Body of Divinity, Book 8 · Chapter 5
CHAP. V. The Sorts or Kinds of Prayer.
PRayer may be distinguished according to the matter and manner thereof.
In regard of the matter, the Apostle 1 Tim. 2. 1. maketh four severall heads:
1. Supplications or deprecations, which are for the removal of evil.Dr Gouges Whole Armour. Treat. 3▪ Part. 2.
2. Praiers, which are for the obtaining of good.
3. Intercessions, which are in the behalf of others.
4. Thanksgivings, which are for benefits received.
These four he referreth in another place to two heads▪
1. Requests.
2. Thanksgiving.
The most general and usual distinction is grounded on 1 Thess. 5. 17, 18.
Petition, Phil. 4. 6. 1 Tim. 2. 1.
Thanksgiving, Phil. 4. 6. 1 Tim. 2. 1.
Petition may be divided according to the things or persons in respect whereof it is made.
The things which it respecteth, are either good to obtain them, which is mostPetitio duplex est secundum rationem objecti vel rei quae petitur: est enim vel apprecatio, vel deprecatio. Apprecatio est Petitio de rebus bonis communicandis. Deprecatio est Petitio de rebus malis amovendis. Ames. Medul. Th. lib. 2. c. 9. properly praier or apprecation: or evil, to remove them, which is deprecation.
The Persons are our selves or others.
Praier will bring in all the good things Gods people stand in need of, Iohn 16. 24, 27. The Jews have a Proverb, Sine stationibus non star…t mundus, without standing before God in praier, the world would not stand; light and direction comes in by praier, Prov. 2. 2, 3.
The godly man hath his daily bread as the fruit of the promise, and that leades him to his union with Christ, the fountain of all promises.
Object. The matter or object of our praier must be good, how then can it admit a distinction in respect of good or evil.
Answ. Amotio mali habet rationem boni, Removal of evil hath the reason of good: therefore the benefits of God are either Positive or Privative. B. Down. of praier, chap. 33.
Praier is the great instrument of removing all evil from soul and body, Psalm. 107. often.
2. Thanksgiving, which is a gratefull acknowledgement of a kindenesse received.
There are other distinctions of praier in regard of the manner:
1. Mental, Vocal.
2. Sudden, Composed.
3. Conceived, Prescribed.
4. Publick, Private.
5. Ordinary, Extraordinary.
In this distinction of praier according to the matter
I shall first speak of Petition for good things, and deprecation against evil, Intercession for, and imprecation against others, and then of Thanksgiving.
For Petition, which is the most principal kinde of praier, there are two things considerable in it,
1. What things we are to crave.
2. After what manner we are to crave them.
These have been handled partly in the matter and manner of praier, therefore I shall but touch them.
The things which may be asked, must be lawful and good, Matth. 7. 11. ThoseTemporalia licet desiderare: non quidem principaliter, ut in eis sinem constituamus, sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem: in quantum scilicet per ea vita corporalis sustentatur: & in quantum nobis organicè deserviunt ad actus virtutum. Aquin. 2a, 2ae. q. 83. Art. 6. things are so which are agreeable to the will of God, a thing is therefore good because it is willed of God, Heb. 13. 21. 1 Iohn 5. 14. Gods glory is first and most of all to be desired, 1 Cor. 10. 31. Petit. 1. of the Lords Prayer, and the means whereby it may be effected in the 2d Petition, and the manifestation of it in the 3d. Our own good in the next place is to be looked after, in regard of which we may ask all needful things, temporal concerning these frail bodies of ours while we live here in the 4th Petition, or spiritual, and that either respecting our Justification, the principal part whereof is a discharge of that debt, wherein, through sinne, we are bound unto God, in the 5th Petition; or our Sanctification in keeping us from the pollution of sin, and preserving us safe from all evil unto Salvation, in the 6th Petition.
2. In what manner we are to crave good things.
Things must be beg'd as they are promised, Faith hath an eye to Gods promises, and resteth thereon: as God hath promised any thing, so the faithful ask it in prayer. Things absolutely promised may be absolutely askt; things not absolutely promised, we must pray for with subjection to Gods will and wisdome.
So much for Petition for good things, for Deprecation against evil things we have expresse warrant in the 5th and 6th Petitions of the Lords Prayer: and also in the example of Christ, Heb. 5. 7. and in the many promises which God hath madeSee 1 King. 8. 33. and so in other verses there, of Sa… mons prayer, 2 Chron. 7. 1… to deliver us from evil.
Evil to be praied against, is either of fault or punishment.
The evil which we do deprecari, that is, desire to be delivered from, whether in whole, ut avertatur, that it may be averted; or in part, ut mitigetur, that it may be mitigated if it be upon us; or to be kept and preserved therefrom if we be in any danger thereof, ut antevertatur, that it may be prevented, it is either the evil of sin or the evil of punishment. B. Down▪ of prater, c. 34.
Evil of fault is sin, the first and greatest of all evils, in regard of this evil.
Three things are to be prayed against:
1. The guilt of sin, in the 5th Petition.
2. The power of it.
3. Temptations thereunto, in the 6th Petition.
Against the guilt and power of sinne, we must simply, absolutely and instantly pray, and never cease till God hear us. Against temptations we are to pray especially, that we be not given over unto them, and overcome by them.
Evil of punishment is three-fold:
1. Temporal.
2. Spiritual.
3. Eternal.
Temporal punishments are all outward judgements, miseries and plagues in thisGen. 2. 17. world, the effects of sin; Absolutely they are not to be prayed against, but we are to pray either to have them removed, or else sanctifi…d unto us.
One may not pray for afflictions as they are a fruit of the curse, but as they areDomine hi… urc, hic s…ca & … ae…ernum parce. Aug. part of the inheritance of the Saints under the second Covenant, Matth. 10. 13. and in reference to the sweet effects that slow from them, Ier. 10. 24. so some hold they may be prayed for.
Spiritual punishments are, slavery under Satan, the world and the flesh, a feared and … dead conscience, hardnesse of heart, blindenesse of minde, c…rn…ll security, impenitency, infidelity, and such like, these are to be prayed against as hell it self.
Eternal damnation is absolutely to be prayed against.
Intercession or praying for others, in the next place, is warranted from those Petitions in the Lords Prayer, which are set down in the plural number, Give us, …Forgive us, Deliver us. The Apostle also expresly commandeth us to pray one for another.
1. It amplifieth Gods glory, in that we call upon him for others as well as for our selves; we acknowledge him to be not only our own Father, but also the com…m Father of others, therefore Christ hath taught us to say, Our Father.
2. This is a principal duty of love, Matth. 5. 44.
3. It is very profitable, we cannot be more ben…fici…l to any … in an… by p… er. Austin saith to Ambrose, Frater, si pro to solum, o…us … bus eras, omnes pro te orant.
Motives to pray for others:
1. It is a character of the Saints; Paul prayed much for others, … Phil. 2. 9, 10. Col. 1. 9, 10. and almost in every Ep…s…le …e begs the prayers of others for himself, Rom. 15. 30. Phil. 1. 19. Heb. 13. 18.
2. This is the condition of Gods promises, … Gods performances. When he delivered his … mightily to him, and he stirred up a …pirit of … vered them out of Babylon, Dan. 9. 2▪ 21. Jer. 29 ….
3. It is the Armoury of Saints, … 2. 20. & 13. …4.
Who those be that are to be praye… for, all of all …o…ts.
All in general are to be pr…ed ….
Object. The Pope of Rome is Antichrist, and he is that man of sin which is the son2 Thess. 2. 3. of perdition.
Answ. We may not conceive any particular man to be Antichrist, but rather that Seat and State where the Pope sitteth, or the Hierarchy, the Head whereof the Pope is, or the succession of Popes one after another.
The first in order to be prayed for are Saints, the whole community of them, Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1, 2.
2. Publick persons. 1. Magistrates, 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers, Eph. 6. 19. Act. 12. 5. & 15. 40. Mat. 9. 38.
3. Those to whom we are more nearly related, Rom. 9. 3. Philem. v. 16. Friends, Husbands for Wives, Parents for Children, Masters for Servants, the Minister for his people, Ephes. 3. 14, 16.
4. Strangers, Gen. 18. 24.
5. Enemies, Mat. 5. 44. Luke 23. 34.Rom. 12. 14.
Now I shall shew who are not to be prayed for.
1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse, for Gods determinate judgement passeth on every one so soon as they die.Vide Rainold. de lib. Apoc. Praelect. 163.
Bellarm. de Purgatorio lib. 2. cap. 18. saith, It can neither adde any thing to the blisse of them that are in heaven, nor take away any part of punishment from them that are in hell.
Moses in the Law prescribed no prayers, no Sacrifices for the dead.
The Papists practise praying for the dead. They pretend for this the fairest precedentsOrate pro anima of the Church, and of the whole world. The Heathens they say did it; and the Jews did it, and the Christians did it. The Heathens prayed for an easie grave and a perpetual spring. The Jews prayed that the soul of their dead might be in the garden of Eden, that they might have their part in Paradise, and in theD. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying. world to come. The Christians prayed for a joyful Resurrection, for mercy at the day of Judgement, for the hastening of the coming of Christ, and the Kingdome of God: but yet, the prayers for the dead used in the Church of Rome are most plainly condemned, because they are against the Doctrine and practices of all the world.
Ignorant and superstitious persons likewise among us, if mention be made of any of their friends departed, use presently to say, The Lord be with his soul, Gods peace be with him, with the like. If any reprove them for it, they say, What hurt is it? It is hurt enough that there is no good in it, it is vain and idle, Mat. 12. 36. There is no commandment, example of any good man, or promise in all the Scripture to prayer for the dead.
2. They which sin against the holy Ghost, 1 Ioh. 5. 16.
The fourth and last branch of prayer is imprecation against others, which is a kind of prayer whereby judgement and vengeance is desired.
Expostulation may be used in prayer, where there is no imprecation as well as when there is, Ier. 14 8, 9.
Expostulation with God is a reasoning the case with him, it is usual in the Psalms,The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief, whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions, as Moses, Exod. 5. 22. Josh. 7. 6, 7, 8, 9. the Church afflicted, Lam. 5. 20. and our Saviour, Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith, least it proceed from want of patience, and degenerate to murmuring against God. B. Down. Christian exercise of Fasting. Psal. 6. 3. & 22. 1, 2. & 75. 5. Psal. 79. 5, 8, 9, 10, 11, 12, 14. Psal. 90. 13, 14, 16, 17. & 37. 9, 12. Psal. 44. 10, 12, 13, 14, 23. Psal. 77. 1, 9, 10.
Reasons. 1. Venting of our selves to God giveth ease, Psal. 39. 2, 3.
2. Complaints move both God and man.
3. By using strength we get strength, by discussing Gods waies our faith is confirmed, Psal. 138. 3.
Gods people differ from the wicked:
1. In the rise of their expostulatiosn they are bottomed on faith, they reserve to God all his glory. The wicked question Gods providence.
2. In their progresse, the godly proceed in humble praier, self-abasing, the wicked are not sorrowful nor humbled in their hearts.
3. In the successe, they are confirmed in their principles of Gods excellencie, are comforted, the wicked are steeled in their Atheism and seared in their wickednesse.
No man must imprecate or pray against himself, we have no warrant for it, and it is against nature it self, Ephes. 5. 29. Peter offended in this, Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations, that when in their oaths they had occasion to use them, they would either expresse them in general terms, God do so to me and more also, 2 Sam. 3. 35. or else, leave them clean out,See Psal. 132. 2, 3, 4. and make the sentence imperfect, as, If I do this, or, If I do not that, or, If this be so, and there stay.
Quest. Whether is it lawful, and how far to pray against others? There are diversMat. 5. 44. Imprecations, 69. & 55. & 109. Psal.
1. The Psalmist was not only a servant of God, but a Prophet, he did not withIt was not so much votum as vaticinium. a private spirit fore-tell their destruction.
2. He wisht that their evils might be destroyed, not their persons, Psal. 59. 11, 13. & 83. 15.
We may rejoyce in vengeance upon the wicked (Psal. 58. 11.) as it is an act of Gods justice; this is the proper and direct answer to all the imprecations of David, O God to whom vengeance belongeth, shew thy self; the Israelites praised God for the overthrow of the wicked, Revel. 18. 20. & 19. 10.
We must 1. Pray for our enemies, but against Gods enemies, Psal. 35. 23. compared with 83. 12. See Numb. 10. 35. Psal. 68. 1.
2. We may lawfully pray against their designs, though not against their persons, 2 Sam. 15. 31. that their secret councels and plots may be frustrated.
3. We may pray against their persons indefinitely, though not particularly, asD. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour, part. 2. p. 192, 193. Vide Balduinum de cas. …nsc. lib. 2. cap. 7. 8. We may wish them temporal evil, that so they may be converted, Fill them with shame, put them in fear. Psal. 59. 11, 12. Psal. 129. 5.
4. We may pray against their persons in particular conditionally though not absolutely, 1. We are to pray for their conversion: and then if maliciously and wilfully they persist in their obstinacy, in the second place for their confusion, Psal. 83. 16, 17.
Hitherto of those several kinds of prayer which are comprized under request. The next kinde is Thanksgiving.
We ought to render to the Lord the calves of our lips, speaking good of his name, As in confessing of sin we should chiefly …eep over the Attribute which in committing sin we have chiefly wronged. So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured.Psal. 95. 1, 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18.
Reasons. 1. From God, to whom thanks must be given, he is the Author of benefitsSee D. Gouges Whole Armour, part. 2. Treat. 3. God is to be praised, Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises, Thou that inheritest the praises of Israel, Psal. 22. 3. in another Psalme, Praise waiteth for thee, and in another, He is greatly to be praised above all gods. See Psal. 33. 11. & 10. 7, 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God, in Psal. 148. Heavens, Earth, Sea, Angels, Men, Beasts, Birds, Fishes, Trees, all things, because in and from all we are to fetch matter of praising him. to us, 1. Many. 2. Great. 3. Constant. 4. Free.
1. Many.
So many limbs as we have about our bodies, so many joynts as are in a limb, so many veins, sinews, gristles and muscles as are requisite to the moving and using of every joynt, so many benefits, so many faculties as our souls are endued with of reason, sense and vegetation, so many benefits. How many nights rest, dayes quiet? How many journeyes safety? How many dangers escaped, contents enjoyed?
2. Great, because we stand in great need of them, and attain much good by them, and can by no means attain them without God.
3. Constant, from the beginning to the end of our lives.
4. Free, 1. He gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve, or could do after to requite.
2. All that God doth for and to us, is that he may be glorisied, Psal. 50. 15. ult. it is Gods due, he is the great Landlord of the world.
Secondly, From man, by whom thanks must be given.
1. In that we stand in continual need of Gods new favours, and are totally dependant upon him, and unable to recompence the old.It is the constant exercise of the blessed Saints and Angels in heaven. Love is the grace of heaven, and praise the duty of heaven.
2. From the duty it self, it is to God very acceptable, Psal. 69. 31. & 50. 8, 9. this is all he expects for his benefits, to us very profitable *Thanksgiving doth continue, increase, and sweeten and sanctifie benefits. As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest; so the Lord will continue to bestow blessings on them that are thankful to him for them, yea he will add… new mercies to the old, and give more and more, greater and greater still, increasing his bounty as they increase their thanksgiving for what they have received. It sweetens the mercies, causeth them to be more delightful and comfortable, in that it causeth the s…ul to taste Gods goodnesse in them, by which a man receives more comfort from these terrene things, then a beast. Lastly, these benefits are sanctified to us thereby, made holy in the use, so that we have Gods allowance to use them, and shall be bettered by them. It is a comfortable and pleasant duty, we again enjoy the sweetnesse of those benefits which we give thanks for, to be telling and thinking of the good I have received, and of the excellencies of him from whom I have received it: and most needful, because it is so often, earnestly required, and in regard of the great danger which follows if we do it not., and in it self needful, excellent, pleasant and possible, a man hath understanding and speech, and a Christian hath the Scriptures to direct him.
True thankfulnesse doth import two things: An acknowledgement of the benefit, and ones engagement for it, and then a ready willing minde if occasion serveth to requite it.
Paul scarce ever gives a precept concerning prayer (though he give many) but he is carefull to joyn thanksgiving with it, Phil. 4. 8. Colos. 4. 2. 1 Tim. 2. 1. 1 Thess. 5. 17.
Examples of thankfulnesse we have,
Noah, Gen. 8. lat. end. Moses and Miriam, Exod. 15. & 17. Judg. 5. Esth. 5. David, 2 Sam. 22. 4.
There is this distinction between the Papists and Protestants in France, the Huguonets are called the singing or praising people.
It is an excellent and transcendent duty, a most honourable service. See Psal. 50. vers. 14. 23. a most immediate conversing with God; when we praise God we ascribe something to him.
In thanksgiving a man separates himself from himself, and all things to God, and so he doth draw nearest to God in this duty. It is a comprehensive duty, all duties runne into it; we pray that God may deliver us, and we may glorifie him, Psal. 50. 14. therefore it is called the Sacrifice of praise, Psal. 107. 22. as if it were instar omnium. We reade, conferre and hear that we may praise God, Heb. 13. 15. it is the end of all our duties, and of all Gods works and counsels, Prov. 16. 4.
It hath the largest object of any duty; Faith hath for its object Promises and experiences, fear, threatnings and judgements; Love what is lovely, Praise every good thing, 1 Thess. 5. 18. Col. 2. 7. Ephes. 1. 4. 1 Tim. 4. 3, 4.
It doth exercise and increase the principal graces of Gods Spirit in us, knowledge of God, love to God, faith in him, for all vertues are augmented by practice and exercise.
It must be 1. To God alone, for there is the same object of petition and thanksgiving, Psal. 50. 23. Hos. 14. 2. Therefore it so fals out, that those who have divided their prayers between God and others, doe also share their praises between God and others, as in Poperie *The Papists joyn God and the Saints together, they say, Praise to God and the Virgin Mary. Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula, quasi succentivum carmen, Laus Deo & beatissimae Virgini, & Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium; censent enim Matrem Filio debere praeponi. An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum, & quod tanta devotione frequentetur, quam Templum Mari… Lauretanae? Nec puduit Baronium sic claudere secundum volumen Annalium, ut Mariae solius intercessioni acceptum referat successum laboris sui & omnia bona quae à Deo accepit, nulla facta Christi mentione. Molinaei Hyperaspistes, l▪ 1. c. 5.they doe as often praise the Saints as pray to them.
2. In the name of Christ, In every thing give thanks through Iesus Christ, for without his mediation and atonement our very prayers and praises will become most loathsome unto God.
3. By the help of the holy Ghost, for as we cannot pray so neither praise God, but by his enabling of us. Open my mouth, O Lord, and my lips shall shew forth thy praise.
4. For good and lawful things, as we are to pray for nothing but what is according to Gods will, so neither to praise God for any thing that is evil, for that were to make God the authour of sin.
The manner in general, It must be
1. With grace in the heart, Psal. 103. 1.
2. With understanding in the mind, Psal. 47. 7.
3. With faith in the will, David was most thankful when he believ'd God to be his, and to have heard his prayer.
4. With joy and thankfulnesse, Is any man merry? let him sing Psalms.
5. With holinesse of life, a real praising of God.
6. By preferring spiritual mercies before temporal.
7. With engaging our selves to God to walk more to his praise, 2 Chron. 15. 11.
8. With humility and self-abasement, Psal. 2. Rejoyce with fear and trembling.
We should praise God, 1. Intensivè, with the greatest ardour and intension, Psal. 103. 1. & 36. 10.
2. Extensivè, with all praise, Psal. 9. 14. and for all mercies, Psal. 71. 7, 8.
We must be thankful, 1. In our hearts, Psal. 103. 1, 2. there must be a consideration of the benefits we have received, Psal. 139. 14. Col. 4. 2.
2. We should value and truly esteem of them, 1 Cor. 9. 15. 1 Thess. 3. 2. Ezra 9. 13. Psal. 40. 5. & 71. 15.
3. Have a sense of Gods love in our hearts, Col. 2. 7.
4. Joy in the goodnesse of God to us in the mercies he vouchsafeth, 1 Sam. 2. 1. 1 Chron. 29. 7.
Motives to praise God:
1. The freenesse of Gods love to us either in personal or publick mercies.
2. Our desert of the contrary.
3. The glory of God is all he looks for, and therefore he commands this.
4. It is a practical duty.
5. It breeds in the heart love to God.
6. It is a duty which contains all excellencies in it, Psal. 147. 1. 1. Good. 2. Profitable to us, the way to get more blessings▪ Phil. 4. 6, 7. Ingratitude forfeits blessings, Deut. 28. 47, 48. 1 Tim. 4. 4. 3. Pleasant, 1. To God, Psal. 69, 30, 31. Ephes. 5. 18, 20. 2. To us, 1. Joy is the ground of it, we never thank God till our hearts be warmed, Luke 1. 46, 47. 2. True joy is the consequent of it, Phil. 4. 6, 7. 4. Comely, a debt. 1. It is all we can do to God, 2 Sam. 7. 19, 20. 2. It is all God requires, 1 Thess. 5. 8.
Hitherto of the distinct kinds of prayer in regard of the matter.
Now follow the distinctions of prayer in regard of the manner.
First, It is either mental or vocal.
Mental praier is an inward opening of the desire of a mans heart to God, without1 Sam. 1. 13. any outward manifestation of the same by word, as Gen. 24. 45. Exod. 14. 15. 2 Sam. 1. 13. Nehem. 2. 4. This may be as fervent as if it were uttered.
Vocal praier is that which is uttered with words, as 1 Kings 8. 23. See Psal. 71. 23, 24. & 119. 17.
Words are used, 1. That men might know the desires of one anothers heart, andVide Aquin. 2a 2ae. q. 83. art. 1… so partake of the mutual praiers one of another.
2. Because they not only declare, but also stir up and increase the affection of the heart.
3. They are a special means to keep the minde from wandering, and to hold it close to the matter.
4. Because God is to be glorified not only by our minds, but also by our bodies, and so with our voice, 1 Cor. 6. 20. Our tongue is called our glory, Psal. 16. 7. & 10. 8. because it is that instrument by which we are to set forth Gods glory.
Secondly, It is sudden or composed:
Sudden praier is when upon some present occasion the heart is instantly lift up unto God, whether it be only by some sighs in the heart, or by some few words uttered, Neh. 2. 4. These sudden praiers are called ejaculations, upon all occasions we must lift up our hearts unto God.
Composed praier is when a Christian setteth himself to make some solemn praier unto God, whether it be in Church, Family, Closet, Field, or any other place, Dan. 6. 10.
Thirdly, Praier is conceived or prescribed:
Conceived praier is that which he who uttereth the praier inventeth and conceiveth himself, as are most of the praiers recorded in Scripture.
Prescribed praier is when a set constant form is laid down before-hand, andVide Robins. Apol. Brownist. cap. 3. either conned by heart or read out of a book or paper by him that uttereth it, and that whether he be alone, or in company.Et Ames. de consc. l. 4. c. 17. Quaest. 5. & Perkin sum lib. 2. de cas. consc. c. 7. q. 3.
A set and prescribed form of praier is lawful:
1. Because God prescribed a set form of blessing for the Priests constantly to use, Num. 6. 23, 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time, Luke 11. 2. that is, do it in haec verba. St Paul observes a set form of blessing in the beginningThere were set forms of confession, of prayer and praising God. See 92. & 102. & 136. Psalms. 2 Chron. 20. 21. & 29. 30. Constantine the great prescribed a set form of prayer to his souldiers, which is set down in Eusebius his fourth book. and end of his Epistles.
2. Many weak ones who have good affections, but want invention and utterance, are much helped by prescribed forms.
3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches. See Calvins Epist. Protectori Angliae, and Cartw. Catech.
All the Reformed Churches use to sing the same Psalmes, not only as set forms, but set in Meetre, that is, after a humane composure.
Beza ordinarily before his Sermon used an entire praier out of the Geneva Liturgy. See his Lectures on the Cantic.
The Spirit of God is no more restrained by using a set form of praier, then by singing set Hymns or Psalms in meetre. See Mr Hildersam on Psal. 51. 1, 2. Lect. 12. That a set form of praier is lawful. Doctor Preston of Praier. Master Ball of this subject.
The Spirit of God assists us in praier, not by immediate inspiration, as he guidedIn Origens time there were set forms of prayer used in the Church. D. Preston. The Book of Psalms was the Jewish Liturgy, or the chief part of their vocal service wherewith they worshipped God in the Temple, 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias & confessiones, quo suam in Fide foreign, & in cultu communionem ac unitatem publice contestantur. Mares. Quaest. Theol. Quaest. 11. Fuisse Liturgias & formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum, colligi potest ex Iustino Martyre & Tertulliano, V. S. Id. ibid. Vide Balduinum de cas. consc. l. 2. c. 7. cas 13. the words and matter of Prophets and Apostles, but by sanctifying our abilities, for otherwise every mans praier should be like that of the Prophets and Apostles.
M. Norton in his Answer to Apollonius, cap. 13. saith, The use of forms prescribed lawful in themselves, may be unlawful from unlawful circumstances, as the tyrannical manner of imposing them repugnant to Christian liberty. He doth not disallow the imposing of them simply, but only the tyrannical manner of imposing them, as repugnant to Christian liberty. And after he saith, Formula praescripta potest adeo componi, ut adsint omnia in precatione legitima requisita, & absint omnia repugnantia. Therefore this very thing, that it is a prescribed form, is not repugnant to a lawful prayer. He saith, There is not an approved example of set forms in Scripture. Nor is there an example of the contrary practice, viz. that in the ordinary meetings of the Church prayers were then conceived. He saith, Formula praescriptae patrocinantur Ministerio inidoneo. Not the prescribed forms, but a Churches contentednesse in such a state, in which it is not lawful to use other then prescribed forms, gives occasion to that inconvenience. He addes, Si sufficiat ex libro precari, Quid non & ex libro concionari sufficiat? It is one thing for a prescribed form of prayer to be lawful, another to be sufficient.
Fourthly, Prayer is either publick or private:
Publick invocation is the prayer of a Congregation, as of a Colledge, or the like.Vides Ecclesiam incoepisse statim ab orbe condito, semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt & contemnunt, non erunt participes promissionum Dei, quae tantum in Ecclesia valent & efficaces' sunt, non extra Ecclesiam. Quod certè & veteres Hebraeorum tenuerunt, hinc dixerunt, qui contemnit solennes Ecclesiae coetus, non habebit partem futuri seculi: haec notent sectarii. Paul. Fag. in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas, non ob locum sed ob considerationem multitudinis fidelium Deum communi consensu invocantium. Rivet. in Cathol. orthod. Coimus in coetum & congregationem, ut ad Deum quasi man…s facta precationibus ambiamus orantes, h…c vis Deo grata est. Tertullian. Apol. cap. 39. The children of Israel three times a year publickly worshipt at Ierusalem, beside their Synagogue-meetings, Christ and the Apostles went frequently to their publick Assemblies. See Heb. 2. 12. & 10. 25. Act. 3. 1.
We should make special account of publick prayer.
1. The more publick prayer is, the more honourable and acceptable it is to God, Mat. 18. 20. David saith, I will praise thee in the great Assembly.
2. It is more powerful: See Ioel 2. 16, 17. Ionah 3. 8. Vis unita fortior, there is a double promise to publick Ordinances, Exodus 20. 24. of Communion and Benediction.
3. It is an especial means of mutual edification, for thereby we stir up the zeal and inflame the affection of one another, the Saints enjoy a great part of their holy communion one with another.
Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith, There ought to be publick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge, and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church. And this was judged so necessary by the Apostles and ancient Christians, that they alwaies practised it notwithstanding the Edicts of Emperours, and all the persecutions they made to hinder them: Deserere conventus est initium quoddam defectionis, contra in Ecclesiis Deus auget sua dona. Grot. in Heb. 10. 25.
The Turks and Mahometans have their Stata tempora, set times of worshipping God. The Papists their canonical hours, so called because they are appointed by their Canons, which are therefore to be condemned, because they place Religion in them, as though those hours were more holy then others.
Divine service in publick ought only to be celebrated in the vulgar tongue. SeeSee B. Down. of prayer, ch. 17. Vide Balduin. de cas consc. lib. 2 c. 7. cas. 10 Est dogma Papistis, ne liceat i… officiis sacris uti, nisi linguis sacratis tribus in titulo …rucis Domini, credunt Apostolos sic locutos aliquando, ut nec eorum verba perciperentur nisi ab his, qui munere interpretum fungebantur in Ecclesia. Persuasum habent, peregrinarum vocum recitatione animos non intelligentium inflammari magis. Haec commenta vanissima sunt. Quis non riserit Baldum, qui docet, judicem posse sententiam ferre Hebraicè, Graecè, Latinè? quoniam sic in passione Domini fuit. Aberic. Gentil. de Ling. mixt. Disput. 1 Cor. 14.
The Patriarchs and Prophets under the Law, the Apostles and primitive Church did alwaies pray in a known tongue. Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ.
Private prayer is that, which is made by some few together, 2 Kings 4. 33.Reasons for prayer in a Family. Luke 9. 28. Acts 10. 30. or by one alone, which may be called secret prayer, Matth. 6. 6.
I will here give reasons both for praier in a Family, and also for secret praier.There are Family-sins and Family-wants. See 1 Sam. 20. 29.
I. For praier in a Family:
1. There is a need of it. The Family hath need of peculiar blessings which are to be sought by prayer, and it receiveth many blessings, for which peculiar thankes are to be given in the house.
2. There is profit and honour in it, it bringeth Gods blessing into his house,Families are the foundation of cities and Churches, if they be good, Congregatiōs, Cities will be good. Reformation must begin here. 2 Sam. 6. 11. a Christians house is hereby made Gods Church, Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches, because they had this domestical service of God, as well as the Church their Ecclesiastical. See 1 Cor. 16.
It is said Ier. 10. 26. Cursed be the families which will not call upon thy name, as well as the Kingdomes. And again, They shall mourn over him every family apart. Our Saviour went about with his Apostles (which was his Family) to pray.
This is made one of the Reasons why husbands should dwell with their wives, that their domestical praiers be not hindered, 1 Pet. 3. 7.
It is requisite also to adde secret praier both to publick praier in the Church, andReasons for secret praier. What advantages secret and also publick praier have. See Robins. Essayes. Observ. 48. Praier should be clavis diei & sera noctis, the key to open with in the morning, and the bar to shut with in the evening. God is little beholding to him that will not bid him good morrow and good even. We must seek for direction in the morning and protection at night. private praier in the Family.
First, Praier is a part of Gods worship; The Scripture bids us, Pray continually, manifestly alluding to the continual burnt Sacrifice which was twice each day offered. See Exod. 29. 38, 39. & 30. 7, 8. therefore every man should pray by himself twice a day; Christ teacheth us in the 4th Petit. to pray every day, that is, every day of our life.
Secondly, Every morning we have received Gods special blessing, and every evening we have need of it, therefore are so oft at least to addresse our selves to solemn praier.
Thirdly, All things must be sanctified by praier and thanksgiving, therefore the common labours of the day and rest must be so sanctified.
Fourthly, We may so more freely pour out our whole hearts unto God: Every one hath particular sinnes to acknowledge, and particular wants to be supplied.
Fifthly, This both gives the best evidence of the uprightnesse of a mans heart, and argueth a great familiarity with God, and is most comfortable.
It is not meet to utter secret praier so loud, as any other should hear it.
Fifthly, Praier is ordinary or extraordinary:
Extraordinary praier is that, which after an extraordinary manner, even above our usual custom, is poured out before God.
This consisteth partly in ardency of affection, and partly in continuance of time.
1. Ardency of affection, Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7.
2. Continuance of time, when praier is held out longer then at usual and accustomed times, Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection. For though praier may be extraordinarily fervent, when it is not long continued, as Christs praier, Luke 22. 14. yet ought not praier long to continue, except it be hearty and fervent; for then it will be no better then much babling, Mat. 6. 7.
Extraordinary praier is extraordinarily powerful and effectual, either for preventing and removing great judgements, or for obtaining singular blessings.
Another thing considerable in praier is the gesture:Precari manibus junctis ritus est eorum, qui se demittunt & bumiliaut, quasi ligatis manibus sisterent se captivos coram majestate divina. Rivetus.
Gestures have the force as it were of speech in praier; kneeling or prostrating the body speaks humility: Beating the brest, Smiting upon the thigh, are significations of sorrow; Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit.
We have the examples of Gods servants, Dan. 6. 10. Ezra 9. 5. Acts 7. 60. & 9. 40. & 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground, Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God, Isa. 2. 14. & 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115.Levatio manuum habitus & gestus fuit orantium, Exod. 9. 29. Isa. 1. 15. 2 Tim. 2. 8. Psalm 141. 2. Hac manuum ad Deum Coelum versus elevations
We should (if conveniently we may) kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by, there is a plain CommandmentVoluerunt orantes indicare, unde expectarem auxilium, fideles autem testari fidem suam, quod accepturi essent à Deo necessaria, & se quasi m…ndicos coram Deo si stere manum elevantes, ut aliquid acciperent. Rivet. in Exod. 9. 29. for it, Psal. 95. 6.
2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can: for standing there are directions, Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up, we have old and weak Iacobs example, Gen. 47. 31. M. Hildersam.
Sitting, though among us it do not seem a fit gesture in publick praier, yet privately it hath been and may be used, 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier, ch. 21.
Our gesture in praier must be reverend and humble, Psal. 95. 2. Ezra 9. 5, 6.
Kneeling is the fittest gesture to expresse both these, and most proper to praier. If conveniently we cannot kneel, then stand. This gesture Christ warranteth, Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied. To prayArdentius oraturi in genua solent procumbere, ut ipse Christus, Mat. 26. 29. Marc. 14. 35. Luc. 22. 21. magi, Mat. 2. 11. Iairus Mat. 9. 18. Haemorrhous…. Mar. 5. 35. Stephanus, Act. 7. 60. Non Christianis solum sed & Ethnicis hoc usitatum, utrisque signum est humilitatis, verum Ethnici ultra quid indig…tant, cum ingenua prosternuntur. Misericordiam enim impetraturis in genua putant esse procumbendum; quod genua sint misericordiae sacrata, ea supplices attingunt. Dilherri Electa l. 2. c. 23. Quod ad procubitum in terram attinet, non minus Graecis, quam Romanis, Hebraeis, atque omnibus ferè Geutibus commune, cum aut supplicarent, aut se victos alicui traderent. Supplicare enim perinde est, atque plicare sub, vel flectere se sub alicujus aspectum, aut genua: quod ij faciunt, qui demisse, ac reverenter precantur. Psal. 72. 9. Isa. 49. 23. Thren. 3. 29. Id 'est, procumbent & humum fronte serient, ut se victos, & dedititios ostendant, & eum, cuise dedant, Regem, & Dominum communi gentium ritu fateantur. Martinius de Roa. vol. 1. Singular. l. 4. c. 1. & 2. sitting, leaning, with hat on head, or any such like gesture, when no necessity requireth, argueth little reverence and humility. Doctor Gouges Whole Armour, Part 1. Sect. 11.
The Jews did pray with bended knees, especially in the act of adoration or repentance, when they begg'd pardon of sins from God, 1 Kings 8. 54. Notent hoc …ulici delicatuli qui cum Iudaeis unum genu Christo flectunt. Cornel, à Lapid. in Matth. 6. 5.
We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God. M. Perkins.
Our Saviour Christ praied kneeling, Luke 22. 41. sometimes groveling, Mat. Gestus (in genere) tales debent esse, ut sanctè exprimant internos animi motus. Quia autem in omni oratione requiritur humilitas singularis, idcirco communis gestus solennis orationis, debet esse huic dimissioni consentaneus, qualis est detectio capitis, & maxima ex parte, genuflexio, corporis incurvatio aut erectio. Sessio per se non est gestus orandi: quia nullam exprimit reverentiam, neque in Scripturis approbatur. Ames. Cas. Consc. lib. 4. cap. 18.26. 39. sometimes standing, Iohn 11. 41. Luke 18. 13.
The praying towards the East was ancient, but afterward changed, because of the abuse of the Manichees, who superstitiously worshipped the Sunne rising in the East, yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton. Protest. Appeal, lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. & Progress. Idol. lib. 2. c. 3.
The Jews praied toward the West, Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne. The Holy of Holies opposite to it was turned toward the West. Whence they necessarily adored the West, which Moses did for that cause, lest if they had turned toward the Sunne, they should have adored the Sunne it self rather then God. But Christians ne viderentur judaizare, praied toward the Sunne rising, neither only for that cause, but because Christ was called by the Prophets, the East, Luke 1. 78. so the LXX. translated the Hebrew word, Ier. 23. 5. Zech. 3. 8. & 6. 12. Scaliger. Elench. TRIHAERES. Serar. c. 20. Tertullian in his Apologie writes, that the Heathens thought that the Sunne was adored by Christians, because they praied turning toward the Sunne. Vide Seldenum de Dis Syris, Syntag. 2. c. 8.
For the place of praier, we must know that the praier sanctifies the place, and not the place the praier. We reade of the Saints praiers made in the Temple, 1 Kings 8. 23. in their own houses, Acts 10. 30. on the house top, Acts 10. 9. in the open field, Gen. 24. 63. in a mountain, Luke 6. 12. in a ship, Ionah 1. 6. in the midst of the Sea, vers. 22. in a fishes belly, Ionah 2. 1. in a journey, Gen. 24. 12. in a battell, 2. Chron. 14. 11. That promise, Matth. 15. 19. is not made to the place, but to the persons gathered together by common consent in Christs Name.
For the Time. It was an ancient custome (saith Drusius de Tribus Sectis Iudaeorum, lib. 2.) to pray thrice a day, Psal. 55. 18. which hours they define, the third, the sixth, and the ninth. The third answers to nine before noon. The sixth is our twelfth, the ninth the third after noon.
The Papists place Religion in their canonical hours, as though God were more ready to hear one time of the day then another. B. Down. of praier, c. 27. Vide Bellar. de bonis operibus in partic. l. 1. c. 11, 12, 13.
After praier there must be a waiting upon God, and we must observe whether he grants or denies our requests, that we may accordingly either be thankful or humble, Psal. 5. 38. & 85. 8. & 102. 1, 2. & 104. 27, 28. Hab. 1.
Christ saith, Iohn 17. Father I thank thee that thou hast heard me.
Reasons why the people of God should specially observe the returns of their praiers.
First, Praiers are the chief actions of our life, the first fruits of our Regeneration, Acts 11. 15. Paul being a Pharisee praied before, that was no praier to this.
Secondly, The greatest works of God are done in answer to praier; all the promises and threats are fulfilled by it, Revel. 8. 5, 6. & 16. 1.
Thirdly, Whatsoever is given to a man in mercy is in the return of praier, 1 Iohn 5. 14, 15.
Fourthly, Every return is a special evidence of our interest in Christ, and of the sincerity of our hearts.
God answers his peoples praiers sometimes in kinde, he gives the very things they ask, as to Hannah, 1 Sam. 1. 20, 27.
Sometimes he denies the thing, yet grants the praier.
First, When he manifests the acceptation of the Person and Petition, Gen. 17. 8, 9.
Secondly, When he gives something equivalent or more excellent, as strength to bear the crosse, Heb. 5. 7. a heart to be content without the thing, Phil. 4. 5. 1 Sam. 1. 18.
Thirdly, When he upholds the heart to pray again, Psal. 86. 4. Lam. 3. 44.
Fourthly, When thy heart is kept humble, Psal. 44. 17.
Fifthly, When he answers Cardinem desiderii, the ground of our praiers, 2 Cor. 12. 8.
When God hath heard our praiers, we should return to him:
1. A great measure of love, Psal. 116. 1.
2. Praise, What shall I return to the Lord, I will take the cup of salvation.
3. We should fear to displease him, Psal. 6. 8.
4. We should be careful to pay our vows, 1 Sam. 2. 27, 28.
5. We should pray much to him, Psal. 116. 2.