Book 2, Chapter 6: Prayer and Outward Worship

Of the outward worship of God, and the first head thereof, Prayer.

Thus much of the inward worship of God. The outward is that, which is performed by the body externally, either in word or deed. To this belong many particulars, which I will reduce to eight several heads.

- I. Prayer. - II. The hearing of the word preached. - III. The use of the Sacraments. - IV. Outward Adoration. - V. Confession. - VI. An Oath. - VII. Vowes. - VIII. Fasting.

Touching prayer conceived and uttered by the voice, there are many questions of conscience; the principal whereof are four.

I. Question. How shall a man make a lawful and acceptable prayer to God?

Ans. The word of God requires many conditions in making prayer to God: they may all be brought to three heads. Some of them go before the making of prayer, some are to be performed in the act of prayer, some after prayer is ended.

Sect. 1.

Conditions to be observed before prayer, are three.

First, he that would make such a prayer as God may be pleased to hear, must repent. Esay 1:15. God would not hear the prayers of the Jews, because their hands were full of blood: that is, because they had not repented of their oppression and cruelty. John 9:31. God hears not sinners: that is, such as live and lie in their sins, and turn not to God by true repentance. 1 John 3:22. By this we know that God hears our prayers, if we keep his commandments. I add further, that the man which has before-time repented, must again renew his repentance, if he desire that his prayers should be accepted. For the very particular sins of men, whereinto they fall after their repentance, do hinder the course of their prayers, from having access to God, if they be not repented of. And for this cause, the worthy men of God the Prophets in the old Testament, do usually in the beginning of their prayers, still humble themselves, and confess their sins; as we may see in the example of Daniel, chap. 9. v. 5, 6, &c. and of Ezra, chap. 9. v. 6. &c.

Secondly, before a man make a prayer, he must first (if need require) be reconciled to his brother. If you bring your gift to the altar and there remember that your brother has ought against you, leave there your offering and go your way, first be reconciled to your brother, and then come and offer your gift (Matthew 5:23). When you shall stand and pray, forgive, if you have any thing against any man, &c. (Mark 11:25).

Thirdly, he that is to pray must prepare himself in heart and mind, as one that is to speak familiarly with God.

In this preparation, four things are required. First, the mind is to be emptied of all carnal and worldly thoughts. Secondly, there must be in the mind, a consideration of the things to be asked. Thirdly, a lifting up of the heart to the Lord (Psalm 25:1). Fourthly, the heart must be touched, with a reverence of the majesty of God, to whom we pray. Ecclesiastes 5:1. Be not rash with your mouth, nor let your heart be hasty to utter a thing before God. For the neglect hereof, the Lord threatens to bring a judgment upon the Israelites (Esay 29:13, 14).

Sect. 2.

The second sort of conditions, are those that are required in prayer, and they are in number eight.

I. Every petition must proceed from a lively sense, and feeling of our own wants, and of our spiritual poverty. For without this, no prayer can be earnest and hearty; and consequently become acceptable to God. For example, when we pray that God's name may be hallowed, we must in making that petition, have in our hearts a sense of the corruption of our nature, whereby we are prone to dishonor the name of God.

II. Our prayer must proceed from an earnest desire of that grace which we want: and this desire is indeed prayer itself. Moses uttering never a word, but groaning in the spirit to God, in the behalf of the Israelites, is said, to cry to the Lord (Exodus 14:15). We know not (says Paul) what to pray as we ought, but the Spirit itself makes request for us with sighs, that cannot be expressed (Romans 8:26).

III. The petition must proceed from saving and true justifying faith. The reason is, because without that faith, it is impossible that either our persons, or our prayers, or any other action we do, should please God (Hebrews 11:6).

IV. Every petition must be grounded upon the word of God, and not framed according to the carnal conceit and fancy of man's brain. And this is the assurance that we have in him, that if we ask any thing ACCORDING TO HIS WILL, he hears us (1 John 5:14). Now we have a double ground of our prayer in God's word; a commandment to make the prayer, either general or particular; and a promise that our requests shall be granted.

Here we must remember two rules. First, things to be asked are either spiritual, or temporal. Spiritual are such, as concern God; whereof some are more necessary to salvation, as remission of sins, faith, repentance, and such like: some are less necessary, as hope, joy in the feeling of God's mercy in distress, &c. Temporal things are such, as belong to this life, as meat, drink, clothing, preferment, and such like.

Now touching things spiritual, that are more necessary to salvation, we are to pray for them absolutely, without any exception or condition. But for things less necessary to salvation, and for temporal blessings, we must ask them at God's hand with this condition; if it be his will and pleasure, and so far forth, as he in his wisdom shall judge to be most expedient for us. Herein we must follow the example of Christ, who in his agony prayed to his Father to take that cup from him, yet with this condition, Not my will, but your will be done. The reason is this: look how far forth God commands us to ask, and promises that we shall receive, so far forth are we warranted to ask, and may hope to receive. Now God commands us to ask, and promises us the first sort of spiritual things, freely and simply, without any condition or exception. But the other sort of spiritual things, that are less necessary, and temporal blessings, he promises us with condition; and therefore in like sort ought we to ask them.

The second rule is: we must not in our prayer bind God to any circumstances of time, place, or measure of that grace, or benefit, which we ask.

Our prayers being thus framed, (as has been said) are to be presented and offered to God alone, and to none but him. For first, none else can hear all men, in all places, at all times; and help all men, in all places and at all times, but only he. Again the Spirit of God makes us to pray, and in prayer to call him Abba, father. Furthermore, all prayer must be grounded upon the word; wherein we have not the least warrant, either expressly set down, or by consequent implied, to prefer our suits and requests to any of the creatures.

Prayer is to be presented to God, in the name, merit, and mediation of Christ alone. For we ourselves are not worthy of any thing, but shame and confusion. Therefore we cannot pray in our own names, but must pray only in the name of Christ. Our prayers are our sacrifices, and Christ alone is that altar, whereon we must offer them to God the Father. For this altar must sanctify them, before they can be a sacrifice of a sweet smelling savor to God. Hence it is, that not only our petitions, but all other things, as Paul wishes, are to be done in the name of the Lord Jesus (Colossians 3:17). And Christ himself says, "Whatever you ask the Father in my name, he will give it you" (John 16:23).

There must be in prayer, instance and perseverance. The heart must be instant, not only in the act of prayer; but afterwards till the thing asked, be granted. This instance, is commended to us in the parable of the widow, and the unrighteous judge (Luke 18:1). Hereunto the Prophet exhorts, when he says, — keep not silence, and give the Lord no rest, &c. (Isaiah 62:7). And Saint Paul in like manner wishes the Romans, to strive with him by prayers to God for him (Romans 15:30).

Every true prayer, must have in it some thanksgiving to God for his benefits. "In all things let your requests be showed to God, in prayer and supplication, with giving of thanks" (Philippians 4:6). Christ himself gave direction touching this, in that form of prayer which he taught his disciples, "For yours is the kingdom power and glory."

Sect. 3.

The third sort of conditions, are those which are required after prayer; and they are specially two.

The first is, a particular faith, whereby he that prays, must be assured that his particular request shall be granted. Mark 11:24: "Whatever you desire when you pray, BELIEVE that you shall have it, and it shall be done to you." And that he may have this particular faith, he must first have that from where it arises, namely, true justifying faith, standing in a persuasion of his reconciliation with God.

The second is, that a man must do and practice that, which he prays for; and he is not only to pray for blessings, but also to use all lawful means that he can, whereby the blessings he asks, may be obtained. For example: as you pray for the pardon of your sins, so you must leave your sins, and use all good means, whereby the same may be mortified and crucified. And the like is to be done in all other things, which we ask of God.

Thus we have the first question of conscience resolved touching prayer; that then the prayer is acceptable to God, when he that prays observes, as much as in him lies, all these conditions before, in, and after prayer.

2. Question: Whether may a man lawfully make imprecations, that is to say, pray against his enemies? and how far forth is it lawful?

Sect. 1.

For answer to this, we must mark and observe sundry distinctions, and differences.

First, we must distinguish between the cause, and the person that defends and maintains the cause. The evil cause which an evil man defends, is to be condemned of us; and we may always, and that lawfully, pray against it; but we may not in like sort, condemn and pray against his person.

Secondly, we must distinguish of the persons of our enemies; some be private enemies, some public. Private, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Public are those, which are not only our enemies, but the enemies of God, of his kingdom, of his truth, and religion. Now we may not pray against private enemies: we may (as before) pray against their evil cause, but not against their persons (Matthew 5:44): "Bless them that curse you, do good to them that hate you, and pray for them which hurt you and persecute you." And we are commanded to love our enemies, as ourselves.

Again, public enemies of God and his truth, are also of two sorts, either curable or incurable. Curable are such, as offend of ignorance, or some other human frailty, so as there is some hope of their conversion, and repentance. We must not pray against the persons of these, but only against their dealings and bad causes, and pray for their persons, and for their conversion. Thus Christ prayed for those that crucified him; "Father, forgive them": and Stephen (Acts 7) for them that stoned him. Incurable, are those that sin obstinately, and of malice, so as there is no hope of their amendment and conversion.

And further, for the better answering of this question, we must mark another distinction. There are two sorts of men, that are to make prayer to God. Some that have extraordinary gifts, as the Prophets and Apostles. Now he that is an extraordinary man, has and must have these two gifts; namely, first a spirit of discerning, to discern and judge whether the person against whom he prays, be incurable or no: and secondly a pure zeal of God's honor and glory. The extraordinary man, that is qualified with these two gifts, may pray not only against the cause of him, that is an enemy to God, but against his person. Thus David did, especially in the 109th Psalm, which Psalm is full of terrible curses, against his particular enemies, and typically, against Judas. For he had the spirit of discerning, by which he knew that they were incurable enemies, and a pure zeal of the glory of God, which made him break out into such imprecations. So Paul prays (Galatians 5:12) that they might be cut off which troubled the Church, &c. In 2 Timothy 4:14, he prays directly against the person of Alexander the coppersmith, that had done him much wrong: "The Lord reward him according to his works." Which must not seem strange: for Paul had in that imprecation the spirit of prophecy, and consequently both the spirit of discerning, and of pure zeal: and therefore he might pray against him as he did.

But for ordinary men, such as have nothing but ordinary gifts, and want the spirit of discerning, and have also a zeal mingled with choler, stomach, anger, and hatred; they may use no extraordinary prayer against the person of any man. All that they may do, is to pray, that God would restrain their malice, hinder their bad practices, and turn them to his glory, and the good of his Church. Therefore (Acts 4:29) when there had been a Council holden at Jerusalem, against the Apostles Peter, and John; in the first beginning of the great persecution of Christians, in the primitive Church, it is said, that they departed from the assembly, and prayed together with the rest of the Church, in this manner; And now, O Lord, behold their threatenings, &c. Wherein they prayed not against the Council, nor against the men that sat in counsel, but against their proceedings, courses, devises, and threatenings. And their practice, may be a pattern for ordinary men to follow. In (Luke 9:54) the Disciples asking our Savior Christ, whether they should call for fire from heaven, to destroy his enemies, he sharply reproves them, for their intemperate heat against the Samaritans, and tells them, that they had not that extraordinary Spirit, to effect such a thing, because they were but ordinary men. Ordinary men therefore may not pray against the persons of God's enemies. The Pope at this day is a professed enemy to Christ, and his Gospel, yet no man may pray against the person of the Pope, but only against his state, kingdom, and regiment, which is Antichristian; whereby he sets himself against God, and his kingdom.

Sect. 2.

Upon the answer to this question, there follows another. Sundry Psalms of David are Psalms of imprecation, wherein David curses his enemies fearfully, especially in the 109th Psalm; now all these psalms were penned for our use: it may therefore be demanded, how we may use these, and such like, when we read or sing them?

Ans. 1. We must not use them as David did, namely, as prayers against the persons of our enemies, but only as prophecies against the enemies of God, wherein the punishment of incurable men, that were enemies to God and his truth, is foretold. For we have not, as David had, an extraordinary spirit, or a pure zeal: therefore we cannot pray as he did.

2. I answer, whereas these imprecations were directed against particular enemies, we may use them in some sort as prayers, but how? As general prayers against all the incurable enemies of God, not against any particulars among the Jews, Turks, or Papists. As therefore as we may use these imprecations as prayers, so we must use them without any particular application, to the persons of any particular men.

3. Question. What be the particular circumstances of prayer?

Ans. There are chiefly four. 1. The voice, or speech. 2. The gesture. 3. The place where. 4. The time when.

Sect. 1.

Concerning the voice, this question may be moved;

Whether a voice or words, are to be used in prayer, or no?

Ans. Prayer is either public, or private. In public prayer, a form of words must always be used, in a known, plain, and distinct voice. The reasons are these. First, the Minister is the mouth of the whole Congregation in prayer, as he is the mouth of God to the people in preaching. Now as the Minister is their mouth to God in prayer, so the people must give their assent, and approbation to his prayer, by the word, Amen. But there can be no professed and public assent, without a voice. Secondly, God is the Creator, not only of the soul of man, but also of his body; and we bless God, not only with the heart, but also with the tongue: therefore the whole man must pray in public.

Now in private prayer, made in private and secret places, by private persons, the voice is profitable, but not simply necessary. It is profitable, because it stirs up the affections of the heart; it serves also to keep the wandering mind in compass, to express the affection, and to procure attention of the heart to the prayer. Yet it is not simply necessary. For a man is not bound in conscience, to use a form of words, in all his prayers. Moses prayed, he spoke never a word, and yet it was a prayer: for the Lord says to him (Exodus 12:15), Why cry you? Anna praying in the Temple, her lips did move only, her voice was not heard, and yet she is said to pray (1 Samuel 1:13). Again, the Spirit is said to pray in the Elect, with groans that cannot be uttered, and yet the Holy Ghost gives them the name of prayers (Romans 8). Paul bids us pray continually, which is not to be understood of a continual use of a form of words, but of the groans and sighs of the heart, which may be made at all times.

Out of this question arises another;

Whether it be lawful, when we pray, to read a set form of prayer? For some think that to do so, is a sin.

Ans. It is no sin; but a man may lawfully, and with good conscience do it.

Reasons. First, the Psalms of David were delivered to the Church, to be used and read in a set form of words, and yet the most of them are prayers. Secondly, to conceive a form of prayer, requires gifts of memory, knowledge, utterance, and the gifts of grace. Now every child and servant of God, though he have an honest heart, yet has he not all these gifts: and therefore in the want of them, may lawfully use a set form of prayer; as a man that has a weak back, or a lame leg, may lean upon a crutch.

It is alleged, that set forms of prayer, do limit and bind the Holy Ghost.

Ans. If we had a perfect measure of grace, it were somewhat, but the graces of God are weak and small in us. This is no binding of the Holy Ghost, but a helping of the spirit, which is weak in us, by a crutch to lean upon: therefore a man may with good conscience, upon defect of memory and utterance, &c. use a set form of prayer.

Sect. 2.

The second circumstance, is the gesture. Concerning which it is demanded, what kind of gesture is to be used in prayer? Whether kneeling, standing, sitting, or the holding up the hands, or head to heaven, or bowing the body to the earth?

Answ. God in his word has not prescribed any particular gesture of the body: and therefore our consciences are not bound to any in particular. Besides that, religion stands not properly in bodily actions, and gestures. Yet touching gesture, the word of God gives certain general rules to be observed in prayers, both public and private.

In public prayer, these rules of gesture are prescribed. First, when public prayer is made in the congregation, our gesture must always be comely, modest, and decent. Secondly, all gesture used publicly, must serve to express, as much as may be, the inward humility of the heart without hypocrisy. Now these kinds are manifold. Some concern the whole body, as the bowing thereof, the casting of it down upon the ground; some again concern the parts of the body, as lifting up of the head, the eyes, the hands, bowing the knees, &c. Touching these, the scripture has not bound us to any particulars; but in them all, we must have regard, that they serve always to express the humility of our hearts before God. Thus have the holy men of God behaved themselves; yes, the holy angels standing before the Ark, do cover their faces, in token of reverence of the majesty of God (Isaiah 6:2). Thirdly, we must in public prayer, content ourselves to follow the laudable fashion, and custom of that particular church, where we are. For, to decline from customs of particular churches, in such cases, often causes schism and dissensions.

In private prayer, done in private and secret places, there is more liberty. For in it we may use any gesture, so it be comely, and decent, and serve to express the inward humility of our hearts. An ancient writer is of opinion, that it is an irreverent, and unlawful thing, to pray sitting. But both the learned before, in, and after his time, have judged his opinion superstitious; specially considering that religion stands not in the outward gesture of the body, and it skills not much what that is, so the inward humility of a sincere heart be expressed thereby.

Sect. 3.

The third circumstance, is the place. Where question is made, In what place we must pray? Answer: In regard of conscience, holiness, and religion, all places are equal, and alike in the New Testament, since the coming of Christ. The house or the field, is as holy as the church; and if we pray in either of them, our prayer is as acceptable to God, as that which is made in the church. For now the days are come, that were foretold by the Prophet, wherein a clean offering should be offered to God in every place (Malachi 1:11), which Paul expounds (1 Timothy 2:8) of pure and holy prayer, offered to God in every place. To this purpose, Christ said to the woman of Samaria (John 4:25), that the time should come, when they should not worship in Jerusalem, or in Samaria, but the true worshippers of God, should worship him in spirit and in truth, wherever it be.

Yet nevertheless, for order, decency, and quietness sake, public prayer must be made in public places; as churches and chapels, appointed for that use. And private prayer, in private houses and closets (Matthew 6:5).

Now the opinion of the Papist is otherwise: for he thinks that in the New Testament, hallowed churches are more holy than other places are, or can be; and do make the prayers offered to God in them, more acceptable to him than in any other; and hereupon they teach, that private men must pray in churches, and private prayers must be made in churches, if they will have them heard. For proof hereof, they allege the practice of some particular persons in the Scriptures. Of Anna, who prayed privately in the temple (Luke 2:37). Of David, who in his exile, desired greatly to have recourse to the temple. And of Daniel, who is said to look out at the window, toward the temple, and pray (Daniel 6:10).

Answer: These places are abused by the Popish church. For there is great difference between the temple at Jerusalem in the Old Testament, and our churches in the New. That was built by particular commandment from God: so were not our churches. That was a type of the very body, and manhood of Christ (Hebrews 9:11), and of his mystical body (Colossians 2:7). Again, the Ark in the temple was a pledge, and signification of the covenant, a sign of God's presence, a pledge of his mercy, and that by his own appointment: for it was his will there to answer his people: but the like cannot be showed of our churches or chapels.

It will be said, that the Sacrament is a sign of God's presence, for in it God is present after a sort. Answer: It is true, Christ is present in the Sacrament, but when? Not always, but then only when the Sacrament is administered. And the administration being once ended, Christ is no more present in the elements of bread and wine. And in the very act of celebration, he is not carnally but spiritually present.

Sect. 4.

The fourth circumstance, is the time.

Quest. What are the times, in which men are to make prayers to God?

For answer to this question, it is first to be considered, that there is a twofold manner of praying, and consequently two kinds of prayer. The first, is the secret and sudden lifting up of the heart to God, upon the present occasion. The second, is set or solemn prayer. The first sort of prayers, have of ancient time been called Ejaculations, or the darts of the heart. And the time of this kind of prayer, is not determined, but is and may be used at any time, without exception. This point I make plain by these reasons.

The first, is the commandment of God (1 Thessalonians 5:17): Pray without ceasing. (Ephesians 6:18) Pray always, with all manner of prayer and supplication in the Spirit, and watch thereunto with all perseverance — for all Saints. In both these places, by prayer and supplications, Paul understands the sudden lifting up of the heart to God.

Secondly, whatever we speak, think, or do, we must do all to the glory of God. Now God is glorified, when we do in all things, from our hearts acknowledge his power, wisdom, justice, mercy, providence, and goodness. And these we do acknowledge, when we daily and hourly lift up our hearts to him, in petition, for some blessings, and in thanksgiving for his mercies.

Thirdly, we are subject to innumerable infirmities, frailties, and wants, so as we cannot of ourselves, so much as think one good thought; therefore we are every day and hour, to lift up our hearts to God, partly in prayer, partly in giving of thanks, that he would make a daily supply by his grace.

Fourthly, Satan seeks by all means to overthrow our souls continually; and in that regard it behooves us always and upon every occasion, to lift up our hearts to God, for his merciful protection.

Fifthly, the gift of faith must grow and increase in us day by day. And the means whereby it grows and thrives in us, are the exercises of faith, not seldom and rare, but daily and continually used. Now of all the exercises of faith, none is more excellent, than invocation and thanksgiving.

The second kind of prayer, is set and solemn; when a man sets himself apart, to pray to God usually and fervently: or, when men come reverently and solemnly together into the congregation, to call upon the name of the Lord. The word of God appoints no set time for this kind, but leaves it to the liberty, wisdom, and discretion of men. And the ground of this liberty is this; there is now no difference between time and time, in regard of conscience, for performing the worship of God, and the duties of religion, (the Sabbath only excepted:) but the principal and only difference, is in regard of outward order and convenience, whereby one time may be thought fitter than another, and that must be discerned by the wisdom of men. In the New Testament, the distinction of days, and hours, is taken away. Paul was afraid of the Galatians, because they made difference of days, times, months, and years, in respect of holiness and religion (Galatians 4).

By this doctrine, we may see what to judge of the Roman religion, touching set times of prayer. They prescribe certain hours, which they term canonical; and they distinguish them in this manner. The first, they call the Matutine, before the sun rising. The second, the Prime, from the first hour of the day, to the third. The third from there to the sixth hour. The fourth from the sixth to the ninth. The fifth from the ninth to the twelfth, which they call the None. The sixth is in the evening about the sun-setting. The seventh and last, is after the sun-setting, which they call the Completorie. Now in these seven prescribed hours, by the doctrine delivered, I note three notable abuses.

First, in that the Popish Church binds men in conscience to observe them, upon pain of mortal sin. Whereas in regard of conscience, there is no difference of times. Secondly they bind the Mass-priest, the Deacon, Subdeacon, and the Beneficed man only, to canonical hours, whereas those hours differ not from others in regard of performance of God's worship, neither are these men more bound to pray in them than others. Thirdly, that a man may say and read his canonical hours this day for the morrow, and in the morning or after dinner for the whole day; wherein we may see their gross superstition.

4. Question touching prayer is, How their minds are to be pacified, which are troubled by sundry accidents, that fall out in their prayers.

These accidents are principally three.

First, when they should pray, they cannot frame or conceive a form of prayer, as other men do.

For removing of which trouble, let them remember this one thing. That the unfeigned desire of the touched heart, is a prayer in acceptance before God, though knowledge, memory, and utterance, to frame and conceive a form of prayer in words, be wanting. Psalm 10:17: God hears the desire of the poor, that is, of humbled persons, and them which are in distress. Psalm 145:19: God will fulfill the desire of them that fear him; he also will hear their cry and will save them. Romans 8:26: We know not how to pray as we ought, but the Spirit of God, that is, the spirit of adoption, makes requests for us by groans and sighs, which cannot be uttered. Where we may observe, that the prayer of the Holy Ghost which must needs be an excellent prayer, is made by groans which cannot be uttered in words.

The second accident is, that they find themselves full of heaviness and deadness of spirit, and their minds full of by-thoughts, and wandering imaginations.

This trouble may be removed upon this ground; that the defects of our prayer shall never condemn us, if we be heartily displeased with ourselves for the same; and by prayer and other good means, do struggle and strive against them. Romans 8:1: There is no condemnation to them that be in Christ. In which place it is not said, They do nothing worthy of condemnation; but thus, There is no condemnation to them being in Christ, though they deserve it never so much.

The third accident is, that though they pray, they receive not the fruit of their prayers. For the removal of this distress, we may consider these four things.

1. The man that is thus troubled, is to examine himself, whether he has made his prayer to God aright or no? For if he pray amiss, he may pray long, and never be heard. Our Savior would not grant the request of the sons of Zebedee, because they asked they knew not what (Matthew 20:22). James 4:3: You ask and receive not, because you ask amiss, that you might consume it on your lusts. Paul prayed three times, and had the repulse, because he asked things inconvenient for him to receive: therefore answer was made, My grace is sufficient for you (2 Corinthians 12). The man therefore that would make a prayer aright, must have respect to the matter and form thereof, as also to the disposition of his own heart. If he fail in any of these, then God will not hear; or if he does, he hears in justice.

2. Though men make lawful prayers to God, and ask things that are to be asked, and which God will grant, yet God will sometime defer the accomplishment of their prayers, and not give ear to them at the first. David prayed night and day, and yet was not heard (Psalm 22:2). Again, his eyes failed, his throat was dry, while he waited for his God by prayer (Psalm 69:3). The Angel Gabriel said to Zacharias (Luke 1:13), Your prayer is heard. Now in all likelihood, that prayer of Zacharias was made long before, even in his youth, yet it was not granted him till he was old.

The Lord defers the grant of our requests upon good reason. For hereby he stirs up the dulness of our hearts, and quickens our faith and hope. Again, he makes us when we enjoy the blessings desired, to have them in higher estimation, and to be more thankful to him; yes, in the want thereof, to strive the more earnestly with him by prayer for them. The woman of Canaan, was repulsed and called a dog, by our Savior Christ, not for that he intended to reject her prayer, but to stir up her faith, to make her more earnest in asking; as also more thankful for the benefit, when she had received it.

III. The Lord uses to grant our petitions, two manner of ways. First, by giving the very thing we ask; secondly, by giving something answerable thereto, when he grants not the thing itself. Thus Christ was heard in that which he feared (Hebrews 5:7). He prayed to be delivered from that cup, which notwithstanding he drank of: how then was he heard? Though he had not that which he asked, yet God granted him the thing which was proportionable to his request, namely, strength and power, whereby he was enabled to overcome the woeful pangs of that death.

IV. We must think this sufficient, that we can, and do pray to God, though we never have any request, in this world, granted. For by whose grace have we always continued in prayer, but by the gift and grace of God? Paul in the like case, was answered by God, My grace is sufficient for you: that is, your infirmity shall not be removed; content yourself in this, that you are in my favor, and have received my grace, by which you do withstand this temptation. To this purpose Saint John says, If we know that he hears us, whatever we ask, we know that we have the petitions granted which we desired of him (1 John 5:15). His meaning is, if we can perceive, and discern that God listens to our prayers; hereby we may assure ourselves that he grants our requests. Now by this we may perceive that he does listen, and give ear to us, because the grace whereby we pray, is from him alone.