences The first evidence of the Spirit of Praier is our Adoption or Sonship wherein wee are interrested Bastards and strangers yea meere servants cannot pray they learne not nay cannot learne the language of the house as children can doe they cal not upon God they may get some broken language or termes of Art wherewithall to serve their necessities as for meat prefentment and esteeme among Gods people yea for some words they may come to be admired but in the true pronounciation of Shiboleth they are to seeke and so they come short of that language But the sonnes and daughters be they never so weake yea but babes or Infants in Christ yet they can speake the language of their Father truly though not througly nor eloquently All this the Apostle proveth in that Phrase to the Romans Yee have received the Spirit of Adoption whereby yee cry Abba Father Where observe first who cryeth namely Sonnes and they only Secondly what they cry namely Father which if they can speake truly if with litle children they can say litle more yet they pray truly speaking the language of the Spirit A second note that one prayeth by the Spirit is an earnest desire and endeavour to take the Spirit along with them They will not goe willingly without the evidence of the Spirit witnesse the same Apostle the Spirit maketh request for us Where wee must understand that the Spirit is said to make request for us after an other manner then the sonne is said to make request for us v. 34. namely by the vertue and power of his merit But the Spirit maketh request by stirring us up and putting us on to make request The Spirit as one saith by that annointing power teacheth and frameth us to frame our petitions In this wee must be like Moses If the Lords presence goe not with us let us not goe from hence The best of Hypocrites can be content to have an Angell goe before them give the Angellicall stile cōming from lips touched with a coale of strange fire moved by no internall principle except it be from some common gift at the best it is enough and in this they please themselves and gaine admiration from others but their praise is but of men and not of God but this will not serve the children of Prayer they will not stirre without the Spirit of their Father neither can they doe it Wee know not saith the Apostle what to pray as we ought we have neither thought to conceive nor will to consent nor art to perfect of our selves As the Spirit of God did move or flutter upon the waters for the inclining of that vast body by a powerfull and procreative heate so the heate of Gods Spirit must either quicken us to the duty or wee and it are no better then a deed Carcasse or at the fairest but like a specious Picture The people of God doe now and then neglect I must confesse this duty the taking their guide with them they weigh not so attentively nor watch so seriously after this first mover as they should As a man forgetteth to set his watch or to take his guide with him And this is a main cause why they seek and find not yea why they walke not in the strength of the Spirit Againe the people of God may be without the sence and feeling of the Spirit yet the Spirit be there they not being aware howsoever they are very sensible of their insensibility and much
THE GROANES OF THE SPIRIT OR THE TRIALL of the Truth of PRAYER 1 Ioh. 3. 21. 22. Beloved if our hearts condemne us not then have we confidence towards God and whatsoever wee aske we receive of him Cor in thuribulo Oratio pura OXFORD Printed by Leonard Lichfield are to be sold by Iohn Allen in Lecester An Dom. 1639. TO THE NOBLE AND much honoured Company of HIERVSALEM'S ARTILLERY all increase of skill Successe and Valour AS the Saints were not after the flesh so the weapons of their warfare are not carnall but mighty through God to bring downe all the strong holds and mighty imaginations of divels and men plotted cunningly against the Israelites of God yea all the forces of the flesh and the world must faint and fly upon the use of these Armes Of this compleate glorious Armature Prayer is a speciall part yea it is the very evergetical manifestatiō of the pow-of all the rest Jt putteth on all the other parts it keepeth the whole armature close to a man it sanctifieth all the rest to their several uses it guardeth all the rest of the golden furniture from theeves and robbers it daunteth the Divell and the Divels limbs it carrieth the armed Souldier through out all forces and furies as a victorious Conquerour And hence is that saying of the Ancients Supplications and Teares are the Armes of the Saints As the power and excellency of this spirituall peece is unexpressible by tongues of men or Angels so am I the least of all to be called of so high heavenly a faculty but since it hath pleased him that hath mercy on mee to teach mee the use of it though in much weaknesse and to guide mee as a weake pensill in his draught of the truth of it to whom should J then commend it both for the Touch Tuition but to the Military Forces of the new Hierusalem who are experimētally acquainted with this peece of proofe To you then my deare thrice noble Fellow-Souldiers the Trained Band of heaven the Artillery men of the most High I dedicate my selfe and this litle Treatise accompting it my only happinesse if I be but a door-keeper of the Company bear with the feeblenesse of my hands in the unsheathing of this Sword man you it with a holy and undaunted courage and it will maintain you Times call you all to the breach stand close one to another hold fast what yee have and let no man take your Crowne Lay about you with this fiery shaking blade upon all within you without you that oppose Christ his Kingdome Walk worthy of so high a gift make not this good commodity to be ill spoken of part not with your Armes and you shall overcome If these my poor pains may adde any thing to your skil the greatest recōpence I crave is to have a share in your cūning Your fellow-Souldier and Servant in love GEORGE FOXLE TO THE READER AS there was never more sleight in venting bad commodities under false glosses nor never more falsehood in counterfeiting of coine to make it goe currant then in these our daies so never more cheating tricks in the venting of shews and shapes of holy performances under the colour of true and essentiall duties in this selfe-cosening age of ours Instance in this duty of prayer under the shadowes and shew whereof the Divell masketh himself even as an Angell of light All that are of any religion wil seem to pray but a few pray indeed It is an easie thing under the meanes especially of quick wits to drawe a faire picture or dumbe shew of prayer but the Spirit only can make a living prayer As nothing is liker true friendship then flattery so nothing liker Piety then Hypocrisie nothing liker Prayer then painted words but words without quickning power of the Spirit are no prayer at all All that are of any knowledge within the pale of the Church will acknowledge the indigested prayer of the brutish ignorant to be but babling and also the prayers of such as worship a strange God or the true God after a false manner to bee but sin but that a man may have fit wordes a fluent phrase patheticall expressions yet no prayer that seemeth a Paradox but that so it may be I have shewed at large in this Treatise wherein I have endeavoured to cleare by proper and distinct notes the true Being of Prayer from all Semblances of prayer And where the comfort in prayer ariseth from the sense of the spirit in prayer I have delivered as I may the meanes of attaining the sense of the Spirit together with incouragements and motives to goe on in prayer though sense be not present And lastly I give directions how they that want the Spirit of supplication shall labour for it Though my insufficiency in every particular may appeare to an Artist in the faculty yet to Gods glory bee it spoken I have gone along by the light and feeling of some sparkles of the Spirit but with matter of much sorrow for my shallownesse in the duty Take heed then Christian Reader how thou prayest for it is Sathans main imposture to get thy heart to deceiue thee in this duty which is the lock and key of all other duties read and consider impute the failings to me and give God the Glory if any thing pleaseth Yours to use in Christ G. FOXLE THE CONTENTS of this Treatise WHat Prayer is 2 How a man may know when hee prayeth in the Spirit 3 How the sense of the Spirit in Prayer may be attained 4 How a man should hold on in the duty without the sense of the Spirit 5 How they that want the Spirit of Prayer should labour for it THE GROANES OF THE SPIRIT 1. What Prayer is AS there is no evill of sinne nor plague of punishment more feareful dangerous then the Spirit of slumber so there is no better preservation against it and medicine for the cure of it then the Spirit of Prayer The best of Gods people are taken with some dregs of this I sleepe saith the spouse but my heart waketh All had need therefore to be awaked and there is no better meanes to awake us then to hear God speaking to us and to set our selves a talking to God These be the two meanes indeed that abandon all that breake off familiarity with God and keepe and increase acquaintance with God let that counsell of our Saviour ever be with us watch and pray It is the best meanes for watchmen to keepe themselves awake by talking and so rouse their Spirits by conference This Prayer is the best medicine the safest refuge the truest messenger and the most mighty prevailer with God To stirre us up then to so excellent and necessary a duty in so dangerous secure and backsliding time I have made bold to hang out a litle light that they that have erred from the way as who doth not may returne they that are in
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
goe about to deceive him denying him in effect to be the discerner of the heart otherwise they would never deal so with him Try also thy hope in Prayer namely by clearing of thy Author and casting it within the vaile The nature of hope is to keepe thee from shame by the repulse of thy desires because the love of God is shed abroad in our hearts by the holy Ghost in such abundant measure and unspeakable manner that he cannot deny us the things hoped for Try also thy Prayer by patience waiting on the Lord and going on in Prayer in the time of distresse This an Hypocrite as I have shewed cannot nor will not doe In the time of affliction they wil set very freshly upon the duty so farre as great words will carry it but if they be brought to any strait or put to any hard shift like white-livered souldiers they die down-right in their owne ayre or element or else fling away their arms and run from their Colours It is much to be feared that our nations woefull experience shall teach the truth of this in one as wel as the other But God giveth his owne another heart namely to overtop the height of their affections with the height of their Prayers and never give over till by patience and importunity they possesse the gates of their enemies and become more then Conquerors The Scripture to this purpose affordeth abundance of remarkable instances for a touch whereof take these two Steven the first Martyr being cast out of the City and stoned for his worthy Sermon as the stones were flying about his eares in the midst of all the mischiefe that they could doe him by the power of the holy Ghost called upon God and that with cryes kneeling upon his knees This lesson no doubt hee learof his Master Christ the best and only pattern that any man can follow He though a Sonne learned obedience by afflictions in the dayes of his flesh offered up Prayers and Supplications withstrong crying and tears unto him that was able to save him from death was heard in that he feared where observe what force feare and afflictions added to our Saviours Prayers which as swelling seas make well growne fish and thundring and lightning cleereth the ayre and the nipping frost maketh the fire the hotter So the afflictions of the Saints addeth force to their Praiers they cry more mightily to God then ever they did yea where they could not speake before now they cry and that day and night saith the Spirit though he beare long with them where observe the patience of the Saints they beare long in Gods bearing with their enemies Then observe their instant continuance they cry day and night to the same effect the Lord speaketh by his Prophet I will bring the third part through the fire and will refine them as gold is tryed they shall call upon my name and I will hear them Affliction maketh the wicked impatient driveth them from God because they are a burnished blade of terror in the hand of the Almighty as the pearle in oysters by thunder vanisheth so doth the Prayer of the Hypocrite by affliction but the triall of the godly bringeth forth patience driveth them nigher to God because their afflictions are but trialls indeed and at the worst they are but as a rod in the hand of a loving Father In a word as the Saints extremities are Gods opportunities so the same extremities are whetstones to the Saints importunities Lastly as for preparation labour to set thy heart in frame consider what thou art about and with whom thou hast to deale As God bid Moses put off thy shooes from thy feet for the place where thou staÌ„dest is holy ground whereby is meant the putting off of earthly and carnal affections preparing the mind to spiritual and heavenly duties Endeavour to come before the Lord with a simple and naked heart and with affections duly prepared for so great a presence As for Opportunity endeavour alwaies to be fit upon every occasion and feaâ—â— to choose the best occasion not omitting it at any hand for Diligence know this that use maketh an Artist or Tradesman To conclude this particular If thou callest upon the Lord in truth that is in faith syncerity earnestnesse and constancy the Lord will be nigh unto thee which is both the cause and evidence that thou prayest by the Spirit The seventh evidence of Prayer made by the Spirit is the guidance of the Spirit in all other actions For as he that is born of the Spirit is Spirit so he is spirituall in all his parts faculties and actions because the Spirit is of an all renuing nature though many remainders of the flesh and much reluctation be intermixed therewith throughout all the parts faculties and actions To this effect is that of the Apostle As many as are led by the Spirit they be the sonnes of God where observe hee saith not they that have received the Spirit or live by the Spirit or pray by the Spirit or doe any other action as he saith other where but that they are led by the Spirit intimating thereby the inclining disposition and ever-ruling power of the Spirit whereby the whole spirituall man is guided in all his waies as a ship by a pilot or a horse by his rider the place alludeth to a blind man or a man wanting strength who is wholly guided or carried by another so Gods supplicants as they pray by the spirit so they wholly resign themselves over in all their waies to the guidance of the spirit The guidance of the spirit in all a petitioners waies doth manifest it selfe in these two particulars First in the subdueing of the whole body of sin for though the remnans of sin remain in the best of Gods Saints yet no sin beareth dominion in theÌ„ for then should they not be led by the spirit who are led by the spirit saith one but they whose counsells and actions have nothing to doe with sin Sathan according to that of the Apostle Hee that is borne of God sinneth not or commiteth not sin viz. he serveth not sin hee delighteth not in sin he maketh not a trade of it nor lyeth not in it giveth not way to it but resisteth it and hateth it it is an intolerable burthen to him he cannot beare it But on the contrary he that committeth sin is of the Divel that is he that loveth sin loveth and obeyeth it in the lusts thereof Now where this sin-subduing power of the spirit beareth sway there the prayers bee the prayers of the spirit For as divers gifts come from one spirit so where there is one true gift of the spirit there bee all the gifts of the spirit but on the coÌ„trary where one sinne beareth sway there is not the guidance of the spirit and where the spirit is not the guide there the prayer is not the prayer of
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.