A Guide to Godliness, Book 5 · Chapter 8
CAP. VIII.
Of the third publike meanes of a godly life, which is Prayer.
§. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces.
THe third meanes whereby we may be inriched with all ſauing grace, and ſtrengthened vntounto all the duties of a godly life, is Prayer; Of which I ſhall not need to ſay much in this place, hauing before intreated of it at large. OnelyOnly it ſhall ſuffice to ſhew, that it is a ſingular meanes ordained of God, for the obtaining of grace and ſtrength to ſerue God in all Chriſtian duties. For of our ſelues we hauehave no ability vntounto any thing that is good, no not ſo much as to thinke a good thought, or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13.a good deſire, but whatſoeuer we hauehave in this kind, it is the gift of God, according to that, What hast thou that thou hast not receiued? and that of the 1. Cor. 4. 7.Apoſtle Iames; EueryEvery good and perfect gift is from aboue, and commeth downe from the Father of lights. Now the meanes which God hath ſanctified for Iam. 1. 17.the obtaining of all thoſe gifts and graces which he hath promiſed, is feruent and effectuall Prayer; for though he be moſt bountifull and ready to beſtow all good things, yet not to the idle and ſlothfull, but to ſuch as acknowledging them to be his gifts, doe ſue and ſeeke vntounto him for them; and though he infinitely abound with all bleſſings, yet he communicateth them onelyonly to thoſe that craue them at his hands; according to that of the Apoſtle; The ſame Lord ouer all, is rich vntounto all that call vponupon him: and that Rom. 10. 12.of the Pſalmiſt; The Lord is neere vntounto all thoſe that call vponupon him, to thoſe that call vponupon him in truth. And the reaſon is, becauſe ſuch only doe glorifie Pſal. 145. 18.him in his gifts, ſeeing thoſe alone, who hauehave obtained his bleſſing by Prayer, will acknowledge him the Author of them, and returne vntounto him to giuegive him thankes. Hence it is, that being willing to beſtow all good things vponupon his children, and vnwilling that they ſhould neglect their duty, or hauehave them without ſuite; and taking delight to conuerſe with them, he withholdeth his gifts till they aske them, that they may hauehave this occaſion to reſort vntounto him. And becauſe through their negligence, hee would not keepe from them any thing, which he knoweth good and neceſſary, ouer-long; like a moſt louing, yet wiſe Father, he leaueth not the matter to our own fooliſh and wayward will, but by expreſſe commandement inioyneth vsus to call vponupon him, & incourageth vsus in theſe our ſuites by promiſing before-hand, that he wil heare and grant them. Aske (ſaith he) and ye Mat. 7. 7.ſhall hauehave, ſeek and ye ſhal find, knocke and it ſhalbe opened vntounto you. And againe; Whatſoeuer ye ſhall aske the Father in my Name, he will giuegive it you. Aske, and ye Ioh. 16. 23.ſhall receiue, that your ioy may be full. So the Apoſtle telleth vsus, that this is the confidence which we hauehave in him, that if we aske any thing according to his 1. Ioh. 5. 14, 15.will, he heareth vsus; and if we know that he heares vsus whatſoeuer we aske, we know alſo that we hauehave the petitions that we deſired of him. In which regard, the Apoſtle exhorteth, that we ſhould be carefull for nothing (namely, with a Phil. 4. 6.carking and diſtruſtfull care) but that in eueryevery thing, by prayer and ſupplication with thankeſgiuing, we ſhould make our requeſts knowne vntounto God. In which regard, the Lord may be truely ſaid to be the Author of all good gifts, and Prayer, the hand whereby we knocke at the dore of his grace, and when it is opened, receiue his bleſſings from him. He the liuely and inexhauſtible fountaine of all good; and Prayer, the bucket whereby wee draw it from him. He, a rich treaſury of all grace and deſireable riches; and Prayer, the key that openeth it vntounto vsus, in the Name and mediation of Ieſus Chriſt. To this purpoſe, one of the Ancients ſpeaketh fitly; Prayer (ſaith Chryſ. de orando Deum. l. Tom. 5. Col. 692.he) in an admirable manner conduceth to a holy life, and worthy Gods ſeruice, and being begun, doth much improoue it, and like a treaſure, ſtoreth it vp in our mindes. For if any man indeuoureth to doe any thing belonging to a right courſe of life, Prayer being his guide, and preparing the way before him, hee ſhall bee ſure to finde a commodious and eaſie paſſage, &c. And it is a ſigne of madneſſe, not to bee perſwaded that it is the death of the ſoule, if wee doe not often caſt downe our ſelues at Gods feete. As the body without the ſoule is a dead carrion: ſo the ſoule, if it flee not to God by Prayer, is dead, miſerable, and lothſome.
§. Sect. 2 That by prayer we obtaine Gods Spirit and the graces thereof.
More ſpecially, Prayer is the chiefe meanes on our part, whereby wee obtaine his ſpirituall gifts and graces, by which wee are inabled to performe Luk. 11. 13.the duties of a godly life: For by it we obtaine the Spirit of God, who is the Author of all grace and godlineſſe, ſeeing, as our Sauiour hath taught vsus, the Lord will giuegive his Spirit to thoſe that aske it. And if wee want the graces of the Spirit, the Scriptures admoniſh vsus to vſe Prayer, as a ſpeciall and chiefe meanes whereby we may obtaine them. So the Apoſtle Iames; If any man want wiſedome, let him aske of God, that giueth to all men liberally, Iam. 1. 5.and vpbraideth not, and it ſhall be giuen him. And the Apoſtle to the the Hebrewes, ſetteth vsus in this courſe for the obtaining of all grace; Let Heb. 4. 16.vsus (ſaith he) come boldly to the throne of Grace, that we may obtaine mercy, and finde grace to helpe in time of need. Yea, theſe ſpirituall graces, whereby we are inabled to ſerue God in all holy duties, are things abſolutely good for vsus in ſome degree and meaſure; and therefore we may abſolutely pray for them, without interpoſing any condition; firſt, becauſe our heauenly Father is ſo infinitely gracious and true of his promiſe, that he will deny nothing vntounto vsus that is good; and therefore much leſſe theſe things which are moſt neceſſary, and in an high degree of goodneſſe. For if wee being Math. 7. 11.euill, know how to giuegive good gifts vntounto our children, how much more ſhall our Father which is in heauen giuegive good things to them that aske him? Secondly, becauſe he hath commanded vsus to pray for theſe ſpirituall graces; and therefore it is not to be imagined, that the God of all bounty and goodneſſe, would euer hauehave inioyned vsus to aske thoſe things, which hee is vnwilling to giuegive: neither will any wiſe father draw his children to come with ſuits vntounto him, by giuing them repulſes; onelyonly it may be, that the Lord, to inlarge our hearts, and to make our deſires more feruent and earneſt, doth for a time with-hold theſe graces, at leaſt in reſpect of our ſenſe and feeling; but if we perſeuere in prayer, and continue importunate Luk. 18. 1, 7.ſuiters, we are ſure to obtaine them in the end, and that in greater meaſure, ſeeing he that by holding his hand backe hath inlarged our deſires, and made vsus more empty and hungry, hath promiſed alſo to fill and ſatisfie vsus. To which purpoſe Auguſtine ſpeaketh excellently; So long Quamdiu Deus non tollit à to crationem tuam, non amouebit à te miſericordiam ſuam, &c.(ſaith he) as the Lord doth not take away from thee thy prayer, he will not remoue from thee his mercy; for he that giueth thee his Spirit, that thou maiſt pray, will alſo giuegive vntounto thee that, which by helpe of the ſame Spirit thou doeſt deſire. By all which it appeareth, that prayer is a principall meanes to obtaine all grace and ſtrength at Gods hands, for the well performing of all holy duties. Whereof it is, that the Saints in all ages hauehave ſo ordinarily vſed it for this end, in the behalfe both of themſelues and others. So Dauid, in many places of the Pſalmes: Shew mee thy wayes, O Pſal. 25. 4, 5. and 119. 32, 33.Lord, and teach me thy paths. Leade me in thy truth, and teach me. Teach mee, O Lord, the way of thy Commandements, and I ſhall keepe them vntounto the end. And the Apoſtle Paul; The Lord make you to increaſe, &c. to the end he may ſtabliſh 1. Theſ. 3. 13. and 5. 23.your hearts vnblameable in holineſſe before God; And the very God of peace ſanctifie you wholly, and I pray God your whole ſpirit, and ſoule and body, may be preſerued blameleſſe vntounto the comming of our Lord Ieſus Chriſt. Wheras without prayer there is no hope of any growth in grace; for as in nature all things that grow hauehave in them an appetite and attractiue force, wherwith they draw that nouriſhment vntounto themſelues, whereby they come to growth and augmentation: ſo in the ſpirituall growth, none receiue any increaſe of grace, but they who hauehave an appetite and ſpirituall deſires, which they expreſſe by the attractiue force of prayer, whereby they draw from God, the fountaine of all goodneſſe, ſpirituall nouriſhment, and all things needfull to the furthering of their growth in Chriſt.
§. Sect. 3 That publike prayer is moſt effectuall for the obtaining of all Gods graces.
Now as prayer generally is a notable means to further vsus in all duties of a godly life; ſo eſpecially that which is publike, when as many of Gods Saints and ſeruants being met together in his holy Aſſemblies, doe ioyntly with one heart and voyce, implore the gracious aſſiſtance of his good Spirit, whereby they may be inabled to ſerue him in all Chriſtian duties. For if the prayers of one alone doe offer vntounto God an holy kind of violence, (as we ſee in the example of Moſes) ſo as he ſeemeth vnable to deny Exod. 32. 10.and reiect them, becauſe he hath graciouſly bound himſelfe, by his free and infallible promiſes, to heare and grant them; how powerfull muſt the prayers of the whole Congregation needs bee to preuaile with God, in any ſuit made according to his will, ſeeing he hath tyed himſelfe to heare and helpe them by more ſpeciall promiſe; according to that of our Sauiour, If two of you ſhall agree on earth, as touching any thing that they ſhall Mat. 18. 19, 20.aske, it ſhall be done for them of my Father which is in heauen. For where two or three are gathered together in my name, there am I in the midſt of them. So the Lord hath promiſed that he will cauſe his ſeruants to reioyce in the granting of their ſuits by ſpeciall fauour, which they ſhall make vntounto him in his owne Houſe: I will bring them (ſaith he) to mine holy Mountaine, and Eſa. 56. 7.make them ioyfull in my Houſe of prayer; their burnt offerings and ſacrifices ſhall bee accepted vponupon mine Altar; for mine Houſe ſhall be called an Houſe of prayer for all people.
VponUpon which promiſes made by God, Salomon, at the conſecration of the 1. King. 8. 30, 33Temple, groundeth his prayer, that the Lord would in ſpeciall manner heare the ſuits and ſupplications of his ſeruants publikely aſſembled in his Temple to call vponupon him. And hereof it is that the Apoſtle contenteth not himſelfe with his owne prayers, or the priuate ſuits of others, that he might ſtill be preſerued for the ſeruice of God, and of his Church, but deſireth that the Church of Corinth ſhould ioyne together in prayer for him, that the gift beſtowed vponupon him by the meanes of many perſons, might giuegive 2. Cor. 1. 10, 11.occaſion vntounto many, of giuing thankes alſo in his behalfe. For as much fuell and fire laid together, doth make the flame and heate ſo much the more vehement; and many ſmall ſtreames meeting in the ſame channel, grow great and vnreſiſtable: So the fire and fuell of our zealous and feruent prayers ioyned together in the publike Congregation, maketh a flame that ſcorning all ſtop, mounteth vp to heauen; and when we ioyntly powre out our ſoules before God, like many waters met in one current, they hauehave the force of a great torrent and vnreſiſtable flood, which beare downe all before them, and neuer ſtay, till falling into that infinite Ocean of all mercy and goodneſſe, they are graciouſly receiued and accepted of him. And therfore let no man proudly attribute ſo much vntounto his priuate deuotion, that he ſhould be moued thereby to neglect the publike prayers of the Congregation, as needleſſe and of leſſe efficacy; ſeeing they are a much more principall and potent meanes to preuaile with God, then our priuate and proud deuotions, ſcorning ſuch excellent helpes, which may well kindle in vsus that elementary and flaſhing flame of blind and vngrounded zeale, which laſting but a while, ſerueth for no vſe, but to ſet the Church on fire with hurtfull Schiſmes and furious contentions, but will neuer kindly warme our hearts with that heauenly heate of feruent zeale, which maketh vsus fit and forward vntounto all Chriſtian duties, and the ſubſtantiall parts of Gods ſeruice. In which regard I may well ſay to ſuch, as proudly preſuming of the ſtrength of their owne deuotions, thus ſingle themſelues from the Congregation by their priuate duties; as the Wiſe man in another caſe; Woe vntounto him that is alone; for if hee falleth, and faileth in this duty, Eccleſ. 4. 10.through want of attention, and wandring thoughts, faintneſſe of faith, and lacke of feruency, there is none by to helpe him; whereas praying in the Congregation, wee mutually ſupply one anothers defects, one being deuoutly diligent, when another groweth cold and remiſſely negligent, and he riſing againe, as aſhamed of his foyles and falls, and recouering the feruor of his zeale and deuotion, requiteth the other with his aſſiſtance, when he beginneth to faint and grow weary. Herein like vntounto ſouldiers, who being ſingled from one another, are eaſily ouercome, but ioyned in a battell, doe mutually ſecond and ſuccour one another, one fighting, when the other fainteth, and he with renewed ſtrength giuing a freſh charge, bringgeth of the other farre ingaged, when through weakneſſe and wearineſſe he is able no longer to beare the brunt. And thus much of the third publike meanes of a godly life, to wit, prayer. Concerning the fourth and laſt, which is the reading of the Scriptures, I will ſpeake when I come to intreat of priuate reading, becauſe many things to be ſpoken are coincident to both, and I would not diſtract them in my Diſcourſe. OnelyOnly let it be remembred, that whatſoeuer can be ſaid of the benefit and efficacy of priuate reading, is in a higher degree of excellency verified in that which is publike, becauſe being a miniſteriall function, ordained of God, for the common good of the whole Church, and eueryevery particular Congregation, it is more powerfull to all good vſes then priuate reading, Gods more ſpeciall bleſſing by the inward operation of his holy Spirit, alwayes more effectually accompanying his more excellent and publike ordinances, then ſuch as are priuate, and of an inferiour nature. And therefore as the Word publikely preached is more powerfull and profitable, then a Sermon priuately read in our owne houſes (as I hauehave ſhewed) not in regard of the ſubſtance or matter contained in both, nor onelyonly in reſpect of elocution and action (wherein preaching excelleth reading) but chiefly becauſe Gods bleſſing accompanyeth more effectually that ordinance vntounto which he hath giuen the preeminence; ſo by the ſame reaſon, publike reading is to be preferred before priuate, not onelyonly becauſe the Miniſter ordinarily readeth with more iudgement and vnderſtanding, more plainly and diſtinctly, giuing eueryevery word and ſentence their due waight, emphaſis and accent, and thereby giuing ſuch light to the vnderſtanding, and life to the affections of the hearers, that ſuch reading is not much inferiour to a meane comment; but chiefly and principally (as I ſaid) becauſe it is a miniſteriall function, vponupon which we may expect a larger bleſſing then vponupon our owne priuate actions. The which I touch by the way, to ſhew vntounto thoſe their errour in iudgement, and fault in practice, who highly eſteeme, and diligently exerciſe themſelues in their owne priuate reading of the Scriptures, and yet ſo deſpiſe publike reading in the Congregation, that they will hardly, or not at all vouchſafe their preſence, or if that, yet not their reuerent and diligent attention.