-- Tit. 2. Cases about Prayer
blood passing from the greater to the smaller numerous vessels, is there received by the like, and repasseth to its fountain; such a circular method hath mercy and duty, and consequently our desires.
Tit. 2. Some Questions about Prayer answered The rest of the general questions about prayer, I think will be best contrived into the resolving of these following doubts.
Quest. I. 'Is the Lord's prayer a directory only, or a form of words to be used by us in prayer?'
Answ. 1. It is principally the rule to guide our inward desires, and outward expressions of them; both for the matter, what we must desire, and for the order, which we must desire first and most. 2. But this rule is given in a form of words, most apt to express the said matter and order. 3. And this form may fitly be used in due season by all, and more necessarily by some. 4. But it was never intended to be the only words which we must use, no more than the creed is the only words that we must use to express the doctrine of faith, or the decalogue the only words to express our duty by.
Quest. II. 'What need is there of any other form of prayer, if the Lord's prayer be perfect?'
Answ. Because it is only a perfect summary, containing but the general heads: and it is needful to be more particular in our desires; for universals exist in particulars; and he that only nameth the general, and then another and another general, doth remember but few of the particulars. He that shall say, "I have sinned, and broken all thy commandments," doth generally confess every sin; but it is not true repentance, if it be not particular, for this, and that, and the other sin; at least as to the greater which may be remembered. He
that shall say, "I believe all the Word of God, or I believe in God the Father, Son, and Holy Ghost," may know little what is in the Word of God, or what these generals signify, and therefore our faith must be more particular. So must desires after grace be particular also: otherwise it were enough to ask for mercy in the general. If you say, that God knoweth what those general words signify, though we do not; I answer, this is the Papists' silly argument for Latin prayers,
God knoweth our desires without any expressions or prayers at all, and he knoweth our wants without our desires. But it followeth not that prayers or desires are unnecessary. The exercise of our own repentance and desire doth make us persons fit to receive forgiveness, and the grace desired; when the impenitent and those that desire it not are unfit. And it is no true repentance, when you say, "I am sorry that I have sinned," but you know not, or remember not, wherein you have sinned, nor what your sin is; and so repent not indeed of any one sin at all. And so it is no true desire, that reacheth not to the particular, necessary graces, which we must desire; though
I know some few very quick, comprehensive minds can in a moment think of many particulars, when they use but general words: and I know that some smaller, less necessary things, may be generally passed over; and greater matters in a time of haste, or when we, besides those generals, do also use particular requests.
Quest. III. 'Is it lawful to pray in a set form of words?
Answ. Nothing but very great ignorance can make you really doubt of it. Hath God any where forbid it? You will say, that it is enough that he hath not commanded it. I answer, That in general he hath commanded it to all whose edification it tendeth to, when he commandeth you, that all be done to edification; but he hath given no particular command, nor prohibition. No more he hath commanded you to pray in English, French, or Latin; nor to sing
psalms in this tune or that; nor after this or that version or translation; nor to preach in this method particularly or that; nor always to preach upon a text; nor to use written notes; nor to compose a form of words, and learn them, and preach them after they are composed, with a hundred suchlike, which are undoubtedly lawful; yea, and needful to some, though not to others. If you make up all your prayer of Scripture sentences, this is to pray in a form of prescribed words, and yet as lawful and fit as any of your own. The psalms are most of them forms of prayer or praise, which the Spirit of God indited for the use of the church, and of particular persons. It would be easy to fill many pages with larger reasonings, and answers to all the fallacious objections that are brought against this; but I will not so far weary the reader and myself.
Quest. IV. 'But are those forms lawful which are prescribed by others, and not by God?'
Answ. Yea; or else it would be unlawful for a child or scholar to use a form prescribed by his parents or master. And to think that a thing lawful doth presently become unlawful, because a parent, master, pastor, or prince doth prescribe it or command it, is a conceit that I will not wrong my reader so far, as to suppose him guilty of. Indeed if an usurper, that hath no authority over us in such matters, do prescribe it, we are not bound to formal obedience, that is, to do it therefore because he commandeth it; but yet I may be bound to it on some other accounts; and though his command do not bind me, yet it maketh not the thing itself unlawful.
Quest. V. 'But is it lawful to pray extempore without a premeditated form of words?'
Answ. No Christian of competent understanding doubteth of it. We must premeditate on our wants, and sins, and the graces and mercies
we desire, and the God we speak to; and we must be able to express these things without any loathsome and unfit expressions. But whether the words are fore-contrived or not, is a thing that God hath no more bound you to by any law, than whether the speaker or hearers shall use sermon-notes, or whether your Bibles shall be written or in print.
Quest. VI. 'If both ways be lawful, which is better?'
Answ. If you are to join with others in the church, that is better to you which the pastor then useth: for it is his office and not yours to word the prayers which he puts up to God. And if he choose a form,
(whether it be as most agreeable to his parts, or to his people, or for concord with other churches, or for obedience to governors, or to avoid some greater inconvenience,) you must join with him, or not join there at all. But if it be in private, where you are the speaker yourself, you must take that way that is most to your own edification,
(and to others, if you have auditors joining with you). One man is so unused to prayer (being ignorantly bred,) or of such unready memory or expression, that he cannot remember the tenth part so much of his particular wants, without the help of a form, as with it; nor can he express it so affectingly for himself or others: nay, perhaps not in tolerable words. And a form to such a man may be a duty; as to a dim-sighted man to read by spectacles, or to an unready preacher to use prepared words and notes. And another man may have need of no such helps; nay, when he is habituated in the understanding and feeling of his sins and wants, and hath a tongue that is used to express his mind even in these matters, with readiness and facility, it will greatly hinder the fervor of such a man's affections, to tie himself to premeditated words: to say the contrary, is to speak against the common sense and experience of such speakers and their hearers. And let them that yet deride this as
uncertain and inconsiderate praying, but mark themselves, whether they cannot if they be hungry beg for bread, or ask help of their physician, or lawyer, or landlord, or any other, as well without a learned or studied form, as with it? Who knoweth not that it is true which the new philosopher saith; Cartes. de Passion. part i. art. 44.
'Et cum inter loquendum solum cogitamus de sensu illius rei, quam dicere volumus, id facit ut moveamus linguam et labra celerius et melius, quam si cogitaremus ea movere omnibus modis requisitis ad proferenda eadem verba; quia habitus quem acquisivimus cum disceremus loqui,' &c. Turning the thoughts too solicitously from the matter to the words, doth not only mortify the prayers of many, and turn them into a dead form, but also maketh them more dry and barren even as to the words themselves. The heavy charge and bitter, scornful words which have been too common in this age, against praying without a set form by some, and against praying with a book or form by others, is so dishonourable a symptom or diagnostic of the church's sickness, as must needs be matter of shame and sorrow to the sounder, understanding part. For it cannot be denied, but it proveth men's understandings and charity to be both extremely low.
Quest. VII. 'Must we always pray according to the method of the Lord's prayer, and is it a sin to do otherwise?'
Answ. 1. The Lord's prayer is first a rule for your desires: and it is a sin, if your desires follow not that method. If you do not begin in your desires with God, as your ultimate end, and if you first desire not his glory, and then the flourishing of his kingdom, and then the obeying of his laws, and herein the public welfare of the world, before and above your particular benefit. And it is a sin if you desire not your daily bread (or necessary support of nature), as a lower mercy in order to your higher spiritual mercies; and if you desire not pardon of sin, as a means to your future sanctity, duty, and felicity;
and if you desire not these, as a means to the glory of God, and take not his praises as the highest part of your prayers. But for the expressing of these desires, particular occasions may warrant you ofttimes to begin in another order: as when you pray for the sick, or pray for directions, or a blessing before a sermon or some particular work, you may begin and end with the subject that is before you, as the prayers of holy men in all ages have done. 2. You must distinguish also, as between desires and expressions, so between an universal and a particular prayer. The one containeth all the parts of prayer, and the other is but about some one subject or part, or but some few; this last being but one or few, particular petitions cannot possibly be uttered in the method of an universal prayer which hath all the parts. There is no one petition in the Lord's prayer, but may be made a prayer itself; and then it cannot have the other petitions as parts. 3. And you must distinguish between the even and ordinary case of a Christian, and his extraordinary case, when some special reason, affection, or accident calleth him to look most to some one particular. In his even and ordinary case, every universal prayer should be expressed in the method of the Lord's prayer; but in cases of special reason and inducement it may be otherwise.
Quest. VIII. 'Must we pray always when the Spirit moveth us, and only then, or as reason guideth us?'
Answ. There are two sorts of the Spirit's motions; the one is by extraordinary inspiration or impulse, as he moved the prophets and apostles, to reveal new laws, or precepts, or events, or to do some actions without respect to any other command than the inspiration itself. This Christians are not now to expect, because experience telleth us that it is ceased; or if any should pretend to it as not yet ceased, in the prediction of events, and direction in some things otherwise indifferent, yet it is most certain that it is ceased as to
legislation; for the Spirit itself hath already given us those laws, which he hath declared to be perfect, and unchangeable till the end of the world. The other sort of the Spirit's working, is not to make new laws or duties, but to guide and quicken us in the doing of that which is our duty before by the laws already made. And these are the motions that all true Christians must now expect. By which you may see, that the Spirit and reason are not to be here disjoined, much less opposed. As reason sufficeth not without the Spirit, being dark and alseep; so the Spirit worketh not on the will but by the reason: he moveth not a man as a beast or stone, to do a thing he knoweth not why, but by illumination, giveth him the soundest reason, for the doing of it. And duty is first duty before we do it; and when by our own sin we forfeit the special motions or help of the Spirit, duty doth not thereby cease to be duty, nor our omission to be sin. If the Spirit of God teach you to discern the meetest season for prayer, by considering your affairs, and when you are most free, this is not to be denied to be the work of the Spirit, because it is rational, (as fanatic enthusiasts imagine). And if you are moved to pray in a crowd of business, or at any time when reason can prove that it is not your duty but your sin, the same reason proveth that it was not the Spirit of God that moved you to it: for the Spirit in the heart is not contrary to the Spirit in the Scripture. Set upon the duty which the Spirit in the Scripture commandeth you, and then you may be sure that you obey the Spirit: otherwise you disobey it. Yea, if your hearts becold, prayer is a more likely means to warm them, than the omission of it.
To ask whether you may pray while your hearts are cold and backward, is as to ask whether you may labour or come to the fire before you are warm. God's Spirit is more likely to help you in duty, than in the neglect of it.
Quest. IX. 'May a man pray that hath no desire at all of the grace which he prayeth for?'
Answ. No; because it is no prayer but dissembling; and dissembling is no duty. He that asketh for that which he would not have, doth lie to God in his hypocrisy. But if a man have but cold and common desires (though they reach not to that which will prove them evidences of true grace), he may pray and express those desires which he hath.
Quest. X. 'May a man pray that doubteth of his interest in God, and dare not call him father as his child?'
Answ. 1. There is a common interest in God, which all mankind have, as he is good to all, and as his mercy through Christ is offered to all: and thus those that are not regenerate are his children by creation, and by participation of his mercy; and they may both call him father and pray to himself, though yet they are unregenerate. 2. God hath an interest in you, when you have no special interest in him: therefore his command must be obeyed, which bids you pray. 3.
Groundless doubts will not disoblige you from your duty; else men might free themselves from almost all their obedience.
Quest. XI. 'May a wicked or unregenerate man pray, and is he accepted? Or is not his prayer abominable to God?'
Answ. 1. A wicked man as a wicked man, can pray no how but wickedly, that is, he asketh only for things unlawful to be asked, or for lawful things to unlawful ends; and this is still abominable to God. 2. A wicked man may have in him some good that proceedeth from common grace, and this he may be obliged to exercise; and so by prayer to express his desires so far as they are good. 3. A wicked man's wicked prayers are never accepted; but a wicked man's prayers which are for good things, from common grace, are so far accepted as that they are some means conducing to his reformation, and though his person be still unjustified, and these prayers sinful, yet the total
omission of them is a greater sin. 4. A wicked man is bound at once to repent and prayr. And whenever God bids him ask for grace, he bids him desire grace; and to bid him pray, is to bid him repent and be of a better mind: therefore those that reprove ministers for persuading wicked men to pray, reprove them for persuading them to repentance and good desires. But if they pray without that repentance which God and man exhort them to, the sin is theirs: but all their labour is not lost if their desires fall short of saving sincerity; they are under obligations to many duties, which tend to bring them nearer Christ, and which they may do without special, saving grace.
Quest. XII. 'May a wicked man pray the Lord's prayer, or be exhorted to use it?'
Answ. 1. The Lord's prayer in its full and proper sense, must be spoken by a penitent, believing, justified person; for in the full sense no one else can call him 'Our Father,' (though in a limited sense the wicked may): and they cannot desire the glory of God, and the coming of his kingdom, nor the doing of his will on earth as it is in heaven, and this sincerely, without true grace: (especially those enemies of holiness, that think it too much strictness to do God's will on earth, ten thousand degrees lower than it is done in heaven). Nor can they put up one petition of that prayer sincerely according to the proper sense; no not to pray for their daily bread, as a means of their support while they are doing the will of God, and seeking first his glory and his kingdom. But yet it is possible for them to speak these words from such common desires as are not so bad as none at all.
Quest. XIII. 'Is it idolatry to pray to saints or angels? or is it always sinful?'
Answ. I love not to be too quarrelsome with other men's devotions; but 1. I see not how praying to an angel or a departed saint can be
excused from sin. Because it supposeth them to be every where present, or to be omniscient, and to know the heart, yea to know at once the hearts of all men; or else the speaker pretendeth to know when the saint or angel is present and heareth him, and when not: and because the Scripture doth no where signify that God would have us pray to any such saints or angels; but signifieth enough to satisfy us to the contrary. 2. But all prayer to them is not idolatry, but some is, and therefore we must distinguish, if we will judge righteously.
(1.) To pray to saints or angels as supposed omnipresent, omniscient, or omnipotent, is flat idolatry. (2.) To pray to them to forgive us our sins against God, or to justify, or sanctify, or redeem, or save us from hell, or any thing which belongeth to God only to do, is no better than idolatry. (3.) But to pray to them only to do that which belongeth to the guardian, or charitable office that is committed to them, and to think that though they are not omnipresent nor omniscient, nor you know not whether they hear you at this time or not, yet you will venture your prayers at uncertainty, it being but so much labour lost; this I take to be sinfully superstitious, but not idolatry. (4.) But to pray to living saints or sinners, for that which belongeth to them to give, is no sin at all.
Quest. XIV. 'Is a man bound to pray ordinarily in his family?'
Answ. I have answered this affirmatively before, and proved it; one grain of grace would answer it better than arguments can do.
Quest. xv. 'Must the same man pray secretly that hath prayed with his family or with others?'
Answ. 1. Distinguish between those that were the speakers, and those that were not; and 2. Between those that have leisure from greater or more urgent duties, and those that have not. And so, (1.) Those that are free from the urgency of all other duties, which at that time are
greater, should pray both in the family and in secret; especially if they were not themselves the speakers, usually they will have the more need of secret prayer; because their hearts in public may more easily flag, and much of their case may be omitted. (2.) But those that have more urgent, greater duties, may take up at that time with family-prayer alone (with, secret ejaculations; especially if they were the speakers): having there put up the same requests as they would do in secret.
Quest. XVI. 'Is it best to keep set hours for prayer, or to take the time which is fittest at present?'
Answ. Ordinarily set times will prove the fittest times; and to leave the time undetermined and uncertain, will put all out of order, and multiply impediments, and hinder duty. But yet when extraordinary cases make the ordinary time unfit, a fitter time must be taken.
Quest. XVII. 'Is it lawful to join in family (or church) prayers with ungodly men?'
Answ. I join both together, because the cases little differ; for the pastor hath the government of the people in church-worship as the master of the family hath in family-worship: you may choose at first whether you will be a member of the church, or family (if you were not born to it as your privilege). But when you are a member of either, you must be governed as members. And to the case, 1. You must distinguish between professed wicked men, and those that sin against the profession. 2. And between a family (or church) that is totally wicked, and that which is mixed of good and bad. 3. And between those wicked men whose presence is your sin, because you have power to remove them, and those whose presence is not your sin, nor the matter in your power. 4. And between one that may yet choose of what family he will be, and one that may not. And so I
answer, (1.) If it be the fault of the master of the family (or the pastors of the church) that such wicked men are there, and not cast out, then it is their sin to join with them, because it is their duty to remove them; but that is not the case of the fellow-servants (or people), that have no power. (2.) If that wicked men profess their wickedness, after sufficient admonition, you must professedly disown communion with them; and then you are morally separated and discharged, when you have no power locally to separate. (3.) It is your sin to fly from your duty, because a wicked man is there, whom you have no power to remove. (4.) There are many prayers that a wicked man is bound to put up to God; and you must not omit your duty, because he performeth his, though faultily: methinks you should more scruple joining or conversing with one that forsaketh prayer (which is the greater sin) than with one that prayeth. (5.) But if you are free to choose, you are to be blamed if you will not choose a better family (or church) (other things being equal): especially if all the company be wicked.
Quest. XVIII. 'But what if the master of a family (or pastor) be a heretic or ungodly?'
Anws. You must distinguish between his personal faults, and the faults of his performance or worship. His personal faults (such as swearing or drunkenness, &c.) you must disown, and must not choose a master (or pastor) that is such, while you have your choice, and may have better: but otherwise it is lawful to join with him in doing good, though not in evil. But if the fault of his duty itself be intolerable you must not join with him: now it is intolerable in these cases. 1. In case he be utterly unable to express a prayer, and so make it no prayer. 2. In case he bend his prayers against godliness, and known truth, and charity, and peace, and so make his prayers but the
instruments of mischief, to vent heresy, or malice, and do more hurt than good to others.
Quest. XIX. 'May we pray absolutely for outward mercies, or only conditionally?'
Anws. You must distinguish, 1. Between a condition spoken of the subject, when we are uncertain whether it be a mercy or not, and an extrinsic condition of the grant. 2. Between a condition of prayer, and a condition of expectation. 3. Between submission to God's will, and a conditional desire or prayer. And so I answer, (1.) It is necessary when we are uncertain whether the thing itself be good or not, that we pray with a subjective conditionality. 'Grant this if it be good:' or 'If it be not good I do not pray for it.' For it is presupposed in prayer that we know the thing prayed for to be good. (2.) But when we know the thing to be a mercy and good, we may pray for it absolutely. (3.) But we may not believe that we shall receive all with an absolute expectation, which we absolutely pray for. For prayer being the expression of desire, that which may be absolutely desired, though not absolutely promised, may be absolutely prayed for. (As our increase or strength of grace, or the conversion of our relations,
&c.) (4.) But yet all such must be asked with a submission to the will of God: but that maketh it not properly a conditional form of praying; for when the nature of prayer is as it were to move the will of God, it is not so proper to say, 'Lord, do this if it be thy will already;' or 'Lord, be pleased to do this if it be thy pleasure,' as to say,
'Lord, grant this mercy; but if thou deny it, it is my duty to submit.'
So Christ mentioneth both the subjective conditionality and the submission of his will. "If it be possible let this cup pass from me: nevertheless not as I will, but as thou wilt. As if he had said, Nature requireth me with a simple nolition to be unwilling of the suffering, and if it be consistent with the desired end of my mediatorship, to be
desirous to avoid it: but seeing that cannot be, my comparing will commandeth this simple will of self-preservation to submit to thy most perfect will. But if any call this (submission) a condition, the matter is not great.
Quest. XX. 'May we pray for all that we may lawfully desire?'
Answ. No: for prayer is not only an expression of desire, but also a means to attain the thing desired. And some things may be lawfully desired (at least with a simple velleity), which may not be sought, because they must not be hoped for, where God hath said that he will not grant them. For it is vain to seek that which you have no hope to find: as to desire to see the conversion of the whole world, or to pass to heaven as Enoch without dying, are lawful (by a simple velleity): but all things compared, it is not lawful peremptorily to desire it, without submission; and therefore not to ask it. It is the expression of a comparate, determinate desire, which is properly called prayer, being the use of means for the obtaining of that desire; and whatsoever I may so desire, I may pray for; for if there be no hope of it, I may not so desire it. But the desire by way of simple velleity may not be put into a proper prayer, when there is no hope. I must have a simple desire (with submission) to attain a sinless perfection here, even this hour; but because there is no hope, I may not let it proceed to a determinate peremptory desire upon a comparing judgment, nor into a proper prayer. And yet these velleities may be expressed in prayer, though they have not the full nature of a prayer. Object. 'But was not Christ's a prayer?' Answ. Either Christ as a man was certain that the cup must not pass from him, or uncertain. If you could prove him uncertain, then it is a proper prayer (with submission to his
Father's will;) but if he was certain that it was not to pass from him, then it was analogically only a prayer, it being but a representing of his velleity, to his Father, and not of his determinate will, nor was
any means to attain that end: and indeed such it was, as if he had said, Father if it had stood with the ends of my office and thy will, I would have asked this of thee; but because it doth not, I submit. And this much we may do.
Quest. XXI. 'How then can we pray for the salvation of all the world? must it be for all men collectively? or only for some, excluding no numerical denominate person?'
Answ. Just as Christ prayed here in this text, we must express our simple velleity of it to God, as a thing that in itself is most desirable
(as the passing of the cup was unto Christ): but we cannot express a determinate volition, by a full prayer, such as has any tendency as a means to attain that end; because we are certain that God's will is against it, or that it will not be.
Quest. XXII. 'May we pray for the conversion of all the nations of the world to Christianity, with a hopeful prayer?'
Answ. Yes: For we are not certain that every nation shall not be so converted, though it be improbable.
Quest. XXIII. 'May we pray in hope of a proper prayer (as a means to obtain it) that a whole kingdom may be all truly converted and saved?'
Answ. Yes: for God hath no way told us that it shall not be; though it be a thing improbable, it is not impossible; and therefore being greatly desirable may be prayed for. Though Christ has told us that his flock is little, and few find the way of life, yet that may stand with the salvation of a kingdom.
Quest. XXIV. 'May we pray for the destruction of the enemies of Christ, or of the Gospel, or of the king?'
Answ. Not with respect to that which is called God's antecedent will, for so we ought first to pray for their conversion (and restraint till then); but with respect to that called his consequent will we may; that is, we must first pray that they may be restrained and converted, and secondly, that if not, they may be destroyed.
Quest. XXV. 'What is to be thought of that which some call a particular faith in prayer? If I can firmly believe that a lawful prayer shall be granted in kind, may I not be Sure by a divine faith that it shall be so?'
Answ. Belief hath relation to a testimony or revelation. Prayer may be warranted as lawful, if the thing be desirable, and there be any possibility of obtaining it, though there be no certainty, or flat promise; but faith or expectation must be warranted by the promise.
If God have promised you the thing prayed for, you may believe that you shall receive it: otherwise your particular faith is a fancy, or a believing of yourselves, and not a believing God that never promised you the thing. Object. Matt. 21:22. "And all things Whatsoever you ask in prayer, believing, ye shall receive."
Answ. There are two sorts of faith: the one a belief that is ordinary, having respect to ordinary promises and mercies: the text can be understood of this in no other sense than this: 'All things which I have promised you, you shall receive, if you ask them believingly.'
But this is nothing to that which is not promised. The other faith was extraordinary, in order to the working of miracles: and this faith was a potent inward confidence, which was not in the power of the person when he pleased, but was given like an inspiration by the Spirit of God, when a miracle was to be wrought; and this seemeth to
be it that is spoken of in the text. And this was built on this extraordinary promise, which was made not to all men in all ages, but to those times when the Gospel was to be sealed and delivered by miracles; and especially to the apostles. So that in these times, there is neither such a promise of our working miracles as they had to believe, nor yet a power to exercise that sort of extraordinary faith.
Therefore a strong conceit (though it come in a fervent prayer) that any thing shall come to pass, which we cannot prove by any promise or prophecy, is not to be called any act of divine faith at all, nor to be trusted to.
Quest. XXVI. 'But must we not believe that every lawful prayer is accepted and heard of God?'
Answ. Yes: but not that it should be granted in the very thing, unless so promised: but you may believe that your prayer is not lost, and that it shall be a means of that which tendeth to your good.
Quest. XXVII. 'With what faith must I pray for the souls or bodies of other men; for their conversion or their lives?'
Answ. A godly man may pray for wicked relations or others, with more hope than they can pray for themselves, while they remain ungodly: but yet not with any certainty of prevailing for the thing he asketh; for it is not peremptorily promised him. Otherwise Samuel had prevailed for Saul, and Isaac for Esau, and David for Absalom, and the good people for all the wicked; and then no godly parents would have their children lost; no nor any in the world would perish, for godly persons pray for them all. But those prayers are not lost to him that puts them up.
Quest. XXVIII. 'With what faith may we pray for the continuance of the church and Gospel to any nation?'
Answ. The former answer serveth to this; our hope may be according to the degrees of probability: but we cannot believe it as a certainty by divine faith, because it is not promised by God.
Quest. XXIX. 'How may we know when our prayers are heard of God, and when not?'
Answ. Two ways: sometimes by experience, when the thing itself is actually given us; and always by the promise: when we ask for that which God commandeth us to ask, or promiseth to grant; for we are sure God's promises are all fulfilled. If we ask for the objects of sense
(as food, or raiment, or health, &c.), sense will tell us whether our prayers be granted in the same kind that we asked for; but if the questions be of the objects of faith, it is faith that must tell you that your prayers are granted; but yet faith and reason make use of evidences or signs: as if I pray for pardon of sin, and salvation, the promise assureth me that this prayer is granted, if I be a penitent, believing, regenerate person, otherwise not; therefore faith only assureth me that such prayers are granted, supposing that I discern the evidence of my regeneration, repentance, and faith in Christ. So if the question be, whether my prayer for others, or for temporal mercies, be answered in some other kind, and conduce to my good some other way, faith only must tell you this from the promise, by the help of evidences: there are millions of prayers that will all be found answered at death and judgment, which we knew not to be answered any way but by believing it.
Quest. XXX. 'What should a Christian of weak parts do, that is dry and barren of matter, and can scarce tell what to say in prayer, but is ready to rise off his knees almost as soon as he hath begun?'
Answ. 1. He must not be a stranger to himself, but study well his heart and life; and then he will find such a multitude of inward
corruptions to lament, and such a multitude of wants to be supplied, and weaknesses to be strengthened, and disorders to be rectified, and actual sins to be forgiven, that may find him work enough for confessions, complaints, and petitions many days together, if expression be but as ready as matter. 2. Let him study God, and get the knowledge of his nature, attributes, and works, and then he will find matter enough to aggravate his sin, and to furnish him with the holy praise of God from day to day. As he that is acquainted with all that is in any book, can copiously discourse of it, when he that knoweth not what is in it, hath little to say of it: so he that knoweth
God and his works, and himself, and his sins and wants, is acquainted with the best prayer book; and hath always a full heap of matter before him, whenever he cometh to speak to God. 3. Let him study the mystery of man's redemption, and the person, and office, and covenant, and grace of Christ; and he need not want matter for prayer or praise. A very child if he sees but a pedlar's pack opened, where there are abundance of things which he desireth, will learn without book to say, 'O father, buy me this, and give me that, &c.' So will the soul that seeth the treasuries and riches of Christ. 4. Let him know the extent of the law of God, and the meaning of the Ten
Commandments: if he know but what sins are forbidden in each commandment, and what duties are required, he may find matter enough for confession and petition: and therefore the view of such a brief exposition of the commandment, as you may find in "Mr.
Brinsley's True Watch," and in "Dr. Downam's" and "Mr. Whateley's Tables," will be a present furniture for such a use, especially in days of humiliation. So it will also to have a particular understanding of the Creed and the Lord's prayer, which will furnish you with much matter. 5. Study well the temptations which you carry about you in your flesh, and meet with in the world, and are suggested by the tempter; and think of the many duties you have to do, and the many dangers and sufferings to undergo, and you will never be
unfurnished for matter for your prayers. 6. Observe the daily passages of providence, to yourselves and others: mark how things go with your souls every day, and hearken how it goeth with the church of God, and mark also how it goeth with your neighbours, and sure you will find matter enough for prayer. 7. Think of the heavenly joys that you are going to, and the streets of the New Jerusalem will be large enough for faith to walk in. 8. For words, be acquainted with the phrase of Scripture, and you will find provisions for all occasions.
Read Dr. Wilkins' book, called "The Gift of Prayer," or "Mr. Brinsley's Watch," or "Mr. E. Parr's Abba Father." 9. Keep up the heart in a reverent, serious, lively frame, and it will be a continual spring to furnish you with matter: when a dead and barren heart hath a dry and sleepy tongue. 10. Join as oft as you can with those that are full and copious in prayer; for example and use will be very great helps.
11. Quench not the Spirit of God that must assist you. 12. In case of necessity, use those books or forms which are more full than you can be yourselves till you come to ability to do better without them. Read further the Directions Part i. Chap. 6. Tit. 2. for more.
Quest. XXXI. 'How should a Christian keep up an ordinary fervency in prayer?'
Answ. 1. See that knowledge and faith provide you matter: for as the fire will go out if there be not fuel, so fervency will decay, when you are dry, and scarce know what to say; or do not well believe what you understand. 2. Clog not the body either with overmuch eating and drinking, or over-tiring labours: for an active body helpeth much the activity of the mind: and the holiest person will be able but poorly to exercise his fervency, under a dull or languishing body. 3. Rush not suddenly upon prayer, out of a crowd of other businesses, or before your last worldly cares or discourses be washed clean out of your minds. In study and prayer how certain a truth is it, that 'Non bene
fit quod occupato animo fit.' Hieron. Epist. 143. ad Paulin. That work is not well done, which is done with a mind that is preposessed, or busied about other matters: that mind must be wholly free from all other present thoughts or business, that will either pray or study well. 4. Keep a tender heart and conscience that is not senseless of your own concernments; for all your prayers must needs be sleepy, if the heart and conscience be once hardened, seared, or fallen asleep.
5. Take more pains with your hearts than with your tongues.
Remember that the success of your work lieth most on them. Bear not with their sluggishness; do by them as you would do by your child or servant that sleepeth by you at prayer; you will not let them snort on, but jog them till you have awakened them. So do by your hearts when you find them dull. 6. Live as in the continual presence of God; but labour to apprehend his special presence when you are about to speak to him: ask your hearts how they would behave themselves, if they saw the Lord, or but the lowest of his holy angels?
7. Let faith be called up to see heaven and hell as open all the while before you; and such a sight will surely keep you serious. 8. Keep death and judgment in your continual remembrance and expectation: remember how all your prayers will be looked back upon. Look not for long life: remember that this prayer for ought you know may be your last; but certainly you have not long to pray: pray therefore as a dying man should do. 9. Study well the unspeakable necessity of your souls. If you prevail not for pardon, and grace, and preservation, you are undone and lost for ever. Remember that necessity is upon you, and heaven or hell are at the end, and you are praying for more than a thousand lives. 10. Study well the unspeakable excellency of those mercies which you pray for: O think how blessed a life it would be, if you could know God more, and love him more, and live a blameless, heavenly life, and then live with Christ in heaven for ever! Study these mercies till the flames of love put life into your prayers. 11. Study well the exceeding
encouragements that you have to pray and hope: if your hope decay your fervour will decay. Think of the inconceivable love of God, the astonishing mercy shewed to you in your Redeemer, and in the helps of the Holy Spirit, and how Christ is now interceding for you. Think of these till faith make glad your heart; and in this gladness, let praise and thanksgiving have ordinarily no small share in your prayers; for it will tire out the heart to be always poring on its own distempers, and discourage it to look on nothing but its infirmities: and then, a sad, discouraged temper will not be so lively a temper, as a thankful, praiseful, joyful temper is: for 'Lætitia loquax res est, atque ostentatrix sui:' 'Gladness is a very expressive thing, and apt to shew itself.' But 'tristes non eloquentes sunt: maxime si ad ægritudinem animi accedat corporis ægritudo.' Hieron. Epist. 31. ad
Theoph. Alexand. 'Sad men are seldom eloquent: especially if the body be sick as well as the mind.' 12. Let the image of a praying and a bleeding Christ, and of his praying saints be (not on a wall before your eyes, but) engraven on your minds: is it not desireable to be conformed to them? Had they more need to pray importunately than you? 13. Be very cautelous in the use of forms, lest you grow dull and customary, and before you are aware your tongues use to go without your hearts. The heart is apt to take its ease when it feeleth not some urgent instigation. And though the presence of God should serve the turn without the regard of man, yet with imperfect men the heart is best held to its duty when both concur. And therefore most are more cautelous of their words, than of their thoughts: as children will learn their lesson better, when they know their masters will hear them it, than when they think he will not. Now in the use of a form of prayer, a sleepy heart is not at all discerned by man, but by God only; for the words are all brought to your hand, and may be said by the most dull and careless mind; but when you are put to express your own desire, without such helps, you are necessitated to be so mindful of what you do, as to form your desires into apt expressions, or else your dulness
or inattentiveness will be observed even by men; and you will be like one that hath his coach, or horse, or crutches taken off him, that if he have legs must use them, or else lie still. And to them that are able, it is often a great benefit to be necessitated to use the ability they have; though to others it is a loss to be deprived of their helps. I speak not this against the lawfulness of a form of prayer; but to warn you of the temptations which are in that way. 14. Join oft with the most serious, fervent Christians; for their fervour will help your hearts to burn, and carry you along with them. 15. Destroy not fervency by adulterating it, and turning it into an affected earnestness of speech, and loudness of voice, when it is but an hypocritical cover for a frozen, empty heart.
Quest. XXXII. 'May we look to speed ever the better for any thing in ourselves, or in our prayers? Is not that to trust in them, when we should trust on Christ alone?'
Answ. We must not trust in them for any thing that is Christ's part and not their's: but for their own part it is a duty to trust in them,
(however quarrelsome persons may abuse or cavil at the words:) and he that distrusteth prayer in that which is its proper office, will pray to little purpose: and he that thinks that faithful, fervent, importunate, understanding prayer, is no more effectual with God for mercy, than the babbling of the hypocrite, or the ignorant, careless, unbelieving, sleepy prayers of the negligent, will either not care how he prayeth, or whether he prayeth at all or not. Though our persons and prayers have nothing that is meritorious with God, in point of commutative justice, nor as is co-ordinate with the merits of Christ, yet have they conditions without which God will not accept them, and are meritorious in subordination to the merit of Christ, in point of paternal governing justice according to the covenant of grace; as an obedient child deserveth more love; and praise, and