work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
in Alexand. 7 Alphonsus amico respondisse dicitur non temere à Romanis illis quidem saepientioribus honoris templâ— virtutis templum conjunctum esse in quod nisi per virtutis templum intrâ—ire nemini liceret ut intelligerent mortales ad honoris fastigium non voluptatum via sed virtutis illa quidem aspera salebrosa enitendum esse Panorm lib. 1. de reb gest Alphons 8 Vid. Aristotelem 1. Ethic. cap. 5. 9 Vid. Ciceron de clar orator ad Brutum 10. fam ad Plancum alibi passim ex quibus à Pâ—colomineo grad 8. cap. 34. rectè describitur honor praemium virtutis a congruente ejus judice tributum viro probo ut ejus virtus refulgeat caeterique ejus exemplo ad virtutem in vitentur 10 Nihil meum est neque cujusquam quod auferri quod eripi quod amitti potest c. paradox 4. Quanti est estimanda virtus quae noc eripi nec surripi potest unquam nec incendio nec naufragio amittitur nec tempestate nec temporis permutatione mutatur qua praediti qui sunt soli sunt divites soli enim possident res fructuosas sempiternas solique quod est proprium divitiarum conâ—enti sunt rebus snis Cic. paradox ult in fin 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euripid. in Temeâ—o 12 Indignus genere praeolaro nomine tantum Insignis Juv. loc cit 13 Exeat aula Qui volet esse pius virtus summa potestas Non cocunt Lucan lib. 8. 14 Quare fers agrirabiem phrenetici verba nempè quia videntur nescire quid faciunt quid interest quo quisque vitio fiat imprudens c. Sen. de ira lib. 3. cap. 20. 15 The wicked are self-condemned and may say with that mad woman Ment alind suadet video meliora proboque Deteriora sequor Ovid. Metam lib. 7. Nihil est aliua gigantum more pugnaxe oum diis quam naturae repugnare Cicer. Cat. ma. nos naturam sequamur ab omni quod abhorret ap ipsa oculâ—râ—m auriumque comprobatione fugiamus Cir. 1. affic 16 Prima est haec ultio quod se Judice nemo nocens absolvitur Paena autem vehemens ac multo saevior illis Quas Caeditius graves inuenit Rhadamantus Noctè dieque suum gestare in pectore testem Juven sat 13. 17 Peccati dolor maximus aeternus est Cicer. ad Attic. 11. Sua quemque fraus suus error maxime vexat suum quemque scelus agitat amentiaque afficit suae malae cogitationes conscientiaeque animi terrent Hae sunt impiis assiduae domesticaeque furiae quae dies noctesque paenas à sceleratissimis repetunt Cic. pro Rosc Amer. Impiis apud inferos sunt paeâ—ae praeparatae Cic. 2. de invent Si qui satis opibus hominum contra conscientiam septi esse muniti videntur deorum tamen numen horrent easque ipsas solicitudines quibus eorum animi noctesque diesque exeduntur à diis immortalibus supplicii causa importari putant Cicer. 1. de finib 18 Conscientia benè actae vitae multorumque benefactorum recordatio est jucundissima Cic. Cat. ma. vacare culpa maximum est solacium Cic. M. Mario fam 7. 19 Quod optimum idem jucundissimum Symbol Albert. primi ubi Goltzius ex Corinficio ad Herenniuâ— 20 Eligenda est optima vitae ratio hanc consuetudâ— reddet suavissimam Symb. Caes Rom. Germ. part 3. sym 28. Consuetudinis enim ut monet Cicero 2. Tuscul magna est vis pernoctant venatores in nive in montibus mise patiuâ—tur consâ—â—tudâ— laborum pâ—rpessioneâ— dâ—iorâ—â— officit faciliorâ—m nam fortâ— laborâ—m contemnerâ—â—uluus consâ—etudo docâ—t 21 Nulla est tam facilis res quin difficilis fiet Quâ—â— inâ—iâ—ns fâ—â—iâ— Terent. Heautonâ— Act 4. Scaen. 6. 22 Nulli to unquam de generis nobilitate praeponas nam frustra sibi aliquis de nobilitate generis appiaudis etigis enim Deus ignobilia contâ—â—ptibilia bujus maâ—di uâ—iversi parsi honoris ejusdâ—â— apud Deum protiisunt qui uno Christi sanguine sunt redempti Sola apud Deum libertas est non servire peccatis summa apud Deum nobilitas est clarum esse virtutibus c. Hieronom epist fam lib. 2. op 20. ad Câ—lantiam 23 Dcâ— servire regnare est A summary account of the principal purposes questions and cases spoken to in this Treatise Prayer a means of procuring and conveighing all good to the Saints Page 2 Several effects and fruits of prayer Page 4 PART I. Of the nature of prayer CHAP. I. Prayer considered gift 2. as a grace duty 4. as a means CHAP. I. Several Scriptures seem to hold forth prayer either as a very difficult or easie work paralleled for the comfort of tender Christians and terror of formal professors Page 12 CHAP. III. The Christian must pray else be cannot live Page 16 Damafcen his discription of prayer page 17 Prayer sometimes put for the whole worship of God page 17 Some of Aquinas his needless speculations the popish devotion a mocking of God ibid. Prayer described and the parts of the definition propounded 18 Whether 1. confession of sin 2. thanksgiving belong-to prayer as its parts Page 19 CHAP. IV. Lip-labour no prayer though the voice be required and should concur with the heart Page 20 Prayer is not an act of the mind and understanding but of the will yet all the faculties of the soul must contribute their assistance Page 21 Our desires need not an interpreter every desire though spiritual is not prayer unless it be offered up and directed to God Page 23 The will doth not by a new act reflect upon order direct and offer up â—ts desires to God Page 24 Arguments proving prayer directly and formally to consist in an act of the will Page 26 CHAP. V. Who should and who may not pray Page 28 Sect. I. The holy Ghost doth not formally pray and how he is said to interceed for the Saints Rom. 8.26 27. and to be their advocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.16 Joh. 16.7 Page 29 Gerhard his gloss confuted ibid. Christs advocation compared with the spirits Page 33 Of Christs intercession from page 34 to page Page 76 The intercession of Christ for his people clearly held forth in the Scriptures Page 34 Why Papists deny that we may improve this sweet point Page 34 We may pray to Christ to pray for us Page 35 Nine steps of Christs intercession ibid. Whether Christ interceeds for us as he is God as he is man or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 37 There are no theandrick actions of Christ our Divines interpreted ibid. How and after what manner doth Christ now in the heavens interceed for us wherein doth his intercession formally consist whether he uttereth words c. answered in six assertions Page 40 What here are the main and prime grounds
of consolation Page 45 An objection against Christs vocall intercession answered Page 46 Christs intercession practically improven for the comfort of believers notwithstanding all their fears and doubts Page 47 Three grounds of Christs intercession viz. his office his love and his sympathy with us Page 53 Whether the Jewish Church were at a disadvantage upon this account Page 56 Christ did not interceed before his incarnation ibid. Objections answered Page 57 What his sympathy then did import Page 58 How he was then the Angel of the covenant Page 60 How the persons of the Trinity are said to appear visibly and to manifest themselves by some sensible symbols Page 61 Whether Mr. Goodwin ascribeth too much to Christs interssion while he preferreth it to his death and affirmeth that we may rest upon it alone Page 62 Whether Christ interceeds as a common person representing us Page 66 What the Jews enjoyed and what is our priviledge Page 67 The Text Joh. 16.26 vindicated Christ doth not there deny c. Page 68 Christ alwayes heard yea then while he prayed that the cup might pass from him with a large commentary on these words Page 70 Whether all Christs prayers were mediatory Page 75 Whether Christ Luk. 23.34 prayed for all those who had a hand in his death Page 75 The popish School-men argue against Christs formall and proper intercession from Matth. 28.18 ibid. Their objection answered Page 76 How and why the heavens earth c. are invited to praise God ibid. Sect. II. Whether the holy Angels and the Saints departed do pray and for what Page 78 The souls in hell cannot pray and why Page 81 Devils neither will nor may pray though Sathan may ask leave to tempt Job Page 83 Who may and ought to pray Page 85 The duty of the unconverted vindicated from Antinomian cavils Page 86 The obligation and ability of those who are not in the state of grace held forth in some few assertions Page 88 How the prayers and performances of unbelievers may be said to please God Page 94 Several arguments showing that the most wicked wretch is obliged to pray to God Page 96 Whether they may ask in faith Page 99 Whether the wicked have a promise to be heard Page 100 CHAP. VI. To whom should we pray Page 103 Whether we should pray to Christ as Mediator Page 104 We may not pray to Angels or the Saints in glory Page 106 Papists have made many new gods nay herein they have exceeded their patrons those Pagans from whom they borrowed and learn'd this new point of divinity Page 107 By what steps this Pagan doctrine crept into the Church Page 109 The Jewish Chruch in her worst times did not fall into this error nor the Christian for the space of some hundred years Page 109 Who were the first authors and abetters of this platonick dream Page 111 When was it generally received Page 115 Bellarmin his impudence Page 118 Of the glass of the Trinity Page 120 Erasmus his sarcasme Page 122 Whether Papists maintain that the Pater noster should be said to the Saints Page 125 Whether he can be a Mediator of intercession who is not also a Mediator of redemption Page 129 Many abominable blasphemies in Mary her Psalter Page 130 Papists make Saint-merit the ground of Saint-invocation Page 131 Cassander's confession with Vives his regrate Page 132 Popish self-conviction Page 135 There is a difference between praying the Saints to pray for us and praying to the Saints that they may pray for us Page 137 The popish argument from miracles answered ibid. What honour we owe to the Saints in glory Page 138 A word of application ibid. CHAP. VII Of the matter and object of prayer Page 140 Sect. I. We must have a warrant to come to the throne of grace and what to ask Page 141 The will of God the sole rule of prayer but not his purposes and decrees though revealed and made known to us Page 142 Three things must concur for consttiuting the rule of prayer Page 147 What kind of promulgation is necessary Page 148 The practise and example of others not a sufficient warrant Page 150 The promise alone a sufficient ground of prayer Page 152 Objections answered Page 154 Providence is not our rule Page 158 How far it may declare the will of God and our duty Page 160 Whether and how far we may make use of the dispensations of providence in our personal cases which are not particularly determined in the Word answered in several conclusions Page 165 Whether we may go to the Scriptures and make use of that passage which first occurreth if pertinent to our case Page 175 How far providence may be directive and helpfull for constituting us in any place â—tate or relation Page 176 Sect. II. For what things and in what order should we pray Page 179 We may safely go as far as the promise and ask every thing that is good Page 180 The Messalians denying that we may ask temporals confuted Page 182 Objections answered Page 185 Socinians Jesuits and Arminians cannot tell what they ask from God while they pray for temporal mercies Page 187 Our motives should be rationall and spirituall while we pray for temporals Page 189 Whether smaller mercies may be particularized and expresly askt Page 190 We must not pray peremptorily for any temporal mercy though more earnestly for some then for others Page 191 Our prayers for temporals are not in that sense conditional in which a logical enunciation Page 194 Under what condition should temporals be asked and whether at all times we should reflect upon that condition Page 196 We should not only ask the use and possession of but also aright unto and the blessing with our mercies Page 198 The difference between the Saints and the wicked as to the right unto and enjoying of outward mercies Page 198 Whether we may pray that such a mercy may become a blessing that we may get and receive it Page 196 Motives to pray for temporals Page 200 Spirituals must have the precedency else we loss both spirituals and temporals and will receive neither the one nor the other in answer to our prayers Page 204 The promises of grace distinguished from the promises to grace Page 208 Whether such as are yet under the spirit of bondage may plead the absolute promises Page 209 None can absolutely and in faith pray for grace as to it's nature and being but upon a mistake of their condition but we may and should thus pray for the measure and a further degree of grace Page 211 An evasion confuted Page 214 Another evasion Page 215 What an absolute promise doth import Page 216 What it is to pray absolutely Page 217 How the promise is the rule of prayer Page 218 Whether those prayers that have for their object a further perfection and measure of grace be alwayes answered Page 220 It is difficult to judge concerning the measure of grace Page 221 Why we must
tempteth us but that we comply with his temptations Page 365 Sathan transforming himself into an Angel of light may stir us up to do what is upon the mater good Page 369 Some think that Sathan cannot assume the perfect shape of a man which certainly holdeth proportionably in his spiritual transformation ibid. Four crooked designs of his in-moving to what is good ibid. His motions to good differenced from the motions of the holy Spirit in respect of first the matter secondly the end thirdly the manner fourthly the rule fifthly the time and sixthly the effects Page 373 A word of use Page 380 Some characters whereby divine motions may be distinguished from natural and moral motions Page 381 Whether the unconverted may taste the good Word of God and the powers of the world to come Heb. 6.4 5 Page 388 A word of application Page 394 PART II. Of the qualifications of prayer The spiritual Priest-hood is perpetual Page 397 It is a mark of a false and hypocritical Church to plead for the work done however it be done ibid. We would take heed what prayers we offer up to God Page 398 401. The scope of this part with its division Page 399 CHAP. I. Some previous qualifications and pre-requisits as first the state and condition of the person which in dispensing of favours is a most considerable circumstance Page 401 Secondly our walk and conversation must be regular and answerable to our profession engagements and relation Page 407 Thirdly and more directly we would maintain a spiritual and praying disposition Page 409 Fourthly we should actually prepare for the work Pagans would prepare before they c. Page 410 Here 1. exercise and frequency 2. watching 3. meditation are required Page 411 Fifthly we must propound a right end Page 415 There is a fourfold end viz. 1. sinfull 2. natural 3. moral 4. spiritual Page 417 The creature may be made a subordinat end Page 418 How we may know when the creature is idolized and made our ultimat end Page 419 421 Whether we should alwayes actually mind the glory of God Page 423 A word of use Page 425 CHAP. II. Some concomitant qualifications of prayer Page 426 Sect. I. First attention Papists deny its necessity pleading for a virtual attention which rather belongs to the purpose and intention of the heart Page 427 The popish tergiversation Page 429 Their self-conviction Page 431 Secondly reverence and godly fear what kind of fear here required and what its object Pag 425 Thirdly humility Pag 436 The popish arrogancy their abominable doctrine concerning merit their confessions and mocking of God Pag 419 437 What this humility importeth Pag 439 It is not inconsistent with but rather the foundation of confidence and filial boldness Pag 440 Some evidences of the want of humility as to any considerable measure Pag 441 Fourthly truth and sincerity and what it importeth ibid. Fifthly importunity fervency and zeal Pag 442 A fervent supplicant will not be driven away from the throne of grace by first delayes secondly threatnings thirdly commands or fourthly reproaches Pag 447 We should saith a reverend Divine pray desperatly and why ibid. Why the Angels are called Seraphims Pag 446 The Christians motto nil obiter Pag 450 Whether we should pray importunatly for temporall mercies Page 452 Witches say the Lords Prayer backwards and too many titular Christians imitat them herein ibid. Sixthly watchfulness Page 453 Seventhly constancy and frequency Page 454 The begger must wait till an alms com and not give over Page 456 It s one thing to be weary of another to weary in prayer Page 457 Sect. II. Eighthly faith Page 459 The excellency necessity and noble effects of faith Page 460 What to pray in faith importeth Page 461 There is a peculiar and special as it were kind of faith here required and what it is not Page 462 What positively it is Page 464 471 Divines usually insist rather upon its pre-requisits then on that which properly importeth Page 464 What orthodox Divines in their disputes with the Papists plead for Page 465 Five reasons to prove the main assertion Page 466 Whether faith can assure the supplicant that he shall get the particular in kind Page 470 What good cometh by prayer in answer to our particular desire when we obtain not what was ask't Page 472 Whether we must doubt of the promise when we doubt of the success of our prayers Page 469 Seven fruits of prayer from Bellarmin that patron of lip-devotion Page 473 Prayer will bring in for the present something sutable to our exigence need and present condition Page 475 The Lord alwayes giveth either the mercy in kind or what is better for us Page 477 Eight arguments for confirming this certain though little belived point ibid. If we had gotten many of our desires we had been undone Page 481 It s for our advantage that the promise of audience hath the condition of expediency annexed and now the promise is more full sweet and comfortable then if it were absolute and universal Page 483 Three cases which would appear not to fall under the condition of non-expediency first when we pray against sin secondly when we pray for spiritual mercies and thirdly for the Church and publick mercies Page 484 An answer to the first ibid. An answer to the second and third Page 486 Whether faith in the object be no less required then faith in the subject and whether we have any ground to expect an answer to the prayers that are put up for unbelievers ibid. What kind of faith should we act in praying for others and what is its object Page 489 Objections answered 1. I fear lest I be not in the state of grace and upon what ground then may I be confident that my prayers shall be heard Page 494 2. Obj. It s hard for weak believers to know the meaning and extent of the promises Page 497 3. Obj. The promises as Divines usually affirm are to be understood with the exception of the cross Page 498 Some grounds for strengthning and supporting our faith as first the Lords infinit mercy and tender bowels Page 500 Secondly his truth and fidelity Page 503 Medina his impious gloss or rather his blasphemous denying and calling in question the Lords fidelity ibid. How we may know whether we doubt of the promise or of our own state and condition whether we be in the faith or not Page 505 Thirdly his infinit power Page 508 Whether the Lord now worketh any miracles or the equivalent ibid. Fourthly That name and title the Lord takes to himself the hearer of prayer Page 510 Fifthly the consideration of such persons and prayers as have met with success Page 511 Sixthly the experience of all Saints who only are fit judges and have a right to the promise of audience Page 513 Seventhly The many and binding relations under which the Lord stands towards the Saints the tender bowels of all the persons of the Trinity their proper
help of the Spirit Page 332 There are no theandrick actions Page 37 What faith did Adam in innocency act Page 530 We should pray for all men Page 260 Christ our altar and Priest Page 324 To pray alwayes what it importeth Page 668 c. Whether the Angels and Saints in glory pray for us Page 78 We may not pray to Saints or Angels Page 106 Whether all good floweth from the suggestion of good and all evil from the suggestion of evil Angels Page 362 367 Angels why called Seraphims Page 446 Whether Angels may be said to pray and to pray in faith Page 531 The wicked receive nothing in answer to their prayers Page 704 721 A delay or denial may be a gracious answer to our prayers Page 711 Whether the Lord alwayes answers when he hears prayer Page 720 Rules for discerning an answer to our prayers Page 723. c. The appropriation of works and attributes to any of the persons of the glorious Trinity not exclusive except in the mystery of incarnation redemption c. Page 569 Aquinas his empty speculations Page 17 Our assurance confidence and boldness admitteth a latitud Page 345 The necessity of attention the impudence and tergiversation of the Popish Doctors Page 427 The Atheists great prejudice against prayer removed Page 701 B Mr. Baxter interpreted Page 336 The blasphemy against the holy Ghost unpardonable Page 239 Whether we may pray for such as are guilty of that blasphemy Page 249 C Calmness after prayer an evidence of faith in praying Page 525 There are not three first causes and principal Agents but one onely Page 569 Characters of such as will never be heard Page 763 c. Of the many that are called few only are chosen Page 767 Christ's intercession see the first Table Page 34 c. Whether Christ's prayer that the cup might pass was heard Page 70 Whether all Christ's prayers on earth were mediatory Page 75 Whether we should pray to Christ as Mediator Page 104 Whether we may ask any mercy in Christ's name to them for whom he died not Page 271 Christ hath removed from us a two-fold incapacity of drawing nigh to God Page 299 We must ask in Christ's name see the first Table Page 301 c. Some Gentiles knew Christ 312 Whether the Jewish Church and the Disciples before Christs death tendered up their prayers in Christ's name Page 318 When we pray for the Church how alwayes heard Page 486 The Saints prayers the Church treasure Page 295 Why the Lord will often rather make a compensation then give to his honest supplicants the mercy in kind which they askt Page 734 In what sense prayer is said to be conditional Page 194 What is askt conditionally is not askt if the condition fail Page 713 Whether confession of sin be a part of prayer Page 19 Confused knowledge a medium between ignorance and distinct or more perfect knowledge Page 309 Whether and in what sense we should be content with a small measure of grace Page 227 We should continue instant in prayer Page 456 541 Several motives to continue instant in prayer with an answer to objections Page 791 c. What copy should we set before us in working out our salvations Page 643 A voluntary covenant the ground of conveighance of all good to the Saints from the Father thorough the Son by the holy Ghost Page 577 Of cursing and imprecations Page 664 c. D Popish praying for the dead confuted Page 233 Deadness and indisposition in prayer it's kinds causes and cure see the first Table Page 602 c. Deadness excuseth not our negligence or ommission of duty Page 637 The decrees of God are not our rule Page 816 142 c. A delay or denyal sometimes a gracious answer of prayer Page 711 Why the Lord delayes to give what at length he will give Page 736 Sathans design in moving to good Page 369 The desire needs not an interpreter Page 23 We should said a Divine pray desperatly Page 449 Devâ—ls and the damned in hell cannot pray and why Page 83 A spiritual disposition necessary in prayer Page 409 Whether doubting believers may pray in faith Page 497 Prayer considered as a duty and as a means Page 9 E The efficacy effects and fruit of prayer Page 2 473 698 What end should we propose in prayer see first Table Page 415 c. An exhortation to pray for enemies Page 273 Whether we may pray for incorrigible enemies and haters of godliness Page 268 Enlargement in prayer an evidence of faith Page 521 Whether we may be too much enlarged in prayer Page 648 Whether the Saints use to be more enlarged in private or publick Page 650 Popish enthusiasme Page 648 Euchites confuted Page 669 Whether we may pray for any evil either of sin or suffering Page 652 Example a bad rule Page 150 The condition of expediency doth not diminish the fulness of the promise Page 483 The Saints experience of the success of prayer Page 513 The Popish explicit faith Page 313 F Whether the unconverted may pray in faith Page 99 Whether the Saints may pray for the reprobat in faith Page 255 We should especially pray for such as are of the houshold of faith Page 277 Of the Popish blind faith with four degrees of their explicit faith Page 313 What faith required in prayer see the first Table Page 460 If we walk not as children we cannot call God Father Page 519 It 's not presumption but a duty to call God Father Page 559 c. Five bonds whereby a child of light walking in darkness may lay hold on God as a Father Page 564 Why Christians most ordinarily address themselves to the Father Page 575 What kind of fear required in supplicants Page 435 Fervency required in prayer Page 442 Whether it be a mercy to have our formal and cold prayers answered Page 651 729 Of frequency it 's necessity and fruit Page 656 693 It's foolish to fret because of the prosperity of the wicked or the Saints afflictions Page 718 G We know not but the Lord may have mercy on all this generation Page 264 272 The Gentiles not left without a testimony concerning Christ Page 312 Prayer considered as a gift and as a grace Page 9 The Lord alwayes giveth what we ask in faith or what is better Page 477 The Popish glass of the Trinity Page 120 How we should conceive of God when we draw nigh to him in any Ordinance Page 553 c. We may worship God absolutely not actually minding the personal relations Page 581 Whether our prayers may be said to move God Page 822 Papists have made many new gods Page 107 Mr. Goodwins assertions concerning Christ's intercession considered Page 62 Grace how it should be askt Page 211 The measure and degree of grace must be absolutely desired Page 214 Whether grace may be abused Page 223 227 Whether we should submit and be content with a small measure of grace Page 227 Whether
grace alwayes groweth till it be perfected in glory Page 588 H Whether we may love them whom the Lord hateth Page 255 The Lord's stile to be the hearer of prayer Page 510 What his hearing of prayer importeth Page 703 Four different wayes of hearing Page 710 The Lord hears to our profit when not to our desire Page 716 Whether the Lord alwayes answers when he hears prayer Page 720 When and whose prayer the Lord will not hear Page 738 763 c. Whether the habitual intention of the heart be sufficient for offering up our prayers in Christs name Page 321 Whether Sathan hath an immediat access unto and influence on the heart Page 351 Whether Sathan knoweth the secrets of the heart and can turn it Page 355 How the Spirit helpeth us to pray see the first Table Page 329 Though we must pray in the holy Ghost yet not in the name of the holy Ghost Page 301 Holiness of heart expressed in the life and conversation is necessary to the acceptance and audience of prayer Page 407 Humility required in supplicants which is not inconsistent with but rather is a ground and foundation of filial boldness and confidence Page 437 I Prayer no cloak for idleness Page 542 Mental idols and false representations of the infinit Majesty of God dangerous Page 555 The Jewish Church worshiped not Angels or Saints Page 109 How Gospel-mysteries were made known and in what measure to the Jews Page 308 Whether they tendered up their prayers in Christs name Page 318 Many impediments in our way to the throne of grace Page 338 Importunity required in prayer Page 442 Of imprecations and cursing Page 664 How the Spirit is said to interceed for us Page 29 Christ's intercession see the first Table Page 34 c. Saint invocation a Pagan dream 107 By what steps it crept into the Church c. See the first Table Page 108 c. K VVhy the Lord sheweth kindness to the wicked Page 706 If the Lord give not the mercy that was askt in kind he will give what is better Page 477 716 VVe should pray for the King and all in authority for the kingdom and place of our nativity and abode Page 275 247 L Prayer the ladder that reacheth the heavens Page 329 VVhether the Saints in prayer be limited to that duty Page 650 VVhether we may love them whom the Lord hateth Page 255 M Prayer excludeth not the use of the means Page 541 What was the least measure of knowledge in Gospel-mysteries that was necessary to salvation before the coming of Christ Page 310 Medina his denying Gods fidelity and truth while he would plead for his soveraignty Page 503 There is a medium between a full assurance of faith and a probable expectation Page 345 The Lords mercy a ground of faith Page 500 Papists plead that by their prayers they merit an answer Page 419 437 Saint merit the ground of Saint-invocation Page 131 Whether we should pray to Christ as Mediator Page 104 A Mediator of intercession should also be a mediator of redemption Page 129 The School-distinction of mission not full Page 581 Divine motions to good distinguished from Satanical moral and natural Page 369 Motives to pray Page 792 Whether our prayers may be said to move God Page 822 N We must ask in Christs name See the first Table Page 301 c. Prayer necessary Page 16 It is one thing to be necessary only because commanded and another to be necessary as a mean Page 315 O Whether faith in the object be no less necessary to the success of prayer then faith in the subject Page 486 How Sathan representeth objects to the mind Page 353 The Atheists great objection Page 701 Objections against praying answered Page 815 Omission of duty not excused by our unfitness and indisposition Page 637 When the omission of duty is culpable and imputed Page 677 We should pray for others See the first Table Page 286 P. Whether a pardoned sin can obstruct and hinder the success of prayer Page 742 People oblieged to pray for their Pastors Page 279 Whether Papists will have the Pater-noster to be said to the Saints Page 125 The Pelagian error concerning prayer Page 670 For what persons should we pray see the first Table Page 232 What persons and prayers have met with success Page 511 Gods power a ground of faith Page 508 Whether Christ interceeds for us as a common person Page 66 Popish devotion ridiculous Page 17 Popish Saint-invocation a Platonick and Pagan invention Page 107 Prayer See the first Table Why the heavens earth c. are invited to praise God Page 76 Preparation necessary wherein it consisteth and what must be done before we draw nigh to God Page 410 Whether a prohibition layeth a restraint on us not to pray for others Page 249 Whether the unconverted have a promise to be heard Page 100 The promise a sufficient warrant and ground of prayer Page 152 The promises of grace distinguished from the promises to grace Page 208 Whether such as are under the spirit of bondage can plead the absoute promises Page 209 Whether must we doubt of the promises when we doubt of the success of prayer Page 469 It is for our advantage that the promise of audience hath the condition of expedience annexed to it Page 483 VVhether the promises concerning temporals admit the exception of the cross Page 498 How we may know whether we doubt of the promise or of our own sincerity Page 505 Whether the misbelief of the promises or threatnings be the greater sin Page 533 How and what kind of promulgation of the rule is necessary Page 148 218 Providence not our rule how it may be helpfull for clearing c. Page 158 c. Q The qualifications of prayer Page 400 c. A word concerning the necessity of such qualifications Page 547 How the Spirit is quenched see the first Table Page 594 R In prayer we should minde our relations Page 274 What repetitions in prayer are fit and may be used Page 687 Whether we may pray for reprobats known to be such Page 242 246 Whether Judas knowing his reprobation ought to have repented and prayed for himself Page 247 Whether the holy Ghost will dictat a prayer for a reprobat and whether Christ prayed for such Page 269 Reverence required in supplicants Page 435 The Saints have another kind of right to the creatures then the wicked Page 198 The will of God our rule but not his decrees Page 141 Three things must concur for constituting the rule of prayer Page 147 Rules for discerning the success of prayer Page 723 c. S Saint-invocation confuted Page 106 Whether Sathan can work immediatly upon the will and understanding Page 351 Whether Sathan knoweth the secrets of the heart see the first Table Page 355 Several Scriptures concerning prayer paralleled Page 12 Whether we may run to the Scriptures and apply to our case the passage that first occurreth Page 175 Of
the season of prayer Page 681 c. When we deprecat sin we must prevail as to the particular askt Page 484 How a pardoned sin may be said to obstruct prayer Page 742 Sinâ—eâ—ity necessary in prayer and why c. Page 441 How the Spirit is said to inâ—erceed for the Saints Page 29 How the holy Spirit helpeth us to pray as we ought Page 328 As the Spirit alwayes abideth so he alwayes worketh though not as to the growth of grace Page 587 588 How far the Spirit with-draweth his influence in reference to prayer and why Page 589 How and wherefore the Spirit is quenched c. see the first Table Page 593 c. Spiritual mercies alwayes given when askt Page 486 The state of the supplicant considerable Page 401 Three grounds of the success and prevalency of prayer Page 300 Several grounds for supporting our faith Page 500 T We should pray for temporal mercies and how Page 182 Arminians and Jesuits cannot tell what they ask when they pray for temporals Page 187 Whether temporals should be asked in Christ's name Page 321 When do temporals become absolutely good according to Aquinas his conjecture Page 425 Whether we may pray for temporals with importunity Page 452 How should our prayers for temporals be resolved Page 712 We may not be anxious about temporals though we should ask them importunatly Page 719 The testimony of some practicall Divines in reference to the qualifications of prayer Page 549 The popish mystical Theology Page 645 Whether thanksgiving be a part of prayer Page 19 Thanksgiving in case of a seeming denyal an evidence of faith Page 526 Thanksgiving after the Lord hath heard our prayers necessary what it importeth c. Page 544 What things may we ask in prayer Page 179 How much time should be spent in prayer Page 685 The Saints prayers the Church treasure Page 295 After what order should we direct our prayers to the persons of the glorious Trinity Page 566 c. Truth and sincerity necessary in supplicants Page 441 The Lords truth and fidelity a ground of faith vindicated from Medina his impious gloss Page 503 U What is that vail the Lord hath drawn over the heart for hiding it from Sathan Page 356 Saints praying for the unconverted may plead the promise Page 486 Some causes of our unfitness to pray with some remedies Page 602 c. Unfitness excuseth not our negligence and omission of duty Page 637 The blasphemy against the holy Ghost unpardonable Page 239 W After prayer we must wait for an answer Page 535 Wandring thoughts their cause cure c. Page 602 When and what wandring thoughts hinder and marre the success of prayer Page 644 c. We must have a warrant to draw nigh to God and for what we ask from him Page 141 We must watch in prayer and after prayer Page 453 539 The Saints weary in but not of prayer Page 457 The wicked ought to pray Page 86 Some assertions concerning the wicked's obligation and ability to pray Page 88 Whether the wicked may ask in faith and plead any promise as having a right thereto Page 99 100 Prayer an act of the will Page 21 Witches say the Lords prayer backwards Page 452 Whether the Lord now worketh any wonders or miracles Page 508 Words required in prayer and how Page 20 Whether Christ now in prayer uttereth words Page 61 The Word of God how tasted by the unconverted Page 388 How the works of the unconverted may be said to please God Page 94 Whether in every act of worship we must conceive of God under the personal relations so that we may not conceive of him absolutely as the alone Jehovah first Being and Cause Page 581 Who is the true worthy and invincible man Page 696 Z Zeal required in prayer Page 442 Much zeal expressed by Pagans in their worship Page 449 A TABLE of such places of Scripture as are occasionally explained vindicated or illustrated in this TREATISE Ch. ver Page Genesis 1.26 588 2.7 64 3.6 612 15. 311 4.4 402 6.3 747 12.11 12. 600 15.1 2 24.14 172 32 25. 347 698 42.15 617 48.16 117 Exod. 3.14 556 10.17 297 20.7 641 9. 675 23.21 318 Â 396 28.36 38. 397 29.39 679 31.17 665 32.10 698 32. 229 Â 258 33.20 23. 554 34.6 7. 501 Levit. 9.24 332 10.3 641 17.4 5. 325 Numb 11.15 600 14.17 18 19. 518 Deut. 3.26 742 6.4 583 8.16 648 27.14 c. 666 30.15 19. 830 32.47 631 Judg. 5.12 621 31. 666 6.37 166 18.24 598 1 Sam. 1.15 18. 525 13.9 375 14 9 10. 172 16.1 250 252 17.9 10. 702 37. 519 2 Sam. 15 7. 371 31. 664 1 King 8.39 355 11.7 624. 8. 690 12 13 14. 742 21.39 707 24.10 13. 742 2 King 2.12 508 6.30 33. 610 655 19.34 319 1 Chron. 21.17 662 22.16 543 2 Chron. 6.30 355 26.16 19. 375 30.19 26. 415 36.15 16. 765 Nehem. 6.3 630 9.1 c. 690 3. 693 4. 693 Esth 4.16 17. 693 Job 1.8 590 2.15 671 3.3 600 5 23 677 6 8 9 662 9 11 710 11 7 8 9 553 15 11 623 21 15 830 23 13 823 27 9 10 407 541 Â 685 31 1 613 34 32 592 38 41 793 42 5 6 440 8 293 Psalm 2 8 59 264 5 1 412 5 751 6 4 319 7 9 664 9 10 518 10 17 410 11 6 721 16 6 2 18 41 744 21 8 763 22 1 563 25 10 715 11 318 27 8 805 13 526 32 6 744 34 9 10 715 35 13 490 37 15 709 16 425 40 11 319 45 1 413 50 15 639 16.17 22. 406 Â 564 51.3 8 10 11 12 Â 598 12 15 589 17 789 55 17 680 57 7 625 59 2 747 63 4 15 65 2 510 66 18 408 Â 521 738 19 722 68 28 685 69 3. 445 Â 693 22 708 71 14 680 73 22 718 77 4 612 78 29 31 732 79 6 809 80 10 11 595 81 10 521 83 16 665 84 11 479 Â 715 85 8 408 Â 535 87 17 174 91 11 12 365 95 3 742 102 1 c. 690 17 18 519 106.15 43 44 789 111 10 718 119 71 75 658 Â 478 122 319 164 680 132 10 319 138 6 607 140 8 665 145 16 14 19 793 Prov. 1 26 27 28 743 Â 744 787 32 708 3.31 34 765 710 6 2 618 7 14 15 372 10 22 201 13 4 618 15 8 401 Â 701 803 820 19 21 826 21 1 360 26 2 665 27 17 628 28 9 332 29 1 745 30 4 553 Eccles 3 1 11 677 5 2 400 Â 432 13 705 7 16 755 10 1 645 11 3 233 Song 1 4 337 6 439 2 13 14 682 Â 803 820 4 16 622 5.2 3 5 6 394 Â 594 7 5 6 682 Isa 6 9 10 777 11 9 264 26.3 480 29 13 14 432 38 14 319 40 31 636 43 11 557 24 417 45 19 242 Â 467 698 11 12 22 14 Â 699 49 14 15 563 55 6 681
not pray for the measure of grace after that maner we pray for temporals Page 222 A third evasion confuted Page 223 Whether grace may be abused and become a snare ibid. And yet the adequat cause why temporals should not be askt absolutely is not because they may do us hurt and become snares Page 225 As to spirituals we may ask the thing and the condition though we may not ask conditionally Page 226 Whether we should submit and be content with a small measure of grace Page 227 We are not straitned in the promise but in our own bowels Page 230 How we should desire spiritual and how temporal mercies Page 231 Sect. III. For whom should we pray Page 232 Why we should pray for others ibid. We should not pray for the dead the popish Doctrine confuted Page 233 The blasphemy against the holy Ghost unpardonable the Rhemists confuted Page 240 Whether we may pray for such as have thus sinned unto death Page 239 249 Whether we may pray for reprobats as such Page 241 Whether in our prayers for others we may add this proviso if they belong to the election of God Page 242 268 Whether in praying for the salvation of others we may add this clause especially for believers Page 244 If the decree of reprobation were made known to us whether we might pray for such as we knew to be included in it Page 246 Whether the reprobat upon supposition that they knew the Lords decree and purpose never to show mercy unto them were notwithstanding oblieged to pray for themselves and to use the means Page 247 Whether a prohibition added to a known decree should lay a restraint upon us Page 249 There is a great difference as to the object of our prayers between those who are already cast into hell and such as are yet in the land of the living and under the means though they be reprobat Page 254 Whether we may pray for such in faith Page 255 Some distinctions for preventing objections with a brief recapitulation Page 257 Whether we may love those whom the Lord hateth Page 259 Ve must pray for all men Page 260 Distinctions brought by some Divines examined and rejected ibid. Some arguments for this conclusion with an answer to objections Page 262 We know not but the Lord may show mercy to all this generation Page 264 272 How the care of all the Churches lyeth upon every Saint Page 264 Whether we may pray for incorrigible enemies Page 268 Objections answered Page 269 Whether the holy Spirit will dictat a prayer for a reprobat and whether Christ while on earth prayed for such Page 269 Whether we may ask any mercy in Christs name for those for whom Christ died not Page 271 An exhortation to pray for enemies Page 272 We are in a special manner oblieged to pray for our relations for the Church of Christ for Kings and Rulers for the Kingdom and place of our abode for and with our families Page 274 Especially for such of those as are of the houshold of faith Page 277 As Pastors must pray for their flocks so they for Pastors and because too few do minde their duty it is pressed by several motives Page 279 The general point with it's several branches pressed by way of exhortation Page 286 The Saints prayers the Church-treasury Page 295 If thou pray not for thy self the prayers of others will not profit thee Page 296 CHAP. VIII We must pray in Christs name Page 298 We lye under a two-fold incapacity of drawing nigh to God and Christ hath removed both Page 299 Three grounds of the prevalency of prayer Page 300 Though we must pray in the holy Ghost yet not in the name of the holy Ghost but only in Christs Page 301 What it is to ask in Christs name ibid. Why we must ask in Christs name Page 304 How Gospel mysteries were known to the Jews Page 308 A confused knowledge is a medium between ignorance and perfect knowledge Page 309 What was the least measure of saving knowledge which was then necessary Page 310 The Gentiles not left without a testimony concerning the Messiah Page 312 The consent of the Popish School-men Page 313 Of their blind and implicit faith with four degrees of explicit faith from Suarez ibid. De necessitate praecepti medii Page 315 Whether any obtain for Christs sake who do not know his name nor ask for his sake Page 316 Whether the Jews did tender up their prayers in Christs name Page 318 Whether the Disciples did expresly pray in Christs name before his death Page 320 Whether we may be said to ask in his name in respect of the habitual intention of the heart Page 321 Whether temporals must be askt in his name ibid. A word of exhortation and reproof Christ our Altar and Priest his work constant and equal Page 329 CHAP. IX Of the help of the Spirit Page 328 Prayer the ladder that reacheth the heavens Page 329 The necessity of the help of the Spirit Page 330 Whether those who are not led by the spirit of Christ dwelling in them viz. such as are yet but under some legal preparations and on the way to conversion may meet with acceptance Page 332 How the Spirit helpeth us to pray Page 333 Mr. Baxter interpreted Page 336 The actual assistance of the Spirit is 1. to actuat 2. to strengthen 3. to direct 4. to encourage Page 337 There be many impediments both from within and without Page 338 The Spirit helpeth 1. to make choice of fit objects 2. to propose right ends 3. to pray aright as to the maner c. Page 340 Our confidence and boldness admitteth a latitude between the full assurance of faith and a probable expectation there is a middle hope Page 345 A word of rebuke 1. to the presuming Justitiary 2. to the blasphemous Atheist Page 346 A word 1. of encouragement 2. of exhortation to the Saints Page 348 Whether Sathan worketh immediatly or only mediatly on the mind and will Page 351 Arguments for an immediat impression Page 352 How Sathan representeth objects to the mind Page 353 Whether Sathan knoweth the secrets of the heart or hath power over it to bow and turn it Page 355 What is that vail the Lord hath drawn over the heart Page 356 Sathans immediat access to the heart needs not discourage the Saints Page 360 We are not enough sensible of the Lords bounty and tender care towards us in keeping this roaring Lyon in iron-chains ibid. Yet Sathans power and malice must not be made a cloack to excuse or extenuat our sins Page 361 Whether all sins flow from Sathans temptation Page 362 And whether all good proceedeth from the suggestion of good Angels Page 367 The consideration of Sathans power and malice should make us first humble secondly sober and watchfull thirdly to live in a continual dependance upon God fourthly frequent in prayer fifthly thankfull Page 564 It is not our fault that Sathan
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
and peremptory in our desires after them the condition of expediency must alwayes be expressed or included as we must be circumspect in the use of them so we must be submissive in our desiring of them You will say there is some hazard from whatsoever fountain it flow whether from our selves or from the object and should we not guard against that in our prayers Ans Yet not so as to pray conditionally for these excellent and necessary things otherwise we may ask nothing absolutely because as we have said the best and most necessary things may be abused by our corruption we must then absolutely and peremptorily ask and with the thing it self ask the right use and improvement of it And here it is not difficult to determine the (x) viz. Whether we may ask peremptorily the thing and that the condition may be placed question we propounded concerning temporals Here we may ask the thing and the condition but we may not ask the thing upon condition and supposition we must not add an If we may as determinately absolutely and peremptorily ask the qualification as the thing it self the sanctified use and right improvement of it and that all abuse of it may be prevented as well as that we may have it we must not make a divorce and separation yea not so much as by way of supposition so as to offer that up prayer-wayes to God We then may and should deprecate the abuse and pray that it may have no place but we may not suppose the possibility of abuse and under that supposition rest content with the want of the thing but we must in our desires and prayers peremptorily set our selves both against the want of the thing and the abuse of it and that such a supposition may be excluded and that there may be no place for such abuse but that we may be holy humble charitable c. It seemeth to be liable to a very harsh construction to say or imagine that a further measure and degree of grace may be hurtfull and inexpedient to us in whatsoever case or combination of circumstances nor know I any ground that can be alledged with the least appearance of probability for such an assertion It is true not only outward and bodily things such as riches honours and pleasures but also parts and moral endowments yea and the common gifts of the spirit have often proven snares the Lord in his just judgment may according to that threatning Mal. 2.2 curse all such blessings but how grace can become a snare and how the Lord may be said to curse it is not easie to conjecture that he never threatned neither know I how such a thing is possible O! how doth it sound in a Christians ear to say that grace or holiness is cursed Though the Lord may remove our talents for our not improving of them yet all our talents of grace as such are blessings and cannot incline or dispose us to any sin what though some eminent in grace have fallen into grosse and grievous sins and though some have been puffed up with their priviledges performances c. yet that was not a fruit of grace but of sin not totally subdued it was not because there was much strength of grace in the heart but because there was not more and because the principles and habits of grace were not awakened and further strengthned and stirred up by actual influences and the quickning motions of the spirit that such did fall and though they did take yet no occasion was given from their graces to become proud so that grace can never be called a snare or temptation though corruption when yielded unto and not watched against will never want an object but will fancy and make to its self an occasion where there is none to be found But some may yet reply what should we not submit to the holy and wise dispensations of God not murmuring and repining because our Lord doth not intrust us with mo talents Might he in the parable Mat. 25.15 who received the two have said nay Master but I must have five as well as my fellow servant Ans Though he might not murmure and repine but should highly have prized and thankfully acknowledged the little he had received yet in zeal to the glory of his Lord he might have said Lord let me also have five if you extend the parable only to talents of grace though the (y) Talentum significat quaelibet Dei dona Basil in reg brevior inter reg 253. scope of it would point out another kind of (z) All these talents must be of one nature and therefore since he who received only one cannot be said to have received a talent of grace so c. talents that I may be the more enabled to serve and honour thee But for a more full answer to the question we would remember that there are (a) Haec talenta scholasticis vocantur gratiae gratis datae posteri ora gratiae gratum facientes sed minus commode cum omnis gratia nobis gratis detur sola Christi justitia nos gratos faciat talents of gifts such as knowledge utterance and the extraordinary priviledges of some in the primitive Church as prophesies and tongues 1. Cor. 13.8 And there are talents of grace in which the life of religion doth directly and essentially consist in which as (b) In hisce spiritualibus honis major vis est certior veritas fructuosior profectus purior perfectio Bon. de proces rel sex cap. 18.20 Bonaventure well said there is greater power truth purity and perfection And as in all this enquiry after spirituals we did only speak of saving and sanctifying grace as it is contradistinguished from whatsoever gifts though never so precious and excellent if not of themselves sanctifying and saving and if common to the elect and reprobate so now we affirm that what fervency importunity and zeal we did plead for in prayer as to any particular and determinate object must be limited to the talents of grace and not of gifts we may not peremptorily desire and pray for such a measure of gifts whereby we may edifie and do good unto others but should rest content as with our station so with the measure of gifts and abilities it hath pleased our master to put in our hands albeit we may and ought improve that stock he hath entrusted us with to the best advantage that by our diligence our master may be honoured and our talents multiplied And this moderation of our desires should not only be extended to gifts of edification such as the gifts of preaching praying c. But also to gifts of consotation such as assurance peace joy c. as these are sweet to our tast and a part of our reward though we be allowed to (c) Phil. 4.4 rejoyce and must give all (d) 2 Pet. 1.10 diligence to make our election sure c. yet we must
to affirm that allgiaces are in Christ as the subject and none in us so that Christ beleeves Christ loves c. and so they agree with familists in denying our concurrence Familists foundly dream so the work of the Spirit that it is not our work also the spirit doth not pray in us or for us but helpeth us to pray for our selves (r) Vna sub levet Beza ad juvat â—ulgata auxiliatur Erasmus una capessit Scapula in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes refertur Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 he concurreth and addeth his assistance to our work which subjectively is terminated in us and denominats us and can we work without strength and untill first an active principle of life be breathed into us hence Interpreters by the phrase praying in the spirit Eph. 6.18 do affirm to be held forth both the spirit of him who prayeth viz. the new nature which frequently is so called in the Scripture and the Spirit of God which helpeth and assisteth us in that work But though habituall grace be thus so necessary yet it is not sufficient its true the spirit of regeneration is also the spirit of supplication therefore these two are conjoyned in the promise Zech. 12.10 A gracious soul must pray there is no blind nor dumb children in Gods family all of them as they must look up to their Father and depend on him so they must speak to him and lay out their wants and necessities before him but yet there is not such a inseparable connexion but there may be and often is a separation a gracious heart at some seasons and occasions may want the assistance of the Spirit when he would draw nigh to God so that he may pour out naturall and carnall desires yea and when as to the matter the desires are spirituall yet they may be so weak and faint so remisse and destitute of that life that attention high estimation fervency seriousness c. which the quality and worth of the object and the nature of that solemn and heavenly exercise requireth that it were a great in sign ty to the holy Ghost to fâ—ther such prayers upon him While then the pious and learned Mr. (f) Mr. Baxter mâ—th for a settled peace of conâ—cience direct 29. doubt 9. Baxter saith He â—eâ—â—â—veth there is never a prayer that ever a Beleever did 〈◊〉 up to God for things lawfull and usefull but it was put up by the help of the Spirit I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers but only of all such prayers as have some life and seriousness in them some measure of attention c. which are the proper effects of the Spirits assistance and while the Lord is thus (t) Ps 145.18 called upon in truth though there be much weakness and manifold infirmities yet I grant and this may be all that this Author aimeth at that the Lord in mercy covereth and for Christs sake pardoneth these imperfections and accepteth the duty Yet there may be such carnal ends such deadness indisposition and wâ—nt of attention that the beleever after he hath done cannot give an account what he hath askt at least as to some p titions and it were very grosse to â—ffiâ—â—â— that such prayers were put up by the help of the Spirit there being nothing of that life truth and other qualifications which alwayes accompany the Spirits work and assistance And with what shame and confusion do Beleevers many a time come from the Throne while they reflect upon their work and the dishonour they have done to God for â—â—king â—iâ— name thus in vain and profaning such a solerâ—n ordinance through their negligâ—â—â—â— and giving way to carnal and distracting thoughts and such (u) An objection from that author obviated prayers cannot be said to contain good desires for where â—â—â—re is no atten iâ—â— and seriousness there no dâ—siâ—â— caâ— be kindled enlivered and sâ—â—ctâ—fiâ—d and so though 〈◊〉 â—â—re never so good â—nd â—â—â—â—ent yet the prayer mâ—st â—â—â—ght (x) Except in that sense in which Phylosophers affirm that graviâ— levia moventur à gâ—nerante Toâ—et 8. phys quaest 2. Conâ—â—br Râ—vius ibid. cap. 4. quaest 2. Suâ—â— metâ—ph dl p. â— sect 2. Sâ— much for the habituâ—◠〈…〉 is pre-suâ—â—osed 〈…〉 previous unto 〈…〉 pâ—â—â—ing 〈…〉 â—he 〈◊〉 is self and 〈…〉 upon iâ— bu◠〈…〉 â—ffâ—ct viz tha◠〈…〉 preserved by the Spâ—â—â— and whâ—ich â—â—â—â—g actuâ—â—ed by the spirit doth concur with the Spirit in all our spirituall performances 3. Then that assistance which directly and properly is held forth by the help of the Spirit must be some actual influence and work upon the soul and concurrence with it in it's actings which we may branch forth in these few particulars and speak of a four-fold act of the Spirit by way of actual assistance beside that constant and continual supply and influence whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within and the strong man without 1. To actuat and exuscitat 2. To strengthen and corroborat 3. To instruct direct and regulat And 4. to encourage embolden and make us draw nigh to God with confidence 1. Then the Spirit exciteth quickneth and bloweth up the (x) Ps 3 â—â— fire though there be a principle of heat within yet the spirit must blow upon these coals and dispell the embres before they will burn the habits of grace do stand in need of quickning and stirring up otherwise they cannot act they lose their vigor and activity unless the Spirit draw us we will not run Cant. 1.4 Unless the wind blow upon our garden the spices thereof will not flow out But 2. we must not think that we stand in need of no more but of this quickning and exciting motion as if the man were strong and able enough to walk if once awakned nay unless the Spirit concur and assist unless he bring furniture and provision and put new strength in us the work will be marred though he did set uâ— upon our feet we would quickly go to the ground and fall asleep again though you would draw a paralitick man after you yet he could not follow though you did lift him up yet he would instantly fall back again unless you would add strength to his muscles and joints but I said that the Spirit must not only concur but also strengthen and corroborat the spirit must supply our weakness and inability So that here we may take notice of a twofold act 1. to concur with the new man according to the measure of its strength and activity 2. since the new creature is weak and not able to go of its self the nurse must take it by the sleeves and uphold it we have not a sufficiency in our selves for one good thought 2 Cor. 3.5 If the Lord hold
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the