The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

Sect. 2.

The second sort of Conditions, are those that are required in praier, and they are in * 1.1 number eight.

I. Euery petition must proceed from a liuely sense, and feeling of our owne wants,

and of our spirituall pouertie. For without this, no praier can be earnest and hartie; and consequently become acceptable vnto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, haue in our harts a sense of the cor∣ruption of our nature, wherby we are prone to dishonour the name of God.

II. Our praier must proceede from an earnest desire of that grace which we want: and this desire is indeede praier it selfe. Mo∣ses vttering neuer a word, but groning in the spirit vnto God, in the behalfe of the Is∣ralites, is said, to crie vnto the Lord. Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit it selfe maketh request for vs with sights, that cannot be expressed. Rom. 8. 26.

III. The petition must proceede from sauing and true iustifying faith. The reason is, because without that faith, it is impossible that either our persons, or our praiers, or any other action we doe, should please God, Heb. 11. 6.

IV. Euery petition must be grounded vp∣on the word of God, and not framed accor∣ding to the carnall conceit and fansie of mans braine. And this is the assurance that we haue in him, that if we aske any thing AC∣CORDING TO HIS WILL, he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word; a commande∣ment to make the praier, either generall or

particular; and a promise that our requests shalbe granted.

Here we must remember two rules. First, Things to be asked are either spirituall, or temporall. Spirituall are such, as concerne God; whereof some are more necessarie to saluation, as remission of sinnes, faith, repen∣tance, and such like: some are lesse necessarie, as hope, ioy in the feeling of Gods mercie in distresse, &c. Temporall things are such, as belong to this life, as meate, drinke, clothing, preferment, and such like.

Now touching things spirituall, that are moore necessary to saluation, we are to pray for them absolutely, without any exception or condition. But for things lesse necessary to saluation, and for temporall blessings, we must aske them at gods hand with this con∣dition; if it be his will and pleasure, and so farre forth, as he in his wisdome shall iudge to be most expedient for vs. Herein we must follow the example of Christ, who in his a∣gonie prayed to his father to take that cuppe from him, yet with this condition, Not my will, but thy will be done. The reason is this: Looke how far sorth God commands vs to aske, and promiseth that we shall receiue, so far forth are we warranted to aske, and may hope to receiue. Now God commands vs to aske, and promiseth vs the first sort of spiri∣tuall things, freely and simply, without any condition or exception. But the other sort of

spirituall things, that are lesse necessary, and temporall blessings, he promiseth vs with condition; and therefore in like sort ought we to aske them.

The second Rule is: We must not in our prayer; bind God to any circumstances of time, place, or measure of that grace, or bene∣fit, which we aske.

V. Our praiers being thus framed, (as hath beene said) are to be presented and offered to God alone, and to none but him. For first, none els can heare all men, in all places, at all times; and helpe all men, in all places and at all times, but onely he. Againe the spirit of God makes vs to pray, and in prayer to call him Abba, father. Furthermore, all praier must be grounded vpon the word; wherein we haue not the least warrant, either ex∣pressely setdowne, or by consequent imply∣ed, to preferre our sutes and requests to any of the creatures.

VI. Praier is to be presented to God, in the name, merit, and mediation of Christ a∣lone. For we our selues are not worthie of any thing, but shame and confusion. There∣fore we cannot pray in our owne names, but must pray onely in the name of Christ. Our praiers are our sacrifices, and Christ alone is that Altar, whereon we must offer them to God the father. For this Altar must sanctific them, before they can be a sacrifice of a sweete smeiling sauour vnto God. Hence it

is, that not onely our petitions, but all other things, as Paul wisheth, are to be done in the name of the Lord Iesus, Coloss. 3. 17. And Christ himselfe saith, Whatsoeuer you aske the Father in my name, he will giue it you, Ioh. 16. 23.

VII. There must be in praier, Instancie and Perseuerance. The heart must be instant, not onely in the act of praier; but afterwards till the thing asked, be granted. This Instan∣cie, is commended vnto vs in the parable of the widdow, and the vnrighteous iudge, Luk. 18. 1. Hereunto the Prophet exhorteth, when he saith,—keepe not silence, and giue the Lord no rest, &c. Esa. 62. 7. And S. Paul in like manner wisheth the Romanes, to striue with him by praiers to God for him, Rom. 15. 30.

VIII. Euery true praier, must haue in it some thanksgiuing vnto God for his bene∣fits. In all things let your requests be shewed vnto God, in praier and supplication, with giuing of thanks, Phil. 4. 6. Christ himself, gaue directiō touching this, in that forme of prayer which he taught his Disciples, For thine is the king∣dome power and glorie.

Notes

• * 1.1

  Conditions in prayer.