Observations Divine and Moral, Chapter 48
CHAP. XLVIII. Of Prayer.
NO christian exercise hath so many counterfeyts as, prayer: which whilst all would seem to practise, few in truth, & experimentally know. We may say prayers, & sing prayers, and read prayers, and hear prayers, and yet not pray indeed. Yea, we may out of a kinde of naturall instinct, by reason of the indissolible relation between the creature, and creatour, be caryed towards God, so far as to appeal unto him, Tertul.or heartily wish good from him (wherein, as one sayth, the soul gives testimonie to God;) and yet be far from praying aright; that is, from making known our requests to God, Phil. 4. 1 Iohn 5. 1 Kings 8.according to his will, with fayth in his love, and the feeling of our own wants, in our hearts. And the reason why this true prayer is not every mans work, is, because God must first work it in mens hearts, by powring upon them Zach. 12.the spirit of grace, and supplication, thereby to teach them both what to pray, as they ought, for matter; and how, forRom. 8. manner: and without the hand-leading of which spirit we Calvin.dare not in truth approach unto God, but do, by reason of the guilt of sin, flye from his presence, as Adam did, how nigh unto him soever we seem to draw.
Where, with the Apostle, I speak of making our requests known to God, my meaning is not, that we pray to the intent to inform God, but our selvs, both what our wants are, which we desire supply of; and from whom also we expect it: nor yet to move God to doe that which before he purposed not, as one man is moved by the importunity of another; but to move our selvs, and make our own hearts beleev the performance of thatAustin. which God before both purposed, and promised: for therefore David found in his heart to pray unto God to 2 Sam. 7.establish his house, because God had revealed unto him, that he would build his house. And if we look for this honour at our childrens hands, that they should ask of us such things, as they want, and as we purpose to bestow upon them: how much more is it agreeable to our duty, and Gods right, that we by prayer begg at his hands all good things both purposed, and promised by him afore hand.
By this all things are sanctified to our use, which are sanctified in themselvs by the word of God: by it we have1 Tim. 4. spirituall right to our dayly bread, in what aboundance, and by what naturall, or civill right soever we possesse it before: by it we obteyn many good things of all sorts, at Gods hands, unto which we could atteyn by no art, or industry, or other help: as the favorites of kings get more by begging, then any other can do by any other facultie. Besides, as by conversing with men, we Taffin.do by litle, and litle, learn their manners, and have bred between them, and us a certain mutuall affection: so by our conversing with God in prayer, we learn the manners of heaven, and feel encrease both of love in us to God, and of God to us. Lastly, by prayer we obteyn with the good things prayed for, the confirmation of our fayth in Gods goodnes towards us, whereof he giveth us testimonie in hearing, and granting our requests, put up unto his majestie. And in this respect, a good thing receaved by prayer hath a double good in it.
God is to be invocated not onelyonly with the heart, andSeneca. with the tongue, but, as one speaks, with the hand also; as Asa and the men of Iudah prayed to God, and fought with2 Chron. 13. & 14. their enemies. And for us to ask any thing at the hands of the Lord, which withall we do not offer our selvs ready instruments to effect, and bring to passe; is to tempt Gods power, and to abuse his goodnes. To pray for that which we desire not, is to mock with his majestie,Austin. as Austin confesseth of himself, that in his youth he begged of God chastitie, and continencie, but was affrayd, lest he should be heard too soon of him. All things live by heat: and the life of prayer stands in the heat of earnest, and fervent desire. And how should we make account, that Cyprian.God should hear us, if we hear not our selvs? or look that God should be mindefull of us, if we our selvs mynde not, with intention of thought, and desire what we ask of him? I, Austin.sayth the Father, prayed, when I was litle, with no litle affection, that I might not be beaten in the school. But how many grown men pray but with litle, (if any) affection, that they may not be beaten in hell? Our prayers must be earnest, as well for small things, as great; temporall, as eternall; but with difference of degrees of earnestnes, according to the degrees of goodnes, or necessity of the things prayed for. But as for fayth, our very degree should be the same, whatsoever the thing be, which we pray for, according to Gods will: seeing the truth of his promise, upon which our fayth resteth, is the same in all things small, and great, and alwayes infallible. We ought as wel, and as much to beleev a small thing, as a great, if God have promised it, and as he hath promised, because his truth, and power are as great in performing all things, though with different degrees of his love. He hath not absolutely promised temporall good things in the particulars, and so sometimes denyes them in love to his children, as seeing them unfitting for them: and sometimes again he grants the desires of his enemies in wrath, and indignation; as he did of the rebellious Israelites desiring quayls. Besides, if the Lord should not sometimes grant unto his that ask them, Psal. 78.the good things of this life, even plenteously, men would think they belonged not to him: If he should grant them to all, and Austin.alwayes, it would be thought, that for them, and them alone, he were to be served; and so in serving him men should not be godly, but covetous. But above all things, we must take heed we ask nothing evill of God: for that were to transform, and turn him, what in us lyes, into Sathan himself.
Whosoever, sayth one, will bring his enterprizes to good effect, Nazianz.must begin with prayer to God, and end with praysing of him. And he that begins not his work in that manner, specially being of any difficultie, or weight, is in danger, if it succeed, rayther to end in his own prayses, then in Gods: And if it succeed not, he may thank his own prophanenes in passing by God. And as we are to pray upon all occasions, so specially in the time of trouble; as children are alwayes running to their fathers, but cheifly, when they get hurt, or fear danger. Then even hypocrites are forced to God; and this partly out of a naturall desire of releif; and partly by a naturall perswasion of the power, and goodnes of the creatour, by which he is able, and willing to help his distressed creature: and so Ionahs maryners in the extremitie Ionah 1.of the storm, went every one to his God. But as God is a sanctuarie to flye unto for his faithfull servants, in the time of need, whither he leads them by his holy spirit given them: so is it not fayth, but impudency, for hypocrites, and such as in their quiet, & prosperous estate, have not hearkned to God, speaking to them in his word, and works, to presse upon him in their affliction, for help, and succour, without true, and unfeyned repentance, and sorrow, as well, yea more, for sin, then punishment, accompanying it. And though they call upon him, he will not answer: Prov. 1.though they seek him early, they shall not finde him. AndChap. 21. if he that stoppeth his ears at the cry of the poore, shall crye himself, and not be heard, how much more he that stops his ears against the Lord calling and crying unto him in his word? The prayers of such are abhominable, and sin: AndProv. 28. Psal. 109. how miserable must his state needs be, unto whom that becomes sin, by which the godly obteyn remedy against sin, and all other miseryes?
A readines to pray earnestly to God for good things, & the same improved accordingly, is a kinde of pawn from heaven to him that hath it, that he shall receav the good things prayed for: both because all true prayer is by the Rom. …. 1 Cor. 2.teachings of the spirit of God, which searcheth the minde of God, and so acquaynts him therewith, in whom it dwels: and also because such a disposition hath fayth not onelyonly joyned with it as a companion, but as the very parent of it: which fayth on mans part, ever presupposeth a promise on Gods.
From the use, and fruit of this heavenly grace of prayer nothing can keep him, that keeps himself in the favour of God; though many things can from other exercises of religion. Not want of fellowship of men, nor solitarines of place, nor depth of dungeon, nor darknes of the night, nor thicknes of wals neyther: but his devout prayers will Cyril.finde way of ascending unto God. Blessed be his name, who hath provided for his poore servants in their most dolefull, and desolate estate, this ready means of divine comfort, whereof they, in whom his spirit dwels, cannot possibly be deprived.
Prayer in secret, and by him that is alone with God, hath these advantages above that, which is publique, and in the church: First, that it is lesse in danger of the taynt of hypocrisy. The proud Pharisee, as well as the humble publican goes to the temple to pray: And the hypocrites love to pray Luke 18. Math. 6.standing in the Synagogu…s, and in the corners of the streets, that they may be seen of men: He that prayes in secret, doth it to be seen of God. Secondly, In private, a christian may descend to such particulars; as in publique, or before others, he will not, nor ought to mention. Thirdly, He may in private, use such expressions, and outward manifestations, for the better passage of his hearts affection, specially being perplexed with sorrow, or fear, as before others were unseemly, and immodest. In that day of the great mourning in Ierusalem, when they shall look upon him whom they have Zach. 12.peirced, and shall mourn for him in bitternes; everie house, and family shall mourn apart, and their wives apart. On the other side, publique prayer wants not its prerogatives: as first, that it is performed in the order, and ordinance of the church, which the other is not. Secondly, that in the Church and Congregation, many agreeing touching a thing to Math. 18.be asked, have a speciall promise, that it shall be done for them of their father in heaven; upon whom they set, by their prayers, Tertull.as it were, in a troup. Lastly, in our publique prayers, and prayses of God, we do give testimonie of his providence in governing the world, and all our affayrs; and that he is present with his Church, and hears their requests; for the convinceing of Atheists, and Epicures; and confirmation of others in beleeving undoubtedly his care over his people, and servants.