IX. Our blessed Saviour has indeed condemned one sort of long prayer. But, when ye pray, use not vain repetitions, as the Heathens do; for they think they shall be heard for their much speaking[¹]. But it is not length, or a continuance of prayer that is here forbid; but vain repetitions. Nor are the Heathens here condemned for being importunate, and persevering in prayer; but for a wrong judgment, in that they thought they were heard, because they spoke much; that is, often repeated the same words. So that all that Christians are here forbid, is this, to think that the efficacy of prayer consists in vain and long repetitions; yet some imagine, that a continuance of prayer is here reproved, and thence conclude, that shortness is a necessary qualification of prayer.
[¹] Matt. vi. 7.
But how willing must people be to be deceived, before they can reason in this manner? For the words have plainly no relation to length or shortness of prayer. They no more condemn the one than the other. They only condemn an opinion of the Heathens, that the excellency of prayer consisted in a multitude of repetitions. Now, to think that short prayer is better, because it is short, is the same error as to hold with the Heathens, that it is better because it is often repeated. It is the same mistake in the nature of devotion.
X. But supposing the meaning of these words was obscure (which it is not) yet surely it is plain enough, that our Saviour has elsewhere expresly recommended a continuance and importunity in prayer. And how perversely do they read the gospel, who can find this authority against such kind of devotion! For can he who was so often retiring to deserts, to mountains, to solitary places to pray, who spent whole nights in prayer; can he be supposed to have left a reproof of those who should follow his example? But besides his example, his doctrine is on no point more plain and certain. He spake a parable unto them to this end, that men ought always to pray and not to faint. And it is plain to any one that reads it, that it has no other intent but to recommend continuance and importunity in prayer. The widow is relieved; not because she asked relief, but because she continued asking it: And God is said to avenge his elect; not because they cry to him now and then, but because they cry day and night. Our blessed Saviour teacheth the same doctrine in another parable, of a person going to his friend to borrow three loaves at midnight, which he concludes thus: I say unto you, though he would not rise and give him, because he is his friend; yet because of his importunity, he will rise and give him as many as he needeth. Here again the sole scope of the passage is to shew the efficacy of continuance and importunity in prayer.
XI. Clito says he desires no more time for rising, dressing, and saying his prayers, than a quarter of an hour. He tells this to his friends; not to shew his want of religion, but that he may be thought to understand devotion. You tell him that our Saviour’s parables teach continuance and importunity in prayer; that the apostles exhort to pray without ceasing, to pray always; and that devout persons are recorded in scripture as praying night and day. Still Clito is for short prayers. He at last finds a text of scripture, and appeals to the example of the angels; they only said, Glory be to God on high, and on earth peace, good-will towards men. Clito takes this to be an argument for short prayer, because the angels had done so soon. But Clito must be told, that this is no prayer at all; it is only a joyful proclamation to men. And surely the manner of angels speaking to men, can be no rule or measure of men’s speaking to God. The angels had no more to tell the world than this message of joy; but does it therefore follow, that sinners are to be as short in their addresses to God? If Clito must have an example from heaven, he might have found one much more proper than this, where it is said, That they rest not day and night, saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come[¹].
[¹] Rev. iv. 3.
XII. There are two seasons of our hearts which we should carefully observe: I mean the time when we are most affected with our devotions, and the time when we are most indisposed to pray. For both these might equally serve to instruct us in the knowledge of ourselves, and how to govern the motions of our hearts.
*Reflect with yourself, how it was with you; what circumstance you was in; what had happened to you; what you had been doing; when you found yourself so affected with your devotions. Now, if you find out what state you was then in, when you was disposed to pray so fervently, then you have found out a way of raising your devotion at another time. If you was then to put down in writing some short remembrance of the chief things that raised your heart, so that you might have a view of them as often as your mind wanted such assistance, you would find a benefit that would reward your labour. On the contrary, whenever you have found yourself very much indisposed for prayer, reflect with yourself, what state you was then in; what had happened unto you; what thoughts you had in your head; what passions were then awakened; what you had been doing, or were intending to do: for when you have found out the state you was then in, you have found out the hindrances of your devotion; and know what things to avoid, if you desire not to quench the Spirit.
XIII. If you was here again to make short remembrances in writing, of the chief things which rendered you indisposed for prayer, and frequently to read and reflect upon them, you would have a faithful information of what you are most to avoid. If you find that impertinent visits, foolish conversation, or a day idly spent in civil compliances with other people, have rendered your mind dull and indisposed, and less affected with devotion, then you will have found that impertinent visits, and ceremonious compliances in spending our time, are not little indifferent things; but are to be daily watched and guarded against by all those who desire to be daily alive unto God.
XIV. They who are for short prayers, because God does not need much intreaty, ought also to shew, that man does not need much prayer; does not need that strength, and light, and help, which arises from much praying. For unless this be the state of our hearts, we shall want much prayer to move and awake ourselves; how little soever we suppose necessary to excite the goodness of God. If therefore men would consider prayer, not only as it is an invocation of God, but also as it is an exercise of holy thoughts; as it is an endeavour to feel and be affected with the great truths of religion, they would soon see, that tho’ God is so good as not to need much calling upon; yet that man is so weak as to need much assistance, and to be under a constant necessity of that help, and light, and improvement which arises from praying much. When therefore we would know how much we ought to pray, we must consider how much our hearts want to be altered, and remember that the great work of prayer is, to work upon ourselves; it is not to move and affect God, but it is to move and affect our own hearts, and fill them with such tempers as God delights to reward.