The power of godlines [sic] both doctrinally and practically handled wherein the nature, comprehensiveness, parts and properties of a godly life are discovered by Scripture-evidence, and authority ... : whereunto are annexed distinct treatises 1. of the by that faithful servant of Christ, Mr. John Ball ... ; published by Simeon Ashe ...

CHAP. IV. Shewing to whom we must pray. Who can or may pray. That Prayer is a work of the inner man. Touching the length of our Prayers. What things are required in Prayer. The especiall furtherance of Prayer, and whether it be lawfull to use the Voice therein.

Question: TO whom must we Pray?

A. To God alone in the Name of Christ Jesus. In every thing by Prayer and supplication with thanksgiving, let your request be made known unto God; Giving thanks alwaies for all things unto God, and the Father, in the Name of our Lord Jesus Christ. Look as nature teacheth our Children to come to their Pa∣rents for every thing, and to give thanks to them, not to servants in house with them: so grace teacheth Gods Children to cry Abba Father, to resort to him in all necessity, and return praise to him for every blessing. All other persons, are persons rather praying to God, then persons to be prayed to, as God. God is the Authour of every good gift; to seek it religiously of any other is flat Ido∣latry; and to give the praise thereof to any but the Lord, is sacriledge. Look as it is one of the Royalties of the King, to be petitioned unto, as a common Parent for grace in sundry cases: so this is a Divine Royalty of God, that all flesh should come to him in their severall necessities, abasing themselves in con∣fessing their indigency, exalting him as with whom is fulness of good things, and uncontrolable power to effect for us whatever is good according to his own pleasure. And as he is to be sought unto for supply of our wants, so to be magnified for his mercies freely vouchsafed. Now we must come to God only through Christ: for he is our only Mediatour, the great Master of all Requests which are any way made to God, and Presenter of all praises that are offered to his Highness. Neither can Mediatour like Authority be given to any Angel or Saint departed: for they are not called to this honour, neither are they capable of it, as unable to perform that satisfactory obedience, in which as a foundation the impetrative force of Christs intercession leaneth. For all kind of power to impetrate all ministeriall Offices about us, all power of secondary executing things for us, all perfection of holiness, which things are for degree in Saints living, cannot be foundations which may bear this Office of Mediation twixt us and God. But of this more in the parts of Prayer.

Q. Who can or may Pray?

A. All persons that stand in need of mercy, to whom any promise of help is made, and all that have received any favour from God, are bound to pray: but the Prayer of the just and righteous only is acceptable unto the Lord. The Angels in Heaven bless the Lord; the Saints on earth call upon his Name, and sing of his praise. But as for the impenitent, unbelievers, and ungodly, they are neither excused in not praying, nor can they be heard if they should pray. The distinct handling of this question, must be referred to the special Parts of Prayer.

Q Is Prayer a work of the heart, or a labour of the lips?

A. It is a work of the inner man: for the intire nature of Prayer stands in lifting up the soul unto God in an holy manner. In all our service we should say with the Apostle, That we serve God with our spirits: but chiefly in Prayer, it being not the warbling of the words, but the yearning and panting of the heart

after God, and the things of our peace. The Spirit it self maketh intercession for us with groanings, sc: of heart, that cannot be expressed. I will pray with the Spirit, I will sing with the Spirit. Praying alwaies with all Prayer and suppli∣cation in the Spirit. Such was Christs Prayer, who in the daies of his flesh did offer up Prayers and strong cries unto him, &c. From his soul they came: for they were offer'd up with loud cryes, and many tears. And the ardent desire is the thing that God heareth, though there be no voice annexed, as appeareth in Moses, Why cryest thou unto me? It is said of Hannah, She spake in her heart. And the Caveat is, Let not thy heart be hasty to utter any thing before God. The wicked are challenged, that they pray not with their heart, when thy houle upon their beds. The Prayer outward, of the lips, without the request of the heart, is an empty thing which God regardeth not; nay, an abhominable mockery, which he detesteth. Cursed is he that draweth near with his lips, when his heart is farre from me. The spirit is the true rise of Prayer; it is the travell of the heart which pleaseth God. Singing with grace in your hearts to the Lord, making melody in your heart to the Lord. My heart is fixed (saith David) my heart is fixed, I will sing, and give praise. And so he calleth upon himself, Bless the Lord, O my soul, and all that is within me bless his holy Name. Again, intreating audience, he sath, Give ear unto my Prayer that proceedeth not from feigned lips. For God is a Spirit, and will be worshipped in spirit and truth. The cry of the lips doth not pierce the clouds: but the sighes of the heart enter into the ears of the Lord of Hosts, who dwelleth in the Heavens. And this maketh Prayer laborious, because the spirit is to travell in it: and the Saints in this regard, can endure better to hear an houre, than to pray a quarter: whereas the world, they cry for praying rather than for preaching, because they think the outward re∣peating of words with a general intention will suffice, not knowing or conside∣ring in truth what it is to pray or hear.

Q. What direction may we take from hence touching the length of our Prayers?

A. Prayer is an exercise of the soul, to be continued according to the strength of livelihood and spirit that God hath given. The rule of direction is, that we must fit and proportion our words to our matter, and both matter and words to our minds and hearts, our faith and fervency, devotion and attention. In this holy duty it is not good ordinarily to exceed to tiredness, which breedeth both deadness and discomfort. If dulness proceed from sloth, it is necessary to wrestle, till it be overcome: but if thou have life and power, it is dangerous to out-spend natural ability: for when the spirits are wasted, our desires will cool, and dulness creep on, which doth not a little disquiet the tender conscience. In publique Prayer, the Minister in respect of length must have regard to the ability of the Congregation: In Prayer with the Family, the Master may continue so long, as the power and strength of them that live therein, will bear. They that pray with others, must have regard to the vigour and livelihood of them that joyn with them. The Prayers of the sick and feeble should be short and frequent: because weakness of body and mind will not endure length of me∣ditations without tedious wearisomeness. The like may be said of them, that are infeebled with sorrow and distress of conscience, or vehemency of temp∣tation.

Q. What things are required in Prayer?

A. First, Knowledg of God in Christ, and of his will and Word, accor∣ding to which we ought to pray. Blind devotion cannot please God. I will pray

with understanding; and I will sing with understanding. Knowledg is the stirrer and guide of good desires, without which the heart cannot rightly lift up it self to God. There can be no sight without some visible object presenting it self to the eye; nor can he pray truly that doth not rightly conceive of God in Christ. Again, How can he pray with affection that knoweth not the goodness of the thing for which he maketh request or offereth praise? unless we understand what is good and pleasing to God, profitable to our selves and others, we can never pray or praise God as we ought. Secondly, Humility, when in conscience of our own wants and unworthiness, we abase our selves in the sight of God, wil∣lingly submit to his good pleasure, and ascribe whatsoever we enjoy or hope for to his meer grace and mercy: use it to his glory, and do whatsoever he will. I am but dust and ashes, saith Abraham; Thou hast magnified thy mercy towards thy servant, saith Lot; I am not worthy the least of all thy mercies, saith Jacob: Who am I, saith David, and what is my house, that thou hast brought me hitherto? What is more odious then a proud begger? Are not favours bestowed upon a proud man clean cast away? The self-conceited doth neither see his wants, nor can seek supply with sense and feeling of misery, nor return praise to God for the good things already vouchsafed unto him. Thirdly, Confidence in the truth, power, and goodness of God. Trust is the spring of Prayer, and by Prayer affiance is quickned. Trust in the Lord at all times, ye people, poure out your hearts before him. In God I will praise his Word, in God I have put my trust. What greater wrong can be done to his Highness, then to pray unto him, and not hope in his grace and undeserved mercy? Fourthly, Attention and devotion, that we have our thoughts earnestly fastened upon him to whom, and that for which we make suit or give thanks. We like it not in our Children, that when they come to crave what they desire, or to give thanks for what they have re∣ceived, they should look here and there, this way and that way, without all regard of us or the thing they are about: and shall we think that God will be pleased with such behaviour? Cold requests are of no esteem with God: cold praises are like a raw Feast, distastfull to the guest. It is the holy servour of soul that God requireth, and is well-pleased with in all his services. Fervency puts the heart into an holy and spiritual diposition, whereby we are more fitted to ••••ceive mercy. In Prayer all the graces of the Spirit are set on work, and the more fervent the Prayer is, the more they are intended. And this fervency stands in this, that a man put forth all his strength in Prayer, though he have many difficulties, and continue constant though he seem not to prevail, but to be denied. These two things make up fervency in Prayer, sense of need, and hope of mercy. Need puts stickes on the fire to make our fervency the more: but faith is the ground of Prayer. Fifthly, Prayer must be made in obedience, that we holily ask what is agreeable to the will of God, and unfeignedly purpose to use blessings obtained to the glory of his Name, furtherance of our salvation, and good of our Brethren. As he that calleth God to witness an untruth, maketh him the Authour of a lie, so farre as in him lyeth: so he that prayeth with a purpose to abuse the mercies of God to sinne and wicked∣ness, doth what in him is, to make God the abetter, maintainer and upholder of iniquity.

Q. What special furtherance of Prayer is there?

A. Watchfulness, or Christian heedfulness and observation is a notable fur∣therance of Prayer. Not that we should sit up late, as in Nocturnes; or awake before day, as in morning Mattens: But we must all day long have a wakening soul, that carrieth the duty of Prayer in remembrance. Watch and pray. Con∣tinue in Prayer, and watch in the same with thanksgiving. The end of all things is at hand, be ye therefore sober, and watching in Prayer. Where we may see it is the minds waking that is principally meant, though this will keep the body

from drowsiness in performing the exercise▪ The primitive Christians, this is recorded of them, that they did eat their meat, as remembring they were to call on God by the night season. More particularly, there must be watchfulness, before Prayer, In it, After it. Now our watchfulness before, stands in pre∣venting the impediments, taking the opportunities, and marking that in the course of the day, which may fit us for Prayer. For the first, this watchful∣ness will make a man so cast, and make such riddance of business, that he may not have hinderances when he shall go to his duty. God prefixeth a Memento before the Sabboth; teaching that if one do not lift up his mind to it, and in the six daies dispatch his business, he cannot keep it when it cometh: so there is a mindfulness to be had of him that will not this way be encumbred with distracti∣ons. Again, we must watchfully keep our selves from sinne. Let him that calleth on the Name of the Lord depart from iniquity. For if we let our hearts wander and rove after vanity, if we be overgrown with earthly cares and de∣lights, if indulgent to our lusts, it will be a damp to our Prayers: and when we yeeld to sinne it is a sign our watch is down; we think not of Prayer. For if we meant to make suit to a man at night, we would be watchfull in the day nor to lose his favour, by giving him offence, lest he should refuse us in our request. Did we remember that we are to seek unto God every day for the blessings of the day, and every night for the comforts of the night, we should not neglect his pleasure, nor be regardless of his presence, either day or night. For the second, a watchfull heart will not omit his seasons of communing with God. When I awake, I am still with thee. At midnight will I rise to give thanks unto thee, because of thy righteous judgments. As touching the third, we must observe our wants in the day time; as how prone we are to entertain vain thoughts, to run into earthly-mindedness, in wrath, in voluptuousness, in foolish and unfruit∣full speaking: and therefore what need we have to cry, Lord keep the door of our lips. We must also mark diligently the sleights of Satan, whereby he seeks to ensnare and turn us out of the right way, and what cause we have to pray con∣tinually to be defended against him. Nor may the chastisements of God be neg∣lected, whereby he intends to awaken us from security, and stirre to a more serious inquisition of our heart and way. God corrects to quicken in Prayer. And lastly, we must labour, as to have a sense of wants, so to have a feeling of the good things God giveth, of the evils he keepeth from us: for without the one we cannot be poor in spirit, nor beg unfeignedly; without the other we cannot be truly thankfull, nor offer up our praise heartily. Now we must watch in Prayer against indevotion and wandrings, &c. So Esay complaineth. And there is none that calleth on thy Name, neither that stirreth up himself to take hold on thee. My Sonne (saith God) give me, (not thy body, tongue and voice only, but) thy heart, that is, the thoughts, desires and affections of thy heart. And the Prophet saith, The Sacrifices of God are a broken spirit. After Prayer we must marke how God hath answered us in this or that we have entreated. Early in the morning will I direct my Prayer unto thee, and will wait; stand as in a watch-tower, and see how the Lord will deal with me, and remember me in my requests. But of this last more in the parts of Prayer: because it properly belongs to petition or request. And this checketh many; such as when their watch hath been down rush upon Prayer, even from pots to Prayer: when they have supped and given thanks, though they have let their hearts loose, eat, drunk without fear, sobriety; prophaned their mouthes with light unfruitfull speech, yet then before parting of friends, call for a Prayer. And many are so farre from remembring themselves all day, that they cannot keep their eyes open while they are a praying; they are so affected, as if it would cast them into an Ague to be kept a while in Prayer. In some places where Prayer is con∣stantly used twice a day, it is commonly gone about with little or no reverence

at all, some talking, some trifling, some working, some playing, till the very instant of Prayer: yea, till he that prayeth in the name of the rest be upon his knees, and have begun the Prayer that is offered up to God in all their names, as though they had their hearts at command in a moment to come before God with that confidence, reverence, humility, and fervency, that is required in holy Prayer. This want of watchfulness is a common evil, and doth us great hurt. This maketh us such poor Oratours, that when we come to God, we are barren of praise and request, because we do not observe in the day, matter for this pur∣pose; this causeth dulness and senslesness in Prayer; this maketh our Prayers powerless and of little fruit; this, though we know it not, doth make us com∣plain of such mists, roving thoughts, indisposition, because we walk all day long forgetfull, If one should eat Codlings, Goose-berries, Pease, would you wonder if at night he were wrung in his belly? Would you not bid him mend his diet if he meant to see it otherwise? So when we let our heart loose all day, feed upon earthly vanity, and rush hastily into Gods presence, how should they be heavenly-minded on a suddain, when bed-time calleth on us to Prayer? Wherefore let us stirre up our selves to keep this watch, that we may see and walk in the strength of our Prayers. Let us have a narrow care of our hearts at all times, to keep them in order, that they range nor after vanity; Let us as time and ability will permit, think with our selves, who we are, even dust and ashes; before whom we come, even before the highest Majesty in Heaven and Earth; what we go about, even the greatest and weightiest work in the world; what we want, what mercies we have received, what Petitions we are to make, with what Arguments they should be pressed, &c. If one be to make on Oration in the Schooles, he will not venture ex tempo∣re: How much more should we meditate on the Orations we are to make before the Lord!

Q Is it lawfull to use the voice in Prayer?

A. There is a good and lawfull use of the voice, not only in publick Prayer in the Congregation, and family-Prayer with others; but also when we Pray by our selves alone. In Prayer with others, specially in the solemn assembly of the Saints, where the Minister is the mouth of the people, the use of the voice is necessary for the edification of the people: because they cannot yeeld consent or profit themselves, unless they understand what is prayed for. In solitary Prayer the voice and words are lawfull, but not of absolute necessity; Not necessary; because the lifting up of the soul is the soul of Prayer, which doth animate and give life unto it. A man may Pray fervently and speak never a word: but words are of no worth if the heart be absent. The speech of the sanctified heart is sweet and pleasant melody in the eares of God, though the Tongue keep silence: but let the outward frame of words be never so smooth and well polished, the Prayer is not pleasing if read and uttered without under∣standing and intention of heart. The voice then is not necessary in solitary Prayer, yet is it lawfull: for we read that David an holy Prophet, and a man according to Gods own mind, did not content himself with mentall Prayer, but used his tongue and voice. The like may be said of Nehemiah, Hezekiah, Daniel, and other Saints mentioned in Scripture. In the book of God such like passages are very frequent; I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication; Give eare unto my voice, when I cry unto thee; Heare the voice of my supplications; Let the words of my mouth &c. be acceptable in thy sight; Give eare unto my Prayer that goeth not forth of fained lips. Before they call, I will answer; and whiles they are yet speaking, I will hear. I will turn to the people a new language, that they may call upon the Name of the Lord. By these places the lawfull use of words and voice in Prayer is clearly confirmed. And hereof there is great use; for the voice is

a most effectuall meanes, both to quicken the affections to inflame devotion, and to keep the minde from wandring after by-matters. Lastly, Christ the sonne of David, though he were not subject to any such wandring of Mind, or faintness of affection as we be: Yet he used his voice, even when he prayed to God in solitariness. But touching the use of the voice in prayer, these rules must be observed. 1. If the uttering of words in solitariness do at any time trouble or hinder fervour and devotion, it must be forborn; for the use of voice is to help and further, not to distract and hinder fervency. 2. If opportunity of time and convenience of place be wanting, we must speak in heart, as Han∣nah did, that our voice be not heard. 3. When we have greatest liberty in these things, the voice is to be moderated that it be not heard of others: for some would brand it with the note of hypocrisie, and others take it as an oc∣casion to discover the secrets of our hearts, (which we desire to lay open to God only) and make a mock of it to our reproach. 4. If we Pray with others, and be as their mouth to God, the voice must be distinct and audible that they which joyn with us may understand it and be edified thereby. 5. In the use of the voice we must look to the heart, that it go along with it, and be not roving up and down about other matters: for the tongue bableth, if the heart indite not.

Notes

• Phil. 4.6. Eph. 5.20. Col. 3.17.
• Psal. 34.15. Psal. 103.20. Psal. 145.19. Jam. 5.16. Prov. 15.9, 29. Psal. 21.2. Psal. 36 4. & 62.8. Psal. 119.58. Psal. 19.14. Psal 143.8. Rom. 1.9. Isa. 26.8, 9.
• Rom. 8.26. 1 Cor. 14.1 Eph. 6.18. Heb 5.7.
• Exo. 14.1••. 1 Sam 1.13. Lam. 2.18. Gen. 24.45. Eccl 5.2. Lam. 3.41. Psal 25.1. Hos. 7.14. Isa. 29.13. Mat. 15.8. 2 Tim. 2.22. Col. 3.16. Eph. 5.19. P••al. 57.7. & 108.1. Psal. 103.1. & 119.7. Psal. 17.1. Joh. 4.23. Prov. 23.26. Psal 10.17. Psal. 119.58. Psal. 119.145. Rom. 8.26. Jer. 29.12, 13. Est enim spiritus, anima orationis, sicut & anima, forma & vita est corporis. Corpus sine anima, putidum est cadaver. Oratio sine spiritu & mente in Deum per fidem, per Spiritum sanctum sublevata, fatet in conspectu Dei.
• Eccl. 5.2.
• 1 Chro. 28.9. 1 Cor. 14.15. Psal. 47.7.
• 1 Joh. 5.15.
• Deut. 8.11. Ezek. 36.31. Act. 2.22. Gen. 18.27. Gen. 19.19. Luk. 15.21. Gen. 32.10. Psal. 22.6. Isa. 6.2. 2 Sam. 7.18. Isa. 66.2. Psal. 34.18. Isa. 57.27. Psal. 51.17. Psal. 9.12. & 10.17. Rom. 10.14. Jam. 1.5, 6, 7. 1 Tim. 2.8. Psal. 62.10. 1 Joh. 5.14, 15 Psal. 56.4.
• Heb. 13.17.
• Luk. 21.36. Mat. 27.14. Col. 4.2. Mar. 13.37. 1 Pet. 4.7. Psal. 57.8.
• Psal. 139.18. Psal. 119.62.
• Isa. 64.7.
• Prov. 23.26. Lam. 2.18. Psal. 51.17.
• Psal. 5.3.
• Eccl. 5.12. Psal. 108.1.
• Psal. 5 2, 3. & 16.9. & 30.12. Psal. 51.14, 15 & 71.23, 24. Psal. 119.171. Psal. 54.2. Psal. 3.4. & 142.1. Psal. 141.1. Psal. 140.6. Psal. 26.7. Psal. 19.14. Psal. 17.1. Isa. 65.24. Zeph. 3 9. Hos. 4.2.
• Voce interdum nos ipsos ad de∣votionem acri•••• excitamus. Aug. Ep. 121. ad prov. cap. 9. Ʋtilis quoque est quoniam ser∣vit devotioni jam excitatae, quae erumpere solet & redun∣dare in exire∣mum affectum. Mat. 20.39. Luk 22.41. Psal. 84.2. Expressa recita∣tio incutit ter∣rorem diabolis. Mol. in Psal. 54. vers. 4. 1 Sam. 1.13. Neh. 2.4. Mat. 6.6.