What a comfort is it then, that I should be able to help the greatest man in the world ? That he should be beholden to me for that duty ? So it abaseth the greatest, that they stand in need of the meanest ; and it raiseth the meanest, that the greatest are helped by them, and it knits all into a sweet communion. For when a great Christian shall think, yonder poor Christian, he is gracious in the court of heaven ! Howsoever he be neglected in the world, he may do me good by his prayers. It will make him esteem and value him the more, and it will make him value his friendship. He will not disparage him. He will not grieve the spirit of such a one, whose prayer may prevail with God, and draw down a blessing for him. We see here the Corinthians help the apostle by their prayers.
You see the reason of it, that God will knit Christians together ; and humble them that think themselves great, and that he might comfort ever}' mean Christian.
Use 1. Therefore let no Christian slir/ht his own prai/ers, no, not those that are yoxing ones. That great divine Paulus Phagius, who was a great Hebre- cian in his time, and one that helped to restore the gospel in England (ee), it was a good speech of him, he was wont to say, ' I wish the prayers of younger scholars ; for their souls are not tainted with sin, and God often hears the poor young ones (that are not tainted, and soiled with the sins of the world, as others are) sooner than others. A weak Christian, that hath not a politic head and a devilish spirit, meaner persons that are but young ones, they have more acquaintance, many times, with God than others.' Despise not the prayer of any. And let none despise his own prayer. Shall I pray to God, will some saj ? I pray ! do 5-ou pray for me. Wliy dost thou not pray for thj^self ? I am unworthy. Unworthy ? Dost thou so basely esteem of it, when God is not only willing that thou shouldst pray for thyself, but requires thee to pray for others ? Hast thou so base an esteem of this incense ? ' Let my prayers be directed in thy sight as incense,' saith David, Ps. cxli. 2. God esteems this as odour, and wilt thou say, I am not worthy ? Abase not that which he hath vouchsafed so to honour. God esteems so highly of it, that he will not only hear thy prayers for thy- self, but for others.
Use 2. Again, there is no pretence for any man to he idle in the profession of relif/ion. Thou hast not riches, thou canst not give ; thou hast not j)lace, thou canst not shew countenance to others ; but if thou be a child of God, thou hast the Spirit of prayer, the Spirit of adoption, the Spirit of a son in thee, which enables thee to pray for thyself and others. There is no Chris- tian but he may do this, ' You also helping together by your prayers for me.'
The fourth and last observation out of these words is, that
2 CORINTHIANS CHAP. I, VER. 11, 185
' Doct. 4. Prayer is a ]nrrailiiiri course iritJi dad.
It prevails for the removing of ill, or for the preventing of ill, or for the obtaining of good, 'I shall be delivered,' I shall be continued in the state of deliverance ; but yet you must pray. Your prayers will obtain and beg this of God.
Reason 1. Prayer is a prevailing course, because, as I said, it is obedience to God's order. He bids us call upon him, and he will hear us. Prayer binds him with his own promise. Lord, thou canst not deny thyself, thou canst not deny thy promise, thou hast promised to be near all those that call upon thee in truth ; and though with much weakness, yet we call upon thee in truth ; therefore we cannot but be persuaded of thy goodness that thou wilt be near us. So it is a prevailing course, because it is obedience to God's order.
Reason 2. And it is a prevailing course, because likewise it sets God on work. Faith, that is in the heart, and that sets prayer on work, for prayer is nothing but the voice of faith, the flame of faith. The fire is in the heart and spirit, but the voice, the flame, the expression of faith, is prayer. Faith in the heart sets prayer on work. What doth prayer ? That goes into heaven, it pierceth heaven, and that sets God on work ; because it brings him his promise, it brings him his nature. Thy nature is to be Jehovah, good and gracious, and merciful to thine ! thy promise is answerable to thy nature, and thou hast made rich and precious promises. As ftiith sets prayer on work, so prayer sets God on work ; and when God is set on work by prayer (as prayer must needs bind him, bringing himself to himself, bringing his word to him ; every man is as his word, and his word is as himself), God being set on work, he sets all on work. He sets heaven and earth on work, when he is set on work by prayer. Therefore it is a pre- vaihng course. He sets all his attributes on work for the deliverance and rescue of his church from danger, and for the doing of any good. He sets his mercy and goodness on work, and his love, and whatsoever is in him.