The Power of Godliness, Book 5 · Chapter 1
CHAP. I. A Definition of Prayer. Every wish and desire is not Prayer. The Holy Ghost is the principal efficient Cause of Prayer. That Prayer is a principal Part of Gods Worship, and of necessary Use for us.
Question: VVHat is Prayer?
Quicunque orat, cum Deo colloquitur. Chrysost. de orat. lib. 2. Oras, loqueris ad sponsum. Hier. ad Eustoch. de custod. Virgin. Bern. in Cant. Ser. 50. Est Oratio colloquium mentis cum Deo. Nilus de orat cap. 2. Orans familiare cum Christo seris colloquium. Gilbert in Cant. Ser. 7. Psal. 19.14. Act. 10.4. Psal. 38.9. See Bellar. de oper. in part lib. 1. cap. 1. To Pray▪ doth import an holy speech or pouring out of the soul unto God Scudd. Key of Heaven. Orarc est animum ad Deum levare Chem Har. cap. 51. Oratio est ardens affectus ad Deum tendens. Duc. loc. 35. q. 2. Psal. 25.1. & 86.4. Lam 3.4.. 1 Sam. 2.15. Psal. 42.4. & 62.8. 1 Reg. 13.6. Psal. 27.8. Psal. 102.1. & 142.2. Isa. 37.4. 2 Reg. 19.4. Isa. 26.16. Jer. 7.16. Oratio est devota cordis intentio ad Deum pro malis amovendis & bonis adipisc…ndis. Bern. de scala claustrat.A. It is a religious calling upon God in the Name of Christ according to his will: Or we may call it, an humble and familiar conference of the faithfull soul with the Lord his Redeemer, in Jesus Christ. For Prayer is an opening of the heart to God, in making requests and offering thanks through Christ. A desire no way expressed in thought or word, is not Prayer: but the motion of the soul in desire or thanksgiving, lifting up it self to God. In Scripture it is called, the lifting up of, or the rearing up of the soul. And they that Pray, are said to pour out their souls or hearts before God; to intreat the face of the Lord God; to seek the face of God; to pour out their complaint before him; to lift up a Prayer; to pour out a Prayer, and to lift up a cry.
To desire is not to pray, but sheweth what we approve. H. Smith in Pilgr. Wish. Gataker of Lots. pag. 260, 261.Q. Are not all wishes and desires Prayers?
A. Every desire is not by and by Prayer, albeit every Prayer (thanksgiving excepted) ordinarily imports some desire; neither is every lawfull desire a fit matter for Prayer. For Prayer is a wish or desire of the heart directed unto God: But many things we desire and may lawfully desire, which yet are not matters of that moment as may be fit to acquaint God in particular with our desire of them, or to direct our Petitions in special manner to him for them; much less to expect or require at Gods hand any special work or help of his for the effecting of them. Thus in lawfull game a man may desire to winne rather then to lose, to overcome rather then to be conquered: but they are not such as it is seemly to acquaint God withall.
Q. What is the efficient Cause of Prayer?
A. The principal efficient is the Holy Ghost:Joel 2.28. Act. 2.17. Zeph. 3.9. Rom 8.15, 26. Gal. 4.6. 1 Cor. 12, 13. Zach. 12.10. Rom. 8.6. Mat 20.22. Luk. 9.55. Jam. 4.3: for desire to pray is not bred in us by nature, nor acquired by humane study or industry: but put into us by the Spirit of God, who doth lift up our hearts to God. Wherefore in special manner it is called the Spirit of Supplications: because by this heavenly fire, our affections are warmed with a desire of Praying, and our lips are opened to sing of the praise of God. Prayer is not a work of humane strength, art, wit or learning: for we of our selves know not what to pray. The Child is born before it cry. Faith and Prayer are both from one Fountain: But Faith is a supernaturall gift of God. The same Spirit that infuseth the gift of Faith, doth teach, incite, direct, and inable to Pray. As every man hath more liberally received the graces of the Spirit, so is he more ardent and frequent in Prayers. As soon as the Holy Ghost doth possess the heart of man, he doth cast into it an ardent fire of Prayer, whose flames do mount up to the Habitations of God. The less principal efficient is the faithfull heart. Prayer is the gift of God, but the act of man. The Spirit giveth ability to Pray, and inciteth unto it: but it is man that Prayeth by the Spirit. A godly mind and fervent heart, that is, an understanding holily informed, and a will moved with fervent zeal to perform this worship religiously and after a lawfull manner, is the less principal cause of Prayer.
Q. By Prayer we obtain the Spirit, how is he then the Cause of Prayer?
A. The Spirit of God is the Parent of Prayer: but the more full communication of the Spirit is obtained by Prayer; as hath been shewed before.
Q. Is Prayer any part of Gods Worship?
A. It is a principal part of Divine service, which God requireth, and man is bound to perform. For first, When God is delighted with nothing so much as with our obedience: he hath most severely enjoyned this Office of Prayer,Hos. 14.2. Psal. 50.15. Joh. 16.24. Mat. 7.7. Luk. 11.9. Psal. 81.11. Psal. 105.1, 4. Isa. 55.6. 1 Thes. 5.17. Luk. 18.1. Rom. 12.12. Eph. 6.18. Col. 4.2. Phil. 4.6. Mar. 13 33. Isa. 65.24. Psal. 145.18. Act. 2 21. Luk. 19.46. Isa. 64.7. Psal. 14 4. Act. 9.14. 1 Pet. 1.17. Isa. 56.7. Hos. 14.2. Rev. 5.8. Act. 10.4. Heb. 13.15. Psal. 141.2. Mal. 1.11. Psal. 116.17, 18. Hos. 14.3. Cant. 4.11. and by most sweet promises, and dreadfull comminations of punishments unless we obey, inviteth unto it. Secondly, Sith on God as the most High all inferiour causes in the world are dependent, and the higher any cause is, the more it coveteth to impart vertue unto things beneath it, how should any kind of service we do or can do, find greater acceptance then Prayer, which sheweth our concurrence with him in desiring that wherewith his very nature doth most delight? Thirdly, The name of Prayer is usuall to signifie even all the service that ever we do unto God; and that perhaps to shew, that there is in Religion no acceptable duty, which devout Invocation of the Name of God doth not either presuppose or inferre. Fourthly, Prayers are those Calves of mens lips; those most gracious and sweet Odours; those rich Presents and Gifts which being carried up into Heaven, do best testifie our dutifull affection, and are for the purchasing of all favour at the hands of God, the most undoubted means we can use. Fifthly, Prayer is compared to Incense or sweet Perfumes, for that they are as acceptable to the Lord as Perfumes are to men; and to the drops of Honey, as it were dropping from the lips of the Church, as from a Honycombe. Milk and Hony are under her tongue. Sixthly, By Prayer we glorifie God, acknowledging him to be the Father of Lights, the Fountain of all good we have and would have; giving him the praise of his wisdom, goodness, mercy, and power, as who knoweth our necessities, and is both willing and able to help and succour us. As teaching bringeth us to know that God is our supream Truth: so Prayer testifieth that we acknowledge him our Sovereign good. Seventhly, The Heathen who were ignorant of the true God, and how he was to be worshipped,Plato Alcib. lib. 2. Cic. de nat. Deor. lib. 2. Jon. 1.6. Scult. …thic. lib. 1. cap. 10, 12. Zanch. de red. lib. 1. in Praec. prim. de …nvoc. Thes. prima. did know by the light of nature, that God was to be called upon in all necessities. Arise thou sleeper, and call upon thy God.
Q. Is it necessary that we should pray?
A. Prayer is the Oblation of a free and willing heart; but yet it is necessary, not by necessity of co-action, but of Precept. We must aske, and that continually, that is at set times, without intermission, by the Commandement of Christ himself, bidding us ask, and we shall receive; seek, and we shall find; knock, and it shall be opened unto us; wherein we should rest. For as God hath fore-appointed all necessaries to be given us: so hath he appointed the means whereby they should be brought to pass, whereof Prayer is a chief. As Children have no more compendious way to get any thing then to beg it at their Parents, no more have we then to beg it at the hand of our God;It is a common thing with men, though they be willing a man should pass through their ground, yet they will have leave asked, otherwise it would be take… for a common high wa…. So God, &c. Psal. 8….…0. Psal 4.1 Psal. 31.15. Psal. 86.5. Plenteous in mercy unto all them that call upon th…e. We glorifie God by Prayer, and he also glorifieth us, vouchs…fing unto us, who are but dust and ashes, this high and honourable Priviledge, to have free access unto him, and to have the ear of our great King and Sovereign. who, if Parents sinfull, give good things to their children that ask them, will much more give us the Spirit that desire it. Spare to speak, and spare to speed: Open thy mouth wide, and God will fill it. The grace of God is the Fountain of all blessings, but Gods hearing and our Prayers, as means do come betwixt the grace of God which is hidden in himself, and the effects of his grace, which are then perceived, when he heareth our Prayers. And of this Ordinance there are just reasons. 1. It is meet we should pray for the things we have need of, that having received them, we might be assured we had them of God, and not by accident or fortune, as natural men speak. 2. God that bestoweth his gifts of grace freely, would have it appear that they are gratious, given without any desert: and this is done, when we beg to be relieved of meer mercy, and praise the Lord for favours already vouchsafed of bounty and love. 3. What love or honour, should God receive at our hands for mercies given, if we did not call upon him in our necessities, and praise his Name for the love wherewith he hath respected us? The commanded necessary use of Prayer is three-fold. First, In respect of God, who is glorified by our Prayer and praise, as the wellspring of grace, the fountain of mercy, the giver of every good and perfect gift, from whom they come, and to whom all praise must be returned. By Prayer, the graces of the Spirit are exercised, and so increased; we have communion with God, and grow into acquaintance with God, whereby our stock of grace and comfort is much augmented. Good company increaseth grace: communion with God much more. Secondly, In regard of men, the helping of them through love, by being suiters at the Throne of grace for them through Christ, and returning thanks with and for them unto the Lord. Thirdly, In regard of our selves, that we might obtain what is needfull, prevent what evil might befall, testifie the holiness of our desires before him, and pay our debt of thankfullness, having nothing else to return for all his mercies plentifully reached forth unto us: and that use and experience might confirm the providence of God unto us.
Isa. 65.24.Q. Before they call I will answer (sath the Lord) therefore Prayers are needless.
A. It followeth not, that we not need ask, because God is ready to give: for it is said in the next words, whilest they speak I will hear. Prayers are not needfull to stirre up mercy in God who is the bowels of mercy, nor to inform him who is the searcher of the heart:Psal. 34, …5. Luk 11.13. but they are necessary as means which God will have used, that we may receive the things which he of his free mercy giveth. Isaac knew he should have seed before, yet he prayed. David was assured God would build him an House, therefore he prayed. Elias knew,Gen. 25.21. 2 Sam. 7.27. 1 Reg. 18.42. Non qu…d orac…lo fidem abroget, sed quod officij sui esse novit, &c. Calv. Psal. 2.8. Dan. 9.23. Cal. Instit. lib. 3. cap. 20. sect. 2. 1 Joh. 5.14. Exo. 32.10. Prayer is a Key to open the day, and the Barr to shut up the night. Calv. Instit. lib. 3. cap. 3. Tit. 2.3. 1 Tim. 4.5. Psal. 116.12, 13. What we winne by Prayer, that we wear with thankfullness. Psal. 145.1… and had told Ahab, God would certainly give rain: yet he prayed. To Christ himself, to whom the Father gave all things, it was said of the Father, Ask of me, and I will give thee the Heathen for thine Inheritance. Prayer is as a Key to open the Storehouses of all Gods Treasures unto us; as by knocking we enter into the place we desire to go to: so by Prayer we obtain those things we need. Prayer is as a Hook to reach those things that are above our reach, and to put by those things that stand in our way. If we pray not, we cannot hope to be supplied in our necessities, nor yet comfortably to use and enjoy the things we have: for as if we take any thing that is our neighbours without asking him leave, we are accounted Thieves; so to possess the things of God (whose all things are) without asking them at his hand, is felony. Prayers are means to prepare us holily and comfortably to enjoy the things received. The creature is sanctified by Prayer: and what we obtain by Prayer, we possess with greatest pleasure. Things received by Prayer encrease our love to God, our fervency in supplication, our faith in his Promises, our thankfulness to his Majesty: lift up the heart to the more earnest meditation of his bounty, and make us ready to part with them for Gods glory. Neither is there any fear least we should weary the Lord by continuall craving: for he is honoured, and not wearied by our Prayers.
Q. Your heavenly Father knows what ye need.Mat. 6.32. Luk. 12.30.
A. Therefore distrust is to be renounced, and distracting cares to be said aside, but Prayers not to be neglected. In nothing be carefull, but let your request be made known with supplications and thanksgiving. Mat. 6.8, 9. Phil. 4.6.But it must be remembred, that the laying open of our misery is neither the cause of obtaining, nor the end of our Prayers. The cause of obtaining is the free will and pleasure of God: but the manner of obtaining doth require Prayers.Psal. 91.15. & 145.18. The Lord of his meer pleasure was moved to make known to the Prophet Jeremy, what favour he would vouchsafe to Jerusalem after the captivity: nevertheless he saith to him, Call upon me, Jer. 33.3.and I will answer thee, and shew thee great and hidden things, which thou knowest not. The Lord promised to bring back the captivity of Israel after seventy years, yet will he be sought unto; I know the thoughts that I think towards you, Jer. 29.10, 11.12.saith the Lord, thoughts of peace, and not of evil, to give an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Christ knew the misery of the blind man, yet he saith;Luk. 18.41. What wilt thou that I do unto thee? But say they, we must not weary him that gives voluntarily: As though God were tired, and not honoured with our Prayers. To Christ himself, to whom the Father gave all things, we read it was said of the Father; Ask of me, Psal. 2.8.and I will give thee the Heathens for thine Inheritance.
Q In that day (saith Christ) ye shall ask me nothing.John 16.23.
A. To ask, signifieth not only to crave, beg, or intreat, but to question or move doubts: and so it is taken in this place. The Disciples should not need to question as they had done before, when they had the Spirit to lead them into all Truth. This sense is manifest by the Text,Joh. 16.24, 26. for in the verses following our Saviour exhorts his Disciples to ask that their joy might be full. And in this speech without question he had reference to their former questionings,Joh. 13.…6. Joh 16.18 Lord whither goest thou? What is this that he saith unto us? When the truth was fully manifested, they should not need to ask in this sort.
Q. Doth not God oftentimes bestow his benefits without Prayer?
Praevenire benedictionibus, significat ingenere bonorum, ultrò & non petentem, & quidem gratuito cumulare. Psal. 21.A. Yes: to the wicked many things, either to provoke them to repentance, or to make them inexcusable; and to his Children also, as a tender and loving Father, who respecteth more what they want, then what they ask. But the faithfull must and ought to pray, and the Lord heapeth upon them good things unasked, to encourage and quicken them to ask the more. But the wicked have these things uncertainly, they have no promise of them; they have them from his providence, not from his mercy in Christ: not with a blessing; and they are given unto them, not for their own sake, but for the Church. Isa. 45.4.