-09 Chapter 9. Of Prayer.
2-09 Chapter 9. Of Prayer.
1. Prayer is a religious representing of our will before God, that God may be affected by it, as it were.
2. It is an act of religion, because by its nature, it yields to God that sufficiency and efficiency of knowledge, power, and goodness which is proper to him.
3. Hence Prayer cannot be directed to any other except God, without manifest idolatry.
4. Prayer arises first from Faith. Romans 10:14, How shall they call on him in whom they have not believed? Namely from that Faith whereby, we believe first, that God is omniscient — he knows all things — and so he knows the inward affections and motions of our hearts, for the essence of Prayer chiefly consists in them; secondly, that he is omnipotent — he can do what he wills in fulfilling our desires; thirdly, that he is the author and giver of every good thing; fourthly, that he allows and accepts our Prayer through Christ.
5. Hence all our Prayers are to be offered to God in the name and mediation of Christ, by the power of a justifying Faith. John 14:13-14; John 16:23 : Whatever you ask of the Father in my name...
6. Prayer also arises from that hope whereby we expect from God the fruit we desire from our prayers. Romans 8:23; Romans 8:26. We groan expecting the adoption: The Spirit makes request for us with groans that cannot be expressed.
7. Lastly, Prayer arises from Charity, whereby we desire both to partake of and to celebrate the goodness of God. Psalms 34:3; Psalms 34:8 : Magnify the Lord with me, and let us extol his name together. Taste and see that the Lord is good; blessed is the man that trusts in him.
8. Hence Charity to our neighbour is also necessarily required, that Prayer is accepted by God. This is the fifth petition of the Lord’s Prayer.879
9. Prayer differs from hearing the word, in that hearing is concerned with the will of God; but Prayer is concerned with our will. In hearing the word, we receive the Will of God; but in Prayer we offer our will to God, that it may be received by him.
10. It is not a simple will or desire, but a representation of the will, or the will exhibited and represented before God. For it is not sufficient to prayer that we desire to have something. If it were so, then profane men would pray most, because they most desire to have something. But there is also required a desire to obtain that thing from God, and a will to seek it from him, and then there is the representing or insinuating880 of this desire before God.
11. But this representation is done first and essentially in the will itself; being converted to God, as it were, it stretches forth and represents to him its inclination and desire.
12. Hence, in Scripture the Prayers of the godly are called desires, Psalms 10:17; and unspeakable groans, Romans 8:26. 881
13. In the second place, and by way of a sign, this representation is made in the understanding, as conceiving an inward word, it expresses the affections of the will before God.
14. Hence the prayers of the faithful are also called words, and speeches whereby they speak to God, not first and chiefly outwardly, but inwardly. Hosea 14:2, Take words with you, and turn to the Lord. Say to him, pardon, etc.
15. Prayer therefore is formally an act of the will. Yet along with this there is required both an antecedent act of the mind, whereby we understand what, of whom, for what, and how we must pray; and also a consequent act of the mind, whereby we conceive and express with a certain word of the mind, the prayer itself.
16. Hence, together with intention or the act of the will, there is also required attention in Prayer, both to God to whom we pray; and to the thing for which we pray; and also attention to the Prayer itself; for we must pray not only with the Spirit, but also with understanding. 1 Corinthians 14:15, I will pray with the spirit, but I will also pray with understanding.
17. This representation must be submissive and humble. For otherwise it would not be a religious praying directed from a subject Creature, to the highest God and Creator; but either a command of a superior to an inferior, or a familiar conference as it were, among equals. Genesis 18:27, Behold now I would speak to the Lord, although I am dust and ashes. Psalms 95:6, Come let us bow, and fall down, and bend the knees before the Lord that made us.
18. The general end of Prayer is that we may, as it were, affect or move God; this is why the faithful are said by their prayers to mightily prevail with God, as it were, Genesis 32:28; Hosea 12:4-5; and to strive, Romans 15:30.882
19. For although it is true, as some say, that there is a difference between those prayers which are directed to men, and those which are made to God — that those who pray to other men affect those to whom they pray, and in some measure dispose those others to what they desire. But those who pray to God do not so much affect God as they affect themselves, and dispose themselves to those things which they desire — yet God is pleased to so commend the force and efficacy of Prayer to us, that he declares himself to be affected by it and, as it were, moved by it. And that is because our prayer is the interceding means by which God will communicate many things to us (and not otherwise). This is also why those who ask something of God for others, are said to supply the help to effect it, 2 Corinthians 1:11.883
20. For we do not pray to God that we may make known our desires to him who does not know them, who always understands afar off, Psalms 139:2; 884 — that is, when as yet they are not in our minds. Nor do we pray so that we may move him to our mind885 who was unwilling, with whom there is no change or shadow of turning, James 1:17. But we pray that, by our prayer, we may obtain from him what we believe he is willing to give. 1 John 5:14, This is our confidence which we have towards God, that if we ask him anything according to his will, he hears us.
21. Hence the firmness and unchangeableness of God’s providence does not take away, but rather establishes the prayers of the faithful; and the most sure apprehension of it by Faith does not make true believers slothful, but stirs them up more to pray. 1 Chronicles 17:25-27, You O my God, have revealed to the ear of your servant, that you will build him a house. Therefore your servant has been bold to pray before you, etc.
22. Hence also, we must pray instantly and continually. Instantly, because our prayer is a necessary means for God’s glory, and for our good. Continually, because such a disposition of will is never to be cast off, and the act of will is also to be exercised daily, as occasion is offered to us.
23. The adjuncts of Prayer are confession and a promise made to God: for these two are always either expressly or implicitly used in every acceptable Prayer to God, and in every part of it.
24. By Prayer we fly to the mercy of God as to the fountain of all good, either communicated to us already, or to be communicated to us. In doing so, we confess that we are miserable in ourselves, and destitute of all good, because we also endeavour, as it were, to affect and move God by our desires. Therefore, by prayer we also profess that our minds are suitably affected about these things, and promise to be so affected for some time to come; nor can such affections be absent from our prayers without a certain mocking of God.
25. CONFESSION is a humble and penitential acknowledgement of our offence, guiltiness and misery, Psalms 32:5.886
26. The end and use of this confession is, First, that God may be justified and may have glory in his judgments, Psalms 51:4. Secondly, that we may be disposed to obtain the glory of God.887 Thirdly, that the grace that is granted, may more clearly appear. 888
27. The manner of confession is as diverse as the diversity of sinners. For sins that are not known, are to be confessed generally, Psalms 19:12.889 But known sins especially, are confessed according to the nature and grievousness of every one of them, Ezra 9:13.890
28. A PROMISE required in Prayer testifies to a purpose that is agreeable to Prayer.
29. This purpose is a determination of the will to prosecute with an earnest endeavour, that which we pray to God that it may be so: Psalms 119:106, Psalms 119:112,891 compared with the following verses.
30. But we prosecute what we pray for, both by those means which of their own nature are necessary to that end, and also by other means, the determination of which depends upon contingent circumstances, and upon our election.
31. A promise of the latter kind, made to God distinctly and upon deliberate counsel, is by a certain appropriation called a vow.
32. Hence every VOW must be, First, about a thing that is neither impossible, nor plainly necessary, but which may be freely performed according to our pleasure by the ordinary favour of God. Secondly, of a thing neither evil nor vain, but lawful and good in respect to all circumstances. Thirdly, it must be referred only to God as the object to whom we vow, and to his honour as the prime end, although it may be ordered to our own and others’ edification and use.
33. Prayer, in respect to the manner, is either ejaculatory, or a short lifting up of the desire, where the mind neither wholly nor long attends to the Prayer, Psalms 129:8; Nehemiah 2:4;892 or else it is a continued order of Praying.893
34. That first sort ought to be more frequent, as that which cannot be hindered by ordinary business; but this second sort must be at set times, as being more solemn, and not allowing for the distraction of other thoughts.
35. But both of them are either mental, or vocal.
36. MENTAL is that which is performed in the will, mind, and affection, without any sign of it purposely adjoined, Nehemiah 2:4; 1 Samuel 1:13.894
37. VOCAL is that which draws forth the inward desire of the mind in words, Hosea 14:2.895
38. The voice is often necessary in prayer to express, stir up, continue, and increase the inward affection of the mind: for although the affection ought to go before the voice, and the voice ought to conform to the affection, yet while it is religiously expressed by the voice, it has a certain reflexion upon the mind itself, whereby it is more enkindled, and gets greater strength. The voice is also necessary in its measure, so that the body, together with the soul, may be exercised in this part of religion.
39. Hence, therefore, that speech is not to be used which the one praying does not understand, and by which he cannot express his conceivings; for such a repeating of unknown words is not properly speech, because it is no more formed by the inward conceivings of the mind than those words which are sometimes uttered by a Parrot. And so it cannot distinctly express the inward conceivings of the mind in which prayer primarily consists.
40. Nor should the speech be long, or repeat the same thing often, Matthew 6:7,896 unless it is out of the abundance of the heart: for then neither long prayers, nor varied repetitions are vain or to no purpose, but are most acceptable to God. This sufficiently appears by approved examples of such prayers which are mentioned in the Scriptures.
41. Nor finally should there to be such careful wording897 that it may in any way diminish our due attention, either to God, or to the subject matter, or to the inward affection of the mind.
42. In vocal prayer, if it is solemn, there are also those gestures required which become the majesty of God, and our own baseness, and the nature of the matter itself.
43. Vocal prayer is either in prose, or in Meter.
44. In METER, singing is joined; and therefore more care must be taken of the speech and tone than in prose.
45. But the melody of singing is ordained for a certain spiritual delight, whereby the mind is detained in the meditation of the thing that is sung.
46. For there is a more distinct meditation that comes between the word, and the lifting up of the heart, than in other prayers: so that the next and immediate fruit of a Psalm is our edification in Faith and obedience.
47. Yet the lifting up of the heart to God is together required (simul & consequenter),898 and going along with the thing that is sung; and this is also the end of that meditation; therefore we are said to sing in our heart to the Lord, Colossians 3:16. And Psalms that are sung, have the consideration of Prayers.
48. But because this religious melody respects prayers, it is not so fitting that the Decalogue, and other such Scriptures which are not of a prayerful nature, be turned into Meter and sung instead of Psalms.
49. But because singing immediately respects our edification, and in its own nature also displays a certain gladness of mind, James 5:13,899 the very same gestures which are appropriate in other prayers, are not required in such similar exercises.
50. Secondly, prayer is either solitary, or with others.
51. In prayer which is had WITH OTHERS, if it is prose, one goes before in voice, and the rest follow in affection and Faith, which they ought to declare in the end by saying, Amen: Nehemiah 8:7; 1 Corinthians 14:16.900
52. Hence, Alternatio precum,901 interchanging of prayers by Anthems, distribution of parts between the Minister and the People; and the repeating of words propounded by the Minister, by the subsequent voice of the people, is not to be approved.902
53. But in the melody of singing, because it tends to our mutual edification, attention, and stirring up of pious affections among us, one toward another, Colossians 3:16,903 all join their voices together, 1 Chronicles 16:36; Mark 14:26.904
54. In those prayers which are had with others, such speech must be used which is understood by others, 1 Corinthians 14:1-40.905
55. Hence that broken music which excludes understanding, must be absent from those sacred exercises of piety, at least which we have with others.
56. The kinds of prayer are two: Petition, and Thanksgiving. Php_4:6. In everything let your requests be made known to God in prayers, and deprecation,906 with giving of thanks.
57. PETITION is a prayer for what is lacking, so that we may obtain it. Matthew 7:7, Ask, and it shall be given to you: Seek, and you shall find; Knock, and it shall be opened to you.
58. That which we ask for is always lacking either wholly, or in part, or in our feeling, or finally in respect to the act, or in respect to the continuance of it.
59. Hence, a sense of our emptiness and want, together with an apprehension of sufficiency, whereby our insufficiency may be supplied, is necessarily required to rightly make a petition.
60. The virtue and efficacy of petition is not in deferring, or in satisfying, as the Papists would have it, but in impetration907 only.
61. IMPETRATION, properly speaking, is to have the force of a means to freely obtain some good from another.
62. Therefore all good works, or all observance, though it flows from Faith, has some power to obtain blessings from God by virtue of that promise whereby he appoints a free reward for them; this is also why Real Prayer, distinguished from vocal and mental prayer, is called by some a good work, although improperly: yet petition obtains its end in a special manner, not only as it is a chief part of obedience, but also because it has in its proper nature this end and use: as it is a formal act of Faith and Hope by which we receive all good things from God.
63. But this impetration does not properly respect the justice of God; rather it respects his mercy and kindness.
64. Hence we receive every good thing we ask for, not from the hand of justice, but from grace.
65. Petition, because it most formally flows from Faith and Hope, is concerned with good things to be asked for, in the same manner as those virtues are concerned with their secondary objects; that is, with those things which they apprehend are to be communicated to us from God.
66. Hence only those things are to be asked for absolutely, which are necessary for God’s glory and our salvation: but other things may be asked for with a secret subjection to the most wise disposing of God.
67. Hence both the manner and the particular time to communicate this or that to us, should not to be prescribed to God in our prayers; yet it is lawful to ask God to hear us speedily. Psalms 102:2, Hear me speedily. Because he has promised to do this. Luke 18:8, he will avenge them quickly. Yet we may not define the fit time of this hastening.
68. But because petition also flows from Charity, those things also are to be desired and asked for in prayers, which most make for the celebration of the glory and goodness of God.
69. Hence also, we ask not only for ourselves, but for all others also, who either are or may be partakers with us of the same goodness of God, 1 Timothy 2:1-15; 1 Timothy 3:1-16
70. The Patriarchs and Prophets not only prayed well in their blessings when they uttered their desires, but they also promised well in the name of the Lord; the Hebrew words usually contain both senses, Let God give, or God shall give, Genesis 27:28.
71. Therefore we may not peculiarly pray for the dead, because such prayer has no precept or commendable example in Scriptures, nor finally any use or end. Nor may we pray for all and everyone living collectively that they may be saved, because we know the contrary is determined by God. Yet we should not wholly reject any living man in particular, from the communion of our prayers, nor for any enmity, or conjectures, or probable signs of reprobation.
72. Petition is twofold with respect to the object or thing which is asked for: it is either Apprecation,909 or Deprecation.910
73. APPRECATION is petitioning for good things to be communicated.
74. DEPRECATION is petitioning for evil things to be removed. Intercession which is joined to these two, as in 1 Timothy 2:1,911 is a specific manner of deprecation; namely, when that evil which we desire to be removed involves some injury done by men.
75. To deprecation belong Complaints and Lamentations, as adjuncts of it.
76. COMPLAINT is a signification of our grief, of miseries as they are injuriously inflicted by men.
77. IMPRECATION912 is sometimes joined to these complaints, whereby we wish some evil to those who are authors of evil. But ordinarily this is lawful only so far as it has the force of deprecation, to remove some greater evil, by that evil which we wish to them; but the prophetic imprecations were also predictions.
78. LAMENTATION is a signification of our grief, of those miseries as they are sent by God.
79. Sometimes fasting is added to deprecation as an outward adjunct.
80. FASTING is an abstinence from the helps and comforts of this life, whereby humility is shown as it were, in a real confession; we are thereby made fitter to make more effectual prayers. 1 Corinthians 7:5; Joel 1:14-16; Daniel 9:3-4.913
81. Hence fasting, considered by itself, is not a good work and part of our obedience toward God, except as it disposes us to make more free, ardent, and continued Prayers.
82. Hence also, the same measure and time of fasting is not equally profitable, and necessary to all and every one.
83. Hence, finally, that way of fasting is most religious, when the whole mind is so attentive to seek God, that thereby it is called away from thought and care about those things which pertain to the present life.
84. THANKSGIVING is prayer about those things which we have received, so that the honour may be given to God. Psalms 50:15; Psalms 50:23 : I will deliver you, that you may glorify me. He that offers praise glorifies me.
85. Thanksgiving is Prayer, no less than petition, because while we give thanks to God, we represent our will before God with a religious submission, so that he may be, as it were, affected or moved — although not, properly speaking, to the end that we may receive something from God; but rather that we may refer to him something we have received.
86. Thanksgiving is most properly about those things which we have received, because we must first be affected with the sense of a benefit, before we can give thanks to God in respect to it.
87. Yet thanks must be given, not only for those things which we have actually and really received, but also for those things we apprehend by Faith and Hope. This is partly because the promise itself of these things is a benefit, which in some sort is already said to be bestowed; and partly because the things promised are apprehended with that certainty, that they affect the mind as things that are present.914
88. Also belonging to thanksgiving, is that celebration of the praises of God, which is exercised about those perfections which are in God himself, and which are displayed in his works; but with a certain regard for those things we have received; namely, as those perfections of God are arguments that either illustrate the good which we have received, or that confirm the bestowing of that good. Revelation 4:8-9, Holy, holy, holy, Lord God Almighty — the living Creatures gave glory, and honour, and thanksgiving to him who sat upon the Throne.
89. Hence, the right performance of thanksgiving requires, 1. A knowledge of the blessings of God. 2. Applying them to ourselves by Faith and Hope. 3. A due estimation of them, together with an appropriate affection.
90. The proper end of thanksgiving is to give the honour to God for all those things which we have received, Psalms 50:15.915 For if we so think of the good things we have received, that we either rest in them, or glory in ourselves, or ascribe them only to second causes, then thanksgiving is corrupted.
91. Hence thanksgiving is a secondary end of every religious petition: for he that rightly asks anything of God, does not ask only that he may receive, much less that he may spend it upon his lusts, James 4:3. But he asks that what is received may again be referred to the glory of God who gave it. 2 Corinthians 1:11, You helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.
92. Hence in every petition, thanksgiving for that benefit which is asked for, is expressly or implicitly promised.
93. Hence thanksgiving in itself is more perfect and more noble than petition: because in petition, often our good is respected; but in giving thanks, only God’s honour is respected.
94. Hence thanksgiving is more attributed to the Angels, and to the blessed Spirits in the Scriptures, than petition.
95. By this act of thanksgiving, we are said not only to praise and celebrate God, but also to extol, bless, magnify, and glorify him, and the like: all of which are to be understood as setting forth only a declaration, and not a real effecting of those things which they make a show of.
96. If thanksgiving is more solemn, there must sometimes be a cheerful solemnity joined with it, Esther 9:19.916 For as fasting, when we lament a greater evil, both causes and evidences that our humiliation is greater, so in solemn joy for some special good communicated to us, outward mirth, if it is moderate and within the bounds of Temperance, makes and evidences that our joy is greater.
97. Evils, as evils, can neither be the object of petition nor of thanksgiving: yet as afflictions are so directed by God that they work together for our good, evils may have respect to both.917