The Whole Armor of God, Exegesis · Treatise 3 · Part 6
THE SIXTH PART.
The meanes of preuailing by Prayer.
§. 137. Of Perſeuerance.
IN the laſt place is added an eſpeciall meanes of obtaining our deſire by Prayer, which is Perſeuerance. Pray (ſaith the Apoſtle) watching thereunto with all perſeuerance.
Perſeuerance is an holding out to doe a thing till it be accompliſhed. What perſeuerance is.The vniuerſall particle All, addeth emphaſis therevnto, and ſheweth that it muſt be a patient, conſtant, vnwearied, continued holding out.*foreign. Themiſt. de canibus venat. The originall word is by the learned of that tongue attributed to hunting dogges, which will not ceaſe following the game till they hauehave got it. A fit reſemblance, if the rule of a ſimilitude be obſerued, which is to hold cloſe to the point in hand. To perſeuere then in prayer is, with long patience to continue conſtantly in calling vponupon God, and not waxe weary, or giuegive ouer till he heare vsus. This is manifeſted two waies,
1 By often praying for one & the ſame thing. Asf2 Cor. 12. 8. Paul prayed thrice againſt a temptation, that is oftentimes.
2 By a long holding out at one time,gGen. 32. 24. as Iaakob wreſtled a whole night with the Angell, and would not let him goe till he had bleſſed him.
§. 138. Of the things which we are to aske with all perſeuerance.
Queſt. 1. HOw oft or how long muſt we perſeuere in prayer,How long we muſt perſeuer before we giuegive ouer?
Anſw. Noe certaine and ſtint time can bee limitted. Some things are continually to bee prayed for as long as we liue, namely thoſe things which wee ſtand in neede of all the daies of our life, whether they reſpect ſoule or body, and thoſe things which ſhall not bee accompliſhed ſo long as wee liue; as a ioyfull reſurrection and eternall ſaluation. Theſe are to bee prayed for in our ordinary prayers continually. Other things for which eſpecially perſeuerance in prayer is needfull, require a more particular and preſent anſwere of God, as a temptation, ſickneſſe, or any diſtreſſe which hangeth ouer our heads, or lieth vponupon vsus, or ſuch bleſſings as we ſtand in preſent neede of: theſe are to be prayed for till wee obtaine our deſire, as Iaakob would not let the Angell goe till he had bleſſed him: or till wee hauehave ſome better thing in liew thereof, as Paul prayed againſt the temptation, till he had grace ſufficient giuen to him againſt it, or till there be no hope of obtaining our deſire; that is, till God doth euidently declare that it is his wil not to grant it,2. Sam. 12. 20, 23. as Dauid continued to pray for his childe while it liued, but when it was departed, he ceaſed to pray for him, ſaying, The childe being now dead, wherefore ſhould I now faſt, can I bring him againe any more?
§. 139. Of the difference betwixt praying alwayes, and with all perſeuerance.
Queſt. 2. VVAs not thus much implied vnderunder the fore-named circumſtance of time, alwayes, or in eueryevery ſeaſon.
Anſw. Seeing the Apoſtle doth heere ſet downe the Doctrine of Prayer ſo diſtinctly and ſuccinctly, we may not imagine that hee would twice ſet downe in one and the ſame verſe, one and the ſame thing, and that in two differing phraſes. There is certainly a difference betwixt theſe two branches, which I take to be eſpecially in theſe two reſpects.
1 That is more generall, hauing reſpect to the whole courſe of a Chriſtians life, that he hauehave his ſet times: conſtantly obſerue them, and be euer ready on all occaſions to pray.
This is more particular, hauing reſpect to ſome eſpeciall occaſions, that in crauing them we ſhould bee inſtant and vrgent.
2 That reſpecteth the dutie and worke of prayer, that we be conſtant in performing it.
This the iſſue and euent of prayer, or the bleſſing which floweth from it: for it is the effect and iſſue of our prayer that maketh vsus more or leſſe importunate: Longer or ſhorter to continue in prayer. If it be long before we receiue that which we deſire, the longer we perſeuere and continue in prayer.
§. 140. Of the difference betwixt perſeuering and much babling in prayer.
Queſt. 3. VVHat difference is there betwixt theſe many, and long prayers implied vnderunder perſeuerance, andmMatth. 6. 7. thoſe vaine repetitions, much babling andn& 23. 14. long prayers condemned by Chriſt in the Scribes and Phariſies.
Anſw. Very much and great: euen as great as betwixt white and blacke, light and darkneſſe, ſincerity and hypocriſie.
1 Theſe many and long prayers heere intimated, are proportioned according to Gods particular dealing with vsus: if it be long before he grant our requeſt, wee goe the oftner vntounto him, and we hold out the longer in prayer.
Thoſe vaine repetitions and babblings are ſtinted by ſet and certaine periods of time appointed before hand, without any reſpect of Gods dealing.
2 Theſe come from the vehemencie of deſire, and ardencie of affection.
Thoſe onelyonly from the tongue and lips.
The Papiſts are like to Phariſies in both theſe.The much babbling of Papiſts in prayer. For firſt they meaſure the number and continuance of their prayers by their ſet times: for which purpoſe they hauehave both ſet formes of prayer, and alſo chaines of Beades to put them in minde when their ſtint is ended; yea they ſet downe ſo great a number of repetitions, as cannot bee freed from vaine repetitions.
This name Ieſu is aboue fiue hundred times ſet downe to be repeated at one time in their Ieſu Pſalter. Againe, their prayers being in Latine (as I hauehave ſhewed before) which tongue all that ſay their prayers vnderſtand not, they cannot come from the heart, but onelyonly from the tongue.
§. 141. Of holding out in prayer.
THus hauing cleared the meaning of this clauſe,Doct. Prayer to be oft renued and held out. obſerue the inſtruction hence ariſing, which is this,
Who deſire to reape the fruite of their prayer, muſt both oft renue their prayer, and alſo hold on without fainting till it be heard. aRom. 12. 12. Col. 4. 2.In the word heere vſed is this dutie oft vrged: but moſt elegantly and emphatically doth thebIſa. 62. 1, 6, 7. Prophet ſet it foorth in his owne example, ſaying, For Sions ſake I will not hold my tongue, and for Ieruſalems ſake I will not reſt, vntill the righteouſneſſe thereof breake foorth as the light, &c. Againe, hee ſaith of other Watchmen, All the day and all the night continually they ſhall not ceaſe. Further, by way of exhortation, he addeth, Yee that make mention of the Lord, keepe not ſilence, and giuegive him no rest till hee eſtabliſh, and till hee make Ieruſalem a praiſe in the earth. Chriſt doth alſo excellently ſet it forth by two parables, cLuke 11. 5.one of a Friend, d& 18. 3.the other of a poore Widdow. The Friend was ſo importunate, as he was impudent againe: for ſo much the notation of the*foreign. Impudentiam, et iniquitatem, et crudelitatē, & ſupinitatem frequens vincit oratio. Chryſoſt. in Heb. hom. 27. originall word implieth. The Widdow by her importunitie ſo troubled the Iudge, as he feared he ſhould be wearie with her oft comming. Marke how impudent beggers will bee, they will receiue no nay: nor many who petition to the King, Councell, Lord Chancellor, Iudges, and the like, and by their impudencie oft obtaine their ſuits. Impudency, taken in the beſt ſence, as Chriſt vſeth the word, is ſuch an holy, conſtant importunity, as will take no denial. This we may vſe to God, and if we vſe it, we ſhal aſſuredly preuaile: for note what Chriſt ſaith,eLuke 11. 7. Shall not God auenge his owne elect which cry day and night vntounto him, though he beare long with them? Particular examples of oft praying for one thing, and long holding out in prayer,*§. 98. were laid downe in the point of extraordinary prayer.
§. 142. Of the reaſons of Perſeuerance.
THe ground of this Perſeuerance is Gods wiſe diſpoſing prouidence,Reaſon. Why God oft ſeemeth not to heare our prayers. who oft ſetteth a long date to the accompliſhment of his promiſes, till which time come, he ſeemeth not to heare vsus, and yet expecteth that wee ſhould ſolicite and ply him with our prayers, not becauſe he needeth ſoliciters, and remembrancers, but for iuſt and weightie reaſons,
1 The ſacrifice of prayer is a ſweete and delight ſome ſacrifice to God.fHeb. 13. 15, 16. The Apoſtle ſpeaking of the calues or fruits of our lippes, which are prayers and praiſes, ſaith, with ſuch ſacrifices God is pleaſed. gPſal. 141. 2.In this reſpect prayer is called Incenſe: God is delighted with the prayers of his Saints, as men with the ſauour of ſweete incenſe. Hee loueth to heare them oft praying, and long to continue, prouided that the prayer come from an honeſt heart and true deſire.
2 God thus trieth the faith and patience of his Saints,Deus idcirco non celeriter annuit, vt tu diutius inquiras. Chryſ. in Mat. hom. 24. whether they can and wil continue to depend vponupon him. Who ceaſe to pray, ceaſe to waite: they withdraw themſelues from God, h Gods ſoule will hauehave no pleaſure in them. (Heb. 10 38.)
3 By Perſeuerance prayers waxe more earneſt and feruent. Chriſt often praying, prayed theiLuke 22 44. foreign. more feruently. Prayer is like to fire, which if it finde fit matter, the longer it burnes, the hotter it burnes. But God loueth not key cold prayers: they are as irkeſome to him as lukewarme water to a mans ſtomack.kReu. 3. 16. God will ſpue them out.
4 God thus moueth his children to ſearch their hearts, to ſee if they can finde any cauſe in them why God heareth them not. This was a meanes wherebylIoſ. 7. 6, &c. Achans ſin came to be found out: yeamIudg. 20. 27 by Gods denying once and twice to heare the Iſraelites, they were brought to repentance.
5 God doth thus commend his bleſſings ſo much the more vntounto vsus. For good things much deſired, oft craued, long expected, are more welcome when they are obtained, and wee mooued to bee more thankefull for them. Things ſoone obtained are little regarded.
§. 143. Of the damage of not perſeuering, and aduantage of perſeuering.
VVHat a vaine conceit is it to think,Vſe 1: Reproofe. that it is in vaine long or oft to call vponupon God, if at firſt hee heare not. Such was the conceit of him who ſaid,n2. King. 6. 33 Behold this euill commeth of the Lord: ſhould I attend on the Lord any longer? This conceit cannot be free from pride and arrogancie; yea it is a diſdainfull and preſumptuous conceit. Yet by nature wee are all too proane vntounto it: for wee are ready to preſcribe a time vntounto God, and to ſay, So long will I continue to depend vponupon him, and pray vntounto him; if by that time he heare not, he will neuer heare. This is the cauſe that oft we faile of the fruits of our prayers, and fall into many temptations, giuing our ſpirituall enemies great aduantage againſt vsus.
For our parts,Vſe 2. Exhortation. let vsus learne how to carry our ſelues when God ſeemeth to reiect our praiers, euenoMat. 15. 22, &c. as the woman of Canaan, when Chriſt at firſt would not ſeeme to heare, and after told her plainely he was not ſent to her, and the third time compared her vntounto a whelpe, yet ſhee continued praying: and what was the iſſue? her faith was commended, her requeſt was granted. Neuer any that perſeuered loſt their labour.
As for them who hauehave lyen long vnderunder a croſſe,Vſe 3. Conſolation. let them not thinke their prayers are not regarded, or themſelues not reſpected, becauſe at firſt they were not heard: we heere ſee that God expecteth perſeuerance.