06. Part 1, Chapter 3. Solemn, Continued Prayer; Public Prayer
CHAPTER III.
TOUCHING MORE SOLEMN CONTINUED PRAYER. — AND PARTICULARLY PUBLIC PRAYER.
WE have spoken of ejaculatory prayer; we proceed to consider of solemn and continued prayer, which is either public or church prayer, private or family prayer, secret or closet prayer.
Begin we now with the consideration of public, or church prayer, which is also included in this indefinite precept, written to the church of the Thessalonians, collectively as well as distributively considered. Whence, also, in this chapter he exhorts them to a due esteem of their officers, verse 12 and verse 20 of the ordinance of the ministerial dispensation of the word. So, then, public or church prayer is a duty also which we ought seriously to attend in its season. Paul exhorts that in the first place, “prayers be made for all sorts of men, namely, public prayers, and makes the same very good and accept and in the sight of God. It is emblematically set forth under the notion of “four living creatures, and four and twenty elders met in way of worship of God.” For our better proceeding herein, consider, 1. The requisites to public prayer. 2. The reasons of it. 3. Some use of it.
Touching the first, some things are required of such as are to be the mouth of the church in prayer, some things in such as join with them. Of the former sort of requisites are,
1. A public call. So it was of old. “The priests, the sons of Levi, shall come near, for them hath the Lord thy God chosen to minister to him, and to bless in the name of the Lord; “which was in prayer. “On this wise shall ye bless the children of Israel, saying, The Lord bless thee, and keep thee, the Lord make his face to shine upon thee, and be gracious to thee.”
Now this call to become the people’s mouth to God, as it respects God, so it is, amongst other things, God’s fitting them with abilities, as for preaching, so for prayer; and his sequestering them accordingly thereunto, as to their work. Whence that word, “We will give ourselves to prayer, and to the ministry of the word: “ namely, as we are ministers, and, in an authoritative way, both alike are ministerial acts, and gifts for the one, as well as for the other, are a choice part of a ministerial call. That which we render consecrate, as applied to Aaron and his Sons imports fullness. As if such men by their calling, were very full, men of all abilities, for their ministerial works; yea, as if it were one main part of their call, be that way as complete as may be. The elders in the apostle’s days called to that office, were gifted upon any occasion to make an inwrought prayer: “Let them send for .the elders, and let them pray over him.” δεησις ενεργουμηνη, the inwrought “Prayer of a righteous man availeth much.” Both the officers, yea, and members also of pure churches, in the days of the gospel, are represented as gifted for prayer: “Having vials filled with odors of prayers.” And surely, such as are to be the chosen, constant speakers of the assembly to the Lord, they need have choice skill in all holy and heavenly praying oratory; such as are to be the chosen champions (as it were) of the congregation, to wrestle it out with God on their behalf, they had need to have the art of holy wrestling, or prayer. Such as are the chosen solicitors for this or that corporation, as they had need to be acquainted with the people well, that they may be able to make every one’s prayer, and plea, and complaint, and the like; so had they need to have the choice skill, and holy art of pleading with the Lord, as the cause shall require. This call of such as are to be the officers, and more constant mouth of the congregation in prayer, consists in their free election, and full approbation, for that and other ministerial work, some way manifested and expressed by the people, together with their own free consent thereunto. Thus the Levite, set apart of God to the ministry of old, and among other things therein, to bless in the name of the Lord; or to pray, and praise God, publicly. The elders of the congregation, on the congregation’s behalf, are to impose hands upon them, in testimony of their solemn call of them to ministerial work. God will have no one to be the mouth of any church, who shall be a burden, or grievous to it; he will have none forced upon it, but rather hare such a mouth, as the body shall desire gladly thereby to breathe out its requests and desires to the Lord. Nor was the Lord more tender of old, of the orderly administration of his public worship, than he is now; then the people’s call was God’s call: he set the Levites apart to bless in his name, in their setting them apart for that end. And so it is now, public prayer is the public act of the church, there should, then be a public hand in it, not only in joint consent to the petitions, but by solemn call of him, which prefers the same in the court of heaven. It is of great concernment to every one in the church, as what words, and how, so by whom the same are spoken in the Lord’s ears, as their words. They who draw so near to the Lord to deal in Christ’s name for so many others, had need be approved of God for that end; and that they are not, if not approved of his people. in a word, it is no small encouragement to such so called, against all inward and outward discouragements, which they meet with in their work; that as they are in God’s way, so in the place, and about the work in special, to which the Lord by his people did call them. A second requisite to him who is to pray as the mouth of the assembly is, that he “pray in the Spirit.” Praying with all manner of prayer in the Spirit; not alone with our hearts or spirits, but “praying in the Holy Ghost.” Or by a gift, and by the immediate help of the Holy Ghost. Even such as are to edify others in their most holy faith, privately, are to pray thus; and much more such as are by office to give themselves to the ministry of the Word. There is great danger when this tabernacle, temple, church-incense, or prayer, is of human composition. And in offering of so public a sacrifice with fire of man’s kindling, and such as comes not down from heaven, but much indeed needs not to be spoken to this, now that the Lord by his grace has so cleared up his mind to his servants of all sorts in these days. Yet let me briefly confirm this truth, and thereby the hearts also of the saints in the present truth. Public prayer must be in the spirit, or by an immediate gift and help of the Holy Ghost.
1. Because public prayer being part of public worship, it should be performed with greatest beauty. It is twice repeated, “Worship the Lord in the beauties of Holiness.” And surely experience seals it, that there is more lively efficacy to such as are present when prayers are put up to the Lord in the assembly, from the immediate help of the Spirit, than any other way.
2. Because by such a manner of prayer God has most glory (which is that, which in public worship is mainly intended), for he has most glory of the precious gifts of the Spirit, enabling ministers to pray thus: of his glorious wisdom also, in the variety of the measures thereof bestowed upon his servants. Those church officers which have their vials full of such odors, which, as those of old, were only of divine invention, composition, and direction, they in special sort have “their harps sounding forth the praises of God.” These ministerial stars in the firmament of the church, do then in special manner declare the glory of God, when they shine, as in preaching, so in prayer publicly, not with borrowed light from others, but by an innate and natural light in them, considered as spiritual, and spiritually gifted of the spirit.
3. Because such manner of praying in the spirit consists best with the church’s perfection. The lips of such a spouse or church of Christ which is most fair and complete, they drop, both in public prayer and preaching, as the honeycomb. Song of Solomon 4:10-11. There is an immediate inward principle, there is an holy store of sweet and savory graces of the spirit within, such as are the church’s mouth, when without stint, restraint, or constraint, they do freely drop out wholesome expressions, sweet to the taste of the Lord Jesus.
4. Because such a way of carrying on public prayer is most suitable to the church’s liberty, and to the spiritual liberty also of the officers of the church, as part thereof. The church is now no bond- woman, but a free-woman, and so are her children sharers with her in that freedom as from ceremonial injunctions, which sometimes God ordained, so much more from human inventions, which the Lord never instituted. The church’s ministerial mouths have most bold liberty of spirit in such conceived prayer, to receive such drops of the spirit of prayer poured out upon the saints, and the renewed influences thereof. Yea, to improve the holy variety of seasonable motions, even then made by the spirit interceding in them. Yea, they are more free to improve the various measures of their gift of prayer received, which in divers ministers are very various; yea, they are freer to express the various statures (as it were) or pitch of their respective churches, being not all of one size, but some more eminent for grace than others. Yea, they are freer to express the various conditions and failings of their churches. The church’s and her ministers’ liberty is in both alike preserved entire, when they are left to the free use of all holy liberty to utter the mind and case of the church to the Lord, as when left to like liberty to speak and deliver the Lord’s mind to the church.
6. Because that way of prayer is most suitable to the nature of acceptable and prevailing prayer; as is inwrought prayer. That prayer which is the very suppliant’s own meditation by the help of the Spirit: “Give ear to my words.” “Consider my meditation.” That prayer which is the pouring out of the very suppliant’s heart or soul: “I have poured out my soul to the Lord;” that is, made each one’s prayer. “Pour out your hearts to him, or pray.” That which is a serving of God with the suppliant’s spirit: “My God, whom I serve with my spirit.”
6. Because such prayer is most costly to him who is the church’s mouth, and so a sacrifice most suitable to a saint’s own desire and best accepted of the Lord; such an one will say, as David in another case, “I will not offer to the Lord that which cost me nothing.”
7. Because such as are the called, officed mouths of the church, are gifted to public prayer in their names as well as preaching to them; wherefore they ought, upon all occasions, to be exercising that one talent, as well as the other.
8. Because this way of prayer, as it hath clearest warrant from the word, as before proved, so is least scandal to the choicest of the saints, as experience of former and latter times abundantly witnesses. A third requisite unto such as are the mouth of the assembly in prayer, is holy wisdom and diligence in observing, as their own souls’ special occasions, so those of the congregation. A fourth requisite is sympathizing affection with the people in their cases, as if their own. So the people of old, Hebrews 5:1. Other requisites might be mentioned, but I forbear.
Requisites of the second sort in such as join in public prayer, are, —
1. Assent of faith, with oneness of mind and heart, suitable thoughts and affections. All the precious strings of the gracious minds and hearts of such as are present, should be tunable and symphonize in this lesson of their chief musician, Matthew 18:19, if they agree in one, or symphonize (as the Greek phrase is). Those holy suppliants, in Acts 2:14, “They continued with one accord in prayer.” Hence, that resounding of a -redoubled amen at the public blessing. Nehemiah 8:6. Hence such care had, that public prayer may be expressed in a language understood by all, that the people may annex their amen thereunto.
2. A gracious and serious attention and intention of spirit thereon. God puts such of his officed solicitors upon the mention of the several cases of his people present, and every one had need attend the calling out, and handling, as it were, of his case, not neglecting other. Each one’s spirit has need to write his name to such a corporation-petition, and be ready in heart to say, Lord, this indeed is the desire of my soul, this is my very grievance and burden.
3. Amity and sweetness of spirit and of affection, both towards him which prays in their stead, and them which join with them therein in public prayer, all and every one must lift up pure hand without wrath and doubting; for then, all are as one in their joint desires, and are as persons put in each other’s stead and cases, expecting the love and forgiveness of God for each other, and had need be in such a frame, as to yield love and forgiveness each to other. Matthew 6:17, “Forgive us our debts as we forgive our debtors.”
4. Holiness and heavenliness of heart. Public prayer must have pure hearts as well as hands. The vials from which both officers and members of the congregation offer up such odors must be golden vials.
5. Faith. Hands lifted up (in public prayer) without doubting. Every one should put in his amen of faith, as well as of assent or desire.
Lastly, reverence. Hence, in one representation of public church worship, all fall down and worship. “O, come, let us worship and bow down, and let us kneel before the Lord our Maker.”
What gesture is most meet in public prayer?
Such a gesture as may best express much holy reverence, as kneeling or standing up, not sitting. And that for these reasons :—
1. In that in public prayer there is a more solemn presence of God and of his holy angels. We are in special manner before the Lord our Maker, and regard is to be had to our carriage in prayer, because of the angels. The very angels cover their faces when the Lord is in His temple, as on His throne, much more cause have we, who in public prayer do all come a begging, to come with a public petition to our glorious King, to offer it up to Him, upon our bended knees, to be very reverend in our gesture.
2. Iii that God gives it in most special charge in public worship of prayer, that it be very reverent; for that charge of each other recorded, “Let us bow down and kneel before the Lord our Maker,” respects not any other part of worship so properly as public prayer, as is evident; and that mutual charge of God’s people, each of the other, is but the echo and result of God’s charge first given to them so to do. If Daniel in secret prayer will be kneeling, much more should we in public prayer: “He kneeled upon his knees three times a day.”
3. In that the examples of the saints exercised in public prayer, is either standing, —“ and Jehoshaphat stood in the congregation, and said, O Lord,” or (mostly) kneeling, “the king rose up from kneeling on his knees.” “Paul kneeled down and prayed;” and in secret prayer it was his constant gesture. Hence putting bowing of his knees for prayer, “for this cause I bow my knees unto the Father,” that is, I pray; and less reverence should not be expressed in public prayer.
4. In that in public prayer we should all edify one another by our reverence in gesture, as being too apt naturally to commonness and slightness therein. Hence God’s people are presented as calling one upon another, “to bow down and kneel before the Lord their Maker.”
5. In that all care should be had by the saints, that they give no occasion of stumbling to others, who savingly know not the Lord Jesus Christ. Our irreverent gestures before them will harden them in their careless, yea, haply affected irreverent carriages.
“David sat before the Lord,” 2 Samuel 18:1-33.
1. That was private prayer of himself alone, none else (that we read of) joining with him therein; and in sundry cases more liberty may be used in our gestures in private than in public prayer.
2. The Hebrew word is oft used for staying and abiding; and so it may seem here to hold forth rather the time of his continuance in prayer than his gesture.
3. It is not probable that he who professes that his knees were weak through fasting or praying on fast-days, that he did now sit in prayer. At the best, then, this instance of David’s sitting is but a may be, and no other instance that I know of, of the like in Scripture; but both rules and examples of the other gestures are clearly set down in Scripture; therefore these are most safe and suitable gestures in ordinary course in public prayer; extraordinary cases of bodily infirmities (wherein mercy pleases God, rather than the strictness of this or that gesture in sacrificing or praying) not varying or nullifying the ordinary rule.
We come now to the reasons enforcing this duty of public prayer.
Public ordinances being sanctified also by prayer, call for public prayer. Wherefore God’s house of public worship is called an house of prayer, as if that were one most choice part thereof: “They continued as in the apostle’s doctrine and breaking of bread and in prayer,” sanctifying the rest.
Because public occasions call to it. The cases of public persons in commonwealths, of churches, call thereto. Public wants call for public petitions; public sins for public confessions. The land must repent. So every congregation in it must down oii their knees to ask the Lord’s forgiveness. Members of congregations must sometimes give themselves to church fasting and prayer, as well as family or closet fasting and prayer.
Because gracious persons are of a public spirit. “God be merciful to us,” was the church’s prayer of old. Wherein? “Make thy way known to all nations.” The church moves Christ to do something for her sister church, being ready, for her part, for them otherwise: “What shall we do for our sister?” Christ teaches all to pray, “Give us this day, forgive us our trespasses, and lead us not into temptation,” etc. As holy priests in Christ, they offer up severally and jointly sacrifices of prayer and praises respecting others, the public good: “By the blessing of the upright, (or the prayer of the upright, pleading and prevailing for a blessing that way) the city is exalted.” Now, in public prayer, there is a holy confluence of the breathings of such public spirits; and the Lord in wisdom, faithfulness, and mercy to all sorts, will have this for a stated ordinance, that such gracious dispositions in his own may be exercised and exerted.
4. Because public prayer is a public profession and confession of God, of the only true God, and that one mediator, Jesus Christ; yea, of the oneness of the saints with each other in the same Father and Savior. Nor is it the least honor to the Lord, as a great King, to have so many several companies of subjects waiting on him with petition for his royal favor; it is a holy joint homage and service for many to join as one man in prayer. Calling upon the name of the Lord, and serving Him with one shoulder, are joined. Public prayer is a public profession and expression of one and the same faith, of many in one and the same Father, in one and the same Mediator of the covenant, and in one and the same covenant of grace; it is a joint cry of one and the same spirit, in and from many children’s hearts, calling one Abba Father; it is a common meeting of the several desires of several good hearts in this one common center. It is a holy burning-glass, wherein the several bright and warm rays of the faith of many suppliants being in an holy wise contracted in one point, breaks forth into a holy fire of love expressions to the Lord, and their own and other souls’ welfare; it is a joint outcry, by reason of a serious sense of the same grievances of many; if others’ sorrows, sufferings, wants, burdens, be not the same with thine or mine, yet in praying thus, we make each one’s ails ours, as they do make ours theirs. We come to pray in public with variety of cases differing from each other in sundry respects; but in public prayer each one’s soul is put, as it were, in another’s stead. Public prayer is a common cry made out by the joint consent of this or that embodied people against some common enemies of their souls and dangerous enemies to their blessed King, his crown, and his dignity. Public prayer is a public condemnation, therefore, voiced by our own mouths against any private discords and divisions, if any such should be amongst us.
Because public prayer is in a special sort delightful to the Lord, he puts his people in special manner of it: “Open thy mouth wide and I will fill it.” He is therefore troubled, if public prayer as well as private be neglected: “Thou hast not called upon mc, O Jacob.” Jesus Christ is very ready to present and perfume public as well as more private prayers of His saints. The Lord is ready to reward it in His people. “Let all the people, or Gentiles, praise Thee,” was the church’s prayer, and” then shall God, even our God, bless us.” They praying for a blessing upon others, triumph for a blessing as upon others, so upon themselves4 It is good and acceptable to Him that public prayer be made for saints. Christ took it kindly, that the multitude opened their mouths to beseech mercy for one that bad an imperfection in his speech, and beseech him to lay his hands upon him. Upon which he cured him.
6. Such approaches of assemblies to the Lord are a fruit of Christ’s purchase; that way to God’s throne, is made by the rending of the vail of Christ’s flesh. It represents the very spirit of Christ, which is all for the public good of his people. There are in public prayer the special influences of the Spirit, which was scattered in many, compacted and gathered as it were in one; the waters of various graces running in several gracious hearts, as in sundry channels, do here disburden themselves as iii pleasant and mighty stream. One instrument alone well tuned will make good music in God’s ears; but He delights much in these prayers in consort; where sundry, two or three symphonize in what they ask, it shall be done: “For there is Christ in the midst of them when thus gathered together in his name.”
7. Because public prayer is a public engaging and compacting of the hearts and spirits of God’s faithful ones: “They continued steadfastly in prayers; and all that believed were together, and had all things common; that they may all call upon him, with one consent,” as if the former were means of the latter. The joint exercises of mutual graces in the common work breed and feed love and mutual respect. As it is with any two or three ministers, or other godly persons used to pray most together, they love and cleave most together; as musicians that use to play often in consort together, they use to be most friendly to each other. So is it in an assembly of persons earnestly exercised in public prayer. Let us now consider of this public prayer as our duty.
First. In way of reproof of such who come not constantly, or if they do, they come not seasonably to public prayer, but they come dropping in when the duty is half, or almost finished. These write not after their copy set them in that representative of pure worship in gospel churches, when the four living creatures (representing the officers) are to lead the rest, and to begin and carry on the public worship, the rest of the congregation, (represented by twenty-four elders for their gravity and experience in matters of the gospel,) they are also present, ready to fall down in testimony of their joint accord in the worship. And observe it, none of the number are wanting. There is not a third, or fourth part, or half, or three parts of the company, (as too oft with us, when to give glory to God in prayer and thanksgiving,) but there are the whole assembly of God’s spiritual priests by profession and holy calling, the whole twenty-four. This also is not according to the express pattern of the primitive church and the members there, they continued steadfastly as in other parts of worship, so in prayer; and the word [προσμαρτερουντες] notes their ready attendance upon the same, as well as their continuance therein. The same word is used Acts 10:7, for the soldiers waiting upon Cornelius, and of rulers attending on their work. But for the further sharpening this admonition, consider, —
1. That it is a sin of omission, such do not join in a duty of public worship, to which each of the assembly are bound; being therefore public, as that which concerns all, such do not give the Lord this holy sacrifice in the time of it. God is not now less interested in the time of his worship, as well as in the worship itself, than of old: “You shall observe to offer them in due season.” The very prince, of all other, has weighty occasions lying upon him to withdraw, or delay his coming into the assembly, in the time of public worship under the gospel, (allusively represented under notions proper to that of the law,) yet, it is said in Ezekiel, “and the prince in the midst of them when they go in, shall go in, and when they go forth, shall go forth.” He is to be there with the first, and stay till the last; all the professed subjects and lovers of Jesus Christ arc to “watch daily at His gates, and wait at the posts of His doors.” They are therefore to be in readiness, as those who watch and wait for an holy opportunity of Christ’s public ordinances and worship, and so of this of prayer among the rest, or else they break rule, neglect their duty. How unsuitably do such walk to the example of other godly people abroad, mentioned in Luke 1:21, “The people were there all waiting till Zacharias had done offering incense;” and in Exodus 35:1-35, mention is made of troops of women assembling at the door of the tabernacle. Yet women in regard of family occasions of children, and the like, if any, might have been excused. Peter and John went to the temple at the hour of prayer. The tabernacle and temple then, where they were wont to assemble had public prayers offered up among other services; and not less diligence in ready attending public worship and prayer, among the rest, is prophesied of, as in these days of the gospel; witness that, “Thy people shall be willing (or free and forward sacrificers) in the day of thy power; who are these that fly like doves to windows? let us go speedily to pray before the Lord (say the Gentiles) and to seek the Lord: I will go also.”
2. A scandalous evil, offending the godly part of the assembly which are there seasonably to join in the duty, and the officers also, whose spirits they are not to grieve. Is this unseasonable coming in of some, and then of others, disturbing ministers and people present? It occasionally hinders their continued fervency, and interrupts attention upon that worship in hand; it occasionally hardens lukewarm and backsliding Christians in their neutrality of respect to the parts of public worship, and profaner persists in their grosser neglects and contempts thereof, when they see professors, haply of note and name, be so slack and slighty in their attendance thereon.
3. The ordinary practice of such careless coming to join in public prayer, before other public worship performed in the assembly, is a speaking symptom of an evil estate in persons guilty of it. Christ has bad little power on their hearts, who are no more ready and forward sacrificers. Such upon whom He has power, being willing and forward that way, it strongly argues that such want a public spirit, love to the public good, through sense of public evils, and that they have little love to public ordinances, or delight in public fellowship with the saints, as being so constantly careless of seasonable addressing themselves to public prayer, wherein all those are to the life expressed.
4. Such cannot on such good grounds expect a blessing upon other public ordinances then dispensed, as the word preached, or the like, which regard not to join in public prayer for the same. Wherefore let all such who profess the fear of God, be afraid any more to grieve his Spirit, or the spirits of his saints, by any such remissness and slackness in attending upon an ordinance so precious and prevailing with the Lord; yea, let them blush that in Popish times of superstitious blindness, so many should from blind zeal be so forward in awaiting Latin service, (to say nothing of other service, and common prayer lately discarded, in attending whereupon too many have placed their main religion,) and Christians in these precious times of gospel light and liberty, should be no more forward to improve that liberty of pure worship of God, as other ways, so in public prayer, which both Christ hath purchased so dearly, and for which the saints have wrestled so much with God, and conflicted with so many difficulties with men. The second use, therefore, may serve to exhort all the people of God to seasonable attendance upon public prayer, presented in a holy manner in his churches, by such as the Lord calls thereunto. Let not God have any cause to complain that public calling upon God is out of request with us. He accounts we are weary of him, if neglectful of that: “Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel.” Surely, the Lord has magnified his faithfulness in bringing us strangers into his holy mountain, and is as ready to make us joyful in his house of prayer, if we are not wanting to our own souls. God honors this part of his worship before others; and therefore by a synechdoche, puts it for his whole worship; his house of worship he calls a house of prayer, as being a choice part of his worship. Neglect that, neglect all; as being that which instrumentally puts life and luster into all other parts of worship, their burnt-offerings, says God there, shall be accepted: “For my house shall be ca]led an house of prayer.” Look, then, that we put special honor upon this ordinance; yea, these instrumentally occasion more honor to God. Prayers made in Zion have their answer; God is a God honoring church prayer also, and therefore has church praises too: “Praise waiteth for him in Zion; as gifts are bestowed by occasion of many, so thanks come to be given by many.” And who would not, then, if they loved the Lord, be ready to give a lift to such honor of his name? Yea, we shall come to have more abundant honor by it, in the eyes of others, to be styled and owned as, under God, helpers to them in the attaining of such and such begged blessings; you also helping by your prayers, says Paul to the Church of Corinth. In a word, it is the privilege of the saints, purchased at a dear rate by Jesus Christ, by whose cause it is “their enmity being slain, both such as were nigh, and such as were afar off, through him have both an access by one spirit, unto the Father, and are fellow-citizens.” And as such, they made with God publicly, as well as privately, in prayer, for the furtherance of the whole city’s good, and every part thereof. There is a city treasury of prayers, from which oft times, even other decayed citizens, instrumentally, get relief. Many a decayed parish, as I may call it, in the great city of God, in the church universal, is raised again by it, and many a backsliding Christian raised up again by it; as others keep that blessed stock going for us, so should we for them. And as a means the more to further us this way, let every gracious person make conscience to quicken up each other to this duty. So these converts do: “Come, let us go speedily to pray before the Lord; I will go also.”