|
No
Christian exercise hath so many counterfeits as prayer’ which, whilst
all would seem to practice, few in truth, and experimentally know.
We may say prayers, and sing prayers, and read prayers, and hear
prayers, and yet not pray indeed. Yea,
we may out of a kind of natural instinct, by reason of the indissoluble
relation between the creature and Creator, be carried towards God, so far
as to appeal unto him, or heartily wish good from him, wherein, as one
saith, the soul gives testimony to God [Tertullian]’ and yet be far from
praying aright; that is, from making known our requests to God, according
to his will, with faith in his love, and the feeling of our own wants, in
our hearts. Phil. iv.6; 1
John v.14; 1 Kings viii.47, 52. And
the reason why this true prayer is not every man’s work, is, because God
must first work it in men’s hearts, by “pouring upon them the Spirit
of grace, and supplication,” Zech. xii.10, thereby to teach them both
“what to pray, as they ought,” Rom. viii.26 for matter; and how, for
manner: and without the hand-leading of which Spirit we dare not in truth
approach unto God [Calvin]; but do, by reason of the guilt of sin, fly
from his presence, as Adam did, how night 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 ourselves,
both what our wants are, which we desire supply of, and from whom also we
expect it: nor yet to move God to do that which before he purposed not, as
one man is moved by the importunity of another; but to move ourselves, and
make our own hearts believe [Austin] the performance of that which God
before both purposed, and promised: for therefore David found in his heart
to pray unto God to establish his house, because God had revealed unto
him, that he would build his house. 2
Sam. viii.16, &c. And if
we look for this honor at our children’s 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 God’s right, that we by
prayer beg at his hands all good things both purposed, and promised by him
aforehand.
By this all things are sanctified to our use, which are sanctified in
themselves by the Word of God; by it we have spiritual right to our daily
bread, 1 Tim. Iv.4, 5; in what abundance, and by what natural, or civil
right soever we possess it before; by it we obtain many good things of all
sorts, at God’s hands, unto which we could attain by no art or industry
or other help: as the favorites of kings get more by begging, than any
other can do by any other faculty. Besides,
as by conversing with men, we do by little and little, learn their
manners, and have bred between them and us a certain mutual affection: so
by our conversing with God in prayer, we learn the manners of heaven, and
feel increase both of love in us to God, and of God to us [Taffin].
Lastly, by prayer we obtain with the good things prayed for, the
confirmation of our faith in God’s goodness towards us, whereof he
giveth us testimony in hearing and granting our requests, put up unto his
Majesty. And in this respect, a good thing received by prayer hath a
double good to it.
God is to be invocated not only with the heart, and with the tongue, but,
as one speaks, with the hand also [Seneca]; as “Asa and the men of Judah
prayed to God, and fought with their enemies.”
2 Chron.xiii.14. And
for us to ask anything at the hands of the Lord, which withal we do not
offer ourselves ready instruments to effect, and bring to pass; is to
tempt God’s power, and to abuse his goodness.
To pray for that which we desire not, is to mock with his Majesty,
as Austin confesseth of himself, that in his youth he begged of God
chastity and continence, but was afraid, lest he should be heard too soon
of him [Austin]. All things
live by heart: and the life of prayer stands in the heat of earnest and
fervent desire. And how
should we make account, that God should hear us, if we hear not ourselves?
or look that God should be mindful of us, if we ourselves mind not,
with intention of thought and desire what we ask of him?” [Cyprian]
I, saith the father, prayed, when I was little, with no little
affection, that I might not be beaten in the school [Austin].
But how many grown men pray but with little, if any, affection,
that they may not be beaten in hell!
Our prayers must be earnest, as well for small things, as great;
temporal, as eternal; but with difference of degrees of earnestness,
according to the degrees of goodness, or the necessity of the thing prayer
for. But as for faith, our
very degree should be the same, whatsoever the thing be, which we pray
for, according to God’s will: seeing the truth of his promise, upon
which our faith resteth, is the same in all things small and great, and
always infallible. We ought
as well and as much to believe 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 temporal good things in the
particulars, and so sometimes denies 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 quails. Besides,
if the Lord should not sometimes grant unto his that ask him, the good
things of this life, even plenteously, men would think they belonged not
to him. Psa. Lxxviii.24. If he should grant them to all, and always, 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 [ibid.].
But above all things, we must take heed we ask nothing evil of God;
for that were to transform, and turn him, what in us lies, into Satan
himself.
Whosoever, saith one, will bring his enterprises to good effect, must
begin with prayer to God, and end with praising him [Gregory Nazianzen].
And he that begins not his work in that manner, specially being of
any difficulty or weight, is in danger, if it succeed, rather to end in
his own praises, than in God’s; and if it succeed not, he may thank his
own profaneness in passing by God. And
as we are to pray upon all occasions, so specially in the time of trouble;
as children are always running to their fathers, but chiefly, when they
get hurt or fear danger. Then
even hypocrites are forced to God; and this, partly, out of a natural
desire of relief, and partly, by natural persuasion of the power, and
goodness of the Creator, by which he is able, and willing to help his
distressed creature: and so Jonah’s mariners in the extremity of the
storm, “went every one to his god.” Jonah i.5. But
as God is a sanctuary to fly unto for his faithful servants, in the time
of need, whither he leads them by his Holy Spirit given them: so it is not
faith, but impudence, for hypocrites, and such as in their quiet and
prosperous estate, have not hearkened to God, speaking to them in his
Word, and works, to press upon him in their affliction, for help, and
succor, without true, and unfeigned repentance, and sorrow, as well, yea
more, for sin than punishment, accompanying it.
And “though they call up him, he will not answer: though they
seek him early, they shall not find him.”
Prov. i.28. And if
“he that stoppeth his ears at the cry of the poor, shall cry himself,
and not be heard.” Prov.xxi.27, how much more he that stops his ears
against the Lord calling and crying unto him in his Word!
The prayers of such are abominable, and sin.
Prov.xxviii.9; Psa.cix.7. And
how miserable must his state needs be, unto whom that becomes sin, by
which the godly obtain remedy against sin, and all other miseries!
A readiness to pray earnestly to God for good things, and the same
improved accordingly, is a kind of pawn from heaven to him that hath it,
that he shall receive the good things prayed for: both because all true
prayer is by “the teaching of the Spirit of God, which searcheth the
mind of God,” Rom.xiii.26; 1 Cor.ii.10, 11, and so acquaints him
therewith, in whom it dwells: and also because such a disposition hath
faith not only joined with it as a companion, but as the very parent of
it; which faith on man’s part, ever presupposeth a promise on God’s.
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 solitariness of place, nor depth of
dungeon, nor darkness of the night, nor thickness of walls neither: but
his devout prayers will find way of ascending unto God [Cyril].
Blessed be his name who hath provided for his poor servants in
their most doleful, and desolate estate, this ready means of Divine
comfort, whereof they, in whom his Spirit dwells, cannot possibly be
deprived!
Prayer in secret, and by him that is alone with God, hath these advantages
above that which is public, and in the church: first, that it is less in
danger of the taint of hypocrisy. The
proud Pharisee, as well as the humble Publican goes to the temple to pray:
and “the hypocrites love to pray standing in the synagogues, and in the
corners of the streets, that they may be seen of men,” Luke xviii.10;
Matt.xi.5. He that
prays in secret, doth it to be seen of God.
Secondly, in private, a Christian may descend to such particulars,
as in public, 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 heart’s affection,
specially being perplexed with sorrow or fear, as before others were
unseemly, and immodest. “In
that day of the great mourning in Jerusalem, when they shall look upon him
whom they have pierced, and shall mourn for him in bitterness; every house
and family shall mourn apart and their wives apart.”
Zech.xii.11, &c. On
the other side, public 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 be asked, have
a special promise, that it shall be done for them of their Father in
heaven, Matt.sxiii.19; upon whom they set, by their prayers, as it were,
in a troop [Tertullian]. Lastly,
in our public prayers, and praises of God, we do give testimony of his
providence in governing the world, and all our affairs; and that he is
present with his Church, and hears their request; for the convincing of
atheists, and epicures; and confirmation of others in believing
undoubtedly his care over his people and servants.
|
