A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. VIII.

Of the third publike meanes of a godly life, which is Prayer.

§. Sect. 1 That prayer is Gods ordi∣nance to ob∣taine his gifts and graces.

THe third meanes whereby we may be inriched with all sauing grace, and strengthened vnto 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. Onely 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 du∣ties. For of our selues we haue no ability vnto any thing that is good, no not so much as to thinke a good thought, or to entertaine into our hearts * 1.1 a good desire, but whatsoeuer we haue in this kind, it is the gift of God, according to that, What hast thou that thou hast not receiued? and that of the * 1.2 Apostle Iames; Euery good and perfect gift is from aboue, and commeth downe from the Father of lights. Now the meanes which God hath sanctified for * 1.3 the obtaining of all those gifts and graces which he hath promised, is fer∣uent 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 ac∣knowledging them to be his gifts, doe sue and seeke vnto him for them; and though he infinitely abound with all blessings, yet he communicateth them onely to those that craue them at his hands; according to that of the Apostle; The same Lord ouer all, is rich vnto all that call vpon him: and that * 1.4 of the Psalmist; The Lord is neere vnto all those that call vpon him, to those that call vpon him in truth. And the reason is, because such only doe glorifie * 1.5 him in his gifts, seeing those alone, who haue obtained his blessing by Prayer, will acknowledge him the Author of them, and returne vnto him to giue him thankes. Hence it is, that being willing to bestow all good things vpon his children, and vnwilling that they should neglect their duty, or haue them without suite; and taking delight to conuerse with

them, he withholdeth his gifts till they aske them, that they may haue this occasion to resort vnto him. And because through their negligence, hee would not keepe from them any thing, which he knoweth good and neces∣sary, ouer-long; like a most louing, yet wise Father, he leaueth not the mat∣ter to our own foolish and wayward will, but by expresse commandement inioyneth vs to call vpon him, & incourageth vs in these our suites by pro∣mising before-hand, that he wil heare and grant them. Aske (saith he) and ye * 1.6 shall haue, seek and ye shal find, knocke and it shalbe opened vnto you. And againe; Whatsoeuer ye shall aske the Father in my Name, he will giue it you. Aske, and ye * 1.7 shall receiue, that your ioy may be full. So the Apostle telleth vs, that this is the confidence which we haue in him, that if we aske any thing according to his * 1.8 will, he heareth vs; and if we know that he heares vs whatsoeuer we aske, we know also that we haue the petitions that we desired of him. In which regard, the A∣postle exhorteth, that we should be carefull for nothing (namely, with a * 1.9 carking and distrustfull care) but that in euery thing, by prayer and supplica∣tion with thankesgiuing, we should make our requests knowne vnto 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 vnto vs, in the Name and mediation of Iesus Christ. To this purpose, one of the Ancients speaketh fitly; Prayer (saith * 1.10 he) in an admirable manner conduceth to a holy life, and worthy Gods ser∣uice, 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 be∣longing to a right course of life, Prayer being his guide, and prepa∣ring 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 loth∣some.

§. Sect. 2 That by pray∣er 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 per∣forme * 1.11 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 vs, the Lord will giue his Spirit to those that aske it. And if wee want the graces of the Spirit, the Scriptures admonish vs 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 li∣berally, * 1.12 and vpbraideth not, and it shall be giuen him. And the Apostle to the the Hebrewes, setteth vs in this course for the obtaining of all grace; Let * 1.13 vs (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 vs in some degree and measure; and therefore we may absolutely pray for them, without interposing any condition; first, because our heauenly Fa∣ther

is so infinitely gracious and true of his promise, that he will deny no∣thing vnto vs that is good; and therefore much lesse these things which are most necessary, and in an high degree of goodnesse. For if wee being * 1.14 euill, know how to giue good gifts vnto our children, how much more shall our Father which is in heauen giue good things to them that aske him? Secondly, because he hath commanded vs to pray for these spirituall graces; and therefore it is not to be imagined, that the God of all bounty and good∣nesse, would euer haue inioyned vs to aske those things, which hee is vn∣willing to giue: neither will any wise father draw his children to come with suits vnto him, by giuing them repulses; onely 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 importu∣nate * 1.15 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 de∣sires, and made vs more empty and hungry, hath promised also to fill and satisfie vs. To which purpose Augustine speaketh excellently; So long * 1.16 (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 giue vnto thee that, which by helpe of the same Spi∣rit 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 per∣forming of all holy duties. Whereof it is, that the Saints in all ages haue so ordinarily vsed it for this end, in the behalfe both of themselues and o∣thers. So Dauid, in many places of the Psalmes: Shew mee thy wayes, O * 1.17 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 vnto the end. And the Apostle Paul; The Lord make you to increase, &c. to the end he may stablish * 1.18 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 vnto the comming of our Lord Iesus Christ. Wheras with∣out prayer there is no hope of any growth in grace; for as in nature all things that grow haue in them an appetite and attractiue force, wherwith they draw that nourishment vnto themselues, whereby they come to growth and augmentation: so in the spirituall growth, none receiue any increase of grace, but they who haue 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 vs 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 ioynt∣ly 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 vnto God an holy kind of vio∣lence, (as we see in the example of Moses) so as he seemeth vnable to de∣ny * 1.19 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 Sa∣uiour, If two of you shall agree on earth, as touching any thing that they shall * 1.20 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 vnto him in his owne House: I will bring them (saith he) to mine holy Mountaine, and * 1.21 make them ioyfull in my House of prayer; their burnt offerings and sacrifices shall bee accepted vpon mine Altar; for mine House shall be called an House of prayer for all people.

Vpon which promises made by God, Salomon, at the consecration of the * 1.22 Temple, 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 vpon him. And hereof it is that the Apostle conten∣teth 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 vpon him by the meanes of many persons, might giue * 1.23 occasion vnto 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 vehe∣ment; 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 scor∣ning all stop, mounteth vp to heauen; and when we ioyntly powre out our soules before God, like many waters met in one current, they haue the force of a great torrent and vnresistable flood, which beare downe all be∣fore them, and neuer stay, till falling into that infinite Ocean of all mer∣cy and goodnesse, they are graciously receiued and accepted of him. And therfore let no man proudly attribute so much vnto 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 pri∣uate and proud deuotions, scorning such excellent helpes, which may well kindle in vs 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 vs fit and forward vnto all Christian duties, and the substantiall parts of Gods seruice. In which regard I may well say to such, as proudly presu∣ming 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 vnto him that is alone; for if hee falleth, and faileth in this duty, * 1.24 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 de∣uoutly diligent, when another groweth cold and remissely negligent, and

he rising againe, as ashamed of his foyles and falls, and recouering the fer∣uor of his zeale and deuotion, requiteth the other with his assistance, when he beginneth to faint and grow weary. Herein like vnto souldiers, who be∣ing singled from one another, are easily ouercome, but ioyned in a bat∣tell, doe mutually second and succour one another, one fighting, when the other fainteth, and he with renewed strength giuing a fresh charge, bring∣geth 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 pub∣like 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 in∣treat of priuate reading, because many things to be spoken are coincident to both, and I would not distract them in my Discourse. Onely let it be remembred, that whatsoeuer can be said of the benefit and efficacy of pri∣uate 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 euery particular Congregati∣on, 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 Ser∣mon priuately read in our owne houses (as I haue shewed) not in regard of the substance or matter contained in both, nor onely in respect of elo∣cution and action (wherein preaching excelleth reading) but chiefly be∣cause Gods blessing accompanyeth more effectually that ordinance vnto which he hath giuen the preeminence; so by the same reason, publike reading is to be preferred before priuate, not onely because the Minister ordinarily readeth with more iudgement and vnderstanding, more plain∣ly and distinctly, giuing euery word and sentence their due waight, em∣phasis and accent, and thereby giuing such light to the vnderstanding, and life to the affections of the hearers, that such reading is not much in∣feriour to a meane comment; but chiefly and principally (as I said) be∣cause it is a ministeriall function, vpon which we may expect a larger bles∣sing then vpon our owne priuate actions. The which I touch by the way, to shew vnto 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 Con∣gregation, that they will hardly, or not at all vouchsafe their presence, or if that, yet not their reuerent and diligent attention.

Notes

• * 1.1

  2. Cor. 3. 5. Phil. 2. 13.
• * 1.2

  1. Cor. 4. 7.
• * 1.3

  Iam. 1. 17.
• * 1.4

  Rom. 10. 12.
• * 1.5

  Psal. 145. 18.
• * 1.6

  Mat. 7. 7.
• * 1.7

  Ioh. 16. 23.
• * 1.8

  1. Ioh. 5. 14, 15.
• * 1.9

  Phil. 4. 6.
• * 1.10

  Chrys. de orando Deum. l. Tom. 5. Col. 692.
• * 1.11

  Luk. 11. 13.
• * 1.12

  Iam. 1. 5.
• * 1.13

  Heb. 4. 16.
• * 1.14

  Math. 7. 11.
• * 1.15

  Luk. 18. 1, 7.
• * 1.16

  Quamdiu Deus non tollit à to crationem tu∣am, non amoue∣bit à te miseri∣cordiam suam, &c.
• * 1.17

  Psal. 25. 4, 5. and 119. 32, 33.
• * 1.18

  1. Thes. 3. 13. and 5. 23.
• * 1.19

  Exod. 32. 10.
• * 1.20

  Mat. 18. 19, 20.
• * 1.21

  Esa. 56. 7.
• * 1.22

  1. King. 8. 30, 33
• * 1.23

  2. Cor. 1. 10, 11.
• * 1.24

  Eccles. 4. 10.