DIRECTIONS FOR PRAYER.
_Tit. 1. Directions for Prayer in General._
HE that handleth this duty of prayer as it deserveth,[53] must make it
the second part in the body of divinity, and allow it a larger and
exacter tractate than I here intend: for I have before told you, that
as we have three natural faculties, an understanding, will, and
executive power, so these are qualified in the godly, with faith,
love, and obedience; and have three particular rules: the creed, to
show us what we must believe, and in what order: the Lord's prayer, to
show us what, and in what order, we must desire and love: and the
decalogue, to tell us what, and in what order, we must do (though yet
these are so near kin to one another, that the same actions in several
respects belong to each of the rules). As the commandments must be
believed and loved, as well as obeyed; and the matter of the Lord's
prayer must be believed to be good and necessary, as well as loved and
desired; and belief, and love, and desire, are commanded, and are part
of our obedience; yet for all this, they are not formally the same,
but divers. And as we say, that the heart or will is the man, as being
the commanding faculty; so morally the will, the love or desire, is
the christian; and therefore the rule of desire or prayer, is a
principal part of true religion. The internal part of this duty I
partly touched before, part i. chap. iii. And the church part I told
you, why I passed by, part ii. it being not left by the government
where we live, to private ministers' discussion (save only to persuade
men to obey what is established and commanded). Therefore because I
have omitted the latter, and but a little touched upon the former, I
shall be the larger on it in this place, to which (for several
reasons) I have reserved it.
_Direct._ I. See that you understand what prayer is; even the
expressing or acting of our desires before another, to move or some
way procure him to grant them. True christian prayer is, the believing
and serious expressing or acting of our lawful desires before God,
through Jesus our Mediator, by the help of the Holy Spirit, as a means
to procure of him the grant of these desires. Here note, 1. That
inward desire is the soul of prayer. 2. The expressions or inward
actings of them, is as the body of prayer. 3. To men it must be desire
so expressed, as they may understand it; but to God the inward acting
of desires is a prayer, because he understandeth it.[54] 4. But it is
not the acting of desire, simply in itself, that is any prayer; for he
may have desires, that offereth them not up to God with heart or
voice; but it is desires, as some way offered up to God, or
represented, or acted towards him, as a means to procure his blessing,
that is prayer indeed.
_Direct._ II. See that you understand the ends and use of prayer. Some
think that it is of no use, but only to move God to be willing of that
which he was before unwilling of; and therefore because that God is
immutable, they think that prayer is a useless thing. But prayer is
useful, 1. As an act of obedience to God's command. 2. As the
performance of a condition, without which he hath not promised us his
mercy, and to which he hath promised it. 3. As a means to actuate, and
express, and increase our own humility, dependence, desire, trust, and
hope in God, and so to make us capable and fit for mercy, who else
should be uncapable and unfit. 4. And so, though God be not changed by
it in himself, yet the real change that is made by it on ourselves,
doth infer a change in God by mere relation or extrinsical
denomination; he being one that is, according to the tenor of his own
established law and covenant, engaged to disown or punish the
unbelieving, prayerless, and disobedient, and after engaged to own or
pardon them that are faithfully desirous and obedient: and so this is
a relative, or at least a denominative change. So that in prayer,
faith and fervency are so far from being useless, that they as much
prevail for the thing desired by qualifying ourselves for it, as if
indeed they moved the mind of God to a real change: even as he that is
in a boat, and by his hook layeth hold of the bank, doth as truly by
his labour get nearer the bank, as if he drew the bank to him.
_Direct._ III. Labour above all to know that God to whom you
pray. To know him as your Maker, your Redeemer, and your Regenerator;
as your Owner, your Ruler, and your Father, Felicity, and End; as
all-sufficient for your relief, in the infiniteness of his power, his
wisdom, and his goodness; and to know your own dependence on him; and
to understand his covenant or promises, upon what terms he is engaged
and resolved either to give his mercies, or to deny them. "He that
cometh to God, must believe that He is, and that he is the rewarder of
them that diligently seek him," Heb. xi. 6. "He that calleth on the
name of the Lord shall be saved: but how shall they call on him, on
whom they have not believed?" Rom. x. 13, 14.
_Direct._ IV. Labour when you are about to pray, to stir up in
your souls the most lively and serious belief of those unseen things
that your prayers have respect to; and to pray as if you saw them all
the while; even as if you saw God in his glory, and saw heaven and
hell, the glorified and the damned, and Jesus Christ your Mediator
interceding for you in the heavens. As you would pray if your eyes
beheld all these, so strive to pray while you believe them: and say to
yourselves, Are they not as sure as if I saw them? Are they not made
known by the Son and Spirit of God?
_Direct._ V. Labour for a constant acquaintance with yourselves,
your sins and manifold wants and necessities; and also to take an
actual, special notice of your case, when you go to prayer. If you get
not a former constant acquaintance with your own case, you cannot
expect to know it aright upon a sudden as you go to pray: and yet if
you do not actually survey your hearts and lives when you go to
prayer, your souls will be unhumbled, and want that lively sense of
your necessities, which must put life into your prayers. Know well
what sin is, and what God's wrath, and hell, and judgment are, and
what sin you have committed, and what duty you have omitted, and
failed in, and what wants and corruptions are yet within you, and what
mercy and grace you stand in need of, and then all this will make you
pray, and pray to purpose with all your hearts. But when men are
wilful strangers to themselves, and never seriously look backwards or
inwards, to see what is amiss and wanting, nor look forwards, to see
the danger that is before them, no wonder if their hearts be dead and
dull, and if they are as unfit to pray, as a sleeping man to work.[55]
_Direct._ VI. See that you hate hypocrisy, and let not your lips
go against or without your hearts; but that your hearts be the spring
of all your words: that you love not sin, and be not loth to leave it,
when you seem to pray against it; and that you truly desire the grace
which you ask, and ask not for that which you would not have: and that
you be ready to use the lawful means to get the mercies which you ask;
and be not like those lazy wishers, that will pray God to give them
increase at harvest, when they lie in bed, and will neither plough or
sow; or that pray him to save them from fire, or water, or danger,
while they run into it, or will not be at the pains to go out of the
way. Oh what abundance of wretches do offer up hypocritical, mock
prayers to God! blaspheming him thereby, as if he were an idol, and
knew not their hypocrisy, and searched not the hearts! Alas, how
commonly do men pray in public, "that the rest of their lives
hereafter may be pure and holy," that hate purity and holiness at the
heart, and deride and oppose that which they seem to pray for! As
Austin confesseth of himself before he was converted, that he prayed
against his filthy sin, and yet was afraid lest God should grant his
prayers. So many pray against the sins which they would not be
delivered from, or would not use the means that is necessary to their
conquest and deliverance. "Let him that nameth the name of Christ,
depart from iniquity," 2 Tim. ii. 19. "If I regard iniquity in my
heart, the Lord will not hear me," Psal. lxvi. 18; see Ezek. xiv.
3, 4, 14. Alas, how easy is it for an ungodly person to learn to say a
few words by rote, and to run them over, without any sense of what he
speaketh; while the tongue is a stranger to the heart, and speaketh
not according to its desires!
_Direct._ VII. Search your hearts and watch them carefully, lest
some beloved vanity alienate them from the work in hand, and turn away
your thoughts, or prepossess your affections, so that you want them
when you should use them. If the mind be set on other matters, prayer
will be a heartless, lifeless thing; alas, what a dead and pitiful
work is the prayer of one that hath his heart insnared in the love of
money, or in any ambitious or covetous design! The thoughts will
easily follow the affections.
_Direct._ VIII. Be sure that you pray for nothing that is
disagreeable to the will of God, and that is not for the good of
yourselves or others, or for the honour of God; and therefore take
heed, lest an erring judgment, or carnal desires, or passions, should
corrupt your prayers, and turn them into sin. If men will ignorantly
pray to God to do them hurt, it is a mercy to them if God will but
pardon and deny such prayers, and a judgment to grant them. And it is
an easy thing for fleshly interest, or partiality, or passion, to
blind the judgment, and consequently to corrupt men's prayers. An
ambitious or covetous man will easily be drawn to pray for the grant
of his sinful desires, and think it would be for his good. And there
is scarce an heretical or erroneous person, but thinketh that it would
be good that the world were all reduced to his opinion, and all the
opposers of it were borne down: there are few zealous antinomians,
anabaptists, or any other dividers of the church, but they put their
opinions usually into their prayers, and plead with God for the
interest of their sects and errors; and it is like that the Jews, that
had a persecuting zeal for God, Rom. x. 2, did pray according to that
zeal, as well as persecute; as it is like that Paul himself prayed
against the christians, while he ignorantly persecuted them. And they
that think they do God service by killing his servants, no doubt would
pray against them, as the papists and others do at this day. Be
especially careful therefore that your judgments and desires be sound
and holy, before you offer them up to God in prayer. For it is a most
vile abuse of God, to beg of him to do the devil's work; and, as most
malicious and erroneous persons do, to call him to their help against
himself, his servants, and his cause.
_Direct._ IX. Come always to God in the humility that beseemeth a
condemned sinner, and in the faith and boldness that beseemeth a son,
and a member of Christ: do nothing in the least conceit and confidence
of a worthiness in yourselves; but be as confident in every lawful
request, as if you saw your glorified Mediator interceding for you
with his Father. Hope is the life of prayer and all endeavour, and
Christ is the life of hope. If you pray and think you shall be never
the better for it, your prayers will have little life. And there is no
hope of success, but through our powerful Intercessor. Therefore let
both a crucified and glorified Christ be always before your eyes in
prayer; not in a picture, but in the thoughts of a believing mind.
Instead of a crucifix, let some such sentence of holy Scripture be
written before you, where you use to pray, as John xx. 17, "Go to my
brethren, and say unto them, I ascend unto my Father and your Father,
to my God and your God." Or Heb. iv. 14, "We have a great High Priest
that is passed into the heavens, Jesus the Son of God;" ver. 15, 16,
"that was in all points tempted as we are, yet without sin: let us
therefore come boldly to the throne of grace, that we may obtain
mercy," &c. Heb. vi. 9, 20, "Which hope we have as an anchor of the
soul, both sure and stedfast, and that entereth into that within the
vail; whither the forerunner is for us entered." Heb. vii. 25, "He is
able to save to the uttermost them that come to God by him, seeing he
ever liveth to make intercession for them." John xiv. 13, 14, "If ye
ask any thing in my name, I will do it." Christ and the promise must
be the ground of all your confidence and hope.
_Direct._ X. Labour hard with your hearts all the while to keep
them in a reverent, serious, fervent frame, and suffer them not to
grow remiss and cold, to turn prayer into lip-labour, and lifeless
formality, or into hypocritical, affected, seeming fervency, when the
heart is senseless, though the voice be earnest. The heart will easily
grow dull, and customary, and hypocritical, if it be not carefully
watched, and diligently followed and stirred up. "The effectual,
fervent prayer of a righteous man availeth much," James v. 16. A cold
prayer showeth a heart that is cold in desiring that which is prayed
for, and therefore is unfit to receive the mercy: God will make you
know that his mercy is not contemptible, but worthy your most earnest
prayers.
_Direct._ XI. For the matter and order of your desires and
prayers, take the Lord's prayer as your special rule; and labour to
understand it well.[56] For those that can make use of so brief an
explication, I shall give a little help.
_A Brief Explication of the Method of the Lord's Prayer._
The Lord's Prayer containeth,
I. The I. To 1. Who he is: God: not Creatures, Saints or Angels.
address, whom the ------------------------------------------------------
or prayer 2. How related 1. Our And 1. Our Owner, or
preface; is made. to us, he is Creator. therefore Absolute Lord.
in which OUR FATHER, Owner,
are which 2. Our
described comprehendeth, Redeemer. 2. Our Ruler, or
or fundamentally, Supreme King.
implied, that he is, 3. Our Lord.
Regenerator
(to the 3. Our Benefactor
regenerate) and chief Good,
and so our
Felicity and our
End.
------------------------------------------------------
3. What he 1. Almighty; and able In this one word is
is in his to grant all that we not only implied
attributes: ask, and to relieve all these
WHICH ART and help us in every attributes of God,
IN HEAVEN. strait. but also our hearts
Which are directed
signifieth 2. All-knowing: our whither to look for
that hearts, and wants, and their relief and
therefore all things being open direction now, and
he is, to his sight. their felicity
forever; and
3. Most good: from called off from
whom, and by whom, and earthly
to whom are all dependences, and
things; the Fountain, expectations of
the Disposer, and the happiness and rest;
End of all, on whose and to look for all
bounty and influence from heaven, and at
all subsist. And the last in heaven.
present tense "ART"
doth intimate his
eternity.
-----------------------------------------------
II. Who are the 1. Man: as to his Being.
petitioners-- -----------------------------------------------
Who are 2. By 1. By 1. His Own;
Relation, Creation: so
God's all are: and 2. His Subjects;
children, therefore all
may thus far 3. His Beloved
call him and
Father. Beneficiaries,
that live upon
2. By Him, and to Him,
Redemption: as to their End.
as all are as
to the
sufficient
price and
satisfaction.
3. By
Regeneration:
and so only
the regenerate
are children.
-----------------------------------------------
3. By 1. Yet 1. Loving All which
Quality. Dependent God as is
on God. their signified
Father. in the
2. word
Necessitous. 2. Loving OUR--
themselves,
3. Sinners. as men.
3. Loving
others, as
brethren.
--------------------------------------------
II. The Prayer, I. The 1. For the end simply, which is GOD; in the
or Petitions, first part word "THY" repeated in every petition.
in two parts: is
of which, according 2. For the I. The highest or ultimate,
to the end that is, the glory of God;
order of respectively "HALLOWED BE THY NAME."
estimation, in the
intention, interest of II. The highest means of his
and desire; God, and glory, "THY KINGDOM COME;" that
and is, that is in is, let the world be subject to
thee their Creator and
Redeemer; the universal King.
III. The next means, being the
effect of this: "THY WILL BE
DONE," that is, let thy laws be
fulfilled, and thy disposals
submitted to.
3. For the lower end, even the subject of
these means; which is the public good of
mankind, the world and church: "IN EARTH,"
that is, let the world be subjected to thee,
and the church obey thee; which will be the
greatest blessing to them: ourselves being
included in the world. And the measure and
pattern is added, "AS IT IS IN HEAVEN," that
is, let the earth be conformed as near as
may be to the heavenly pattern. So that this
part of the Lord's Prayer, proceeding in the
order of excellency and intention, directeth
us, I. To make God our ultimate, highest,
end; and to desire his interest first, and
in this order, (1.) His glory, (2.) His
kingdom, (3.) Obedience to his laws. II. To
make the public good of the world and the
church our next end, as being the noblest
means. III. To include our own interest in
and under this, as the least of all;
professing first our own consent to that
which we desire first for others.
----------------------------------------
II. The second 1. For the support of our nature by
part is necessary means: "GIVE US THIS DAY OUR
according to DAILY BREAD:" this being God's first
the order of gift, presupposed both to grace and
execution, and glory. "GIVE," signifieth our dependence
is for on God for all. "US," our charity, that
ourselves, we desire relief for ourselves and
beginning at others. "DAILY" (or substantial)
the lowest, and "BREAD," our moderation; that we desire
ascending, till not unnecessaries or superfluities.
the end first "THIS DAY," the constancy of our
intended, be dependence, and that we desire not, or
last attained: care not too much for the future, and
and it is, promise not ourselves long life.
2. For clearing us from the guilt of all
sin past (repentance and faith being
here presupposed); where is (1.) The
Petition: "AND FORGIVE US OUR DEBTS:
(trespasses or sins). (2.) The motive
from our qualification for forgiveness:
"AS WE FORGIVE OUR DEBTORS:" without
which God will not forgive us.
3. For future preservation: (1.) From
the means, "LEAD US NOT INTO
TEMPTATION:" that is, though thou mayst
justly try us, yet pity our frailty, and
neither cause nor permit us so to be
tried, as may tempt us to sin and ruin.
(2.) From the end, "BUT DELIVER US FROM
THE EVIL:" that is, 1. The Evil One,
Satan (and his instruments). 2. The evil
thing: 1. Sin; 2. Misery; which are
Satan's end. He that would be saved from
hell and misery, must be saved from sin;
and he that would be saved from both,
must be saved from Satan and from
temptation. Quest. But where are the
requests for positive holiness, grace,
and heaven? Answ. 1. Repentance and
faith are supposed in the petitioner.
2. What he wanteth is asked in the three
petitions of the first part, that we
with others may sanctify God's name, and
be the subjects of his kingdom, and do
his will, &c. Christ and a state of
grace, are finally in the first
petition, formally in the second, and
expressly in the third.
----------------------------------------
III. The conclusion: I. What we 1. His universal reign, "FOR THINE IS
the reason and praise; or THE KINGDOM," administered variously,
termination of our the matter; agreeably to the subjects: all owe this
desires in their or interest absolute obedience: who commandest and
ultimate end; here of God, executest what thou wilt.
praised: beginning
at the lowest, and 2. His own perfections, "THE POWER:"
ascending to the both right and all sufficiency:
highest: containing, including his omniscience and goodness,
as well as omnipotence.
3. His incomprehensible excellency and
blessedness, as he is the ultimate end
of us and all things; "AND THE GLORY,"
Rom. xi. 36; 1 Cor. x. 31.
----------------------------------------
II. Whom GOD, in the word "THINE:" in him, the
we praise: first efficient cause of all things, we
begin: his help, as the dirigent cause,
we seek: and in him, as the final cause,
we terminate.
III. The "FOR EVER AND EVER," to eternity: and
duration. "AMEN" is the expression of our consent.
For of Him, and through Him, and to Him
are all things: to Him be glory for ever,
Amen, Rom. ix. 36.
So that it is apparent that the method of the Lord's prayer is
circular, partly analytical, and partly synthetical; beginning with
God, and ending in God: beginning with such acknowledgments as are
prerequisite to petition, and ending in those praises which petition
and grace bestowed tend to: beginning our petitions for God's interest
and the public good, according to the order of estimation and
intention, till we come to the mere means, and then beginning at the
lowest, and ascending according to the order of execution. As the
blood passing from the greater to the smaller numerous vessels, is
there received by the like, and repasseth to its fountain; such a
circular method hath mercy and duty, and consequently our desires.
_Tit. 2. Some Questions about Prayer answered._
The rest of the general directions about prayer, I think will be best
contrived into the resolving of these following doubts.
_Quest._ I. Is the Lord's prayer a directory only, or a form of
words to be used by us in prayer?
_Answ._ 1. It is principally the rule to guide our inward
desires, and outward expressions of them; both for the matter, what we
must desire, and for the order which we must desire first and most. 2.
But this rule is given in a form of words, most apt to express the
said matter and order. 3. And this form may fitly be used in due
season by all, and more necessarily by some. 4. But it was never
intended to be the only words which we must use, no more than the
creed is the only words that we must use to express the doctrine of
faith, or the decalogue the only words to express our duty by.[57]
_Quest._ II. What need is there of any other words of prayer, if
the Lord's prayer be perfect?
_Answ._ Because it is only a perfect summary, containing but the
general heads: and it is needful to be more particular in our desires;
for universals exist in particulars; and he that only nameth the
general, and then another and another general, doth remember but few
of the particulars. He that shall say, "I have sinned, and broken all
thy commandments," doth generally confess every sin; but it is not
true repentance, if it be not particular, for this, and that, and the
other sin; at least as to the greater which may be remembered. He that
shall say, "I believe all the word of God, or I believe in God the
Father, Son, and Holy Ghost," may know little what is in the word of
God, or what these generals signify, and therefore our faith must be
more particular. So must desires after grace be particular also:
otherwise it were enough to ask for mercy in the general. If you say,
that God knoweth what those general words signify, though we do not; I
answer, this is the papists' silly argument for Latin prayers, God
knoweth our desires without any expressions or prayers at all, and he
knoweth our wants without our desires. But it followeth not that
prayers or desires are unnecessary. The exercise of our own repentance
and desire doth make us persons fit to receive forgiveness, and the
grace desired; when the impenitent, and those that desire it not, are
unfit. And it is no true repentance, when you say, "I am sorry that I
have sinned," but you know not, or remember not, wherein you have
sinned, nor what your sin is; and so repent not indeed of any one sin
at all. And so it is no true desire, that reacheth not to the
particular, necessary graces, which we must desire; though I know some
few very quick, comprehensive minds can in a moment think of many
particulars, when they use but general words; and I know that some
smaller, less necessary things, may be generally passed over; and
greater matters in a time of haste, or when we, besides those
generals, do also use particular requests.
_Quest._ III. Is it lawful to pray in a set form of words?
_Answ._ Nothing but very great ignorance can make you really
doubt of it.[58] Hath God any where forbid it? You will say, that it
is enough that he hath not commanded it. I answer, that in general he
hath commanded it to all whose edification it tendeth to, when he
commandeth you, that all be done to edification; but he hath given no
particular command, nor prohibition. No more hath he commanded you to
pray in English, French, or Latin; nor to sing psalms in this tune or
that, nor after this or that version or translation; nor to preach in
this method particularly or that; nor always to preach upon a text;
nor to use written notes; nor to compose a form of words, and learn
them, and preach them after they are composed, with a hundred such
like, which are undoubtedly lawful; yea, and needful to some, though
not to others. If you make up all your prayer of Scripture sentences,
this is to pray in a form of prescribed words, and yet as lawful and
fit as any of your own. The psalms are most of them forms of prayer or
praise, which the Spirit of God indited for the use of the church, and
of particular persons. It would be easy to fill many pages with larger
reasonings, and answers to all the fallacious objections that are
brought against this; but I will not so far weary the reader and
myself.
_Quest._ IV. But are those forms lawful which are prescribed by
others, and not by God?
_Answ._ Yea; or else it would be unlawful for a child or scholar
to use a form prescribed by his parents or master. And to think that a
thing lawful doth presently become unlawful, because a parent, master,
pastor, or prince doth prescribe it or command it, is a conceit that I
will not wrong my reader so far as to suppose him guilty of. Indeed if
an usurper, that hath no authority over us in such matters, do
prescribe it, we are not bound to formal obedience, that is, to do it
therefore because he commandeth it; but yet I may be bound to it on
some other accounts; and though his command do not bind me, yet it
maketh not the thing itself unlawful.
_Quest._ V. But is it lawful to pray extempore without a
premeditated form of words?
_Answ._ No christian of competent understanding doubteth of it.
We must premeditate on our wants, and sins, and the graces and mercies
we desire, and the God we speak to; and we must be able to express
these things without any loathsome and unfit expressions. But whether
the words are fore-contrived or not, is a thing that God hath no more
bound you to by any law, than whether the speaker or hearers shall use
sermon-notes, or whether your Bibles shall be written or in print.
_Quest._ VI. If both ways be lawful, which is better?
_Answ._ If you are to join with others in the church, that is
better to you which the pastor then useth: for it is his office and
not yours to word the prayers which he puts up to God. And if he
choose a form, (whether it be as most agreeable to his parts, or to
his people, or for concord with other churches, or for obedience to
governors, or to avoid some greater inconvenience,) you must join with
him, or not join there at all.[59] But if it be in private, where you
are the speaker yourself, you must take that way that is most to your
own edification (and to others, if you have auditors joining with
you). One man is so unused to prayer, (being ignorantly bred,) or of
such unready memory or expression, that he cannot remember the tenth
part so much of his particular wants, without the help of a form, as
with it; nor can he express it so affectingly for himself or others;
nay, perhaps not in tolerable words. And a form to such a man may be a
duty; as to a dim-sighted man to read by spectacles, or to an unready
preacher to use prepared words and notes. And another man may have
need of no such helps; nay, when he is habituated in the understanding
and feeling of his sins and wants, and hath a tongue that is used to
express his mind even in these matters, with readiness and facility,
it will greatly hinder the fervour of such a man's affections, to tie
himself to premeditated words: to say the contrary, is to speak
against the common sense and experience of such speakers and their
hearers. And let them that yet deride this as uncertain and
inconsiderate praying, but mark themselves, whether they cannot if
they be hungry beg for bread, or ask help of their physician, or
lawyer, or landlord, or any other, as well without a learned or
studied form as with it? Who knoweth not that it is true which the new
philosopher saith: Cartes. de Passion. part i. art. 44. _Et cum
inter loquendum solum cogitamus de sensu illius rei, quam dicere
volumus, id facit ut moveamus linguam et labra celerius et melius,
quam si cogitaremus ea movere omnibus modis requisitis ad proferenda
eadem verba; quia habitus quem acquisivimus cum disceremus loqui,
&c._ Turning the thoughts too solicitously from the matter to the
words, doth not only mortify the prayers of many, and turn them into a
dead form, but also maketh them more dry and barren even as to the
words themselves. The heavy charge, and bitter, scornful words which
have been too common in this age, against praying without a set form
by some, and against praying with a book or form by others, is so
dishonourable a symptom or diagnostic of the church's sickness, as
must needs be matter of shame and sorrow to the sounder, understanding
part. For it cannot be denied, but it proves men's understandings and
charity to be both exceedingly low.
_Quest._ VII. Must we always pray according to the method of the
Lord's prayer, and is it a sin to do otherwise?
_Answ._ 1. The Lord's prayer is first a rule for your desires;
and it is a sin, if your desires follow not that method. If you do not
begin in your desires with God, as your ultimate end, and if you first
desire not his glory, and then the flourishing of his kingdom, and
then the obeying of his laws, and herein the public welfare of the
world, before and above your particular benefit. And it is a sin if
you desire not your daily bread, (or necessary support of nature,) as
a lower mercy in order to your higher spiritual mercies; and if you
desire not pardon of sin, as a means to your future sanctity, duty,
and felicity; and if you desire not these, as a means to the glory of
God, and take not his praises as the highest part of your prayers. But
for the expressing of these desires, particular occasions may warrant
you ofttimes to begin in another order: as when you pray for the sick,
or pray for directions, or a blessing before a sermon or some
particular work, you may begin and end with the subject that is
before you, as the prayers of holy men in all ages have done. 2. You
must distinguish also, as between desires and expressions, so between
a universal and a particular prayer. The one containeth all the parts
of prayer, and the other is but about some one subject or part, or but
some few; this last being but one or few, particular petitions cannot
possibly be uttered in the method of a universal prayer which hath all
the parts. There is no one petition in the Lord's prayer, but may be
made a prayer itself; and then it cannot have the other petitions as
parts. 3. And you must distinguish between the even and ordinary case
of a christian, and his extraordinary case, when some special reason,
affection, or accident calleth him to look most to some one
particular. In his even and ordinary case, every universal prayer
should be expressed in the method of the Lord's prayer; but in cases
of special reason and inducement it may be otherwise.
_Quest._ VIII. Must we pray always when the Spirit moveth us, and
only then, or as reason guideth us?
_Answ._ There are two sorts of the Spirit's motions; the one is
by extraordinary inspiration or impulse, as he moved the prophets and
apostles, to reveal new laws, or precepts, or events, or to do some
actions without respect to any other command than the inspiration
itself. This christians are not now to expect, because experience
telleth us that it is ceased; or if any should pretend to it as not
yet ceased, in the prediction of events, and direction in some things
otherwise indifferent, yet it is most certain that it is ceased as to
legislation; for the Spirit itself hath already given us those laws,
which he hath declared to be perfect, and unchangeable till the end of
the world: the other sort of the Spirit's working, is not to make new
laws or duties, but to guide and quicken us in the doing of that which
is our duty before by the laws already made. And these are the motions
that all true christians must now expect. By which you may see, that
the Spirit and reason are not to be here disjoined, much less opposed.
As reason sufficeth not without the Spirit, being dark and asleep; so
the Spirit worketh not on the will but by the reason: he moveth not a
man as a beast or stone, to do a thing he knoweth not why; but by
illumination giveth him the soundest reason for the doing of it: and
duty is first duty before we do it; and when by our own sin we forfeit
the special motions or help of the Spirit, duty doth not thereby cease
to be duty, nor our omission to be sin. If the Spirit of God teach you
to discern the meetest season for prayer, by considering your affairs,
and when you are most free, this is not to be denied to be the work of
the Spirit, because it is rational (as fanatic enthusiasts imagine).
And if you are moved to pray in a crowd of business, or at any time
when reason can prove that it is not your duty but your sin, the same
reason proveth that it was not the Spirit of God that moved you to it:
for the Spirit in the heart is not contrary to the Spirit in the
Scripture. Set upon the duty which the Spirit in the Scripture
commandeth you, and then you may be sure that you obey the Spirit;
otherwise you disobey it. Yea, if your hearts be cold, prayer is a
likelier means to warm them, than the omission of it. To ask whether
you may pray while your hearts are cold and backward, is as to ask
whether you may labour or come to the fire before you are warm. God's
Spirit is likelier to help you in duty, than in the neglect of it.
_Quest._ IX. May a man pray that hath no desire at all of the
grace which he prayeth for?
_Answ._ No; because it is no prayer, but dissembling; and
dissembling is no duty. He that asketh for that which he would not
have, doth lie to God in his hypocrisy. But if a man have but cold and
common desires, (though they reach not to that which will prove them
evidences of true grace), he may pray and express those desires which
he hath.
_Quest._ X. May a man pray that doubteth of his interest in God,
and dare not call him Father as his child?
_Answ._ 1. There is a common interest in God, which all mankind
have, as he is good to all: and as his mercy through Christ is offered
to all; and thus those that are not regenerate are his children by
creation, and by participation of his mercy; and they may both call
him Father and pray to himself, though yet they are unregenerate.[60]
2. God hath an interest in you, when you have no special interest in
him: therefore his command must be obeyed which bids you pray. 3.
Groundless doubts will not disoblige you from your duty; else men
might free themselves from almost all their obedience.
_Quest._ XI. May a wicked or unregenerate man pray, and is he
accepted? Or is not his prayer abominable to God?
_Answ._ 1. A wicked man as a wicked man, can pray no how but
wickedly, that is, he asketh only for things unlawful to be asked, or
for lawful things to unlawful ends; and this is still abominable to
God.[61] 2. A wicked man may have in him some good that proceedeth
from common grace; and this he may be obliged to exercise, and so by
prayer to express his desires so far as they are good. 3. A wicked
man's wicked prayers are never accepted, but a wicked man's prayers
which are for good things, from common grace, are so far accepted as
that they are some means conducing to his reformation; and though his
person be still unjustified, and these prayers sinful, yet the total
omission of them is a greater sin. 4. A wicked man is bound at once to
repent and pray, Acts viii. 22; Isa. lv. 6, 7. And whenever God bids
him ask for grace, he bids him desire grace; and to bid him pray, is
to bid him repent and be of a better mind: therefore those that
reprove ministers for persuading wicked men to pray, reprove them for
persuading them to repentance and good desires. But if they pray
without that repentance which God and man exhort them to, the sin is
theirs: but all their labour is not lost if their desires fall short
of saving sincerity; they are under obligations to many duties, which
tend to bring them nearer Christ, and which they may do without
special, saving grace.
_Quest._ XII. May a wicked man pray the Lord's prayer, or be
exhorted to use it?
_Answ._ 1. The Lord's prayer in its full and proper sense, must
be spoken by a penitent, believing, justified person;[62] for in the
full sense no one else can call him our Father (though in a limited
sense the wicked may): and they cannot desire the glory of God, and
the coming of his kingdom, nor the doing of his will on earth as it is
in heaven, and this sincerely, without true grace (especially those
enemies of holiness, that think it too much strictness to do God's
will on earth, ten thousand degrees lower than it is done in heaven).
Nor can they put up one petition of that prayer sincerely according to
the proper sense; no, not to pray for their daily bread, as a means of
their support while they are doing the will of God, and seeking first
his glory and his kingdom. But yet it is possible for them to speak
these words from such common desires as are not so bad as none at all.
_Quest._ XIII. Is it idolatry to pray to saints or angels? or is
it always sinful?
_Answ._ I love not to be too quarrelsome with other men's
devotions; but, 1. I see not how praying to an angel or a departed
saint can be excused from sin.[63] Because it supposeth them to be
every where present, or to be omniscient, and to know the heart, yea,
to know at once the hearts of all men; or else the speaker pretendeth
to know when the saint or angel is present and heareth him, and when
not: and because the Scripture doth no where signify that God would
have us pray to any such saints or angels; but signifieth enough to
satisfy us of the contrary. 2. But all prayer to them is not idolatry,
but some is, and therefore we must distinguish, if we will judge
righteously. (1.) To pray to saints or angels as supposed omnipresent,
omniscient, or omnipotent, is flat idolatry. (2.) To pray to them to
forgive us our sins against God, or to justify, or sanctify, or
redeem, or save us from hell, or any thing which belongeth to God only
to do, is no better than idolatry. (3.) But to pray to them only to do
that which belongeth to the guardian, or charitable office that is
committed to them, and to think that though they are not omnipresent
nor omniscient, nor you know not whether they hear you at this time or
not, yet you will venture your prayers at uncertainty, it being but so
much labour lost; this I take to be sinfully superstitious, but not
idolatry.[64] (4.) But to pray to living saints or sinners, for that
which belongeth to them to give, is no sin at all.
_Quest._ XIV. Is a man bound to pray ordinarily in his family?
_Answ._ I have answered this affirmatively before, and proved it;
one grain of grace would answer it better than arguments can do.
_Quest._ XV. Must the same man pray secretly that hath prayed in
his family or with others?
_Answ._ 1. Distinguish between those that were the speakers, and
those that were not; and, 2. Between those that have leisure from
greater or more urgent duties, and those that have not. And so, (1.)
Those that are free from the urgency of all other duties, which at
that time are greater, should pray both in the family and in secret;
especially if they were not themselves the speakers, usually they will
have the more need of secret prayer; because their hearts in public
may easilier flag, and much of their case may be omitted. (2.) But
those that have more urgent, greater duties, may take up at that
time[65] with family prayer alone (with secret ejaculations,
especially if they were the speakers); having there put up the same
requests as they would do in secret.
_Quest._ XVI. Is it best to keep set hours for prayer, or to take
the time which is fittest at present?
_Answ._ Ordinarily set times will prove the fittest times; and to
leave the time undetermined and uncertain, will put all out of order,
and multiply impediments, and hinder duty. But yet when extraordinary
cases make the ordinary time unfit, a fitter time must be taken.
_Quest._ XVII. Is it lawful to join in family (or church) prayers
with ungodly men?
_Answ._ I join both together, because the cases little differ; for the
pastor hath the government of the people in church worship, as the
master of the family hath in family worship. You may choose at first
whether you will be a member of the church or family (if you were not
born to it as your privilege); but when you are a member of either,
you must be governed as members. And to the case, 1. You must
distinguish between professed wicked men, and those that sin against
their profession. 2. And between a family (or church) that is totally
wicked, and that which is mixed of good and bad. 3. And between those
wicked men whose presence is your sin, because you have power to
remove them, and those whose presence is not your sin, nor the matter
in your power. 4. And between one that may yet choose of what family
he will be, and one that may not. And so I answer, (1.) If it be the
fault of the master of the family (or the pastors of the church) that
such wicked men are there, and not cast out, then it is their sin to
join with them, because it is their duty to remove them; but that is
not the case of the fellow-servants, (or people,) that have no power.
(2.) If that wicked men profess their wickedness, after sufficient
admonition, you must professedly disown communion with them; and then
you are morally separated and discharged, when you have no power
locally to separate. (3.) It is your sin to fly from your duty,
because a wicked man is there, whom you have no power to remove. (4.)
There are many prayers that a wicked man is bound to put up to God;
and you must not omit your duty, because he performeth his, though
faultily; methinks you should more scruple joining or conversing with
one that forsaketh prayer (which is the greater sin) than with one
that prayeth. (5.) But if you are free to choose, you are to be blamed
if you will not choose a better family (or church) (other things being
equal): especially if all the company be wicked.
_Quest._ XVIII. But what if the master of a family (or pastor) be
a heretic or ungodly?
_Answ._ You must distinguish between his personal faults, and the
faults of his performance or worship. His personal faults (such as
swearing or drunkenness, &c.) you must disown, and must not choose a
master (or pastor) that is such, while you have your choice, and may
have better; but otherwise it is lawful to join with him in doing
good, though not in evil. But if the fault of his duty itself be
intolerable you must not join with him. Now it is intolerable in these
cases: 1. In case he be utterly unable to express a prayer, and so
make it no prayer. 2. In case he bend his prayers against godliness,
and known truth, and charity, and peace, and so make his prayers but
the instruments of mischief, to vent heresy, or malice, and do more
hurt than good to others.
_Quest._ XIX. May we pray absolutely for outward mercies, or only
conditionally?
_Answ._ You must distinguish, 1. Between a condition spoken of
the subject, when we are uncertain whether it be a mercy or not, and
an extrinsic condition of the grant. 2. Between a condition of prayer,
and a condition of expectation. 3. Between submission to God's will,
and a conditional desire or prayer. And so I answer, (1.) It is
necessary when we are uncertain whether the thing itself be good or
not, that we pray with a subjective conditionality: Grant this if it
be good; or, If it be not good I do not pray for it. For it is
presupposed in prayer that we know the thing prayed for to be good.
(2.) But when we know the thing to be a mercy and good, we may pray
for it absolutely. (3.) But we may not believe that we shall receive
all with an absolute expectation, which we absolutely pray for. For
prayer being the expression of desire, that which may be absolutely
desired, though not absolutely promised, may be absolutely prayed for.
(As our increase or strength of grace, or the conversion of our
relations, &c.) (4.) But yet all such must be asked with a submission
to the will of God: but that maketh it not properly a conditional form
of praying; for when the nature of prayer is as it were to move the
will of God, it is not so proper to say, Lord, do this if it be thy
will already; or, Lord, be pleased to do this if it be thy pleasure;
as to say, Lord, grant this mercy; but if thou deny it, it is my duty
to submit. So Christ mentioned both the subjective conditionality and
the submission of his will. Matt. xxvi. 39, "If it be possible, let
this cup pass from me: nevertheless not as I will, but as thou wilt."
As if he had said, Nature requireth me with a simple nolition to be
unwilling of the suffering, and if it be consistent with the desired
ends of my mediatorship, to be desirous to avoid it; but seeing that
cannot be, my comparing will commandeth this simple will of
self-preservation to submit to thy most perfect will. But if any call
this (submission) a condition, the matter is not great.
_Quest._ XX. May we pray for all that we may lawfully desire?
_Answ._ No: for prayer is not only an expression of desire, but
also a means to attain the thing desired. And some things may be
lawfully desired, (at least with a simple velleity,) which may not be
sought, because they must not be hoped for, where God hath said that
he will not grant them. For it is vain to seek that which you have no
hope to find: as to desire to see the conversion of the whole world,
or to pass to heaven as Enoch without dying, are lawful (by a simple
velleity); but all things compared, it is not lawful peremptorily to
desire it, without submission; and therefore not to ask it. It is the
expression of a comparate, determinate desire, which is properly
called prayer, being the use of means for the obtaining of that
desire; and whatsoever I may so desire, I may pray for; for if there
be no hope of it, I may not so desire it. But the desire by way of
simple velleity may not be put into a proper prayer, when there is no
hope. I must have a simple desire (with submission) to attain a
sinless perfection here, even this hour; but because there is no hope,
I may not let it proceed to a determinate peremptory desire upon a
comparing judgment, nor into a proper prayer. And yet these velleities
may be expressed in prayer, though they have not the full nature of a
prayer. _Object._ But was not Christ's a prayer? Matt. xxvi. 39.
_Answ._ Either Christ as man was certain that the cup must not
pass from him, or uncertain. If you could prove him uncertain, then it
is a proper prayer (with submission to his Father's will); but if he
was certain that it was not to pass from him, then it was analogically
only a prayer, it being but a representing of his velleity to his
Father, and not of his determinate will, nor was any means to attain
that end: and indeed such it was, as if he had said, Father, if it had
stood with the ends of my office and thy will, I would have asked this
of thee; but because it doth not, I submit. And this much we may do.
_Quest._ XXI. How then can we pray for the salvation of all the
world? must it be for all men collectively? or only for some, excluding
no numerical denominate person?
_Answ._ Just as Christ prayed here in this text, we must express
our simple velleity of it to God, as a thing that in 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 with 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."[66] _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, Rom.
viii. 28; Isa. xlv. 19.
_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.
_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?
[Sidenote: How to have constant supply of matter.]
_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
expression 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 treasures and riches of Christ.[67] 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 commandments, 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 acquainted with the phrase of Scripture, and you will find
provisions for all occasions. Read Dr. Wilkins's book, called "The
gift of Prayer," or Mr. Brinsley's "Watch," or Mr. E. Parr's "Abba,
Father." 9. Keep up the heart in a reverent, serious, lively frame,
and it will be a continual spring to furnish you with matter; when a
dead and barren heart hath a dry and sleepy tongue. 10. Join as often
as you can with those that are full and copious in prayer; for example
and use will be very great helps. 11. Quench not the Spirit of God
that must assist you. 12. In case of necessity, use those books or
forms which are more full than you can be yourselves till you come to
ability to do better without them. Read further the directions part i.
chap. vi. tit. 2, for more.
_Quest._ XXXI. How should a christian keep up an ordinary
fervency in prayer?
[Sidenote: How to keep up fervency in prayer.]
_Answ._ 1. See that knowledge and faith provide you matter; for as the
fire will go out if there be not fuel, so fervency will decay when you
are dry, and scarce know what to say, or do not well believe what you
understand. 2. Clog not the body either with over-much eating and
drinking, or over-tiring labours; for an active body helpeth much the
activity of the mind; and the holiest person will be able but poorly
to exercise his fervency, under a dull or languishing body. 3. Rush
not suddenly upon prayer, out of a crowd of other businesses, or
before your last worldly cares or discourses be washed clean out of
your minds. In study and prayer how certain a truth is it, that _Non
bene fit quod occupato animo fit_. Hieron. Epist. 143. ad Paulin. That
work is not well done, which is done with a mind that is prepossessed,
or busied about other matters: that mind must be wholly free from all
other present thoughts or business, that will either pray or study
well. 4. Keep a tender heart and conscience that is not senseless of
your own concernments; for all your prayers must needs be sleepy, if
the heart and conscience be once hardened, seared, or fallen asleep.
5. Take more pains with your hearts than with your tongues. Remember
that the success of your work lieth most on them. Bear not with their
sluggishness; do by them as you would do by your child or servant that
sleepeth by you at prayer; you will not let them snort on, but jog
them till you have awakened them. So do by your hearts when you find
them dull. 6. Live as in the continual presence of God; but labour to
apprehend his special presence when you are about to speak to him: ask
your hearts how they would behave themselves, if they saw the Lord, or
but the lowest of his holy angels? 7. Let faith be called up to see
heaven and hell as open all the while before you; and such a sight
will surely keep you serious. 8. Keep death and judgment in your
continual remembrance and expectation: remember how all your prayers
will be looked back upon. Look not for long life: remember that this
prayer for aught you know may be your last; but certainly you have not
long to pray: pray therefore as a dying man should do. 9. Study well
the unspeakable necessity of your souls. If you prevail not for
pardon, and grace, and preservation, you are undone and lost for ever.
Remember that necessity is upon you, and heaven or hell are at the
end, and you are praying for more than a thousand lives. 10. Study
well the unspeakable excellency of those mercies which you pray for: O
think how blessed a life it would be, if you could know God more, and
love him more, and live a blameless, heavenly life, and then live with
Christ in heaven for ever! Study these mercies till the flames of love
put life into your prayers. 11. Study well the exceeding
encouragements that you have to pray and hope; if your hope decay your
fervour will decay. Think of the unconceivable love of God, the
astonishing mercy showed to you in your Redeemer, and in the helps of
the Holy Spirit, and how Christ is now interceding for you. Think of
these till faith make glad your heart; and in this gladness, let
praise and thanksgiving have ordinarily no small share in your
prayers; for it will tire out the heart to be always poring on its own
distempers, and discourage it to look on nothing but its infirmities;
and then, a sad, discouraged temper will not be so lively a temper, as
a thankful, praiseful, joyful temper is: for _lætitia loquax res est,
atque ostentatrix sui_; Gladness is a very expressive thing, and apt
to show itself.[68] But _tristes non eloquentes sunt: maxime si ad
ægritudinem animi accedat corporis ægritudo_. Hieron. Epist. 31. ad
Theoph. Alexand. Sad men are seldom eloquent; especially if the body
be sick as well as the 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 desirable 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.[69] 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 a 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 theirs; but for their own part it is a duty to trust in
them (however quarrelsome persons may abuse or cavil at the words):
and he that distrusteth prayer in that which is its proper office,
will pray to little purpose: and he that thinks that faithful,
fervent, importunate, understanding prayer, is no more effectual with
God for mercy, than the babbling of the hypocrite, or the ignorant,
careless, unbelieving, sleepy prayers of the negligent, will either
not care how he prayeth, or whether he prayeth at all or not. Though
our persons and prayers have nothing that is meritorious with God, in
point of commutative justice, nor as is co-ordinate with the merits of
Christ, yet have they conditions without which God will not accept
them, and are meritorious in subordination to the merit of Christ, in
point of paternal governing justice according to the covenant of
grace; as an obedient child deserveth more love, and praise, and
reward from his father than the disobedient: as the ancient fathers
commonly used the word merit.[70]
_Quest._ XXXIII. How must that person and prayer be qualified that
shall be accepted of God?
_Answ._ There are several degrees of God's acceptance. I. That
which is but from common grace, may be accepted as better than none at
all. II. That which hath a promise of some success, especially as to
pardon and salvation, must be, 1. From a penitent, believing, holy
person. 2. It must proceed from true desire, and be sincere; and have
renewed faith and repentance in some measure. 3. It must be put up in
confidence on the merit and intercession of Christ. 4. It must be only
for things lawful. 5. And to a lawful end. III. That which is
extraordinarily accepted and successful, must be extraordinary in all
these respects; in the person's holiness, and in renewed faith and
fervent importunity, and holy love.
_Tit. 3. Special Directions for Family Prayer._
_Direct._ I. Let it be done rather by the master of the family
himself than any other, if he be competently able, though others be
more able; but if he be utterly unfit, let it rather be done by
another than not at all; and by such an one as is most acceptable to
the rest, and like to do most good.
_Direct._ II. Let prayer be suited to the case of those that join
in it, and to the condition of the family; and not a few general words
spoken by rote, that serve all times and persons alike.
_Direct._ III. Let it neither be so short as to end before their
hearts can be warm and their wants expressed (as if you had an
unwilling task to slubber over, and would fain have done); nor yet so
tedious as to make it an ungrateful burden to the family.
_Direct._ IV. Let not the coldness and dulness of the speaker
rock the family asleep; but keep awake your own heart, that you may
keep the rest awake, and force them to attention.
_Direct._ V. Pray at such hours as the family may be least
distracted, sleepy, tired, or out of the way.
_Direct._ VI. Let other duties concur, as oft as may be, to
assist in prayer: as reading, and singing psalms.
_Direct._ VII. Do all with the greatest reverence of God that
possibly you can; not seeming reverence, but real; that so more of God
than of man may appear in every word you speak.
_Direct._ VIII. The more the hearers are concerned in it, the
more regard you must have to the fitness of your expressions; for
before others, words must be regarded, lest they be scandalized, and
God and prayer be dishonoured. And if you cannot do it competently
without, use a well-composed form.
_Direct._ IX. Let not family prayer be used at the time of public
prayer in the church, nor preferred before it, but prefer public
prayer, though the manner were more imperfect than your own.
_Direct._ X. Teach your children and servants how to pray
themselves, that they may not be prayerless when they come among those
that cannot pray. John and Christ taught their disciples to pray.
_Tit. 4. Special Directions for Secret Prayer._
_Direct._ I. Let it be in as secret a place as conveniently you
can; that you may not be disturbed. Let it be done so that others may
not be witnesses of it, if you can avoid it; and yet take it not for
your duty, to keep it unknown that you pray secretly at all: for that
will be a snare and scandal to them.
_Direct._ II. Let your voice be suited to your own help and
benefit, if none else hear you. If it be needful to the orderly
proceeding of your own thoughts, or to the warming of your own
affections, you may use a voice; but if others be within hearing, it
is very unfit.
_Direct._ III. In secret let the matter of your prayers be that
which is most peculiarly your own concernment, or those secret things
that are not fit for public prayer, or are there passed by; yet never
forgetting the highest interest of Christ, and the gospel, and the
world and church.
_Direct._ IV. Be less solicitous about words in secret than with
others, and lay out your care about the heart; for that is it that God
most esteemeth in your prayers.
_Direct._ V. Do not through carnal unwillingness grow into a neglect
of secret prayer, when you have time; nor yet do you superstitiously
tie yourselves to just so long time, whether you are fit, or at
leisure from greater duties, or not. But be the longer when you are
most fit and vacant, and the shorter when you are not. To give way to
every carnal backwardness, is the sin on one side; and to resolve to
spend so long time, when you do but tire yourselves, and sleep, or
business, or distemper maketh it a lifeless thing, is a sin on the
other side. Avoid them both.
_Direct._ VI. A melancholy person who is unfit for much solitariness
and heart-searchings, must be much shorter, if not also seldomer in
secret prayers, than other christians that are capable of bearing it:
and they must, instead of that which they cannot do, be the more in
that which they can do; as in joining with others, and in shorter
ejaculations, besides other duties; but not abating their piety in the
main upon any pretence of curing melancholy.
[53] The Stoics say, Orabit sapiens ac vota faciet bona à diis
postulans. Laert. in Zenone. So that when Seneca saith, Cur Deos
precibus fatigatis, &c. he only intendeth to reprove the slothful,
that think to have all done by prayer alone, while they are idle and
neglect the means.
[54] Plerumque hoc negotium plus genscibus quam sermonibus agitur.
August. Epist. 121.
[55] Bias navigabat aliquando cum impiis, et quum navis tempestate,
quateretur, illique Deos invocarent; silete, inquit, ne vos hic illi
navigare sentiant. Laert. p. 55.
[56] Of the method of the Lord's Prayer, see Ramus de Relig. Christ.
lib. iii. cap. 3. et Ludolphus de Vita Christi, part i. cap. 37. et
Perkins in Orat. Dom. and Dr. Boys on the Liturgy, p. 5-7.
[57] Selden in Eutychii Alexandr. Orig. p. 42, 43, showeth that before
Ezra the Jews prayed without forms, and that Ezra and the elders with
him, composed them a form which had eighteen benedictions and
petitions, that is, the three first and the three last for the
glorifying God, and the rest intermediate for personal and public
benefits. And, pag. 48, that they might omit none of these, but might
add others.
[58] See Selden ubi supra, proving that the Jews had a form of prayer
since Ezra's time; therefore it was in Christ's time. Yet he and his
apostles joined with them, and never contradicted or blamed them for
forms.
[59] Three or four of these cases as to church prayers are largelier
answered afterward, part iii. Socrates alius Cous deorum precationes,
invocationesque conscripsit. Laert. in Socrate.
[60] Psal. xlii. 9; xxii. 1; John ii. 14; Jer. xxxi. 9; Luke xv.
12, 17, 19; Mal. ii. 10.
[61] Acts xv. 17; xvii. 27; viii. 22; Isa. lv. 6; Psal. xiv. 4.
[62] Heb. xi. 6; Rom. x. 14.
[63] Psal. lxv. 2; Isa. lxiii. 16; Psal. cxlv. 18; 1 Kings viii. 39;
Acts i. 24; Rom. viii. 27; x. 14; Psal. lxii. 8; Matt. iv. 9.
[64] Rev. xxii. 8, 9; Col. ii. 18.
[65] Mark that I say but "at that time."
[66] Mark xi. 23, 24.
[67] Rev. iii. 17, 18.
[68] Symmach. Epist. 31. 1. 1. ad Auson.
[69] See Mr. Mayo's Directions on this case.
[70] See my "Confession" of this at large.