_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 theirs; but for their own part it is a 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 merit.[70]
_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 an one as is most acceptable to the rest, and like to do most good.
_Direct._ II. Let prayer be suited to the case of those that join in it, and to the condition of the family; and not a few general words spoken by rote, that serve all times and persons alike.
_Direct._ III. Let it neither be so short as to end before their hearts can be warm and their wants expressed (as if you had an unwilling task to slubber over, and would fain have done); nor yet so tedious as to make it an ungrateful burden to the family.
_Direct._ IV. Let not the coldness and dulness of the speaker rock the family asleep; but keep awake your own heart, that you may keep the rest awake, and force them to attention.
_Direct._ V. Pray at such hours as the family may be least distracted, sleepy, tired, or out of the way.
_Direct._ VI. Let other duties concur, as oft as may be, to assist in prayer: as reading, and singing psalms.
_Direct._ VII. Do all with the greatest reverence of God that possibly you can; not seeming reverence, but real; that so more of God than of man may appear in every word you speak.
_Direct._ VIII. The more the hearers are concerned in it, the more regard you must have to the fitness of your expressions; for before others, words must be regarded, lest they be scandalized, and God and prayer be dishonoured. And if you cannot do it competently without, use a well-composed form.
_Direct._ IX. Let not family prayer be used at the time of public prayer in the church, nor preferred before it, but prefer public prayer, though the manner were more imperfect than your own.
_Direct._ X. Teach your children and servants how to pray themselves, that they may not be prayerless when they come among those that cannot pray. John and Christ taught their disciples to pray.
_Tit. 4. Special Directions for Secret Prayer._
_Direct._ I. Let it be in as secret a place as conveniently you can; that you may not be disturbed. Let it be done so that others may not be witnesses of it, if you can avoid it; and yet take it not for your duty, to keep it unknown that you pray secretly at all: for that will be a snare and scandal to them.
_Direct._ II. Let your voice be suited to your own help and benefit, if none else hear you. If it be needful to the orderly proceeding of your own thoughts, or to the warming of your own affections, you may use a voice; but if others be within hearing, it is very unfit.