itself is most desirable (as the passing of the cup was unto Christ): but we cannot express a determinate volition, by a full prayer, such as has any tendency as a means to attain that end; because we are certain that God's will is against it, or that it will not be,

Quest. XXII. May we pray for the conversion of all the nations of the world to Christianity, with a hopeful prayer?'

Answ. Yes: For we are not certain that every nation shall not be so converted, though it be improbable.

Quest. XXIII. May we pray in hope of a proper prayer (as a means to obtain it) that a whole kingdom may be all truly converted and saved?'

Answ. Yes: for God hath no way told us that it shall not be; though it be a thing improbable, it is not impossible; and therefore being greatly desirable may be prayed for. Though Christ has told us that his flock is little, and few find the way of life, yet that may stand with the salvation of a kingdom.

Quest. XXIV. May we pray for the destruction of the enemies of Christ, or of the Gospel, or of the king?'

Answ. Not with respect to that which is called God's antecedent will, for so we ought first to pray for their conversion (and restraint till then); but with respect to that called his consequent will we may; that is, we must first pray that they may be restrained and converted, and secondly, that if not, they may be destroyed.

Quest. xxv. What is to be thought of that which some call a particular faith in prayer? If I can firmly believe that a lawful prayer shall be granted in kind, may I not be sure by a divine faith that it shall be so?'

Answ. Belief hath relation to a testimony or revelation. Prayer may be warranted as lawful, if the thing be desirable, and there be any possibility of obtaining it, though there be no certainty, or flat promise; but faith or expectation must be warranted by the promise. If God have promised you the thing prayed for, you may believe that you shall receive it: otherwise your particular faith is a fancy, or a believing of yourselves, and not a believing God that never promised you the thing. Object. Matt. xxi. 22. “And all things whatsoever you ask in prayer, believing, ye shall receive.”

Answ. There are two sorts of faith: the one a belief that is ordinary, having respect to ordinary promises and mercies : the text can be understood of this in no other sense than this: All things which I have promised you, you shall receive, if you ask them believingly.' But this is nothing to that which is not promised. The other faith was extraordinary, in order to the working of miracles: and this faith was a potent inward confidence, which was not in the power of the person when he pleased, but was given like an inspiration by the Spirit of God, when a miracle was to be wrought; and this seemeth to be it that is spoken of in the text. And this was built on this extraordinary promise, which was made not to all men in all ages, but to those times when the Gospel was to be sealed and delivered by miracles; and especially to the apostles. So that in these times, there is neither such a promise of our working miracles as they had to believe, nor yet a power to exercise that sort of extraordinary faith. Therefore a strong conceit (though it come in a fervent prayer) that any thing shall come to pass, which we cannot prove by any promise or prophecy, is not to be called any act of divine faith at all, nor to be trusted to.

Quest. XXVI. 'But must we not believe that every lawful prayer is accepted and heard of God?'

Answ. Yes: but not that it should be granted in the very thing, unless so promised: but you may believe that your prayer is not lost, and that it shall be a means of that which tendeth to your good".

Quest. XXVII. 'With what faith must I pray for the souls or bodies of other men; for their conversion or their lives?'

Answ. A godly man may pray for wicked relations or others, with more hope than they can pray for themselves, while they remain ungodly: but yet not with any certainty of prevailing for the thing he asketh; for it is not peremptorily promised him. Otherwise Samuel had prevailed for Saul, and Isaac for Esau, and David for Absalom, and the good people for all the wicked; and then no godly parents would have their children lost; no nor any in the world would perish, for godly persons pray for them all. But those prayers are not lost to him that puts them up.

* Rom. viii. 28. Isa. xlv. 19.

Quest. XXVIII. 'With what faith may we pray for the continuance of the church and Gospel to any nation?'

Answ. The former answer serveth to this; our hope may be according to the degrees of probability: but we cannot believe it as a certainty by divine faith, because it is not promised by God.

Quest. XXIX. 'How may we know when our prayers are heard of God, and when not?'

Answ. Two ways: sometimes by experience, when the thing itself is actually given us; and always by the promise: when we ask for that which God commandeth us to ask, or promiseth to grant; for we are sure God's promises are all fulfilled. If we ask for the objects of sense (as food, or raiment, or health, &c.), sense will tell us whether our prayers be granted in the same kind that we asked for; but if the questions be of the objects of faith, it is faith that must tell you that your prayers are granted; but yet faith and reason make use of evidences or signs: as if I pray for pardon of sin, and salvation, the promise assureth me that this prayer is granted, if I be a penitent, believing, regenerate person, otherwise not; therefore faith only assureth me that such prayers are granted, supposing that I discern the evidence of my regeneration, repentance, and faith in Christ. So if the question be, whether my prayer for others, or for temporal mercies, be answered in some other kind, and conduce to my good some other way, faith only must tell you this from the promise, by the help of evidences: there are millions of prayers that will all be found answered at death and judgment, which we knew not to be answered any way but by believing it.

Quest. xxx. What should a Christian of weak parts do, that is dry and barren of matter, and can scarce tell what to say in prayer, but is ready to rise off his knees almost as soon as he hath begun ?'

Answ. 1. He must not be a stranger to himself, but study well his heart and life; and then he will find such a multitude of inward corruptions to lament, and such a multitude of wants to be supplied, and weaknesses to be strengthened, and disorders to be rectified, and actual sins to be forgiven, that may find him work enough for confessions, complaints, and petitions many days together, if ex

pression be but as ready as matter. 2. Let him study God, and get the knowledge of his nature, attributes, and works, and then he will find matter enough to aggravate his sin, and to furnish him with the holy praise of God from day to day. As he that is acquainted with all that is in any book, can copiously discourse of it, when he that knoweth not what is in it, hath little to say of it: so he that knoweth God and his works, and himself, and his sins and wants, is acquainted with the best prayer book; and hath always a full heap of matter before him, whenever he cometh to speak to God. 3. Let him study the mystery of man's redemption, and the person, and office, and covenant, and grace of Christ; and he need not want matter for prayer or praise. A very child if he sees but a pedlar's pack opened, where there are abundance of things which he desireth, will learn without book to say, O father, buy me this, and give me that, &c.' So will the soul that seeth the treasuries and riches of Christ a. 4. Let him know the extent of the law of God, and the meaning of the Ten Commandments: if he know but what sins are forbidden in each commandment, and what duties are required, he may find matter enough for confession and petition: and therefore the view of such a brief exposition of the commandment, as you may find in "Mr. Brinsley's True Watch," and in " Dr. Downam's" and "Mr. Whateley's Tables," will be a present furniture for such a use, especially in days of humiliation. So it will also to have a particular understanding of the Creed and the Lord's prayer, which will furnish you with much matter. 5. Study well the temptations which you carry about you in your flesh, and meet with in the world, and are suggested by the tempter; and think of the many duties you have to do, and the many dangers and sufferings to undergo, and you will never be unfurnished for matter for your prayers. 6. Observe the daily passages of providence, to yourselves and others: mark how things go with your souls every day, and hearken how it goeth with the church of God, and mark also how it goeth with your neighbours, and sure you will find matter enough for prayer. 7. Think of the heavenly joys that you are going to, and the streets of the New Jerusalem will be large enough for faith to walk in. 8. For words, be ac

mind.' 12. Let the image of a praying and a bleeding Christ, and of his praying saints be (not on a wall before your eyes, but) engraven on your minds: is it not desireable to be conformed to them? Had they more need to pray importunately than you? 13. Be very cautelous in the use of forms, lest you grow dull and customary, and before you are aware your tongues use to go without your hearts. The heart is apt to take its ease when it feeleth not some urgent instigation. And though the presence of God should serve the turn without the regard of man, yet with imperfect men the heart is best held to its duty when both concur. And therefore most are more cautelous of their words, than of their thoughts: as children will learn their lesson better, when they know their masters will hear them it, than when they think he will not. Now in the use of a form of prayer, a sleepy heart is not at all discerned by man, but by God only; for the words are all brought to your hand, and may be said by the most dull and careless mind; but when you are put to express your own desire, without such helps, you are necessitated to be so mindful of what you do, as to form your desires into apt expressions, or else your dulness or inattentiveness will be observed even by men; and you will be like one that hath his coach, or horse, or crutches taken off him, that if he have legs must use them, or else lie still. And to them that are able, it is often a great benefit to be necessitated to use the ability they have; though to others it is a loss to be deprived of their helps. I speak not this against the lawfulness of a form of prayer; but to warn you of the temptations which are in that way. 14. Join oft with the most serious, fervent Christians; for their fervour will help your hearts to burn, and carry you along with them. 15. Destroy not fervency by adulterating it, and turning it into an affected earnestness of speech, and loudness of voice, when it is but an hypocritical cover for a frozen, empty heart.

Quest. XXXII. May we look to speed ever the better for any thing in ourselves, or in our prayers? Is not that to trust in them, when we should trust on Christ alone?'

Answ. We must not trust in them for any thing that is Christ's part and not their's: but for their own part it is a c See Mr. Mayo's Directions on this case.