The Power of Godliness, Book 5 · Chapter 7
CHAP. VII. Shewing the common and general Impediments of Prayer. The end of Prayer. The Place, and Time thereof. Motives to frequent Prayer. Gesture to be used therein.
Question: WHat are the most common and general Impediments of Prayer?
A. The principal are these. First, Since the fall the soul naturally loveth to spend and scatter it self about these present sensible things, and cannot without some strife gather it self together, and fix upon heavenly things. Now this talking with God requires an actuall bent of the mind, and carrieth up the whole soul into Heaven, and exerciseth as all the parts, so all the graces of the soul, faith especially, Prayer being nothing else but the flame of faith. And Satan knowing, that when we send up our Prayers to God, it is to fetch supply against him, troubleth the soul, weak of it self, with a world of distractions. Secondly, Self-sufficiency whereby men dwell too much in themselves, is one main cause of the neglect of this entercourse and dealing with God by Prayer. He that hath nothing at home will seek abroad; the hungry belly will ask earnestly, and thankfully receive an Almes. The poor man speaketh supplications, and returneth thanks. If we were poor in spirit, and saw our own emptiness, it would force us out of our selves to seek supply, and raise mindfulness of what we have received. Thirdly, Mindlesness of what we want, and what mercies God hath freely vouchsafed unto us, is one speciall cause of slackness in Prayer. How can he crave to be relieved, that feels no lack of any good? How should he be fervent in praises, that considereth not in what he is beholding for invaluable benefits heaped upon him? 4. A mind drowned in the enticements or baits of sensual delights and pleasures, can think of nothing that is above, can savour nothing that pertains to the Kingdom of Heaven.Luk. 21.34, 36 Surfeting, drunkenness, and cares of this life do overcharge and weigh down the heart, that it cannot take its flight on high,1 Pet. 4.7. Mat. 20.41. or walk with God. Be ye therefore sober, and watch unto Prayer. Fifthly, Inordinate passion is the stop of Prayer. He that burneth with the heate of anger, wrath, hatred or such like, he dareth not expect, much less ask any thing of him, who causeth the beames of his bounty to shine upon the just and unjust.Mat. 5.24. 1 Pet. 3.7. Riot and contention are the two plagues as of Common-wealths so of Prayers.
Q. What is the end of Prayer?
Psal. 50 23. & 80.18. Psal. 116.7. 2 Cor. 1.11. Joh. 14.13.A. 1. The glory of God: for therefore we pray, that we may perform unto God that worship which is due unto him, by testifying obedience in executing his Commandement, and giving to him the praise of his goodness, that he will; of his power, that he can; and of his bounteous mercy and faithfull promise, that he hath succoured us in our affliction. The prime care of them that pray is, that the glory of God our Almighty Creatour and most bountifull Redeemer might be manifested to the whole world. The second is the salvation of themselves and of their neighbour. For we ask to obtain of God things temporall and eternall for our selves and others;Heb. 4.16. and we render thanks for mercies received, that things needfull may be supplied.
Mat. 4 23. & 26.39. Luk 3 21. & 23.34.Q. What is the Place of Prayer?
A. Every private place was free for private Prayer both in the Old and New Testament. This the examples of Christ, the Prophets and Apostles do plentifully confirm. Christ prayed in a Mountain, by the Rivers side, upon the Cross: Isaac in the Field, Jacob in his Bed, Moses at the Red Sea,Gen. 24.63. & 49.18. Exo. 2.23. & 14.15. & 15.25. Josh. 5.14. 1 Reg. 17.20. 2 Reg. 20.3. Lam. 3.55. Jon. 2.1, 2. Dan. 6.11. Mat. 8.25. Act. 1.13. & 12.12. Josh. 18.1. 1 Sam. 1.3. Jer. 7.12. Psal. 78.60. Deut. 12 13, 14. Exo. 25.22. & 30.36. Psal 27.8. 1 Sam. 7.1. Vers. 5, 6. 1 Mac. 3.46 Psal. 5.7. 2 Sam. 6.2. 1 Par. 13.6. 2 Sam. 6.12. 1 …ar. 13.6. Elias in Mount Carmel, Jonas in the Whales belly, the Disciples in a Ship, the Apostles in an upper-Chamber, &c. But under the Law God appointed a certain Place, in which he would be publiquely worshipped. This Place before the building of the Temple, was wheresoever the Ark of God did remain; as in the dayes of the Judges, and Samuel at Shiloh: whence Elkanah did worship every year at Shiloh. For God commanded that they should worship him in the Place which he should choose, and promised to be present with them that seek his face, that is, which worship before the Arke, which is called the face of God, because it was a testimony of his presence. Although I dare not affirm, that this was evermore strictly observed: yet sure I am, when the Arke did reside in Kiriath-jearim, all the people, by the direction of Samuel, assembled at Mizpeh, and poured out Prayers and teares before the Lord: whose example the Jews imitated in the time of the Maccabees, when the City of Jerusalem was destitute of Inhabitant, and the Sanctuary of God troden under-foot. But commonly God was worshipped towards the Arke; whence it is described from that adjunct, that it is the Arke of God, whose Name is called by the Name of the Lord of Hosts, that dwelleth between the Cherubims. And because David translated the Sanctuary or Tabernacle of the Covenant, wherein the Arke was, into Mount Zion, therefore he makes mention of Zion so often, and desires to be heard out of Zion. And this manner of praying was retained afterwards, although the Temple, in which the Arke was placed of Solomon, was not built in Zion, but in Mount Moriah. When Solomon bare rule, the Temple which he builded, was the place of publique worship, and so continued till the time of reformation. For God himself chose and consecrated that House that his Name should be there for ever. Whence every where in the Prophets, the City of Jerusalem is said to be chosen of God, Psal. 3.4. & 20.2. 1 Reg. 9 3. Luk. 19.46. Dan. 6.10. 1 Reg 8.4.and the Temple is named the House of Prayer. The captives that lived in another Land, when they prayed, did turn themselves towards Jerusalem, where was the Tabernacle of the Covenant, which David calleth the Sanctuary, that is, an holy place, in which was the Propitiatory. Besides the Temple, the Jews had their …ynagogues in severall Cities, which the Rabbins call Bath Midrasch…t: later Writers Proseuchae; because they met together there to pray Touching their Original there be divers conjectures. Some thinking, that there is no mention of them in the History of the Judges or Kings, do suspect that it is a new device or late institution, never in use before the Babylonish captivity;Psal. 20.2. 1 Reg. 8.10. at what time the Jews destitute of a Temple, did build Synagogues wheresoever it was fit. But their opinion is nearer truth, who think that there were such places for Prayer in the Cities appointed for the Habitation of the Levites, which from their situation are commonly called Gebaboth or Ramoth: Hills or high Places.Lev. 16.2. Tilen. Synt. pag. 2. cap. 52 See Jun. annot. in Gen. 8.4. which is confuted by Fuller. Miscell. lib. 2. cap. 1. Josh. 24.33. Ju…g 7.1. 1 …am. 10.5. Gen. 28.17. 1 Tim. 2.8. Joh. 4.21.22, 23, 24. Of the Aegyptians Labaroth, Lubrae, and corruptly Laurai: Hence the Hill of Phinehas, the Hill of More, the Hill of God. See Jun. An. in 1 Sam. 10.5. Before the Law the publique Place of Prayer was that, which the Fathers either for the fitness of assembling, or for some extraordinary apparition of God, had consecrated to his woriship, building Altars. But by the coming of Christ, the holy ceremonies of place are all taken away: for now we are commanded to pray every where lifting up pure hands. All adoration towards Temples, Altars, Images, is idolatrous. Hezekias in great distress entred into the Temple, trusting in the Commandement and Promise of God, for which the Arke of the Covenant, and for the Arke also, the Temple, was a Symbole of Divine presence and audience to them that prayed. But at this day we have neither Commandement nor Promise. And though it be necessary for Christians to assemble to pray in the publique Congregation, yet such Prayers are not approved for the place, as though Prayers there, did more please God, and were heard: but for the Ecclesiasticall Assembly with whom we must joyn in Prayer, both because God requireth it of us,1 Tim. 2.1, 2, 3. Mat. 18.20. and hath promised to be present with them that call upon him in the Congregation. But of the Original of Temples when they began, and of their use, in fit place hereafter.
Q. What is the Time of Prayer?
Luk. 18.1. 1 Thes. 5.17. Col. 4.2. Phil. 4.6. Rom. 12.12. Eph. 6.18. 2 Tim. 1.3. Luk. 21.36. 1 Thes. 5.16. 2 Sam. 9.7. Exo. 29.42. Numb. 4.16. & 28.3. Rom. 1.9. Col. 1.3. Eph. 1.16. 1 Reg. 10.8. Eph. 5.20. Lev. 16.21, 22, 24. Exo. 29.41. Numb. 28.4. Act. 3.1. Psal. 119.147.A. We are commanded to pray alwaies, to pray continually, to pray without ceasing, and never to waxe idle: which is not so to be understood, as if we were to do nothing but pray: but that day by day, when it shall be most fitting our condition and occasion, we must return to this duty. That we are said to do alwaies or continually, which we are said to do at fit times daily; as that was a continuall Sacrifice which was daily offer'd, morning and evening only. But in respect of the time, Prayer is setled or occasionall. Occasionall, when we are moved to pray upon every occasion. Setled, when we pray at a certain time appointed and determined. And this is either publique or private. Publique, when a certain time is prescribed for the Prayers of the Assembly, and that diverse according to the diversity of people, and necessity of the time. So the Priests are commanded once in the year to make supplication for all the sinnes of the children of Israel. So the Israelites whiles Samuel lived, did worship every year at Mizpah; and the Temple being erected, they appeared thrice every year before the Lord. The Lord also had instituted in his Law, that the Jews should offer a morning and evening Sacrifice. Private Prayer is that which every man doth make unto God in private. And as in the Law God had consecrated the morning and evening for Sacrifice, Prayers, and Hymns: so the Saints being to pray privately, did observe the morning and evening season, though the morning principally, both because their minds are fitter for Prayer, and they did rejoyce to fit themselves to the publique institution of God. Hence are these sayings of David; Psal. 5.3. Psal. 57.8, 9. Psal. 8….13. Psal. 90.14. Psal. 143.8. Psal. 55.17. Gen 2….…. Dan. 6.10. Act. 10.3. Psal. 92.2. & 96.2. & 145.2. Psal. 119.62. Psal. 119.55. Psal. 6.6. Psal. 22.2. & 77.2. & 88.1. Psal. 134.1. Lam. 2.19. Isa. 26.9.My voice shall thou hear in the morning, O Lord. In the morning my Prayer shall prevent thee. O satisfie us early with thy mercies. Cause me to hear thy loving kindness in the morning. Evening and morning, and at noon will I pray and cry aloud. Thus it is noted of Isaac, that in evening he went forth to pray or meditate; Of Daniel, that he prayed three times a day. It is good (saith the Psalmist) to shew forth thy loving kindness in the morning, and thy faithfulness every night. Yea, the Servants of God have not ceased in the night season to commune with the Lord. I will rise at midnight to praise the Lord; I have remembred thy Name in the night. I have cried day and night before thee. By this it sufficiently appears, that we are daily and often to take up this exercise of Prayer. And that may be further proved by many reasons: for our decayes of grace when it is not renewed: our sundry wants and new appearances of evil which daily shew themselves, before not discovered; the daily malice of Satan against us; the continuall favours that God vouchsafeth, do call for the daily exercise of holy Prayer, when we rise and lie down, go about our business, or take repast. We must pray daily, that we might worship God, use his blessings aright in a sanctified manner, keep the heart in order, sue out our pardon for daily sinnes. And if God daily remember us with his blessings, we should remember and think upon him in our Prayers.
Q What are the Motives to frequent Prayer?
A. 1. It is a Priviledge purchased by the Blood of Christ. 2. The Lord hath commanded us to pray at all times: And if we make conscience of one Commandement, why not of another? 3. When God remembers us daily, lading us with his benefits,Jam. 5.15. Neh. …1 Phil. 4.6, 7. Joh. 16.24. and setting the creature on work to do us service, is it not unreasonable that we should forget him? 4. A praying Christian is potent and prevalent with God. 5. It is the best way to preserve and establish peace, and to fill the heart with joy. 6. Prayer is the Helmet and Buckler that keeps us safe. 7. If we love Christ, we shall express our selves in calling upon his Name. 8. The omission of Prayer doth disadvantage men in outward and spiritual things. For they are deprived of the blessing of what they enjoy. Grace decayeth, the soul is barren and comfortless,Job 15.4. the heart hardened and distempered.
Q. What think you of Canonicall houres for Prayer?
A. We allow appointed hours both in publique and in private Prayers, according as either the comeliness and commodity, either of the Church, or of every special person, doth require. But a religious observation of one hour more than another, we account with the Apostle,Gal. 4.9.10, 12. Rom. 14.2, 5. Joh. 4.23, 24. 1 Tim. 2.8. Act. 12.12. & 16.25. & 10.36. Act. 1.24. & 2.42. & 4.24. & 8.15. & 9.11. to be a beggarly ceremony or element; and those who are so perswaded, are either fallen from the faith, or at least weaklings in faith. And if the simplicity and sincerity of the Gospel require that we should forget the religious observation of the places, it cannot suffer us to place holiness or religion in devised times. Nor do those phrases of praying continually, or w…hout ceasing, enjoyn us those Canonicall houres: for besides that their institution was not in the Apostles time, these precepts tie all Christians; whereas their houres of Prayer bind their Clergy only, who of Office are to pray. Our Adversaries in their Canonicall houres do erre many waies. First, In this, that they make laws for all times, of some example which particular men did freely upon some occasion extraordinary. Secondly, That they multiply their ferials and houres abundantly, above that the Church of God can attend unto. Yea, contrary to Gods institution; who hath, that we might keep his worship on the Sabboth, given us six daies. Thirdly, That they make them publique Prayers of the Church, which are performed by the Clergy. Whereas the Clergy are not the Church, but the Ministers with the people to whom it is ministred. But the superstition and errour of our Adversaries set aside, it is not inexpedient to appoint certain times of the day for private Prayer, and constantly to observe them so far as fitness and conveniency will give leave.
Ob. Men cannot spare time.
Sol. 1. The time spent in Prayer seemeth to take from, but indeed it addeth to the heap. Mal. 3. The baiting of the Horse hinders not the Journey: not the whetting of the sith the work. 2. This is the greatest work, and most profitable, whereby the Image of God is repaired and encreased. 3. Shall we offer that to God which costs us nought. 4. The more import our business, the more need to implore Gods blessing by hearty Prayer. 5. Consider what time thou spendest idly every day, or worse then doing nothing. 6. Consider the unweary watchfulness of the Saints of God in all ages, in attending upon this duty.
Q. What Gesture is to be used in Prayer?
A. The S…pture hath nor prescribed any certain gesture as necessary: We shall find the Saints of God have prayed kneeling, standing, &c. But of this more particularly in the Parts of Prayer.