Body of Divinity, Book 8 · Chapter 4
CHAP. IV. Of Prayer.
IT is a calling upon God in the name of Christ with the heart, and sometimesMr Ball in his Catechism, and in his first Chapter of the trial of the grounds of Separation. with the voice according to his will for our selves and others.
Or, It is a calling upon God in the name of Christ with Petitions and Thanksgivings, joyned with confessions of sinne, and deprecations of punishment *Mr. Wheatley on the second Command. True Christian prayer is a right opening of the desire of the heart to God. D. Goug. Whole Armor. It is an acting and moving of the soul of man toward God, that we may affect him with his own praises, or the merciful consideration of our suites. Oratio est voluntatis nostrae religiosa repraesentatio coram Deo, ut ill… Deus quasi afficiatur. Ames. Medul. Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use, therefore as preaching is called Sermo, so prayer is of the Latines foreign called Oratio. B. Down. of prayer, ch. 1. Prayer is called a religious expressing of the will: 1. Religious, because it proceeds from religious vertues, faith, hope and love to God. 2. Because it is to be offered to God only. 2. Of the will, the regenerate part of it. One saith, Prayer is an expression of the desires of the regenerate part, Revel. 5. 9..
Or thus:
Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit, whereby we desire the good things he hath promised in his Word, and according to his will.
First, It is a lifting up of the heart to God by way of desire, and this is represented by those natural gestures of lifting up the hands and eyes to heaven. See Lam. 3. 41. Psal. 25. 1. To thee, O Lord, do I lift up my soul. Which phrase implieth, 1. That the soul is sluggish and pressing downward for sensible helps. 2. It denotes confidence, a heavenly temper. It is not your eyes, voice or bodies lifted up, but your hearts and spirits; thy heart in prayer must be with God in heaven, thy heart must beleeve, lay hold on the promise. To pray then is a difficult duty, how hard is it to call off the heart from other things, to get it united in prayer, to seek the Lord with our whole hearts? if there be distraction, lazinesse or deadnesse, we cannot say, With my whole heart have I sought thee.
Secondly, The object of prayer is only God, Rom. 10. 14. faith and calling uponBy this argument the Fathers prove that Christ is God, and that the holy Ghost is God, because he is prayed to. See D. Gouges Whole Armor, part. 1. Salmeron saith, It is more pious to pray to God and the Saints together then to God only. Aquinas 2a, 2ae. Quaest. 83. Art. 4. thus distinguisheth, Oratio porrigitur alicui dupliciter; Uno modo quasi per ipsum implenda, Alio modo sicut per ipsum impetranda. In the first way we must pray to God only, in the second (saith he) we may pray to the Saints and Angels. A sancta Trinitate petimus ut nostri misereatur; ab aliis autem sanctis quibuscunque, petimus ut orent pro nobis. Aquin. ubi supra. See Down on John 17. 1. and B. Daven. Determinat. of 44. Question, ch. 10. that God alone is to be called upon, and ch. 11. that we ought not to invocate any creature. Vide Mornay. de s…r… Eucharistia, l. 3. c. 12. 13, 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ: there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints, therein imitating the example of the Paynims towards their gods. Phil. Mornay of the Church, c. 5. Sacrifices are to be offered to God alone, Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other, Psal. 50. 8. 13, 14, 15. Heb. 13. 15. God are linked together, as none but God is the object of faith, so neither of prayer; as it is the property of God to hear our prayers, Psal. 65. 1, 2. so invocation is a worship proper to him alone, therefore the Papists prayers to Saints, Angels and the Virgin Mary, are sinful, since prayer is a divine religious worship, and so may be given to none but God himself.
All worship is prerogative, and a flower
Of his rich Crown, from whom lies no appeal
At the last hour.
Therefore we dare not from his Garland steal,
To make a Posie for inferiour power.
Herberts Poems, the Church.
To pray to one supposeth in him two things, 1. Omniscience, knowledge of all hearts, of all our wants, desires and groanings. 2. Omnipotence, power in his own hand to help, and these are peculiar to God alone, Psal. 65. 2. 1 Kings 8. 39. M. Lyf. Princip. of faith and a good consc. c. 42. Therefore our Saviour when he informs us how we should pray, he bids us say, Our Father, Luk. 11. 2. Rom. 8. We cry Abba Father; it is a familiar intercourse between God and the soul.
Thirdly, All our prayers must be made in the name of Christ, Iohn 14. 13. & 16. 23, 24.
Themistocles when the King was displeased brought his Sonne in his arms: there is no immediate fellowship with God. As God and man are at variance, Christ is Medium reconciliationis: as reconciled, he is Medium communionis, Ephes. 3. 12. The Father is the ultimate object of our faith and hope, Christ the intermediate by whom we come to God, Iohn 15. 16. The Priest only in the Law burnt incense to God, Exod. 30. Revel. 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured, Psal. 141. 2. the Sacrifice was to be brought to the Priest, and to be offered by his hands, Levit. 17. 3, 4. We must pray to the Father through the Son, by the holy Ghost, Deus oratur à nobis, Deus orat in nobis, Deus orat pro nobis.
Some say, the prayers of Gods people are not only to be directed unto God,He that is Mediator must be worshipped, because he is God, Christ God-man is the object of divine adoration; but whether he be to be worshipped, because he is Mediator, or under this formal consideration of Mediator. See M. Gillesp. Aarons Rod bloss. l. 2. c. 6. p. 230. against it. but Christ as Mediator, Luke 11. 5. Mat. 15. Iesus thou Sonne of David, not Son of God, afterwards she cries, Lord help me; all the Petitions in the Canticles they say are directed to Christ as the Churches husband. They give these reasons for their opinion, 1. We ought to beleeve in Christ as Mediator, Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator.
The worship of all the reasonable creatures is appointed to him, Heb. 1. 6. 8. TheVide Ames. Assert. Theol. de Adoratione Christi. Vide Voetii Theses, & Hornbeck. Apparatum ad controversias Socinianas, p. 36, 37 38, 39, 40, &c. Christus vel ut Deus, vel ut Mediator consideratur. Sicut Deus, dirigimus precet nostras ad cum. Adoramus enim Deum Patrem, Filium & Spiritum Sanctum; sic ut Mediator p…eces nostras facimus per & propter Christum. Stres. in Act. 12. 20. Lipsius when he was a dying, thus prayes, O Mater Dei, ad…is famulo tuo cum tota aeternitate decerta…ti, & non me deseras in hac hora, à qua pendet animae meae salus aeterna. Drexel. de Aeternitate considerat. Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things, 1. To desire that for Christs sake we may be heard. 2. To believe that for Christs sake we shall be heard. B. Down. of prayer, cap. 18. It imports, 1. That we look up to Christ as obtaining this priviledge that we may ask. 2. That the things we ask have been purchased by him. 3. To ask in his strength. 4. That he intercedes now in Heaven for us. Saints have directed their prayers to him,
1. Before his Incarnation, Abraham, Gen. 18. Iacob, Gen. 32. 24.
2. In the dayes of his flesh, the woman of Canaan, Matth. 15. 22. the thief on the Crosse.
3. Since his Ascension into heaven, Acts 7. 51.
There is a double Object of worship:
1. Materiale, whole Christ, God man in one Person, Heb. 1. 6.
2. Formale, the God▪ head of Christ, when we pray to him we pray to his Person, but the ultimate and proper object of our prayers is the Divine Nature.
1. In all our duties we are to take in the whole object of faith, Iohn 14. 1.
2. This is the right way of honouring the Father according to the plot of the Gospel, Iohn 14. 13. & 5. 23.
3. This is the onelyonly way to come to the Father to obtain any mercy of him, Iohn 14. 6. & 6. 57.
4. This answers the grand design of the Gospel, that each Person of the Trinity may be glorified with a distinct glory.
In him onelyonly we are accepted, 1 Pet. 2. 5. We need no other Mediators nor Intercessours. They who pray to God without a Mediator, as Pagans, or in the name of any other Mediator but Christ, as Papists, pray not aright.
We bear a natural reverence to God, we must honour Christ also, Iohn 5. 23. put up our requests into Christs hand, that he may commend them to his Father, and look for all supplies of grace to be dispensed in and through him, Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same, foreign, It properly signifies a manuduction, or leading by the hand.
The Israelites under the Law were tied to pray either in the Tabernacle and Temple, Deut. 12. 5, 14. Psal. 99. 6. or else towards the same, 2 Chron. 7. 38. 1 Kings 8. 44, 48. Psal. 138. 2. Dan. 6. 10. yet now, all such distinction and difference of place being but ceremonial is abolished. For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar; and the praying in or towards the same did figure out thus much, that only in the mediation of Jesus Christ we are to call upon the Lord. B. Down. of Prayer, ch. 28.
There is a two-fold form of prayer:
1. Accidental, a form of words, this may be various.
2. Essential, in the name of Christ, Iohn 16. 23. Col. 3. 17.
Fourthly, By the Spirit of God, Rom. 8. 15. 26. he helps us to call Abba Father, Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15.
1. In regard of our natural estate we have no ability to pray, 2 Cor. 3. 5.
2. In our regenerate estate, we are no longer able to do any good thing then the Spirit helpeth and assisteth us, Phil. 1. 6.
3. Our prayer will not be acceptable to God except it come from his Spirit, Rom. 8. 27.
Fifthly, Whereby we desire those good things he hath promised in his Word.
Some things we are specially to pray for, for things of our souls, Matth. 6. 33. that we may be more holy and heavenly, and enjoy more communion with God.
For the Church, Pray for the peace of Ierusalem, Psal. 51. 18. For the propagation of the Gospel; this is one main thing in that Petition, Thy Kingdome come. Col. 4. 3.
Sixthly, According to his*God hath set special bounds, 1. To our faith, he teacheth us what to believe. 2. To our actions, he teacheth us what to do. 3. To our prayers, he teacheth us what to desire. The matter of prayer in general must be things lawful and good. D. Go…ges Whole Armour, part. 1. The properties of prayer. I must pray, 1. With understanding, 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it, 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God, Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption. will, 1 Iohn 5. 14. The Incense was made exactly according to Gods will, Exod. 30. 34, 35.
The matter of our prayers or things asked must be according to Gods will, for the glory of God, Mat. 6. 9, 10. for the good of our selves and others. One must ask things Temporal alone conditionally, as our Saviour, If it be possible, yet not my will: and things Spiritual simply, but in both one must refer himself to the wisdome of God, for the time, means, and measure of granting his desires.
Secondly, For the manner and end of ones asking; one must ask,
1. Faithfully, striving to bring his soul to a certain and firm perswasion that he shall be heard in due time, Iam. 1▪ 6. Let him ask in faith: and whensoever you pray believe; think on that place Psal. 65. 2, 3. hence an Infidel cannot pray because he hath no faith; as this is strong or weak, so prayer is more or lesse successfull. We must acknowledge, 1. That God is, and that he is a rewarder of those which seek him. 2. That he will grant our requests notwithstanding our sins, and this is the faith chiefly meant, as appears in that St Iames saies, He upbraids not, and so in the woman of Canaan.
2. Fervently, Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth See Exod. 32. 10. & 14. 15, 22. 2 King. 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables, Luk. 11. ch & …8. ch. to this purpose. Qui timide r…gat negare docet.much: It is called a pouring out of the heart *Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense, and the whole burnt-offerings which could not be offered without fire, nor might with any but that which came from heaven; the fervency of Gods own Spirit in us. The efficacy of prayer lies in the fervency of the affections, and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things, 1. When we lay out much of our spirits and hearts in prayer. 2. When it is performed with a great deal of delight. 3. When it is continued in. Be sensible of your own unworthinesse., as if the whole soul were breathed out in desire to God, and a crying, Exod. 8. 12. 1 Sam. 7. 9. Job▪ 30. 28. Matth. 15. 22. Psal. 22. 2. & 18. 6. & 28. 1. & 55. 17. & 8▪ 8, 13. & 130. 1. Jon. 2. 2. Wrestling with God, Gen. 32. 24. Striving, Rom. 15. 30. Renting the heart, Joel 2. 13. A groaning in Spirit, Rom. 2. 6.
3. Constantly and continually, Ephes. 6. Pray alwayes, 1 Thess. 5. 17. Pray continually, when occasion and duty requires, as that was called a continual Sacrifice which was twice a day.
4. Purely, 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners, Heb. 10. 22. Revel. 5. 8. Pure heart and hand, Iob 22. 26.John 9. 1 Tim. 2. 8.
5. Sincerely, with respect more of Gods glory then a mans own satisfaction, Psal. 145. 18. & 17. 1.
6. With an united heart, 1 Cor. 7. We must attend upon the Lord without distraction, and we must be sober and watch unto prayer, intimating that there are many enemies against it.
7. With a quiet submissive spirit, as our Saviour, Not my will, but thy will, you must not prescribe God what and when he shall do, but pray, and then resign up your selves to be guided and governed by him.
8. Reverently and humbly *See B. Down of prayer, c. 19., Psal. 2. 11. & 5. 7. & 9. 12. & 10. 17. & 34. 18. & 51. 17. 2 Chron. 7. 14. so did David, 2 Sam. 7. 18. Dan. 9. 8. Abraham, Gen. 18. 27. Iacob, Gen. 32. 10. Paul, 1 Tim. 1. 15. the Publican. Luke 15.
We may from hence observe the imperfections and defects that are to be found in our prayers, all which may be brought to two heads:1 King. 8. 30.
1. Omission of the Duty.
2. Failing in performance.
Of the first.
Not only a total omission, when one doth not pray at all for a long time together, is a fault, but the not being so frequent in it as we ought to be, and as leisureMen neglect prayer, 1. Out of Atheism. 2. Hypocrisie, Job 27. 10. 3. Carnal delight, 2 Tim. 3. 4. 4. For want of peace or spiritual strength. and occasion doth require, Iob 15. 4. Isa. 43. 22. We should pray continually, we should be ever ready for this work upon every opportunity, but we many times neglect it, when we have time enough, and cause enough, and helps enough, yet out of a meer indisposition to so gracious a work we let it passe and slip it over, even because we want will.
Secondly, The faults in performing this duty are of two kinds:
1. Some such as do so totally blemish and corrupt our prayers, as to make them loathsome to God, and these are in respect
1. Of the persons which have an interest in prayer.
2. Of the prayer it self.
There are three persons interessed in this duty:
1. He to whom prayer is made.
2. He in whose name it is made.
3. He by whom it is made.
Failing in these marre the prayers quite.
First, If one pray to any other but the true God his prayer is sinne, he givesCajetane saith, for prayer to any but God we have no warrant in all the Scripture. Vide Riveti Grot. Discus. Dalys. Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament, and give us reason for it, because the souls of the Patriarks were not then in heaven, and so not to be invocated; yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture. So for the New Testament, They acknowledge invocation of Saints departed was not commanded or taught by the Apostles, or in their time; yea and give us reasons why it was not published at first, because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it, lest they might think the Christians set forth and worshipped many gods; or that the Apostles were ambitious of having such honour done them after their death. Yet they bring many places of the New Testament for a seeming proof of it. D. Ferns Divis. between the Engl. and Rom. Ch. upon the Reform. Sect. 21. Patriarchae in veteri Testamento non dum era…t beati, ideo nihil de hac re habetur expressum, Salmer. Comment. in 1 Tim. 2. disp. 2. Gods glory to another thing, and is a grievous Idolater, because as Paul saith, Gal. 4. 8. He doth service to that thing which by nature is not God. prayer is a service which God cals for to himself, if we leave him the fountain of living water, and go to cis…erns that can hold no water, we displease him exceedingly. Thou art a God that hearest prayers, to thee shall all flesh come, so that if we go to any other we do manifestly break his Commandment, and dishonour him. It is to no purpose how we mince the matter with distinctions, and say, We pray to other things, not as the chief authors of the good we ask, but as intercessors for it to him. For if we go to them so in way of praying, we doubt of his goodnesse and mercy, give them his honour to be a hearer of prayers. Indeed we may request one anothers prayers, God allowes us that, but we may not pray to them, the Church of Rome, therefore offends against the object of worship in praying *It can not be proved that any of the Fathers for three hundred years after Christ, did make their prayers to any but only to God by Jesus Christ. But in them of later time, there is some mention of praying unto them. But where is either Commandment, example or allowance of such prayers out of the Scriptures. Dr Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis. Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori, quoties vicissim Paulum &c…ros sanctos rogamus, dicentes, Orate pro nobis. Estius ad locum. Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. … 2 Cor. 1. 11. & ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects, as 1. Giving thanks to God for his graces multiplied upon them. 2. The honourable commemoration of their faith and vertues. 3. A desire and profession of imitating their godly examples. 4. That the holy Saints …ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications. But we deny that Saints departed may be invocated or properly prayed unto. B. Mortons Appeal, lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus, multo (inferunt) consultius invocentur Sancti defuncti, cum majori flagrent charitate, & f…licioris sint ad auxiliandum conditionis. Atque hoc argumentum (addit Bellarminus) adversarii nunquam solvere potue…nt, sed Bellarminus ipse illud solvit. Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus in…catos. At defunctos esse invocatos aut invocandos à viventibus, in neutro Testamento legimus, & nonne haec sufficiens solutio? hoc facimus quia legimus, illud non facimus quia non legimus. D. Prid Lect. 15 de sanctorum Invocatione. Bellarminus …riens inter Virginem Matrem & Filium divisibilem dimidiat animam. Id. ibid. Vide plura ibid.to Saints and Angels.
Secondly, If we pray in any other name but Christs, our prayer is loathsome. There must be but one Mediator as there is but one God. If men make distinctions of Mediators, saying, some be of Expiation, some of Intercession, yet the Scripture makes no such distinction, one Mediator as one God. Expiation and Intercession are not distinct offices, making two kinds of Intercessors, but distinct parts of one Mediatorship. A Mediator must make Expiation and Intercession after, and he that cannot do both must do neither. Christ saith, No man can come to the Father but by him; and saith, If you ask any thing in my name you shall have it, he never sendeth to any other name, nor maketh any such promise, and the Apostle saith, By him let us offer to God the Sacrifice of praise, and therefore also of prayer, therefore the prayers of all Romanists which do offer up their services in another name, are altogether abominable to God.
Thirdly, If the person praying be an impenitent sinner, a man that hath not turned to God by repentance, but doth proceed to allow and serve sin in himself, his prayer is abominable to God, for it is plainly said, The prayer of the wicked is an abomination to God; and what hast thou to do to take my name into thy lips, and hatest to be reformed? All that an impenitent man doth is loathsome, if he pray not he sins because he omits a duty, if he pray he sins, his prayer is defiled with his sins, so that till a man truly repent he cannot pray acceptably. These are faults in respect of the three Persons interessed in prayer, which do abolish prayer and turn it into sin. Some other there be in respect of the frame of the prayer it self.
1. For Matter.
2. For Manner.
3. For End of praying.
First, For Matter, if one either ask or give thanks for things simply sinfull and unlawfull, as if a thief pray to God to speed him in his theft, or give thanks for the successe he hath had in it, or the like, this is manifestly to offer a dead polluted and defiled thing upon Gods Altar. Such prayers must needs be abominable to God, and they seek to make him partake with mens sins.
Secondly, For Manner, when one asketh meerly with the lip and tongue, for they worship God in vain that draw near to him with the lip, and the heart is farre from him, as the Prophet chargeth the people. To tender to God a meer sound of words, as if he were pleased with breath, when one taketh no care to understand the words, and to have his heart affected with them, this is to mock God not to serve him. We are commanded to draw near to the throne of grace with a true heart, Heb. 10. 22. He saith, My sonne, give me thy heart, that being not offered to him all is loathsome, wherefore mumbling over of words not at all understood, and to which the heart cannot be joined (such as are the common Devotions of the Church of Rome) is a sinning against God, not a serving of him.
Lastly, Prayers made to wrong Ends are odious, Acts 8. 19. Iames 4. 3. For example, he that prayes onelyonly to be seen of men, and hath none other drift in his prayer but to win applause and commendation of men, he hath his reward, GodThe great end of all our requests should not be our own interest and concernment, but Gods glory, Psal. 115. 1. Reasons. 1. Else they will not be successefull. 2. Because otherwise our prayers are not prayers, the end shews the quality of the action. We must not only serve God but seek him. How to know that Gods glory is the great end of our requests. 1. By the working of our thoughts, the heart worketh upon the end. 2. By the manner of praying, we must pray absolutely for Gods glory, and submit to his will for other things, John 12. 27, 28. 3. By the dispo sition of our hearts when our prayers are accomplished. God hath appointed prayer for other ends also. 1. To be a profession of our dependance upon him, that we might daily acknowledge Gods right and property in all we possesse, we thereby disclaim merit in the highest mercy, pardon of sin, Jer. 3. 12, 13. We professe our dependance for common mercies when we ask our daily bread. 2. To nourish communion and familiarity between God and us, Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame, 1 Pet. 3. 7. 4. To quicken our affections to good things. 5. To be a means of comfort and spiritual refreshing, Job 16 20. Phil. 4. 6. loathes him. The end of prayer is not to win praise of men, but to humble our selves before God. When we pray for spiritual blessings to be eased, our desires in asking should suit with Gods ends in giving, Ephes. 1. 6. We should desire these things, viz. pardon of sinne, grace and salvation, that God may be glorified by them. When we desire outward protection and provision meerly that we may live more comfortably. Agur had an eye to Gods glorie still in his requests, Prov. 30. 8, 9.
Another ill end is to satisfie Gods justice or to deserve heaven, or the like, this is like them that said, Shall I give my seed for my sinne? this is to put Christ out of office and offer strange incense to God. If all must be put up in the name of Christ, then sure we must not dream of satisfying or meriting by prayers. Prayers must be humble, but they are proud when we dare conceit such worth in them as to satisfie Gods justice for sinne, or to deserve heaven. Whosoever prayes so his prayer must needs be abominable to God.
These be the things which utterly spoil prayer; there are some other things which do somewhat blemish and fully this dutie, as it were, but make it not wholly displeasing, if they be observed with humiliation and trusting upon the intercession of Christ for acceptance. These are brought to three heads.
1. In respect of entrance into prayer.
2. In respect of continuance in it.
3. In respect of the frame of the prayer it self.
First, There are two faults in regard of the entrance into prayer. The one, backwardnesse, dulnesse, aversnesse, when one hath no inclination to it, doth it against the hair, and puts it off still, and is manifestly unwilling to it. If God loves a chearful giver, surely then a man that comes to prayer willingly. This likely ariseth from some guiltinesse or unbelief, or estrangement from God, he draws not near with confidence that is so backward and loth to come to it.
Another fault in entring is to come rashly before God, forbidden by Salomon, Be not rash with thy mouth, neither let thine heart be hasty to utter a thing before God, Eccles. 5. 2. when men rush into Gods presence without any consideration of Gods greatnesse and their own basenesse, without any endeavour before, at least with some few short thoughts, such as the time and occasion will permit, then he doth not declare a due esteem of God, as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance, for though God be ever equally at leisure, yet we cannot be fit without some preparing of our hearts by some preconsideration of him.
For continuance of prayer there are two faults:
First, When one is even weary of prayer, tired with it, and is even at a nonplus, knows not how to go forward, nor what to say next to God, no not so much as to sigh, groan and crie to God, sometime abundance of desire hinders the orderly placing of words, this is no sinne in solitary devotions, sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin, and hath no heart to proceed, this comes from deadnesse of spirit, and shews senslesnesse of our state, hardnesse of heart and unbelief, and customarinesse, and cannot but be a great fault.
Another fault is chiefly in publick prayer, when a man goes beyond the limits of time, and by an unseasonable length of prayer, thrusts out other occasions to the hinderance of himself or others, overlong praying specially with others, and with our selves out of season when other occasions require us, is a fault, and this is often but a spirit of carnal devotion, by which the Devil seeketh to bring prayer in disgrace. Indeed when a man hath fitted his occasions, then if with our Saviour he spend the night in prayer, he doth well, but all unseasonable length is blameworthy. Now for the frame of the prayer it self, one may offend in the matter and manner.
There are four faults for matter of prayer:
1. When one is very much still in petitions, and hath but few and short thanks, we should pour forth supplications with thanksgiving, and in all things give thanks, when the parts of prayer have not some proportion, it is like an ill spunne thred, too great in one place, too little in another, it shews too much seeking our selves in prayer.
The second fault is, when our prayers be almost altogether for temporal things, Corn, wine, forgetting the more excellent, grace, holinesse, yea much more for pardon of sinne then grace to mend, a plain fruit of carnal love to our selves, and carnal seeking of our selves.
The third, when one asketh things without due warrant, prayes God to kill him, to end his daies, it differs from asking things simply sinfull. Some things are not so fit for us when we beg them, as that I may be speedily delivered out of this crosse, or the like, a weaknesse no doubt arising from want of due stooping to God.
4. Asking we know not what, begging what we our selves do not well understand, as the sons of Zebedee did. These are great blots to prayer.
For manner there are also four faults:Si orationem Dominicam nullis aliis cogitationibus incidentibus pronunciare noveris, tum eximium magistrum te esse judicabo. Luther. in Joan. 17.
First, Inattentivenesse, when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things.
Orantis, quasi non orantis, inania vota;
Sic audit, quasi non audiat illa, Deus.
Owenus in Epig.
There is a double distraction, one forced and compelled either by outward occasions of noises, or the like; or by inward oppositions through terrible and violent suggestions of Satan: these are not sins if resisted, there are some distractions that have a kinde of voluntarinesse in them, when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence, and not striving to bend his minde to the work, and so perhaps even drops asleep, as Peter did when Christ bid him Watch. This is a great weaknesse, and he cals on God but with half a heart that prayes so.
Another fault in prayer is coldnesse, heavinesse, dulnesse, customarinesse, when one prayeth indeed, and useth good words, but without any power of affection, he is not warm nor zealous, he praies not fervently; this causeth suits to be denied, and if one stirre not up himself will end in prayerlesnesse, and often makes one ready to fall asleep, yea the minde may be thus chill when in publick prayer a man may seem zealous, here is a Sacrifice without fire.
A third fault is doubting in our asking, when we ask but hold not fast a desire to be perswaded of Gods gracious acceptance, and his will to hear us. Such a …easure of doubting as makes a man give over praying and be very inconstant in it, doth cause prayers to do no good, but doubting resisted so that a man continues to pray still, though it cut not off the fruit of our prayers, yet it is a weaknesse. We ought to lift up pure hands to God without wrath and doubting, as St Paul tels us, 1 Tim. without giving our hearts leave to be carried away with contrary discourses.
Lastly, Irreverent behaviour of body or minde is a great fault, when the heart hath lost the apprehension of Gods greatnesse and excellencie, and the body is loose and unmannerly, wandring eyes, gazing hither or thither, leaning this way, if the minde forget God the body will too, this is a very slighting of God; Christ praying fell on his knees, and lift up his eies to heaven. The heart should be kept in such an apprehension of God, as even to have a fear in it, least it should offend him any way, and that will keep every part of the bodie in tune, but when the heart hath let the consideration of his presence go, then the bodie is strait out of frame.
There are some more failings in regard of our carriage after praier. A man hath not done all his businesse about praying when he hath said Amen. Some thing more is to be done, which so much as he faileth of, so many faults there be that need pardon.
The first fault after praier is, neglecting to wait, and to mark the speed which we have in praying, as if praier were alone a dutie, and not a means of attaining things from God, as if we had alone a commandment to pray, and not a promise to be heard. This not waiting on God and observing how we speed, whether we be heard or not, hinders us much of the successe of our praiers, shews much formalitie in our praiers and little fervencie. David praied and looked up, and the Church hearkned what God would say to his people. As David saith, He lifted up his eyes to God, as the hand-maiden to her mistresse. We do not so idly present our petitions unto Governours and Rulers.
2. Conceitednesse of our praiers, if we think we have done them in any thing a good manner. This is a fault common to praier with other holy duties, we are apt to think highly of our selves, but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know; so that praier which puffeth up, proveth that he hath not praied as he ought to pray. Praier should be an humbling of our selves before God, if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them, then we do not pray so well as we should have done.
Another fault is to be discouraged in respect of our wants in praying, and for want of successe to our praiers. When we conclude as good not pray at all as in this poor weak manner that we do, and we have so long and so long praied, and therefore not having been heard for such a space, we lose our labour in praying, and shall not be heard. This is because we consider not of Gods wisdome and merciemercy, nor of the intercession of Christ. We should be humbled, but not made heartlesse by our own weaknesses or by Gods deferring. It was the Churches fault to think God had cast her off, because she was not heard so soon as she would.
Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers. The fault noted in the ten Lepers, of whom our Saviour speaketh, Ten are made whole, but where are the nine? none is returned to glorifie God but this stranger. What we have earnestly and often asked, if we do but seldome and slightly give thanks for, we shew that we seek our selves too much in praying, and the glorie of God too little; this is a failing in our praiers, and may be an hinderance at least to our speedy attaining of our suits afterwards.
Three Corollaries from the defects of our praiers:
1. To teach us the vanitie of the Popish Church which put praiers and such a multitude and number of them upon men by way of a penance, by which they must satisfie Gods justice for their sins, and by which they must deserve and merit grace and salvation. How can our praiers satisfie for others faults, seeing themselves are defective and faultie many waies? and how can that deserve heaven which when God heareth he must forgive, or else it will be hard with him that makes it? What a madnesse is this, that when we have the satisfaction and merits of Christ, we should not be satisfied therewithall, but should thrust our own most imperfect services into that room? Let us pray, let us fast, let us give alms, let us do good works in obedience to God, in assured faith of obtaining his promises, and being more then abundantly requited for our service. But what should this proud fancie of merit and satisfaction be added to our praiers? Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services, why should we stand upon such terms with God as to think rather to satisfie him and earn of him, then to receive things that be good of his free favour in Christ, and to attain pardon of things that be sinful for his meer merciemercy sake in the mediation of his Sonne, and for his satisfaction sake which he hath made? Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction, to rest in part upon their own poor, weak, and many waies defective services, which further then they be washed with the bloud of Christ must needs be unacceptable, much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect. What is if this be not to bring strange incense, strange fire, strange beasts and strange Sacrifices unto the Altar of God. But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies. For if any trust to the goodnesse of his own praiers, or other services by them to satisfie Gods justice, and to deserve heaven, Lucifer himself shall as soon sinde favour as he continuing thus, because he doth not seek to be found in Christ but in himself, and because as yet he is not poor in spirit, nor broken, nor contrite, nor heavy laden, and so not capable of Christ.
But secondly, let Gods people learn to apply themselves to the work of prayingTriplex est attene…o quae orationi vocali potest adhiberi: una quidem, qua attenditur ad ver ba, ne aliquis in eis erret: secunda qua attenditur ad sensum verborum: tertia qua attenditur ad finem orationis, scilicet Deum, & ad rem qua oratur, quae quidem est maximè necessaria. Aquin. 2a, 2ae Qu. 83. Art. 13 with very great diligence and careful observing of themselves, to prevent as much …s may be those many defects whereto they are subject, and those many faults which they are apt to commit. If we set our selves with the best diligence we can to call on the name of God, we shall not escape some, nay many faults, but if we fall to make roving praiers, as it were, looking to nothing, but the bare deed done, and thinking all is well if a few words be said over, and if so much time be spent in uttering some good speeches, O how much sinne will this ill carriage bring upon us! Let us therefore in praying pray, that is pray with all earnest and heedfull observation of our selves, yea let us not think our selves sufficient to make our own praiers, but let us humbly beseech the Lord to assist us with his Spirit of praier, without which we cannot pray as we ought in any sort. To pray as one ought to pray is a difficult, a hard, a painful work. It requireth the whole man and the greatest labour, and even more then a man. No wit, no learning, no good parts will suffice to make a good praier, unlesse we have the Spirit of praier poured upon us from above. If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully, it were an easie matter to pray, but the affections of the soul must be set in a good frame as well as the words. The eye must see God, the heart must stoop to him, the whole man must be made sensible of his presence, a man must conferre with his maker, lift up his soul to God, pour forth his heart before him, and he knows not himself that knows not this to be more then he can do of himself. Wherefore we must not only take great heed to our selves when we come to pray, but we must even trust upon God, and call upon him for the assistance of his Spirit to help our infirmities, or else our praiers will not be such as may give us comfort.
Thirdly, This should teach poor Saints not to be discouraged at the manifoldEvagatio montis quae fit praeter propofitum, orationis fructum non tollit. Id. ib. failings of their praiers, but alone to be humbled. It is one of the faults accompanying praiers to be made heartlesse thereby, 1 King. 8. 30. Salomon requests of God not alone to hear, but when he heareth to pardon. God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail, and cast our selves upon Christ for acceptation of. If we should finde our selves never so much assisted in praying, so that we could scarce say what it were that we ought to blame, yet if we do trust to our praiers and their worth, God cannot be well-pleased with them, for he is not well-pleased but in Christ. On the other side, if we can renounce our selves, though our praiers have many weaknesses, those praiers shall be heard, because those faults in Christ shall be forgiven. Christ is our Mediator and Intercessor, and he sits at his Fathers right-hand, by the sweet Incense of his merits, as a thing most acceptable to God to do away the rank smell of our carnalnesse, which shews it self in praying. We are therefore to trust on him, stay in him, rest in his supplications and intercessions. This thing which Salomon praied for, he the true Salomon hath praied for, and will procure. Wherefore be not heartlesse, and make not any such perverse conclusion, Surely these Petitions cannot be heard, cannot be regarded. Consider them in themselves they cannot, consider them as they are perfumed with the incense of Christs intercession they cannot but prevail. Christs intercession doth not make our services meritorious, that were to put them into the room of his own righteousnesse, which he never intended to do, but he makes them as effectual and available, even as if they were meritorious, because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial, and to pronounce against it self a rejection of thy sutes, but flee to Christs intercession, then thou shalt be heard and forgiven. But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray, because you cannot pray well. There be some things sinful for matter, these we must not do for fea… of sinning against God; there be some things sinful in regard of manner, and other circumstances, those we must do as well as we can, and not omit altogether for fear of doing them amisse. Better a great deal offend through failing in good things, then by a total omission of them: There may be upright obedience shewed in doing them as well as we can, there is nothing but disobedience shewed in omitting them. It is a carnal sense of weaknesse, and comes from the devil and the flesh that drives from the duty, that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty, and more humility after, and more earnest longing after Christ, and high prizing of him.
Oh but I shall get nothing by these praiers!
First, Say thou shouldst get nothing, yet thou shalt do a thing that God bids thee, and so obey him, and we must obey God though we get nothing by it. But
Secondly, If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly. And
Lastly, If thou praiest thou shalt be heard and pardoned, and that is to get something. Wherefore ascribe so much to the infinite and fatherly goodnesse of God, and to the perfect and constant intercession of Christ, as to come with confidence to the throne of grace, even with those praiers which are full of faults. The Father loves to see his childrens letters though they cannot yet write a fair hand.
Motives to praier:
First, The Lord will take it kindly. Christ is the Churches Advocate, the SaintsPraier is one of the noblest exercises of Christian Religion; or rather that duty in which all graces are concentred. D. Taylor on Rom. 8. There is no duty hath more commands and promises to it, and threatnings against those that omit it; there is no one duty honours God more, and is more honoured by him then prayer; there is no one duty that a Christian hath more need of, no one duty that hath been more practised then this. God hath made many promises to praier; 1. General, that he will hear and answer us, Isa. 30. 19. John 16. 23. 2. Particular: …. Deliverance from any trouble and affliction, Psal. 50. 15. o… strength and patience to bear it, Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of, Luke 11. 13. 3. Inward joy and peace of conscience. Job 33. 26. John 16. 24. Hildersam on Psalme 51. 7. are the Churches Sollicitors, Isa. 62. 1. 7. Psal. 122 6.
Secondly, Praier is the most principal part of Gods worship, Let us worship and fall down; it is sometime in Scripture put for the whole worship of God, being a principal part of it, Ier. 10 25.
There is a visible advantage due to praier above preaching in the publick Assemblies, because it is a means nearer the end of both. It cannot be denied that all preaching is to the purpose of informing the minde, or moving the heart to desire that which is good indeed: but praier being the actual desire of it, is the exercise of the means which God ordaineth to procure it. M. Thorndikes Service of God at Religious Assemblies, c. 6.
The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world, praier is the great instrument in the hand of faith by which all things are managed in the new man. When the Spirit comes in, it is a Spirit of Sanctification, and makes way for the Spirit of Supplication, and that for the Spirit of Illumination, Psalm 43. 3. Psal. 139. ult. Ier. 31. 9.
Thirdly, It is honourable, 1. To God, acknowledgeth the Souls dependance on him, his Omniscience, Bountie, Goodnesse, Omnipresence, Faithfulnesse in performing his Promises. 2. To us, to have the Princes ear still open to our petitions.
Fourthly, Necessary. The necessity of it appears,
1. In that hereby we are trained up in the conviction of our unworthinesse; praier is a discoverie of our beggerie, thou hast not grace nor strength if it come not from heaven; God would have this seen not only in those great precious priviledges, but likewise in our daily bread, thy praiers ought to make thee humble, if thou hast grace of thy own, why dost thou pray for it? it is daily pardon and favour, and these must be sought for.
2. All the best grace and strength we have is imperfect, 2 Cor. 9. Perfecting holinesse, our faith and righteousnesse hath much corruption mingled with it, we had need to pray that God would defend us against temptations, the Christian praying and alwaies seeking to God is seldome overcome.
3. Every thing becomes sanctified by praier, 1 Tim. 4. 5. all Sermons, Sacraments,A Saint of God had rather go without the mercy that he begs by praier, then have a mercy without praier. Mercies, Afflictions become hereby sanctified, it makes the Word lively, the Sacraments efficacious.
4. It keeps off many blows, Phil. 4. 22. therefore Paul a stout Christian was much in praier, and desired Philemons and others praiers.
5. It is gainful, a key that opens all the treasures of God, 1 King. 8. 33, 35. Iam. 5. 17, 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel. 11 6. The light as well as life of a Christian is laid up in another. Omnia in Christo sunt capitalia, say the Schoolmen.See Promises, 1. To prayer in general. 2. To the several parts of praier. Clarks Holy Incense, p. 1. to 9. Whatever is in Christ is in him as a Head with reference to the bodie, Cant. 4. 15. Ephes. 6. 10.
6. It is very powerful, it prevaileth over all creatures, yea with the Creator himself. God never left granting till Abraham left asking. Gen. 18. Ps. 145. 19. & 18. 6. Psal. 50. 15. Ioh. 14. 14. & 15. 7. 1 Ioh. 3. 22. & 5. 14. Vinculum invincibilis. Bern. Vis Diograta. Tertul. Apol.
Praier not only obtains the thing, but brings a sanctified use of it, it turns it toGen. 32. 26, 28 Some say, that praier commandeth God, Isa. 45. 11. the good of those that receive it, it gives efficacie to other means, or if they fail, it doth it it self, it hath not this efficacie from any intrinsecal vertue or merit to be found in it, the efficacie is wholly from God.
Praier is available three waies:Deo sacrificium, diabolo flagellum, homini subsidium. Aug.
1. As it is a petition put up to God, and so it avails Via impetrationis.
2. As it is an exercise of the soul, and of the graces in it, and so it avails Via causationis.
3. As it is a commanded dutie and a principal part of Gods service, wherein we give him the glorie of his Omniscience, MercieMercy, Power and Wisdome, and so it avails Via retributionis. M. Carter on Exod. 32. 9, 10.
The efficacie of praier comes
1. From God the Father, he is infinite in goodnesse, and of his own Nature much more prone to give good things then we to beg them, as appeareth by his daily lading us with such comforts as we never so much as craved at his hands, yea by casting of innumerable benefits upon his enemies.
2. Christ, he hath deserved all good things by the infinite and invaluable merit of his most precious life and death, yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh, and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand, by presenting his own merits to the eies of his Father, that they may actually speak in our behalf, and do away all the defects of our praiers.
3. The holy Ghost stirreth up in us earnest desires and groans, and doth as it were dictate our praiers for us.
4. From our selves, the people of God by praying are fitted to receive those benefits which they pray for, in the exercise of praier increasing in themselves, faith, humblenesse of minde, an aptnesse to be thankful for them, and an abilitie to use them well to Gods glorie and their own good.
Helps and Means:
One must prepare his heart, that being naturally unfit for communion with God, which lieth
First, In removing impediments, hardnesse of heart, want of sense and feeling of the wofull estate we are in, the command to pray alwayes, implies that the soul should be alwaies in a praying frame. 2. Impatience, fretting, Pray without wrath.
Secondly, In bringing the positive furtherances,Prepare for prayer, 1. By getting powerful apprehensions of the glory of God before whom you go. 2. By getting your hearts sensible of what you pray for, as pardon of sin, power against it, assurance of his love. 3. Get your hearts separated from the world, and all things here below. M. Burr. of Gospel-wor▪ Isa. 1. 13.
1. Heavenly-mindednesse, If God be in Heaven there must our hearts be. Praier being an humble discourse of the soul with God, Which art in Heaven. The natural gesture of lifting up our eyes and hands to Heaven, implieth this; this is opposed to worldly cares and earthlinesse, these are clogs; this made David say, It is better to be one day in thy house then a thousand elsewhere. Call in the help of the Spirit, Rom. 8. 27.
2. Consideration of Gods benefits, it is good to have a Catalogue of them.
3. Study much the fulnesse and all sufficiencie of God, and his making over himself to you in his all-sufficiencie, Gen. 17. 1.
4. Acquaint your selves with your own necessities, Let the word of God dwell richly in you, Col. 3. 16. The ground of praier is Gods will, acquaint your selves with the precepts, promises.
5. Give your selves to praier, Psal. 109. 4. but I praier, so the Hebrew; Oratio ego, so Montanus.
Helps against wandring and vain thoughts in holy duties, and especially in praier:
1. Set a high price upon it, as a great Ordinance of God, wherein there is a Communion with him to be enjoyed, and the influence of the grace of God to be conveyed thorow it.
2. Every time thou goest to praier, renew thy resolutions against them, till thou comest to a habit of keeping thy heart close to the duty.
3. Set the presence of God before you in praier, his glorie, and consider that he converseth with thy thoughts, as man with thy words.
4. Be not deceived with this, that the thoughts are not very sinful; whatsoever thoughts concern not the present duty, are sinful.
5. Blesse God for that help if thine heart hath been kept close to a duty, and ou hast had communion with God.
The godly must pray, by this title the Scripture describes true Christians, Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord, 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests, Cant. 1. 2, 4, 7. It is called the Spirit of Supplications, Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication.
They must pray daily, Psal. 55. 17. & 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3.
Reasons.
1. It is equal that part of every day be given and consecrated to him who is the Lord of the day, and of all our time; they had a morning and eveningEvery morning and evening the Sacrifice, Exod. 29. 38. and Incense, Exod. 30. 7, 8. were to be offered up unto the Lord. These were ceremonial Laws, but there is a moral equity of them which is perpetual, and these Laws concerned the people as well as the Priests, as appeareth, Luke 1. 10. Hilders. Sacrifice in the time of the Law.
2. Praier is a singular means of neer and heavenly Communion with God, therein the godly enjoy the face of God, talk familiarly with him.
3. Praier sanctifieth to us (that is, obtaineth of God for us a lawful and comfortable use of) all the things and affairs of the day.
4. Every day we stand in need of many things belonging both to temporal and spiritual life.
5. We are every day subject to many dangers.
A gracious heart is full of holy requests to God, Psal. 8. 10. Revel. 5. 8. Rom. 5. 5.A readinesse to pray earnestly to God for good things, and the same improved accordingly, is a kinde of pawn from heaven to him that hath it, that he shall receive the good things praied for. Robins. Ess. Obser. 48. Ezek. 16. 15. Iohn 16. 24. Iude v. 11.
Reasons.
1. Praier is an act of religious worship, Dan. 4. 17.
2. Because of the great things spoken of praier, Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3.
3. The Saints have received the Spirit of Supplication, Zech. 12. 10.
Every godly man must be constant and assiduous in praier, persevere in it, Psal. Iames the brother of our Lord by oft kneeling his knees were benummed and hardened like the knees of a Camel. Fox. See D. Gouges Whole Armour, part. 2. Treat. 3. Isa. 62. 6. Ephes. 6. 18. foreign is attributed to hunting dogs which will not cease following the game till they have got it.5. 23. Psal. 55. 16, 17. Psal. 118. 12, 13. Will the hypocrite alwaies call upon God? saith Iob: Daniel would not forbear the daily exercise of this service, although it were with the hazard of his life, Dan. 6. 10.
Aquinas 2a, 2ae Quaest. 83. Artic. 4. determines this Question, Utrum oratio debet esse diuturna?
Reasons. 1. From God, who hath signified approbation of this service by commanding it expresly, saying, Pray continually; and Christ spake a Parable, That we should be constant in praier and not faint, Luk. 18. 1.
2. This hath been the practice of all the Saints of God. Iacob wrestled with GodIt was a prophane speech of that atheistical wretch, that told God, He was no common beggar, he never troubled him before with praier, and if he would hear him that time he would never trouble him again. and praied all night. The Canaanitish woman had several repulses, yet persevered in praier. Moses held up his hands, which implies the continuance of his praier, Isa. 62. 1. Christ praied thrice, and yet more earnestly, Luk. 22. 44.
2. From our selves:
First, We have great need, for we absolutely depend upon God, and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands.
Secondly, We have great helps, even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves, for we have Gods Word and Spirit. If a man doubt to whom to direct his praiers, the Scripture cals him to God, To thee shall all flesh come, Psal. 65. 2. If in whose name, it leads him to Christ, Whatsoever you shall ask in my Name. If for what to pray, for wisdome, for the Spirit, for patience, for daily bread, for remission of sins, for deliveranceIf we persevere not, either God will not give us what we pray for, or if he do we shall have it as a curse, because it is not the fruit of praier. Four things will drive the Saints to God. 1. The remainders of sin. 2. The defect of graces. 3. The Devils temptations. 4. Outward affliction. from evil, for the honouring of Gods name, in a word for all good things: If for whom, for Kings, for Rulers, for our selves, for others, for all men, except him whom we see to have sinned a sinne unto death; If where, every where lifting up pure hands: If when, at all times, continually: If how oft, why, morning, noon, night: If on what occasion, in all things by praier and supplications: If in what manner, why, fervently with an inward working of the heart in praier, with understanding, in truth and in faith, and without fainting.
2. God will assist us with his Spirit, all those which addresse themselves to perform this work according to the direction of his Word, and beg the Spirit of praier, to help them in praying, The Spirit maketh intercession, Rom 8. Jude v. 20. Praying in the holy Ghost.
Thirdly, Constant supplicating to God doth honour him, and actually confesse him to be the universal Lord, the Ruler and disposer of all; yea to be liberal in giving, to be omnipotent in power, to be present in all places, to see and hear all persons and actions, to search our hearts, and to sit at the stern of the whole world, so that he observeth also each particular creatures need and wants.
Fourthly, It is exceeding advantagious to our selves, seeing it acquaints us with God, and breeds a kinde of holy familiaritie and boldnesse in us toward him. 2. It exerciseth, reneweth and reviveth all graces in us: in drawing near to God, and calling upon him, we grow like to him, this sets a work and increaseth knowledge of God, humilitie, faith, obedience, and love to him.
Fifthly, Because praier it self is not only a duty but a priviledge, the chief purchase of Christs bloud.Matth. 14.
Sixthly, Because if we persevere and faint not, God will come in at last with merciemercy, in the fourth watch of the night Christ came, in the morning watch, the night was divided into four watches. Iacob wrestled all night with God, but in the morning he prevailed.
Both the wicked and godly are weary of praier and fasting.
1. The wicked are weary of praier and fasting:
1. Because they want the principle of grace to carry them thorow.
2. They want the Spirit of Adoption.
3. They have no love to these duties.
4. They relish not the sweetnesse in praier and fasting.
5. They have a mean esteem of these duties.
6. They want grace to wait.
The godly also are quickly weary of these duties:
1. From the abundance of corruption in the best Christians, Exod. 17. Moses his hands were heavy.
2. From the misapprehension of praier and fasting, they look upon them as legal duties, but they are chief Gospel-duties, Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms; Christians (they say) must be above forms, the Ordinances are vehicula Christi, canales Coeli.
3. From the often and long continuance and easinesse of obtaining these fasting daies.
Motives to persevere in praier and fasting:
1. Have a high and honourable esteem of these duties.
2. Let not the frequencie of them take away the reverence and powerfulnesse of them.
Persevere, 1. In private praier, Psal. 80. 4. Cant. 3. 4.To be weary of praier is to sin contra medicinam unicā, & contra misericordiam maximam.
2. In publick, 1. God commands it, Ephes. 6. 17, 18. The Saints have practised it, Lam. 3. 22, 23, 24. Psal. 69. 13.
3. There are many Promises, Mat. 18. 7. Luk. 11. 10.
It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers, 1 Sam. 15. 11. In publick praier with others, respect must be had as well to others as to ones self, and here we must conform our selves to their abilitie, that we tire not their devotion: but in our private and secret praiers betwixt God and our own souls, it is good to be large, 1 Sam. 1. 12. Daniel continued his solemn fast (not in abstaining simply from all food, but from all pleasant and delicious fare) for 21 daies together, and therefore it is sure he spent a great deal of time in praying. David Psal. 22. praid day and night. Christ spent a whole night in praier.
Object. Long praiers are condemned in the Pharifees.
Answ. Not the length but the hollownesse of their praiers is blamed, because under shew of long praiers they devoured widows houses, seeking to gain the reputation of men extraordinary devout, by drawing out their praiers, and they were publick not private praiers.
Object. Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few.
Answ. Not all length in praier, but hastinesse and tediousnesse without affection is there condemned; he saith, Be not hasty nor rash, but let thy words be few, requiring that the words have their ground in a well advised judgement, and then they are few in his sense though they be otherwise many. Luke 18. 1. Paul wisheth to persevere in praier, watching thereunto, meaning it not alone of constancie in praier and spirituall watching, but of the holding out in praier.
Reasons may be added to what have been formerly delivered:
1. In regard of our selves: we have much matter for praier, many sins to confesse and lament, many graces to ask, many wants to be supplied.
2. Many reasons to enforce, and many objections to answer, and therefore ought sometimes to inlarge our selves.
Secondly, In regard of God, by this meanes we shall declare a great love to God, and to this exercise, when we carry our selves to him as to a Friend, with whom we are not willing to leave conferring, but take delight to confer much with him.
The way to continue in this duty is much to muse of our wants and sins, and Gods promises, and labour to have our hearts earnestly affected with these things, and to take advantages of such occasions as the Lord affords …s for this purpose, and let us propound the example of Christ and Samuel, and other godly persons, and strive to follow their president when time doth serve.
Four Cautions must be observed in long praiers:
1. That in our meetings with Christians we affect not to be long to get applause thereby, and to shew how far we excel others in this gift, Mat. 23. 14.
2. That we be enabled by God with understanding, and use not vain repetitions,Mr Hildersam on Psal. 51. 5. Matth. 6. 7.
3. That our hearts be able to hold out as long as our tongues do, Iam. 5. 16.
4. That we have respect to them that joyn with us, 1 Cor. 14. 19.
In praier, Particular confession of our sins (so far as we can come to the knowledge of them) is requisite, and for unknown sins a general confession will serve, Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4, 5. Ezra 9. 6, 7, 9. Psal. 51. 4, 5. Iosh. 7. 19. confession is put for praier.
The acknowledgement of our own unworthinesse becomes the presence of God, 1 King. 19. 11. Iob 42. 5, 6. & 25. 5, 6, 22.
2. Confession is a solid disclaiming of the first Covenant, when we make grace our claim we must disclaim works, Psal. 115. 1.
In every part of praier some affection should be exercised, in confession, shame. Micha 2. 6. Grief, Luk. 18. 13. in requests, hope and desire, in giving thanks, joy and love.
Confession is but an act of the sanctified will displeased with the remembrance of sinne.
Objections of Libertines and others against praier. 1. They think it needlesse, they cannot alter God.
Answ. We should obey Gods command. By prayer there may be a change in our selves, it betters our hearts, makes us trust in God.
2. God hath inseparably linked the means and the end. We pray not that Gods will may be altered but accomplished in his own way, his judicial sentence may be altered though not his counsel.
2. Others think they are above praier, this is an inferiour duty for men of their rank.
Have neither they nor the Church any necessities? Christ who had fulnesse of Grace, often praied, Matth. 14. 23, 24. See Revel. 4. 10, 11. Gods people are called his Suppliants, Zech. 3. 10. a generation of them that seek him, Psal. 24. 6.
3. Others will not pray but when the Spirit moves them.
This is not to come till God send for us. God withholds grace because we seek it not in his own way.
4. Others think they need not be so frequent in praier, they say, the hours of duty are not determined.
The expressions for prayer are comprehensive, Pray continually, 1 Tim. 5. 17.