Chapter XXIII: Directions for Prayer (2)

_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 with 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. xxi. 22, "And all things whatsoever you ask in prayer, believing, ye shall receive."[66] _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, Rom. viii. 28; Isa. xlv. 19.

_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?

[Sidenote: How to have constant supply of matter.]

_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 treasures and riches of Christ.[67] 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 commandments, 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's 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 often 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. vi. tit. 2, for more.

_Quest._ XXXI. How should a christian keep up an ordinary fervency in prayer?

[Sidenote: How to keep up 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 over-much 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 prepossessed, 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 aught 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 unconceivable love of God, the astonishing mercy showed 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 show itself.[68] 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 desirable 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.[69] 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 a 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 theirs; 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 reward from his father than the disobedient: as the ancient fathers commonly used the word merit.[70]

_Quest._ XXXIII. How must that person and prayer be qualified that shall be accepted of God?

_Answ._ There are several degrees of God's acceptance. I. That which is but from common grace, may be accepted as better than none at all. II. That which hath a promise of some success, especially as to pardon and salvation, must be, 1. From a penitent, believing, holy person. 2. It must proceed from true desire, and be sincere; and have renewed faith and repentance in some measure. 3. It must be put up in confidence on the merit and intercession of Christ. 4. It must be only for things lawful. 5. And to a lawful end. III. That which is extraordinarily accepted and successful, must be extraordinary in all these respects; in the person's holiness, and in renewed faith and fervent importunity, and holy love.

_Tit. 3. Special Directions for Family Prayer._

_Direct._ I. Let it be done rather by the master of the family himself than any other, if he be competently able, though others be more able; but if he be utterly unfit, let it rather be done by another than not at all; and by such an one as is most acceptable to the rest, and like to do most good.

_Direct._ II. Let prayer be suited to the case of those that join in it, and to the condition of the family; and not a few general words spoken by rote, that serve all times and persons alike.

_Direct._ III. Let it neither be so short as to end before their hearts can be warm and their wants expressed (as if you had an unwilling task to slubber over, and would fain have done); nor yet so tedious as to make it an ungrateful burden to the family.

_Direct._ IV. Let not the coldness and dulness of the speaker rock the family asleep; but keep awake your own heart, that you may keep the rest awake, and force them to attention.

_Direct._ V. Pray at such hours as the family may be least distracted, sleepy, tired, or out of the way.

_Direct._ VI. Let other duties concur, as oft as may be, to assist in prayer: as reading, and singing psalms.

_Direct._ VII. Do all with the greatest reverence of God that possibly you can; not seeming reverence, but real; that so more of God than of man may appear in every word you speak.

_Direct._ VIII. The more the hearers are concerned in it, the more regard you must have to the fitness of your expressions; for before others, words must be regarded, lest they be scandalized, and God and prayer be dishonoured. And if you cannot do it competently without, use a well-composed form.

_Direct._ IX. Let not family prayer be used at the time of public prayer in the church, nor preferred before it, but prefer public prayer, though the manner were more imperfect than your own.

_Direct._ X. Teach your children and servants how to pray themselves, that they may not be prayerless when they come among those that cannot pray. John and Christ taught their disciples to pray.

_Tit. 4. Special Directions for Secret Prayer._

_Direct._ I. Let it be in as secret a place as conveniently you can; that you may not be disturbed. Let it be done so that others may not be witnesses of it, if you can avoid it; and yet take it not for your duty, to keep it unknown that you pray secretly at all: for that will be a snare and scandal to them.

_Direct._ II. Let your voice be suited to your own help and benefit, if none else hear you. If it be needful to the orderly proceeding of your own thoughts, or to the warming of your own affections, you may use a voice; but if others be within hearing, it is very unfit.

_Direct._ III. In secret let the matter of your prayers be that which is most peculiarly your own concernment, or those secret things that are not fit for public prayer, or are there passed by; yet never forgetting the highest interest of Christ, and the gospel, and the world and church.

_Direct._ IV. Be less solicitous about words in secret than with others, and lay out your care about the heart; for that is it that God most esteemeth in your prayers.

_Direct._ V. Do not through carnal unwillingness grow into a neglect of secret prayer, when you have time; nor yet do you superstitiously tie yourselves to just so long time, whether you are fit, or at leisure from greater duties, or not. But be the longer when you are most fit and vacant, and the shorter when you are not. To give way to every carnal backwardness, is the sin on one side; and to resolve to spend so long time, when you do but tire yourselves, and sleep, or business, or distemper maketh it a lifeless thing, is a sin on the other side. Avoid them both.

_Direct._ VI. A melancholy person who is unfit for much solitariness and heart-searchings, must be much shorter, if not also seldomer in secret prayers, than other christians that are capable of bearing it: and they must, instead of that which they cannot do, be the more in that which they can do; as in joining with others, and in shorter ejaculations, besides other duties; but not abating their piety in the main upon any pretence of curing melancholy.

[53] The Stoics say, Orabit sapiens ac vota faciet bona à diis postulans. Laert. in Zenone. So that when Seneca saith, Cur Deos precibus fatigatis, &c. he only intendeth to reprove the slothful, that think to have all done by prayer alone, while they are idle and neglect the means.

[54] Plerumque hoc negotium plus genscibus quam sermonibus agitur. August. Epist. 121.

[55] Bias navigabat aliquando cum impiis, et quum navis tempestate, quateretur, illique Deos invocarent; silete, inquit, ne vos hic illi navigare sentiant. Laert. p. 55.

[56] Of the method of the Lord's Prayer, see Ramus de Relig. Christ. lib. iii. cap. 3. et Ludolphus de Vita Christi, part i. cap. 37. et Perkins in Orat. Dom. and Dr. Boys on the Liturgy, p. 5-7.

[57] Selden in Eutychii Alexandr. Orig. p. 42, 43, showeth that before Ezra the Jews prayed without forms, and that Ezra and the elders with him, composed them a form which had eighteen benedictions and petitions, that is, the three first and the three last for the glorifying God, and the rest intermediate for personal and public benefits. And, pag. 48, that they might omit none of these, but might add others.

[58] See Selden ubi supra, proving that the Jews had a form of prayer since Ezra's time; therefore it was in Christ's time. Yet he and his apostles joined with them, and never contradicted or blamed them for forms.

[59] Three or four of these cases as to church prayers are largelier answered afterward, part iii. Socrates alius Cous deorum precationes, invocationesque conscripsit. Laert. in Socrate.

[60] Psal. xlii. 9; xxii. 1; John ii. 14; Jer. xxxi. 9; Luke xv. 12, 17, 19; Mal. ii. 10.

[61] Acts xv. 17; xvii. 27; viii. 22; Isa. lv. 6; Psal. xiv. 4.

[62] Heb. xi. 6; Rom. x. 14.

[63] Psal. lxv. 2; Isa. lxiii. 16; Psal. cxlv. 18; 1 Kings viii. 39; Acts i. 24; Rom. viii. 27; x. 14; Psal. lxii. 8; Matt. iv. 9.

[64] Rev. xxii. 8, 9; Col. ii. 18.

[65] Mark that I say but "at that time."

[66] Mark xi. 23, 24.

[67] Rev. iii. 17, 18.

[68] Symmach. Epist. 31. 1. 1. ad Auson.

[69] See Mr. Mayo's Directions on this case.

[70] See my "Confession" of this at large.