Part 12
thereunto: In that fasting therefore is used for the better
performance of them, in the use of them it proves to be a further
help for prayer; which will the better appear, if distinctly we
consider how fasting makes us more fit to perform these duties.
§. 110. Of Examination, Another End of Fasting.
Concerning Examination of ourselves, we cannot be ignorant,
but that when any needful extraordinary blessing is to be
obtained, or any judgment to be prevented or removed, it is very
requisite to search whether there be not any sin in us which may
make our prayers to be rejected and not regarded. That which
the Lord said of the Army of Israel in Joshua's time, may be
applied to particular persons, namely, that if they did not search,
and find out, and take away the execrable, and excommunicate
among them, the Lord would not be with them anymore:
wherefore the Prophet exhorts first to search, and try our ways,
and turn to the Lord; and then to lift up our hearts with our
hands unto God in the Heavens.
Now by fasting, we both gain more time for examination, (even
that time which otherwise would be spent in sleeping, eating,
drinking, and other like things, which in the day of a Fast are
forborne) and also make ourselves more fit thereto, in that our
spirits are cheered, and our hearts roused up thereby, as was
noted before. This the Saints well knew, and therefore were
wont in the days of their Fast to enter into a serious and solemn
examination of their own, and of others' sins. Read the Prayer
that Ezra made in the day of his Fast, and in it you may observe
how he searches out the sins of the Jews in his time, which had
provoked the wrath of God, and sets them in order before God.
So did the Levites in that Fast which was kept in Nehemiah's
time.
§. 111. Of Humiliation, a Third End of Fasting.
Concerning Humiliation, it is well known that those who look to
prevail by Prayer with God must come before him with a
humbled heart. "To him" (saith the Lord) "will I look that is
poor, and of a contrite spirit." Now by fasting we manifest our
unworthiness of the least of God's blessings, and so testify great
humiliation; yea, the very rites of a Fast are a means to humble
the soul somewhat more. By laying aside our best apparel, by
our voluntary abstinence from God's creatures, by forbearing
some of our ordinary sleep, and by refusing in other respects to
refresh our bodies, we show that we think ourselves unworthy of
any outward delights, yea of the least crumb of bread, and drop
of water. In olden times, they were wont to wear sack-cloth in
the time of a Fast, to show that the worst clothing was good
enough: and to lay dust upon their heads, to show that they
thought themselves more worthy to be under the ground, than
to tread upon it. Again, when we fast, because God is displeased
for our sin, and as a token of his displeasure, inflicts some
judgment upon us, we do not only manifest our great grief for
displeasing God, but also after a holy manner take vengeance of
ourselves, which is an especial point of humiliation, commended
in the Corinthians.
§. 112. Of Mortification, a Fourth End of Fasting.
Concerning Mortification, it has been before shown that the
lusts of the flesh, and the wanton affections thereof, are a great
hindrance to fervent prayer: being as birdlime to the feathers of
a fowl, which keep it from mounting high. Yea, it is clearer than
needs be proved, that they continually fight against the spirit,
and are a means to quench it; so as the spirit is kept from
making requests for us, so long as lust boils and domineers in
us. Necessary it is therefore, that in this respect the body be
beaten down, and brought into subjection. But fasting is an
especial means to subdue our wanton flesh, and corrupt lusts:
for as pampering our bodies adds strength to the old man, so
fasting mortifies it, and keeps it down. The Apostle, where he
implies, that while man and wife give themselves to fasting and
prayer, they may the better abstain, intimates that by fasting and
prayer lust is subdued.
§. 113. Of Fasting Now Under the New Testament.
By that which has hitherto been delivered in explanation of a
religious Fast, we may well conclude that it is a warrantable,
commendable, and needful exercise: Warrantable, because
commended: Commendable, because the practice thereof is
commended: Needful, because of the ends before Propounded.
It is therefore an exercise carefully and conscientiously to be
observed by us.
Object. It is nowhere commanded in the New Testament.
Answ. 1. The Apostles and Churches' practice thereof in the time
of the Gospel shows that the Commandments of the Old
Testament concerning fasting were not as other ceremonial
ordinances, of force only for the time of the law, but of perpetual
use so long as a Church should remain on earth.
2. The answer which Christ gave to the Pharisees in defense of
his Disciples not fasting, in these words, "The days will
come when the Bridegroom shall be taken from them, and
then shall they fast," has the force of a precept.
3. The same occasions, and the same ends of fasting which
were under the Law, still remain under the Gospel (what
these occasions and ends are, has been shown before)
wherefore, as we make conscience of other duties, so let us
make conscience of this also. As God does manifest his just
indignation against us, by threatening or inflicting any
judgment, or by withholding, or taking away any blessing,
so let us manifest our true humiliation by fasting. Fasting
added to prayer, makes it extraordinarily powerful, as
appears by these three evidences.
4. By the great and wonderful things which the Saints have
obtained thereby. Anna, though the Lord had made her
barren, obtained a child. The Jews in Jehoshaphat's time
obtained an extraordinary victory. And in Esther's time a
memorable preservation. Many like examples are noted in
the Scripture.
5. By that respect which God has had to the fasting of
Hypocrites: as is noted in the example of Ahab. If God were
moved to stay a temporal judgment threatened against a
wicked man upon his temporary humiliation by fasting,
what will he not do upon the true humiliation of his faithful
children by fasting?
6. By that instance which Christ gives of casting out such a
kind of Devil by fasting and prayer, as by no other means
can be cast out. If an extraordinary Devil may be cast out by
fasting and prayer, when he hath gotten possession in a
man, how much more may diabolical passions and
corruptions be cast out of a man by this means? No marvel
that the Devil so much prevails everywhere, seeing this
sovereign means of weakening his power is so much
neglected. We in this Land have done ourselves much
wrong by neglect of this duty:
That which afterwards shall be spoken of motives to
extraordinary prayer, and of our negligence therein, may in
particular be applied to this help of prayer.
§. 114. Of Vows.
The other help to extraordinary prayer is making of Vows, which
is both expressly commanded (Psalm 76. 11.) and also has been
much practiced by God's children. Jacob vowed a vow to God as
he was going to his uncle Laban (Gen. 28. 20-21.) So did Anna (1
Sam. 1. 11) David (Psal. 132. 2.) and many other Saints.
Vowing is so proper to praying that the Greek word which in the
New Testament most usually signifies prayer, seems to be drawn
from a vow.
1. To vow in praying greatly sharpens our prayers and makes
us more eagerly call upon God.
2. It manifests a very earnest desire of obtaining the thing we
desire: it shows that we are willing to do anything, or part
with anything to obtain it.
3. It sets a tutor over us, to call upon us to perform our duty,
to check us when we are slack therein, and to keep us within
that compass that we have set unto ourselves.
Object. This was a thing belonging rather to the pedagogy of the
Jews, than to the ripe age of Christians under the Gospel.
Answ. Indeed, because the Church before Christ's time was but
in her non-age, in comparison of that manage whereunto since
Christ's time it has grown, vows were then more usual, than they
are now. Yea at that time their voluntary vows were parts of
God's worship, as other rites and ceremonies which were
enjoined them of God were, whereunto we are not now so
strictly bound. So as there is some difference between the time
of the Law and of the Gospel in this respect. Yet notwithstanding
are not all vows, and the use of them, utterly abolished: they still
remain lawful and helpful unto us.
For though we have attained to a riper age than that of the Jews,
yet are we not come to a perfect age ▪ we are but children in
regard to that measure of the age of the fullness of Christ,
whereunto the spirits of just and perfect men in Heaven attain.
So as still we have need of helps: and among other helps, this of
vows is needful, and may be profitable unto us.
§. 115. Of the Things which Concur to the Making of a Lawful
Vow.
Wherefore for our direction in using this help, we must observe
what things concur to the making of a good and lawful vow: even
those four things whereby everything is made good, the four
causes, which are, 1. The maker of the vow. 2. The matter of it. 3.
The manner thereof. 4. The end.
1. The person who makes a vow, must be both of
understanding, and also of power to make it. In vowing we
have to do with God, who must not be dallied with, nor
mocked. They who deal with him must well conceive what
they do; (wherefore Idiots, children, frenzy persons, and
such like, are not fit to vow) they must also have an ability
to perform what they vow (wherefore such as are under the
authority and command of others may not vow, in such
cases wherein their Governors may cross their vow.)
2. The thing vowed, must be both lawful and possible. To vow
to commit a sin (as the Jews vowed to kill Paul) is a double
iniquity. To vow that which we are not able to do (as many
who vow perpetual continency) is a plain mockery.
3. In regard to the manner, a vow must be made freely and
maturely. A vow is a kind of spiritual offering, it must
therefore be a free will offering, or else can it not be
acceptable to God. It is not meet for Parents to force their
children, or any man to force another to make a vow.
A vow is also a matter of weight, it must be made in judgment
upon due consideration and deliberation, not rashly or
unadvisedly. Herein did Jephthah (though otherwise a good
man) offend. Rash vows cause either much mischief, or much
repentance.
4. There are two main ends of a vow. One to prevent or redress
some sin (as for a man who is of a flexible disposition, and
much drawn away by vain company to vow against such and
such company: or for a man that has a light brain, and is
soon made drunken with strong beer and wine, to vow
against these.) The other to hold a man close to some duty;
as to vow every day to read so much, or so much of the
Scripture, morning and evening to pray, to sanctify the
Sabbath, &c.
Object. We are bound to perform all these things, though they
are not vowed.
Answ. We vow those things which we are otherwise bound to do,
in regard to our own dullness and backwardness, that so we may
by a double bond (one of God's law, the other of our vow) be the
more provoked to do them. Jacob's vow made to God in these
words: ("The Lord shall be my God: ") was a duty commanded.
Gen. 28. 21.
A vow being thus made, we are bound in conscience to perform
it: "Pay therefore that which thou hast vowed. It is better that
thou shouldest not vow, than that thou shouldest vow and not
pay it."
§. 116. Of Public and Private Fasts and Vows.
As the occasions of fasting and vowing are public or private, so
must they be done publicly or privately. Because there was a
public judgment on the land, Joel the Prophet called the people
to a public fast. So likewise Ezra caused a public vow to be made
of all the people. Anna's occasion was private and particular;
accordingly, was her fast and vow.
A public fast or vow must be appointed by public authority (as
were all the public fasts and vows recorded and commended in
the Scripture) and performed by all that are under their
authority, and in their dominion who command it. When
Jehoshaphat proclaimed a public fast, it is noted that they came
out of all the Cities of Judah: and when Josiah made a public
vow and Covenant with the Lord: He caused all that were found
in Judah, and Benjamin to stand to it.
The Ministers of the word ought to put the Magistrates in mind
of these extraordinary exercises when there is occasion (as Joel
did). The Magistrate ought to appoint them, and Magistrates,
Ministers, People, and all observe them; and for the better
observing thereof, assemble together in public places and use
the public Ministry of the word: for which we have a notable
pattern of the Jews in the time of Nehemiah: for when the
people were all assembled together, with fasting to make a
solemn vow: the Levites read in the book of the Law of the Lord
their God, one fourth part of the day, and another fourth part of
the day they confessed, and worshipped the Lord their God.
These two fourth parts were all the time that passed betwixt the
morning and evening Sacrifice, namely from nine to three.
As for private fasts and vows, if they are performed in a family,
the Master thereof who is a King, Priest, and Prophet in his own
house, has the ordering thereof. But every particular Christian
has liberty in secret by himself, to use these extraordinary
exercises as he sees just cause; if at least he is not under the
power and command of another, to whom his time and service
are due. When Magistrates are negligent in appointing those
public exercises in their seasons, private Christians may for their
parts make some supply thereof in their families, or at least in
secret by themselves.
§. 117. Of Motives to Extraordinary Prayer.
Weighty motives there are to stir us up to extraordinary Prayer.
1. It shows that we go along with God's good guiding
providence: that we observe God's judgments, and are
moved with them, and take notice of his blessings, and are
accordingly affected: that as the judgments of God are
greater, so our supplication and humiliation more
extraordinary: as his blessings more needful and scanty, so
our petitions more earnest and fervent: and as they are
more excellent and plentiful, so our thanksgiving more
solemn. They who content themselves with their ordinary
manner of praying (like mill-horses going round in their
usual track) and never take any occasion of extraordinary
prayer, but think all is well, because they are not Atheists,
which never call upon God, plainly discover how little they
regard God's dealing with them. If they did, as God dealt
extraordinarily with them, so would they extraordinarily
carry themselves towards God.
2. Extraordinary prayer is extraordinarily powerful and
effectual, either for preventing and removing great
judgments, or for obtaining and recovering singular
blessings, as we have before shown.
3. It is an extraordinary honour done unto God: the more we
stoop under his judgments, and the more highly we account
his blessings and favours, the more we glorify God.
§. 118. Of the Neglect of Extraordinary Prayer.
If we well observe God's dealing with us, and the several
occasions of extraordinary prayer from time to time afforded
unto us, we cannot but condemn ourselves for neglect of this
duty, and extraordinarily humble ourselves, even because we
have not extraordinarily prayed, as just occasion has oftentimes
been given unto us. How many judgments has God laid upon us
year after year? Strange sicknesses, extraordinary fires, frosts,
inundations of waters, droughts when rain was needful,
tempestuous and rainy weather, when calm and fair weather
would have been very acceptable, with the like. Among other
public judgments, I cannot let pass that sore, heavy, grievous
stroke, whereby the life of that worthy admirable Prince was
taken away, upon the sixth of November 1612. Had
extraordinary prayer in time been used, no doubt but many of
these judgments might have been prevented. Would there be so
many insufficient, idle, careless, corrupt Ministers, as are in
many places? Or would the diligence and pains of many learned
and faithful Ministers be so fruitless as they are, if extraordinary
prayer were more used? What may be the reason that many
marriages, offices, callings, and the like matters of moment are
so unprosperous? That many Christians long lie under sore and
grievous temptations and crosses, that other judgments are
inflicted upon their families, their children, yea, and their own
persons, and many needful blessings denied? Surely this duty is
not used as it ought to be. Let it therefore be more frequently
and conscientiously used.
Hitherto of the Several Kinds of Prayer.
THE THIRD PART.
The Time of Prayer.
§. 119. Of Praying Always.
The next branch is concerning the time, which by the Apostle is
limited with no distinct time, but indefinitely set down under
this general particle Always.
If this circumstance be simply taken without any limitation, it
implies not only a great inconvenience, but also a plain
impossibility. For is it not inconvenient that we should attend
wholly and only on prayer, and so neglect the Word,
Sacraments, and other duties of piety? Yes, also all duties of
justice, and charity to our neighbours? Is it possible that always
we should pray, and not eat, drink, sleep, and do such other
things as nature necessarily requires?
Answer: If the true meaning of the Apostle's phrase be observed,
no such incongruity or impossibility will follow upon it. In the
original it is thus set down word for word, "In every season."
The Greeks make a difference between Time, and season: and in
the Scripture they are also distinguished. Time is more general,
Season implies that part of time which is fit for doing a thing.
This phrase then being translated "in every season," implies that
as any just occasion is offered, we must pray.
Object: The Evangelist uses the word which properly signifies
Always, and so does the Apostle in laying down the point of
thanksgiving, and another phrase of the like extent, saying,
"Pray without ceasing."
Answer: 1. General phrases must be expounded by particular
and distinct phrases.
2. Those Generals do sometimes signify no more than very
often: so are Solomon's servants said to stand ever, or
continually before him. So we say of a Student that is much
in his study, he is always or continually there: so of a
woman that tarries much at home, she is ever in her house.
But more distinctly to show the meaning of this
circumstance,
3. It is to be taken inclusively, including every part of time,
and excluding none, neither day nor night, whether we are
alone or in company, in the midst of business, or free from
business, at what time soever occasion is given, we must
pray.
4. It signifies a daily and constant performing of this holy
exercise: thus this sacrifice which under the Law was
constantly offered up every day, morning and evening, is
said to be offered up continually, and called a continual
burnt offering.
5. It implies that besides our ordinary and set times of prayer,
we must take extraordinary occasions to call upon God.
6. It intimates a continual preparation of the heart always,
even every moment ready to be lifted up to God in prayer.
As the air with the least blast of wind is moved, and a
feather with the least motion of air is lifted up, so must our
hearts in petition and thanksgiving.
Thus this phrase being rightly taken, affords no just ground to
those heretics called Euchitae, who would seem to spend so
much time in prayer, as they neglected all other duties: like to
whom were the Heretics called Messalians. But it affords unto us
many good instructions for prayer.
§. 120. Of Praying Every Day.
1. Christians ought to have set times of prayer every day. This
is implied in the fourth Petition, where "this day" is
expressed, to show that the next day we must pray again,
and every day say, "this day." This is also prefigured by that
continual burnt offering, of which I spoke before. David
exhorts hereunto saying, "Sing unto the Lord, praise his
name from day to day," and promises to perform as much
himself, saying, "I will bless thee daily, and praise thy name
forever and ever."
2. We daily stand in need of God's blessings, both of the
continuance of his old blessings, and also of bestowing new
blessings. Needful it is therefore, that every day we should
pray for them.
3. The graces of God in us are subject every day to decay: now
prayer is as food, whereby those graces are preserved,
revived and increased. Daily we take bodily food? Daily also
let us use this spiritual food.
4. Every day we are subject to assaults of our spiritual
enemies, who are never wearied: and unto many dangers of
soul and body. But prayer is the most principal means to
keep us safe from all.
There are also like reasons for thanksgiving always, day after
day. For God ladeth us daily with his blessings: every day, yea
every hour, both God's former blessings are continued and
renewed, and also new blessings bestowed. Is thy life, health,
liberty, or any other blessing, matter of thanksgiving this day?
Then if the same be renewed the next day, it is also matter of
thanksgiving the next day, and so day after day. Continual
matter of thanksgiving, requireth continual thanksgiving.
§. 121. Of the Fittest Times for Daily Prayer.
Quest. How often a day is it meet we should pray, and at what
times?
Answ. Not to speak of sudden ejaculations, which we shall touch
by and by, it is meet that solemn prayers be made at least twice a
day. The fittest time for which is the morning and the evening.
In the morning to praise God for our rest the night before, and
to crave his protection over us, and his blessing upon us the day
following. In the evening to praise him for the blessings received
that day, and to crave his protection in the night when we sleep.
Thus shall this spiritual sacrifice of the Calves of our lips be
answerable to that daily outward sacrifice of lambs, under the
Law, whereof one was to be offered in the morning, the other in
the evening. This time David prescribes saying to God, "It is a
good thing to declare thy loving kindness in the morning, and
thy truth at night." Yea David went further, and says, "Evening
and morning, and at noon will I pray." Which times it is likely
that Daniel observed, for he prayed three times a day. David yet
further says, "Seven times a day do I praise thee." But that I take
to be meant of some extraordinary occasions, because his
ordinary course was set down before: or else as set number for
an uncertain, seven times, that is, oftentimes, and so meant of
sudden prayers.
Against this do they offend, who never pray but at Church upon
Sabbath days, or some other solemn days, or if ever at home,
only then when some extraordinary occasion is offered, as if
they, or some of theirs be sick, if they fear some judgment, or
want some great blessing. What hope can such have to be heard
in their great needs, who otherwise would not call upon God?
§. 122. Of Constant Keeping Our Set Times of Prayer.
2. Such set times as are appointed for daily prayer should be
constantly kept. Else we do not, in every season, always
without intermission, pray. The Lord says of the forenamed
daily sacrifice under the Law, "Ye shall observe to offer unto
me in their due season mine offering," implying thereby
that they should not fail nor miss their due season and
accustomed time. Fear of death could not turn Daniel from
his course: he prayed (notwithstanding the King's contrary
decree) three times a day, as he did aforetime. This phrase,
"as aforetime," implies a constant course.
Great reason there is that we should be constant, for
1. There is in us a natural proneness to wax cold and faint in
prayer. Water is not more prone to be cold, nor a heavy
weight to fall downward, than we to wax dull in this
heavenly exercise. Wherefore, as fire must constantly be put
under water to keep it hot, and a weight must constantly be
wound up to keep it from the ground, so must we by
constant prayer quicken up our souls and keep them aloft.
2. The Devil will take great advantage by once omitting it, and
move us to omit it again and again; and so by degrees bring
us to an utter disuse of it. Assuredly, they who once omit
their course of praying shall find the next time they come to
pray a more than usual dullness thereto: which is partly
through God's just judgment, who thus punishes our
neglect of this duty, partly through our natural indisposition
thereto, and partly through the subtlety and malice of the
Devil, who thus seeks to divert us clean from our course.
§. 123. Of Canonical Hours.
Quest. What difference is there between this constant observing
set times, and Popish canonical hours of prayers?
Answ. 1. Their canonical hours are grounded on superstition, as
the reasons which they themselves allege do show: for they
appoint seven hours of prayer for every day. The first before day,
because Christ was then taken. The second at the first hour,
because then he was led to Pilate. The third at the third hour,
because then he was mocked. The fourth at the sixth hour:
because then he was crucified. The fifth at the ninth hour,
because then he gave up the Ghost. The sixth in the evening,
because then he was taken from the Cross. The seventh in the
compline, because then he was buried. These reasons are
superstitious, no good grounds. In other hours we may find
other things done to Christ, as his bringing to Annas, to
Caiaphas, to Herod, his accusations, scourging, etc., and so
make every hour a canonical hour for prayer. We have better
reasons, as I shown before.
2. They place Religion in the very observing of set times. We
do not so: for we set not the same continuance for all; some
may hold out an hour, some half, some but a quarter, some
longer, some shorter. Neither do we tie all to the same hour.
A strong able person that uses to rise betimes may pray at
three or four or five of the clock in the morning, as soon as
he rises. Another that is weak, and not able to rise so soon,
may when he can rise.
3. They content themselves with saying over so many prayers
as may be in such a set time, though their hearts go not with
one word: for their prayers being in Latin, many cannot
understand what they pray. We account such prayers mere
lip-labour. Neither do we measure our prayers by a set time,
but we measure our time by our devotion and affection in
prayer.
4. They appropriate their canonical hours to ecclesiastical
persons only, as Priests, Monks, Nuns, etc. We make our
daily times of prayer common to all Christians: because
prayer is a duty belonging to all.
5. Some of their hours, namely, at midnight, are very
unseasonable to be ordinarily and daily performed: they are
neither meet for the health of man (that being the most
seasonable time to rest in) nor for the worship of God,
which must needs at that time be drowsily performed. Our
times are the most seasonable that may be.
6. Their hours are so many, that other necessary businesses
must needs be omitted: they afford not time enough for
Ministers to study, and perform other ministerial functions
belonging to their place. Our times are such as may well be
afforded to prayer, by those that have the most and greatest
employments.
7. They are so superstitious on the one side in keeping their
number and stinted hours, and on the other side so careless
in the due time, that they give tolerations to observe all the
seven hours in one part of the day, and none in the other
part. We afford no such tolerations. Evening prayer would
not be performed in the morning, though a double task of
the Word may be read at once.
§. 124 Of Neglecting Times of Prayer.
Let us be careful and conscientious in setting unto ourselves fit
times of prayer, so also in keeping of them. Many suffer every
small occasion, the least business, a matter of little gain, yea, a
matter of pleasure and sport to interrupt their course: they are
far from Daniel's mind. If they could truly feel and discern the
sweetness and comfort of prayer, they would be otherwise
minded than they are. For our parts, let us prefer it to all things,
and let all things whatsoever give place to it. Thus shall we
manifest our reverend and high account of God, of his worship,
and of his blessing. If in the morning necessary business is to be
performed, let us rise so much the sooner to pray, rather lose of
our sleep than omit that exercise: so at night, if extraordinary
business holds thee up late, sit up a little longer for prayer's
sake. They who conscientiously and constantly use it, think not
themselves safe in the morning, till they have commended
themselves by prayer to God: they are much disquieted if by any
occasion it be omitted: some dare not eat, nor drink in the
morning till they have prayed, nor at even go to bed till they
have prayed again. A good religious mind.
§ 125. Of Praying in All Affairs.
Whatsoever we go about, or wherever we are, we must pray. If
we go about any religious exercise, any work of our calling, any
duty of love, any honest and lawful recreation, we must pray:
when we go to eat, to sleep, to walk abroad, to ride a journey
pray, at home, in the field, in our Inn, in prison, on the sea, in a
foreign country, in time of prosperity, in time of adversity, in
season, at our times appointed, out of season, at other times,
night and day pray. So much implies the Apostle when he wills
men to pray in every place, and these phrases, always, at all
times, continually, without ceasing, imply as much.
Prayer sanctifies everything, every place, as we showed in the
fifth branch of the necessity of prayer.
We cannot expect a blessing in anything, except by prayer we
crave it. It is in vain to rise early, and to lie down late without
prayer. Therefore Moses prays that God would establish the
works of their hands.
No marvel we prosper so little in the holy and civil things we
take in hand, and that everywhere in everything we meet with
many crosses and vexations. The means of making things
prosper, and of preventing crosses is rarely used. No marvel also
that God often withholds many good things from us; due praise
is not given for such good things as he gives.
§. 126. Of Continual Ejaculations.
Our hearts ought every moment to be ready and prepared to be
lifted up to God: even when we have not opportunity of time and
place to utter any prayer with our mouths, in heart we must
pray, as Moses and Nehemiah. This is that mental and sudden
prayer of which I spoke before. Concerning this kind, if any shall
ask (as Peter in another case did) how often shall I pray in a day;
seven times, as David did? I answer (as Christ did to Peter) I say
not to thee unto seven times, but unto seventy times seven
times: even every moment, as the least occasion is offered, and
so often as the Spirit of God moves. If we observe ourselves or
others to stand in need of any blessing, instantly let our hearts
be lifted up to God: when any of God's blessings come to our
mind by the relation of others, by our own cogitation, by any
present fruition, or by any other means, presently (in heart at
least) bless God: learn of the little birds, which lift up their bills
to heaven, so often as they take a little water into them.
§. 127. Of Giving Thanks Always.
We have an excellent pattern hereof in that man who was a man
after God's own heart, that sweet Singer of Israel: as he was very
frequent upon all occasions in making petition to God, so also in
thanksgiving: many Psalms he begins and ends with praise: yes,
every verse of some Psalms begins with an exhortation hereto:
and every verse of other Psalms ends with a thankful
acknowledgment of God's mercy: Diverse verses in many Psalms
both begin and end with praising God. There is nothing which
that book of Psalms more tumbles up and down (repeating it
very often again and again) than this clause, "Praise ye the
Lord": yes, his Psalms of humiliation, which he begins with sobs
and tears, he ends with praise. A worthy pattern to follow: the
more frequent we are in thanksgiving; the more do we resemble
the triumphant Church in heaven, which cease not day nor
night, saying, "Holy, Holy, Holy, Lord God Almighty." In the
book of Revelation, it is often noted that the heavenly Spirits, so
soon as any occasion was offered, presently fell on their faces
and gave glory to God. They do after a holy manner rebound up
and down this word, "Hallelujah," one from another. Thus do
they always give thanks. It well beseems them: how can it then
but well beseem us? We must endeavour to be like them: only
here lies a difference betwixt them and us, that all tears are
wiped away from their eyes, so as they have not such matter of
supplication as we have: we must mix petition and thanksgiving
together: so give thanks always, as we make supplication always:
for to both these parts of prayer is this extent to be applied: one
must not exclude another: neither must either of them exclude
any other duty.
THE FOURTH PART.
The Ground of Prayer.
§. 128. Of the Meaning of This Phrase in the Spirit.
The third general branch concerning prayer is the ground from
whence it arises, and that is the Spirit. "Pray in the Spirit," saith
the Apostle. Some here understand the spirit of man, which is
the soul and heart of a man: and so is this phrase used, where
the Apostle saith, "I will pray with the Spirit," or "in the Spirit."
Others understand the Spirit of God, which is the Holy Ghost:
and so is this phrase used, where the Apostle Jude saith, "Pray
in the Holy Ghost," and where Saint Paul saith, "The Spirit
maketh request for us." I take it that they which exclude either of
these come short of the Apostle's meaning: for I doubt not but
he here intendeth both the Spirit of God and also the spirit of
man, sure I am that both may stand together, yea that both do
always concur together and cannot be severed: for without the
Holy Spirit of God, man cannot pray in his spirit and heart: and
whenever the Spirit of God helpeth us to pray, he stirreth up our
spirits and hearts to pray. The spirit of man is that especial place
where the Spirit of God hath his residence.
This clause then affordeth unto us these two instructions.
1. True prayer is a work of the Holy Spirit of God, and cometh
from his motion.
2. Prayer framed by the Spirit of God floweth out of the very
spirit and heart of a man.
§. 129. Of the Work of the Spirit in Prayer.
For the first, note what the Prophet saith in God's name to
Jerusalem, "I will pour upon them the spirit of supplications."
He calleth the gifts of prayer the spirit of supplications because
it is God's Spirit which worketh in us this gift, and enableth us to
call upon God: in a like respect, Saint Paul useth this phrase,
"The Spirit of faith." More plainly is this point proved by that
phrase which Saint Jude useth, "Praying in the Holy Ghost": but
most evidently by Saint Paul, who layeth it down, first
affirmatively, saying, "The Spirit helpeth our infirmities, and
maketh intercession for us": then negatively, saying, "We know
not what to pray," etc. What may the Apostle mean by this
phrase, "The Spirit itself maketh intercession"? Doth the Holy
Ghost truly and properly pray for us, as Christ our High Priest
and Mediator, or as one of us for another? No, verily: for then
should the Holy Ghost be our Mediator (which was one of
Arius's heresies), an office which is never attributed to him, but
appropriated to Christ: "For there is one God, and one Mediator
betwixt God and man, the man Christ Jesus." Besides, then also
should God make request to God; for the Holy Ghost is God, but
not man also, as Christ was. The meaning then of the Apostle
must needs be this, that the Spirit of God stirreth us up to pray,
quickening, and putting life into our dead and dull spirits, yea
inwardly, as it were, suggesteth unto us, and infuseth into us
such desires, such sighs & groans, yea and such words, as are
acceptable to God, which for the truth and sincerity of them, for
the vehemency and ardency of them, for the power and efficacy
of them are unutterable: they pierce through the very heavens,
and enter unto the glorious Throne of God's grace, and there
make a loud cry in the ears of the Almighty. Therefore in the
next verse the Apostle addeth, "he that searcheth the hearts"
(that is, God the searcher of all hearts) "knoweth what is the
mind of the Spirit" (that is, what desires, what sighs and groans,
what prayers proceed from the work of his Spirit, being stirred
up thereby in our spirits) for God's Spirit informeth, and
instructeth our spirits to make prayers to God, according to the
will of God, which otherwise were most impossible for us to do:
we neither could tell what to ask, nor how to ask. Thus plainly
and clearly we see, that true prayer cometh from the motion and
work of God's Spirit: which may yet further be confirmed by
comparing, Gal. 4. 6. with Rom. 8. 15. in that it is said, the Spirit
in our hearts crieth Abba Father: in this, by the Spirit we cry
Abba Father.
The reasons why thus the Spirit prayeth, yea why it is needful
that the Spirit should pray, and so we pray in the Spirit, are
these.
1. In regard of our natural estate, we have no ability at all to
pray: a dead man can as well crave help of another man, as
a natural man in faith crave succor of God. We are not
sufficient of ourselves, to think anything as of ourselves.
Can we then be sufficient of ourselves to pray aright?
2. In our regenerate estate, we are no longer able to do any
good thing, then the Spirit helpeth and assisteth us. Though
once we be enabled by the Spirit to pray aright, yet if the
Spirit leave us and continue not in us his powerful work, all
our ability is gone (as a wheel which is turned about with a
hand, if the hand be taken away, the wheel will soon stand
still) it is needful that unto the first grace, following grace be
added: for man after he is regenerate, still needeth the
present, effectual, continual work of God's Holy Spirit. It is
therefore said, "He that hath begun a good work in you, will
perform it until the day of Jesus Christ."
3. Though we knew how to pray, yet would not our prayer be
acceptable to God, except it came from his Spirit: it is
attributed as a proper work to the Spirit, that he maketh
intercession according to the will of God (that is, so as is
pleasing and acceptable to God) for as God knoweth the
meaning of the Spirit, so the Spirit knoweth the will of God.
4. Here note how the whole Trinity hath a work in this holy
exercise of prayer. The Holy Ghost frameth our requests.
The Son offereth them up unto his Father. The Father
accepteth them thus framed, and offered up.
5. Note the reason why the prayers of the Saints are so
acceptable, and available, why they pierce through the
clouds, and have access to God's throne: they are the groans
of God's Spirit: not that the Spirit groaneth, but that our
spirits are made to groan by God's Spirit.
6. Note what an admirable gift the gift of prayer is, a singular
gift, peculiar and proper to the Saints, who have the Spirit
of God: if no man can say that Jesus is the Lord, but by the
Holy Ghost, surely no man can call upon God, as his Father,
but by the Spirit of God. We have therefore received the
Spirit of adoption, whereby we cry Abba Father.
7. Note how we may know whether God's Spirit be in us, and
whether we be God's sons or no: even by the Spirit of
prayer: I mean not an outward formal uttering of words, but
true prayer coming from the heart.
§. 130. Of the Means to Pray Aright in the Spirit.
They who desire to pray aright, so that their prayer should be
acceptable to God, must:
1. Labour for God's sanctifying Spirit, which is obtained by the
ministry of the word, as was set forth by those extraordinary
gifts which God bestowed on Christians while they were
hearing the word preached: and as Saint Paul with great
emphasis affirms, saying, "Received ye the Spirit by the
works of the law, or by hearing of faith?" That is, assuredly
by hearing the Gospel (which is the word of faith) preached,
ye received the Spirit: in which respect the preaching of the
Gospel is called the ministration of the Spirit.
2. Having the Spirit, we must go along with Him and follow
His good motions: pouring forth those desires which He
suggests unto us: the fire which God would continually have
to burn upon His altar came out from the Lord. If sacrifices
were offered up with any other fire, that fire was considered
strange, and the sacrifices not at all acceptable, but
abominable to the Lord: the heavenly fire whereby our
spiritual sacrifices of prayer must be offered up is that Holy
Spirit which comes out from God: He carries the very image
of God: we must therefore give unto God that which is
God's.
3. We must take heed that we do not grieve the Holy Spirit of
God: which is done by quenching the good motions thereof
through our carelessness, or by resisting the Spirit through
our rebellion: hence it is that many of the Saints are so dull
and untoward to this exercise: by their security and
carnality, they have grieved God's Spirit, and He has
withdrawn His help and assistance.
Many, hearing that the Spirit makes requests for us, will be
ready wholly to give over this duty unto the work of the Spirit,
and so never rouse up themselves, but say, "When the Spirit
pleases, it will make request for me." These grieve the Spirit
because they stir not up the gift thereof.
§. 131. Of Prayer Coming from the Spirit of a Man.
For the second doctrine, that prayer framed by the Spirit of God
floweth out of the very spirit and heart of a man; it is also clear
by the forenamed place, "The Spirit maketh intercession with
groans," etc. Now, groans proceed from the heart and spirit, not
from the tongue and lips: but more expressly the Apostle saith,
that the spirit which crieth "Abba Father," is sent into our
hearts. Hence it is that they who pray in the spirit are said to
pour out their soul and their heart to God. The Virgin Mary (who
without all question praised God in the spirit) saith, "My soul
magnifieth the Lord, my spirit rejoiceth in God."
1. The heart of man is, as it were, God's chair of state,
whereunto no creature can come: it is proper to God alone;
it is His palace wherein He most delighteth: wherefore
God's Spirit makes His abode there and stirreth that up to
pray.
2. The heart is a fountain whence cometh everything, good or
evil: wherefore the Spirit doth especially purify and sanctify
it. Yea, the heart is as a queen, she hath command of all the
powers of the soul and parts of the body; and therefore the
Spirit gives this gift of prayer to her.
§. 132. Of Discerning When We Pray in the Spirit.
[Use 1] Hereby may we judge whether the Spirit of God be in us
and moves us to pray or not. If our prayer comes but from the
teeth, though it be never so well framed in regard to the form of
words, and though our gesture be never so seemly, savouring of
much reverence and humility, yet all is nothing: the Spirit of
God has no part in this work if your spirit does not pray. Herein
lies a main difference between the manner of persuading God
and man. Man may be moved with fair speeches, enticing words,
eloquent phrases (as the people of Tyre and Sidon with Herod's
eloquent oration), but all the eloquence in the world is no more
to God than the lowing of an ox or the howling of a dog if it does
not come from the spirit. Hearty and upright prayer is the best
rhetoric to move God with.
[Use 2] What matter of humiliation is ministered unto most,
even of those who are accounted the best? How often do such, as
hear others pray, fall down on their knees and seem to pray, yet
know not what has been prayed? Their thoughts have been upon
other matters. Some manifest as much in that when the prayer is
ended, they testify no assent thereto by saying, "Amen." Yea,
how often do they who utter the prayer (ministers in the church,
other persons in other places) tumble over words with their
mouths when their hearts are wandering, so little assent of
spirit, if any at all, has been given to their own words? Can such
sacrifices be acceptable to God? Let us be humbled for what is
past and be more watchful over our hearts for the time to come.
THE FIFTH PART.
The Help of Prayer.
§. 133. Of Watching unto Prayer.
The fourth general branch concerns the help of Prayer, which is
watchfulness, noted in this clause,
"Watch thereunto."
The original word, according to its proper notation, signifies to
awake and abstain from sleep: it is properly attributed to the
body, metaphorically and by way of resemblance unto the soul.
Sleep of the body is such a binding of outward senses that they
cannot exercise their several functions: as the eye cannot see,
the ear cannot hear, and so on: Watchfulness is contrary hereto,
a keeping of the senses free and loose, so that they are readily
able to perform their functions. Thus, by way of resemblance,
when the soul is so possessed and overcome with security and
spiritual senselessness that it cannot perform the duties of
holiness and righteousness, it is said to be asleep: when it rouses
itself up and casts away security, it is said to watch; in this sense
says the Apostle, "Let us not sleep as others do, but let us
watch."
Most restrain this watching unto prayer, to the inward spiritual
watchfulness of the soul, which I will not deny to be here
especially meant. But yet I cannot think that the watchfulness of
the body is excluded: for if the body be drowsy, the mind cannot
be watchful. The Apostle, by this clause, would rouse up both
body and soul unto prayer. The watchfulness of the body alone is
nothing: it is the spirit, the uprightness, ardency, and
cheerfulness of it, which makes prayer acceptable to God, as we
heard before.
§. 134. Of Popish Night Vigils.
Right watching unto Prayer is to be noted against the Night
Vigils of Papists, who place an extraordinary great point of
religion and devotion in observing them. Usually, they make
three vigils: one at the closing up of the day and the beginning of
the night; another at midnight; the third at the closing up of the
night and the beginning of the day. In some places, they have
more vigils, as some are more superstitious than others. These
vigils they ground on this and other like places where we are
commanded to watch unto prayer, as if they who woke to
mumble over and over a few set prayers while others slept
observed this precept. For in the outward babbling of a few
prayers stands the greatest part of their religion. I know well
those night prayers are often performed so drowsily and sleepily
that it would be better if they were fast asleep in their beds than
between sleeping and waking, thus mocking God.
Objection: David says that at midnight he would rise to give
thanks unto God.
Answer: He did not make it a law to rise every midnight, but on
occasion being offered, he would even then rise. And so ought
every Christian to do: for this is comprised under that particle
"always" or "in every season." Thus Paul and Silas, being in
prison, prayed at midnight, and Paul afterward preached until
midnight: yet they did not ordinarily use this, nor appoint it a
law unto themselves or others. Extraordinary actions are not to
be enjoined as ordinary things: then should we spend every day
in fasting.
I might further show many differences between David, Paul,
Silas, their praying at midnight, and Papists' prayers, but of this,
I spoke before in the point of Canonical hours.
§. 135. Of Superstitious Watching for Christ's Coming.
Right watching unto prayer is to be noted against a superstitious
practice of many, whom I have known to use to sit up all night at
certain times of the year, keeping themselves awake with talking
one with another, playing on instruments, singing and the like,
upon a conceit that Christ will come in judgment on some of
those nights of the year, and they would not then be found
asleep, but awake, because Christ said, "Watch for you know not
what hour your Master will come."
These err in many ways.
1. In that they prescribe certain set times for Christ's coming,
whereas no man knows it.
2. In that they conceive he shall come in the night, which is
uncertain, for he may come as well in the daytime for aught
any man knows. Indeed, Christ speaking of his coming to
judgment, says, "in that night," but this word "night" is
taken synecdochically for day or night, a part for the whole:
a little before he calls it the day when the Son of Man shall
be revealed, and implies that when he comes, men shall be
eating, drinking, buying, selling, planting, building, which
are works of the daytime. Yet I will not deny but that he
may come in the nighttime.
3. In that they imagine that they who are asleep when Christ
comes cannot be well prepared to meet him. Whereas, in
truth, a man who has repented of his sins and with faithful
prayer commends himself to God, and so goes to sleep, is as
fit in his sleep to be awakened and taken up to judgment as
if he were in the act of prayer.
4. In that they interpret that precept of Christ, "wake," of
bodily waking: and watching here in this text of bodily
watching. But waking and watching in these and such like
places imply not only a keeping of the eyes, but of the heart
also awake and attentive to that which is done.
§. 136. Of Watching both in Body and in Spirit.
To let all these and other like erroneous conceits pass, and to
return to our matter. As outward watchfulness of the body is
nothing acceptable to God unless the soul also be watchful, so
the soul cannot possibly be watchful unless it has the help of the
body's watchfulness: for the parts of the body are those
instruments whereby the powers of the soul are exercised.
Wherefore both must be joined together, as may easily be
gathered out of Christ's charge to his Disciples, "Watch and
pray." That he speaks of bodily watchfulness is clear, for he
found them asleep, and therefore said, "Watch." As clear also it
is that he speaks of spiritual watchfulness because he infers this
clause, "that ye enter not into temptation": it is not bodily
watchfulness alone that can keep us from temptation. Yet
further this metaphor of watching has a large extent: for it is a
military word, and the Apostle still holds on like a wise Captain
to instruct Christian soldiers what to do. In time of war there are
certain appointed continually to watch in some sconce, watch-
tower, or other like eminent place, where they must rouse up
themselves thoroughly that they sleep not, and not only remain
awake but pry and view up and down everywhere and descry
what may be hurtful or helpful to the army. So as watching unto
prayer implies a diligent observing of all such things as may help
us or hinder us therein. In this sense, the Apostle says of
Ministers, that they watch for the souls of their people, that is,
carefully observe what may make for the good or what tends to
the hurt of their souls.
I might out of the full meaning of this metaphor collect many
particular duties and distinctly handle them all, but for brevity's
sake, I will draw all to one doctrine, which is this:
For the better performance of prayer, both the body and spirit of
him who prays are to be roused up and kept from inward and
outward drowsiness, and due observance is to be made of all
things helpful or hurtful thereto. To this purpose tend those
many exhortations which by Christ and his Disciples are made
to watch. When Christ warned his Disciples of his last coming,
and when he was in his agony he bid them watch. So Paul, so
Peter. To this purpose also tends that pathetical speech of David,
"Awake my glory, awake Viol and Harp, I will awake early."
§. 137. Of the Causes of Drowsiness.
Both body and spirit are carefully to be roused up because of our
natural proneness to drowsiness and heaviness in body and
spirit. Two causes there are which cause bodily slumbering.
First, debility and weakness of senses, whence it is that young
children and old folks are more prone to slumbering than lusty
strong persons. Secondly, an abundance of vapors which stupefy
the senses: for fullness of meat and drink, whence those vapors
arise, make men sluggish and sleepy. Answerable there are two
causes which procure spiritual sleepiness and slumbering.
1. Weakness of the flesh (as Christ implies when he checks his
Disciples for their sluggishness, saying, "The flesh is weak")
whereby it comes to pass that by nature we are exceedingly
drowsy and dull, as to all good and godly exercises, so
especially to Prayer, which is the best of all. I need not
further prove this than by appealing to the conscience of
everyone who uses this holy exercise. Many are loath to go
about it: many when they are at it, fall fast asleep, as
Eutychus. I have heard this direction prescribed when one
cannot sleep: Say thy prayers, and thou shalt sleep. It is
commonly the direction of profane persons, spoken of
sluggish prayers (for if a man prays in the spirit with that
earnestness which he ought, it will rather keep him the
longer from sleep), but yet it shows that men are commonly
dull and drowsy in Prayer. Our spiritual sluggishness makes
our hearts heavy, and our eyes sleepy. Again, our bodily
sluggishness makes our spirits more dull.
2. Abundance of bygone, wandering, vain, earthly, wicked
thoughts, cares, lusts, and such other things, which like
vapors arise in our souls, and which the Devil also is very
busy to cast into our hearts in time of prayer. These add
much to our natural dullness and drowsiness; so as in these
two respects, there is great need of watchfulness.
§. 138. Of Going Drowsily to Prayer.
Little do they consider the need thereof, who going to prayer, are
so far from rousing up their spirits and bodies, that they do, as it
may seem, purposely set themselves to sleep: some compose
themselves to such gestures as make them sleep; they hang
down their heads and lean them upon their arms or hands: they
sit upon seats or upon the ground; they close their eyes, etc.
Some never pray till they go to bed, and so sleep prevents them:
some again come immediately from their pots and platters or
from their worldly affairs and businesses and presently go to
prayers, without any premeditation or cogitation of what
business they have in hand. With what devotion can such
prayers be performed? Is this to watch unto prayer? The truth is
that such do but mock God.
§. 139. Directions for Watchfulness.
For avoiding this and such like aberrations, and for a better
performance of this duty of watchfulness, observe these few
directions following.
In regard to the body, first choose such times as are freest from
drowsiness; these are mornings: for our bodies having rested all
the night, and by rest being refreshed, are the more free, ready,
and cheerful to prayer. Scholars find it the fittest times for their
studies: and so may Christians, if they observe a difference of
times, find it fittest for their prayer. If for prayer sake we rise the
sooner, we watch unto Prayer.
2. Considering that it is so needful that we pray at evening,
which is a drowsy time, rouse up thyself before prayer; go
not to it half sleeping, half waking. Learn of the watchful
Bird, the Cock, who when he is about to crow, especially in
the nighttime, flappeth his wings, and so beateth his body,
and rouses up himself to crow. Do thou something to drive
away drowsiness stir thy body, walk, meditate, sing a Psalm
before prayer at evening. Use such gestures as will keep
thee from drowsiness, kneel upright, or to help thy
weakness, stand. Hasten to prayer, go not to it too late. Who
does these things for prayer's sake, Watch unto Prayer.
3. Moderate thine appetite, and use a temperate diet, if after
meat thou art to pray: sobriety is often joined to
watchfulness, as an especial help thereof. Christ having
given a warning to take heed of surfeiting, drunkenness,
and cares of this World, inferreth this exhortation, Watch
and pray: otherwise we cannot well watch and pray.
Wherefore saith Saint Paul; Let us watch and be sober. And
Saint Peter, Be sober and watching in prayer. Who eat for
prayer's sake somewhat the more sparingly, do watch unto
prayer.
In regard to the soul:
1. Take heed it is not too much distracted with worldly
thoughts. Cares of this world choke the Word; much more
will they choke the spirit of Prayer. He who, remembering
the time of prayer, disburdens his soul hereof, watches unto
prayer.
2. Most especially, be watchful against sin, which (as has been
shown before) like birdlime will so cling to the feathers of
the soul that it cannot fly up to Heaven. Nothing dulls the
heart of man more than sin. He who yields thereto can
hardly recover himself and revive his spirit again in a long
time. It was three-quarters of a year before David was
thoroughly recovered after his great fall; for his child was
born before, and an extraordinary means was used to
recover him: the Prophet Nathan was sent unto him.
It was an admirable and extraordinary thing that Peter was so
soon recovered. Sins grieve the spirit and quench his good gift in
us: the Spirit, being grieved and provoked to withdraw his
presence, will not return again with a wet finger. Especially be
watchful against such sins as by nature you are most prone unto:
for in them especially will Satan most attempt you when you are
going to prayer. If you are given to lust, make a covenant with
your eye not to cast it upon a strange woman: avoid wanton
company, garish attire, fullness of bread, and whatever may
provoke lust; so in anger, voluptuousness, covetousness, etc.
This is an excellent point of wisdom and argues great
watchfulness unto prayer, if for prayer's sake it be done.
3. Take notice of God's mercies and judgments, of his
blessings bestowed on you, and of your wants, of the estate
of others, and of other points concerning the matter of
prayer. Read also some part of God's Word before prayer:
Thus, you shall come furnished to prayer. This is also to
watch unto prayer.
Many complain of their untoward performance of this heavenly
duty but observe not the reason thereof, which is this: They
watch not unto Prayer.
THE SIXTH PART.
The means of prevailing by Prayer.
§. 140. Of Perseverance.
In the last place, an especial means of obtaining our desire by
Prayer is added, which is Perseverance. Pray (says the Apostle),
watching thereunto with all perseverance.
Perseverance is holding out to do a thing until it is
accomplished. The universal particle "All" adds emphasis
thereto and shows that it must be patient, constant, unwearied,
continued holding out. The original word is attributed by the
learned of that tongue to hunting dogs, which will not cease
following the game until they have got it. A fitting resemblance,
if the rule of a similitude is observed, which is to hold close to
the point in hand. To persevere then in prayer is, with long
patience, to continue constantly in calling upon God, and not
grow weary or give over until he hears us. This is manifested in
two ways,
1. By often praying for one and the same thing. As Paul prayed
thrice against a temptation, that is, often.
2. By holding out for a long time at one time, as Jacob
wrestled a whole night with the Angel and would not let him
go until he had blessed him.
§. 141. Of the things which we are to ask with all perseverance.
Quest. 1. How often or how long must we persevere in prayer
before we give over?
Answ. No certain and stinted time can be limited. Some things
are continually to be prayed for as long as we live, namely those
things which we stand in need of all the days of our life, whether
they respect soul or body, and those things which shall not be
accomplished so long as we live; as a joyful resurrection and
eternal salvation. These are to be prayed for in our ordinary
prayers continually. Other things for which especially
perseverance in prayer is needful, require a more particular and
present answer of God, such as a temptation, sickness, or any
distress which hangs over our heads or lies upon us, or such
blessings as we stand in present need of: these are to be prayed
for until we obtain our desire, as Jacob would not let the Angel
go until he had blessed him: or until we have some better thing
in lieu thereof, as Paul prayed against the temptation until he
had sufficient grace given to him against it, or until there is no
hope of obtaining our desire; that is, until God evidently
declares that it is his will not to grant it, as David continued to
pray for his child while it lived, but when it was departed, he
ceased to pray for him, saying, "The child being now dead,
wherefore should I now fast? Can I bring him again any more?"
§. 142. Of the difference between praying always and with all
perseverance.
Quest. 2. Was not this much implied under the forenamed
circumstance of time, always, or in every season?
Answ. Seeing the Apostle sets down the Doctrine of Prayer so
distinctly and succinctly here, we may not imagine that he would
twice set down in one and the same verse, one and the same
thing, and that in two differing phrases. There is certainly a
difference between these two branches, which I take to be
especially in these two respects.
1. That is more general, having respect to the whole course of
a Christian's life, that he has his set times: constantly
observes them, and is ever ready on all occasions to pray.
This is more particular, having respect to some especial
occasions, that in craving them we should be instant and urgent.
2. That respects the duty and work of prayer, that we be
constant in performing it.
This the issue and event of prayer, or the blessing which flows
from it: for it is the effect and issue of our prayer that makes us
more or less importunate: longer or shorter to continue in
prayer. If it is long before we receive what we desire, the longer
we persevere and continue in prayer.
§. 143. Of the difference between persevering and much babbling
in prayer.
Quest. 3. What difference is there between these many, and long
prayers implied under perseverance, and those vain repetitions,
much babbling, and long prayers condemned by Christ in the
Scribes and Pharisees?
Answ. Very much and great: even as great as between white and
black, light and darkness, sincerity and hypocrisy.
1. These many and long prayers here intimated are
proportioned according to God's particular dealing with us:
if it is long before he grants our request, we go the oftener
unto him, and we hold out the longer in prayer.
Those vain repetitions and babblings are stinted by set and
certain periods of time appointed beforehand, without any
respect of God's dealing.
2. These come from the vehemency of desire and ardency of
affection.
Those only from the tongue and lips.
The Papists are like the Pharisees in both these. For first, they
measure the number and continuance of their prayers by their
set times: for which purpose they have both set forms of prayer,
and also chains of Beads to put them in mind when their stint is
ended; yea they set down so great a number of repetitions, as
cannot be freed from vain repetitions.
This name Jesus is above five hundred times set down to be
repeated at one time in their Jesus Psalter. Again, their prayers
being in Latin (as I have shown before) which tongue all that say
their prayers understand not, they cannot come from the heart,
but only from the tongue.
§. 144. Of holding out in prayer.
Thus having clarified the meaning of this clause, observe the
instruction hence arising, which is this,
Those who desire to reap the fruit of their prayer must both
often renew their prayer, and also hold on without fainting until
it is heard. In the word used here, this duty is often urged: but
most elegantly and emphatically does the Prophet set it forth in
his own example, saying, "For Zion's sake I will not hold my
tongue, and for Jerusalem's sake I will not rest, until the
righteousness thereof breaks forth as the light," etc. Again, he
says of other Watchmen, "All the day and all the night
continually they shall not cease." Further, by way of exhortation,
he adds, "Ye that make mention of the Lord, keep not silence,
and give him no rest till he establishes, and till he makes
Jerusalem a praise in the earth." Christ also excellently sets it
forth by two parables, one of a Friend, the other of a poor
Widow. The Friend was so importunate, as he was impudent
again: for so much the notation of the original word implies. The
Widow, by her importunity, so troubled the Judge, as he feared
he should be weary with her often coming. Mark how impudent
beggars will be, they will receive no nay: nor many who petition
the King, Council, Lord Chancellor, Judges, and the like, and by
their impudence often obtain their suits. Impudence, taken in
the best sense, as Christ uses the word, is such a holy, constant
importunity, as will take no denial. This we may use to God, and
if we use it, we shall assuredly prevail: for note what Christ says,
"Shall not God avenge his own elect who cry day and night unto
him, though he bears long with them?" Particular examples of
often praying for one thing, and long holding out in prayer, were
laid down in the point of extraordinary prayer.
§. 145. Of the reasons of Perseverance.
The ground of this Perseverance is God's wise disposing
providence, who often sets a long date to the accomplishment of
his promises, until which time comes, he seems not to hear us,
and yet expects that we should solicit and ply him with our
prayers, not because he needs solicitors and remembrancers, but
for just and weighty reasons,
1. The sacrifice of prayer is a sweet and delightful sacrifice to
God. The Apostle, speaking of the calves or fruits of our lips,
which are prayers and praises, says, "with such sacrifices
God is pleased." In this respect, prayer is called Incense:
God is delighted with the prayers of his Saints, as men with
the savour of sweet incense. He loves to hear them often
praying, and long to continue, provided that the prayer
comes from an honest heart and true desire.
2. God thus tries the faith and patience of his Saints, whether