An useful tractate to further Christians of these dangerous and back-sliding times, in the practice of the most needful duty of prayer Wherein are discover'd the nature, necessity and successe of fervent prayer: many objections answered, several practical cases of conscience resolved; and all briefly applied from this text, viz. James 5. 16. The effectual fervent-prayer of a righteous man availeth much. Being the substance of several sermons preached in the town of Columpton in Devon. / By William Crompton M.A. minister of that part of Christs Church there.

A TABLE OF THE CONTENTS.

• THe Introduction and opening of the Text. pag. 1
• Two Doctrines from it, viz. First, That when we have to do with God in prayer, it is our duty to make use of fervency. Secondly, that righteous mens prayers are powerful and effectual. 5
• The first point opened and proved. 6
• Prayer described to be a fervent expres∣sion of holy desires to God only, by Je∣sus Christ. 7
• This description of Prayer explained in the several branches of it, viz. 1. It is a fervent expression] Wherein is en∣quired, First, What this fervency is? Answered in three particulars. Second∣ly, When are men said to be fervent in prayer? p. 10. Answered in seven things.

• Thirdly, Why men must be thus zea∣lous? p. 19. Made good by eight rea∣sons following. 1. Not because God like man stands in need of it. 2. Because the Lord loves an importunate sutor. 3. Be∣cause he that asketh any thing coldly, asketh a denial. 4. The matter about which you are emploied, is weighty. 5. There are many and prodigious sins crying. 6. By this means we declare at what rate we value Gods mercies. 7. Fervent-prayer is most effectual. 8. There are other reasons why the Lord will have it so. First, So much the more to astonish the Devil. Secondly, To give good example to the Church. Thirdly, To bring the hear•• into a bet∣ter temper. p. 26
• The Doctrine farther cleared by Scri∣pture-Presidents. p. 27. Fourthly, How may a man keep his heart i•• this height of heavenly fervor and tha•• constantly, for sometimes it is so? Answered. 28
• Use 1. To condemn the Roman society: and too many formal Protestants. 33
• A formal Christian described in five par∣ticulars. 1. He is destitute of spiritual life and heat. 2. He saith or repeats prayers often, but without zeal. 3. He

• is taken up with self-seeking and variety of distracting cares. 4. He is oppressed with corruption, and carried away with a violent stream of wordly cares. 5. He is not in charity with his neighbour.
• Use 2. To excite men to the duty of fer∣vent prayer. p. 35
• Directions for that purpose, in three things. To which are annexed three se∣rious motives. 38
• One weighty Objection answered, viz. These fervent expressions are not always suc∣cesseful, a time may come when a Mo∣ses and a Samuel may not be heard. 42
• The second branch of the description of Prayer, viz. Of holy desires] how to be understood. They must be holy for Person, Principle, Matter and End. 43
• First, The Person must be holy: Farther explained by enquiring first, What an holy heart is? Secondly, Why prayer must come from an holy heart? 46
• Secondly, The Principle must be holy. Ʋn∣der which head is discovered, First, Why Prayer must come from a spiritual prin∣ciple? Secondly, How Prayer coming from the Spirit may be discerned? 49, 51
• Thirdly, Desires must be holy for the

• Matter of them, and that 1. In the ground. 2. In the matter, instanced in several particulars. p. 53
• Fourthly, Desires must be holy for the end. Where is discovered, 1. When a mans end is holy? 2. Why it must be so? To which reasons are given, both Philosophical and Theological. 56, 57
• Use 1. For correction of those that pray, but in a cold manner. ib.
• Marks of such indisposednesse to prayer. 60, 61
• Use 2. For instruction in two things 1. All prayer will not serve the turn. 2. Learn the art of praying. 62
• The third branch of the d••scription of Prayer—Ʋnto God] 65
• Prayer must be directed to God only. Rea∣sons of it. 66
• —Only by Jesus Christ.] ••8
• Where is enquired, First, What it is to offer up prayers by Christ? Secondly, Why it must be so?
• Use 1. Shews the misery of gracelesse per∣sons in that they cannot pr••y. See it discovered in two things.
• Use 2. To shew the duty of all to amend their praying. 74
• To wh•••••• are annexed Objections to be an∣swered, viz.

• First, What need this ado? lesse pains may serve the turn; God knows our wants, and he will do what seemeth good in his sight. 75
• Secondly, Some say they cannot pray, or at least not according to this description of Prayer. 76
• Thirdly, Many that have used thus to pray, have proved counterfeits? Ergo, &c. 81
• Fourthly, Many we see have blessings of all sorts, who yet never did, nor could pray thus for them? 82
• Fifthly, Should we practise this duty eve∣ry day, as is pressed, it would waste and spend our spirits, hinder us in our callings, and expose us to the derision of others? 84
• Cases of Conscience to be resolved, viz. First, What should a man do that can∣not utter his minde? he wants fit words for such a presence. 89
• Secondly, What should he do that findes his heart unfit and altogether indisposed for prayer, especially with such holy fervency. 92
• Thirdly, I am distracted with vain thoughts, and terrified with strange fears, especially when alone and in

• the dark: what shall I do? 98
• Fourthly, I finde not any successe in my prayer, but am rather crossed in them, therefore I fear it is in vain to pray. 96
• Fifthly, What should a man settle his minde upon while he is framing and di∣recting his prayer? 100
• Sixthly, But when I do, m••thinks my own unworthinesse doth so much the more present it self, and make me rea∣dy through fear to sink. 101
• Conditions required that pra••er may be accepted. 103
• First, The Person must be ri••htly quali∣fied; and that standing in a threefold relation, viz.
  • 1. To God. ibid.
  • 2. To Men. 104
  • 3. To it self. 104, 105
• Five properties of persons thus qualified. 105
• Quest. It seems by this that wicked, un∣righteous persons may no•• pray; or if so, their prayers will ••e to little or no purpose, ineffectual. 108
• Secondly, All the graces mu••t be set on work, viz. Faith; where is enquired, how may a man know when he prayeth in faith? 110

• Repentance, which gives occasion to consi∣der, How true penitency in gracious souls may be discerned from feigned sor∣row in gracelesse persons? 114, 115
• Humility. Q. How this grace may be discerned? 117
• Motives to fervent prayer drawn
  • 1. From the Lord. 120, 121
  • 2. From Men. 125
  • 3. From prayer it self. 130
• Object. Answered with respect to such persons as were effectual in prayer. 132
• Second Doctrine, 134
• Proved by Scripture. ibid.
• Explained by enquiring,
  • First, Wherein they are so prevailing? 135
  • Secondly, Why they are so prevalent? 139
• Use 1. To let us see what to expect from the prayers of too many among us, un∣righteous, unholy. 142
• Use 2. To shew us what to do that we may be powerful and effectual in pray∣er, viz.
  • First, get the qualification in the Text. 143
  • Secondly, Pray in a time while he may be

• ...
  • found. p. 144
• When these two are joined, prayer never failed.
  • 1. When they are joined in Persons.
  • 2. When they are joined in a Nation. 145
• Obj. When will that be? 146
• ...A.
  • 1. It hath been often promised.
  • 2. This is the way whereby ••ll those that belong to God may be brought in. ibid.
• Causes discovered, why prayers have been so ineffectual. 147
• Directions how to prevail more. 151