2

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 meritd.

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

quainted with the phrase of Scripture, and you will find provisions for all occasions. Read Dr. Wilkins' book, called "The Gift of Prayer," or " Mr. Brinsley's Watch,” or “Mr. E. Parr's Abba Father." 9. Keep up the heart in a reverent, serious, lively frame, and it will be a continual spring to furnish you with matter when a dead and barren heart hath a dry and sleepy tongue. 10. Join as oft as you can with those that are full and copious in prayer; for example and use will be very great helps. 11. Quench not the Spirit of God that must assist you. 12. In case of necessity, use those books or forms which are more full than you can be yourselves till you come to ability to do better without them. Read further the Directions Part i. Chap. 6. Tit. 2. for more. Quest. xxxI. ' How should a Christian keep up an ordinary fervency in prayer?'

Answ. 1. See that knowledge and faith provide you matter: for as the fire will go out if there be not fuel, so fervency will decay, when you are dry, and scarce know what to say; or do not well believe what you understand. 2. Clog not the body either with overmuch eating and drinking, or over-tiring labours: for an active body helpeth much the activity of the mind: and the holiest person will be able but poorly to exercise his fervency, under a dull or languishing body. 3. Rush not suddenly upon prayer, out of a crowd of other businesses, or before your last worldly cares or discourses be washed clean out of your minds. In study and prayer how certain a truth is it, that Non bene fit quod occupato animo fit.' Hieron. Epist. 143. ad Paulin. That work is not well done, which is done with a mind that is preposessed, or busied about other matters: that mind must be wholly free from all other present thoughts or business, that will either pray or study well. 4. Keep a tender heart and conscience that is not senseless of your own concernments; for all your prayers must needs be sleepy, if the heart and conscience be once hardened, seared, or fallen asleep. 5. Take more pains with your hearts than with your tongues. Remember that the success of your work lieth most on them. Bear not with their sluggishness; do by them as you would do by your child or servant that sleepeth by you at prayer; you will not let them snort on, but jog them till you have awakened them.

So do by your hearts when you find them dull. 6. Live as in the continual presence of God; but labour to apprehend his special presence when you are about to speak to him: ask your hearts how they would behave themselves, if they saw the Lord, or but the lowest of his holy angels? 7. Let faith be called up to see heaven and hell as open all the while before you; and such a sight will surely keep you serious. 8. Keep death and judgment in your continual remembrance and expectation: remember how all your prayers will be looked back upon. Look not for long life: remember that this prayer for ought you know may be your last; but certainly you have not long to pray: pray therefore as a dying man should do. 9. Study well the unspeakable necessity of your souls. If you prevail not for pardon, and grace, and preservation, you are undone and lost for ever. Remember that necessity is upon you, and heaven or hell are at the end, and you are praying for more than a thousand lives. 10. Study well the unspeakable excellency of those mercies which you pray for: O think how blessed a life it would be, if you could know God more, and love him more, and live a blameless, heavenly life, and then live with Christ in heaven for ever! Study these mercies till the flames of love put life into your prayers. 11. Study well the exceeding encouragements that you have to pray and hope: if your hope decay your fervour will decay. Think of the inconceivable love of God, the astonishing mercy shewed to you in your Redeemer, and in the helps of the Holy Spirit, and how Christ is now interceding for you. Think of these till faith make glad your heart; and in this gladness, let praise and thanksgiving have ordinarily no small share in your prayers; for it will tire out the heart to be always poring on its own distempers, and discourage it to look on nothing but its infirmities: and then, a sad, discouraged temper will not be so lively a temper, as a thankful, praiseful, joyful temper is: for Lætitia loquax res est, atque ostentatrix sui:'Gladness is a very expressive thing, and apt to shew itself. But tristes non eloquentes sunt: maxime si ad ægritudinem animi accedat corporis ægritudo.' Hieron. Epist. 31. ad Theoph. Alexand. 'Sad men are seldom eloquent especially if the body be sick as well as the b Symmach. Epist. 31. lib. 1. ad Auson.

And

mind.' 12. Let the image of a praying and a bleeding Christ, and of his praying saints be (not on a wall before your eyes, but) engraven on your minds: is it not desireable to be conformed to them? Had they more need to pray importunately than you? 13. Be very cautelous in the use of forms, lest you grow dull and customary, and before you are aware your tongues use to go without your hearts. The heart is apt to take its ease when it feeleth not some urgent instigation. And though the presence of God should serve the turn without the regard of man, yet with imperfect men the heart is best held to its duty when both concur. therefore most are more cautelous of their words, than of their thoughts: as children will learn their lesson better, when they know their masters will hear them it, than when they think he will not. Now in the use of a form of prayer, a sleepy heart is not at all discerned by man, but by God only; for the words are all brought to your hand, and may be said by the most dull and careless mind; but when you are put to express your own desire, without such helps, you are necessitated to be so mindful of what you do, as to form your desires into apt expressions, or else your dulness or inattentiveness will be observed even by men ; and you will be like one that hath his coach, or horse, or crutches taken off him, that if he have legs must use them, or else lie still. And to them that are able, it is often a great benefit to be necessitated to use the ability they have; though to others it is a loss to be deprived of their helps. I speak not this against the lawfulness of a form of prayer; but to warn you of the temptations which are in that way. 14. Join oft with the most serious, fervent Christians; for their fervour will help your hearts to burn, and carry you along with them. 15. Destroy not fervency by adulterating it, and turning it into an affected earnestness of speech, and loudness of voice, when it is but an hypocritical cover for a frozen, empty heart.

Quest. XXXII. May we look to speed ever the better for any thing in ourselves, or in our prayers? Is not that to trust in them, when we should trust on Christ alone?'

Answ. We must not trust in them for any thing that is Christ's part and not their's: but for their own part it is a

c See Mr. Mayo's Directions on this case.

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 meritd.

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

See my "Confession" of this at large.