Exposition of 1 Thessalonians, Chapter 5 · Verse 17
VERS. 17.
Pray continually.
THis Precept and thoſe that follow, are ſubordinate to the former, tending to procure and preſerue that ſpirituall ioy and reioycing in the Lord, whereof before. In it are conſiderable, Firſt, the duetie, Pray. Secondly, the continuance of the duetie, indefinenter. Let vsus inquire the ſenſe. There were about the dayes of Conſtantine a kind of Heretikes, called Euchitae; they had their name of praying, as you would ſay, The praying Heretikes. Their Hereſie was this,Auguſtin. ad Quodvult. Haer. 57. as appeares in Auguſtine, Epiphanius, Theodoret, and others. All other exerciſes of Religion, and imployments in callings ordinarie, they held vaine and friuolous: the whole of Man, they conceited to ſtand in Prayer: and therefore, what time they could ſpare from ſleepe, they ſpent in Prayer; vilifying, Sacraments, Preaching, eueryevery thing; vponupon this ground, ſaith Auguſtine, becauſe our Sauiour ſaid,dLuk. 18.1. Pray alwayes, and the Apoſtle here, Pray without ceaſing.
Length of confutation were ill beſtowed on an opinion ſo phantaſticall. This once wee know; Gods Precepts fight not, but are ſubordinate, and may, yea muſt be ſo ſorted to their ſeaſons, that none may exclude another. He that ſaid, Pray continually; ſaid alſo,c2. Tim. 4.2. Be inſtant in Preaching: frequent in Meditation: and to the people, Despiſe not prophecyings. fEpheſ. 4.28.Labour with your hands the thing that is good: hee that walks otherwiſe,g2. Theſ. 3.11. walks inordinately; violates that wholeſome and holy Order, God hath ſtabliſhed in his Church.
Yea, ſee, how as other things, ſo theſe alſo of Religion, the Lord hath ſorted to their ſeaſons; inſomuch that he blames the peoplehNehem. 8.9. for mourning, in a time when he called them to reioycing. And that place in Salomon is knowne: Hee iPro. 28.9,that turneth his eare from hearing the Law, what euer his pretenſes are for other deuotions, his very prayer ſhall be abominable.
The Expoſitions here are various: Firſt, Prayer, ſome made of three ſorts; one, Mentall only, ſtanding in eleuation of the thoughts and deſires vntounto God: A ſecond, Vocall; when by words wee expreſſe the deſires of our hearts: A third, as they called it, Ʋitalis: thus it is explaned, A continued good life is a continued prayer; Semper orat, qui ſemper bona facit, ſaith the ordinarie Gloſſe. Good works, are prayers vertually; becauſe as prayers, ſo theſe are meanes to procure Gods bleſſings. And as ſome ſinnes are ſaid to crie, as that, vox ſanguinis & Sodomorum; ſo good works of Gods Children hauehave their voice, and importunate crie in the eares of the Lord: but the Apoſtle would apparantly be vnderſtood of prayers, properly ſo called.
Secondly, The deſire hath with God the eſteeme of a Prayer; and if the deſire be continuall, the Prayer is continuall, ſaith Auguſtine; the ſame Auguſtine in his Epiſtle to Proba, Auguſt. in Pſal. 37.Pray continually, that is, at all times, in all actions let thy deſires continually ioyne thy mind with GOD.
Thirdly, Pray continually, that is, omit none of the ſet times and ſeaſons of prayer, whether publique or priuate.Auguſt. Haereſ. 57. It is the ſoundeſt expoſition, in Auſtins iudgement, Vt nullo die intermittantur certa tempora orandi.
Fourthly, Continually; that is, ſay ſome, frequently; ſo often as either occaſions require, or other neceſſarie imployments permit: yea, redeeme ſome time from other imployments, to be ſpent in this high part of deuotion.
Fiftly, Without ceaſing; that is,kLuk. 18.1. without fainting; that though the Lord be not preſently intreated, yet may wee not ſo giuegive ouer our ſuite, but labour to ouercome him with importunitie.
Sixtly, Beſides ſolemne and ſet prayers, firſt, there are, they ſay, certayne ejaculations; as it were ſudden darting out of our deſires vntounto God. As Auſtin reports, the cuſtome of the Egyptian Churches, Crebras quidem habere Orationes, ſed eas tamen breuiſſimas, & raptim quodammodo iaculatas. In which kind, whoſe prayers may not be continuall in Labour, Hearing, vſe of Sacraments, without any interruption of our intentions otherwiſe.
In all this diuerſitie of Expoſitions, there is no contrarietie. Two of the latter I chooſe to inſiſt on; that our prayers ſhould be, Firſt, frequent; and, Secondly, without fainting. Touching frequencie: The practice of Saints commended to our imitation, is knowne. DANIELlDan. 6.10. thrice a day. DAVID ſeuen times a day: of Anna it is ſaid, Shee ſerued the Lord with faſtings mLuk. 2.37.and prayers night and day. Our Sauiour often with-drew himſelfe into the Mount, ſpending whole nights in prayer, beſide his ordinarie eueryevery dayes-deuotion. Reaſons how plentifull doth our owne eſtate, conſidered with the Ordinance of God, affoord vsus? Our wants are continuall, as well in ſpirituall, as in temporall things: And Gods Ordinance, wee know to hauehave tyed the graunt of all bleſſings, as they are bleſſings, to the condition nMatth. 7.7.of prayer.
Take view of ſome few particulars for inſtance. Be our ſtrength of bodie neuer ſo great for labour; how ſoone can the Lord turne it into weakneſſe? ſeeo1. King. 13.4. Ieroboam. Our wit and wiſedome able to manage Kingdomes; how can the Lord in a moment turne it into brutiſh madneſſe and folly? ſeepDan. 4.33. Nabucadnezzar. Our wealth neuer ſo abundant; if the Lord but blow vponupon it, how ſoone is it conſumed? briefly, in greateſt abundance of ſecular or naturall bleſſings, how many cauſes hauehave wee of continuall prayer? Firſt, the vertue and power of all things depends on Gods bleſſing: there isqEzech. 4.16. a ſtaffe of bread, which the Prophet ſpeakes of: a nouriſhing vertue which the Lord muſt giuegive to make it comfortable. A man may eate and rHoſ. 4.10.not feele ſatietie, or if ſatietie, yet not ſtrength. Secondly, plentie of all good bleſſings eaſily vaniſheth into abuſe, and becomes fuell for corruption to feede vponupon; except the Lord be pleaſed to ſanctifie them vntounto vsus, Wit, Learning, Strength, Riches, or if there be any other good thing of Nature, Art, or Fortune, as they are termed, what doe they but make vsus fitter inſtruments of the Deuill? except the Giuer be pleaſed to giuegive with the bleſsings, holy hearts to vſe them.
For ſpirituall bleſsings, though what wee enioy bee ſomewhat; yet, firſt, How great are our wants? Secondly, the vſe of Graces receiued may be interrupted. Thirdly, growth is required to perfection. Fourthly, Perſeuerance, though certayne in Gods promiſe, yet muſt be furthered by prayer. And if wee conſider other meanes that God hath ſanctified, Hearing, Studie, Sacraments, &c. all hauehave their vertue and life, as it were, from prayer. PAVL plants, APOLLO waters, the ſ1. Cor. 3.6.increaſe is of GOD: there were many Auditors with Lydia; we reade of no more that attended with profit, tAct. 16.14.becauſe her heart only the Lord opened.
To ſay in a word; there areu1. Tim. 2.1. three ſorts of Petitions, as Paul ſeemes to diſtinguiſh them: there is no part of mans life, wherein one or all hauehave not their place. The firſt hee calls, Apprecations; prayers for bleſſings wanting. The ſecond, Deprecations; prayers for remouall of euills felt, or feared. Thirdly, Interceſſions, prayers that we make in behalfe of others. There is no day, or houre, or moment of life, that hath not neceſſarie vſe of ſome one of theſe: Wanteſt thou wiſdome? xIam. 1.5.Aske it of God. Haſt thou wiſedome? Pray God to ſanctifie, encreaſe, continue it. Art thou filled with good things? yet is there on earth no mecum bonum, but hath a mixture of euills to be deprecated. Hath God clenſed thee from ſecret ſinnes? yet maiſt thou deprecate yPſal. 19.13.ſinnes preſumptuous. Feeleſt thou no temptation? thou haſt cauſe to feare it, and to watch and pray, zMatth. 26.41that thou enter not into it. Finally, ſuppoſe thy ſelfe perfect in all grace, ſet farre from ſenſe and feare of euill: How many weaklings are there in the body of Chriſt, that need aide of thy interceſſions? How many elected, yet vncalled? How many vnderunder the Croſſe? feeble-minded, comfortleſſe? &c. Gods grace hath honoured vsus ſo farre, as to make vsusaIam. 5.16. Interceſſors for our Brethren; Compaſſion muſt teach vsus to vſe that priuiledge for their benefit.
Vſe. The duetie we hauehave ſeene: Let vsus ſee the vſe. Reproued here is the generall neglect of Prayer and Inuocation, thus peremptorily, as wee ſee, commended to our continuall and vnceſſant vſe. The Sinners we may range into their ſeuerall ranks, according to the ſeuerall cauſes whereout neglect of the duetie iſſueth. Firſt, are they that out of a godleſſe and profane diſpoſition, neglect this, as all other works of Religion; ſuch as Dauid deſcribes vntounto vsus, with the brand of Atheiſts,bPſal. 14.4. They hauehave not called vponupon the Lord: ſwarmes of ſuch Atheiſts, eueryevery Congregation is full of; that hauehave no other thought of God, or his dreadfull Name, except to blaſpheme it. What maruell, if all bleſsings of God turne vntounto them to curſes? and the very meanes of ſaluation, become occaſion of their greater hardnes, and deeper condemnation?
A ſecond ſort there are, not ſticking to diſpute againſt the neceſſitie of this duetie: and to oppoſe principles of Doctrine, againſt precepts of duetie. So ſome write of Maximus Tyrius, a Philoſopher; that hee thus reaſoned deſperately againſt this precept of the Holy Ghoſt. Gods prouidence and appointments are immutable; prayer cannot alter them; what he intends to giuegive, he will giuegive, though we pray not. What he will not giuegive, no importunity of prayer ſhall obtaine. This deuotion therefore vtterly vnneceſſary.
For anſwere, conſider Gods ordinary prouidence, and the appointments thereof ſhall not out, but include ſecond cauſes. And therein are diſpoſed, not onelyonly what effects ſhalbe produced, but by what cauſes, and in what order they ſhall hauehave their producement. His will and eternall appointment hath freely linked together, and ſubordinated the creatures to the execution of his purpoſes; ſo ſee wee in the generation of the fruits of the earth, there is an ordinary concurrence of Stars influence, heat of Sunne, diſtilling of Showres, &c. And this knitting together of ſecond cauſes with the firſt, is ſo indiſſoluable in the purpoſe and appointment of God, that without them the effects ordinarily follow not: ſo muſt we conceiue prayer for Gods bleſſings to be, though no cauſe naturall, yet a meanes appointed by the will of God, to obtaine them. They erre, that thinke his appointments abſolute, without reſpect to ſecond cauſes, as meanes of their accompliſhment.Gregor. lib. 1. Dialog. Ipſa regni aeterni praedeſtinatio ita eſt ab omnipotenti Deo diſpoſita, ſaith GREGORIE, quatenus ad hoc electi ex labore perueniant; vt ipſi orando mercantur accipere, quod eis omnipotens Deus ante ſaecula diſpoſuit dare. Neither pray we to alter Gods diſpoſition; but to obtaine, what hee hath diſpoſed and ordered to bee obtained by the prayers of his Saints.
Beſides this; In the ſignifications of Gods ſecret will, from which we gather the order thereof, we hauehave promiſes and precepts ioyned together; yea, nothing promiſed without a preſcript of duetie to obtaine the promiſe; and that ſo required, that if the duety commanded bee neglected, the bleſſing promiſed is not obtained. And ſhall we now ſay, Prayers are vnneceſſary, which by his precept wee gather to be included in his ſecret appointments? God forbid. The Saints we find, where they had greateſt certaintie of obtaining, moſt inſtant and feruent in praying. To Iſaac was the promiſe of a bleſſed ſeede renewed; yetcGen. 25.21. prayes he God inſtantly, to remooue the barrenneſſe of his wife REBECCA. To Elias God had reueiled his purpoſe of ſending raine, after ſo long drought in Iſrael; yet howd1. Kin. 18.42. buckles he himſelfe in inſtance to obtaine it? Nimirum ſciebat, ſaith Gregorie, that God ſo promiſeth his bleſſings, that he will hauehave them obtained by prayer. Wherefore alſo it is ſaid;eIam. 4.2. Yee hauehave not, becauſe ye aske not.
There is a third ſort; and they preſſed with conſcience of their own vileneſſe and vnworthineſſe, out of a nimium of humility, and a kind of mannerly profaneneſſe, neglect the duetie; who are wee that wee ſhould dare preſſe into Gods preſence, or preſume to begge any bleſſing of him? Vnworthy, I confeſſe, wee are all of ſo high a fauour, if we reſpect our ſelues. But if God hauehave vouchſafed vsus this honour, to be his orators; and in his mercy demitted himſelfe ſo low, as to affoord vsus, baſe creatures, audience; let vsus take heede, leaſt this ſhew of humilitie, as Paul calls it, make vsus guiltie of vnthankefulneſſe or diſobedience. Beſides, our cuſtome is not to preſent our prayers vntounto God in our owne righteouſneſſe or worth: but in confidence of hisfDan. 9.18. vnſpeakeable mercy, and benignity; and though it be true, as Bernard hath it, great is our iniquitie, yet greater, O Lord, is thy pious louelove and benignitie. Laſtly, for this cauſe hath the Lord prouided vsus a Mediatour, his owne Sonne Ieſus; in whom he hath promiſed to bee well pleaſed with our perſons, and to accept our prayers.
The laſt ſort is of them, that for their weakeneſſe and coldneſſe in prayers chooſe to omit it. They want words, they ſay to expreſſe their deſires, &c.
Anſ. In prayer, the beſt Rethorike is paſſionategRom. 8.26. grones and ſighes of the heart. It is well ſaid of Auſtin, God reſpects not ſo much eloquence of words, as feruency of ſpirit: hee beares with Solaeciſmes and Barbariſmes in our Petitions. Let vsus chooſe rather to violate Rules of Grammar and Rhethorique, then this ſo preciſe a Canon of the holy Ghoſt. Secondly, remember what hath often beene taught; Better is weake performance, then whole omiſſion: farre ſafer to pray weakely, then not to pray at all. Firſt, we know not how God may pleaſe to quicken our dull affections, in the proceedings of our prayers. Secondly, and we know,h1. Iohn 2.1. we hauehave an Aduocate with the Father, Ieſus Chriſt the Righteous, propitiating, as for other our ſinnes, ſo for our weakeneſſes, and iReue. 8.3, 4.imperfections in Prayer.
Motiues to this duetie. Firſt, our frequent and dayly neceſſities: our liues neuer free from wants of good things; nor feares, or feelings of euill. Secondly, nothingk1. Tim. 4.5. ſanctified to vsus, without this meane. Thirdly,lRom. 8.26. Zach. 12.10. aſſurance of Adoption, depends much on the frequent and delightfull vſe of prayer. Fourthly, worthy encouragements wem1. Ioh. 5.14. hauehave, promiſe of audience, in what wee pray according to Gods will: Ofn1. King. 8.26, 34. Gods Spirit to helpe our infirmities: Of Chriſts interceſſion, to preſent and commend our ſelues vntounto his Father. Fiftly, the honour God hath vouchſafed vsus herein, ſhould not a little moue vsus. Conſidera, ſaith CHRYSOSTOME, quanta tibi eſt conceſſa foelicitas; quanta collata gloria, fabulari cum Deo; cum Chriſto miſcere colloquia; optare quod velis, quod deſideras poſtulare. And of frequencie in prayer, thus
It is next to be conſidered; that, In praying, the Lord requires not onelyonly frequency; but euen vnwearied opportunity; that though after long ſuite we obtaine not, yet ſo wee giuegive not ouer; to this ſcope aimes the Parable of the poore Widow, and vnrighteous Iudge. Examples are frequent:o2. Cor. 12.8, 9 PAVL prayes thrice, that is, often, though at length all he obtaines is, not deliuerance, but ſuſtentation. ThepMat. 15.25, 27. woman of Canaan is not diſcouraged, neither with reaſons, nor with reproches.qMark. 10.48. The blind man checked for his clamorouſneſſe, cries with more inſtance. DAVIDS eyes faile with waiting, yet renewes he his deuotion. Moſes after a ſort forceth the Lord; inſomuch, that he craues dimiſſion,rExod. 32.10. Let me alone. Domine quis tenet te? ſaith a Father. Surely Moſes his inſtance and importunitie. IACOB wreſtles with the Angel, and profeſſeth his reſolution,ſGen. 32.26. not to let him go, vntill he bleſſe him. That wreſtling Hoſhea ſeemes totHoſh. 12.4. interpret of Prayer.
This precept oppoſe wee againſt that temptation, which ſometimes Satan, ſometimes our owne weakeneſſe, ſuggeſts to make vsus wearie of praying: becauſe we preſently obtaine not, what we pray for. A temptatition frequent, and with many preualent, to hinder inſtance in praying bleſſings moſt excellent, and neceſſarie to ſaluation. I ſay, as Bernard; *Bernard. de Quadrageſ. ſer. 5.Though God delay his graunt, yet let no man ſleightly eſteeme his prayers; for I tell you, hee whom wee pray vntounto, doth not lightly eſteeme them. This once wee hauehave aſſurance, that God will grant vsus, either what we pray for: or what hee, in more wiſedome, ſees more expedient for vsus, if wee faint not.
To this end conſider we, Firſt, the cauſes, why our prayers hauehave not preſent audience; they are ſome in our ſelues …d manner of praying; ſome in the matter of our petiti…s: ſome in the Lord, that denies vsus audience.
Firſt, Sometimes our owne indiſpoſition to receiue, cauſeth delay of the bleſſing. It may be, we are not humbled ſufficiently, vnderunder conſcience of our infirmitie, and vnworthineſſe: perhaps our coldneſſe of affections is the impediment; we pray not with that feeling of wants, or feruencie of deſire that is conuenient.
Secondly, It may be the things we pray for, are ſuch as God hath not abſolutely promiſed; and perhaps foreſees will be hurtfull vntounto vsus. There be things which we may requeſt, nimis ardenter, ſaith Auſtine, as temporalties. A diſcreete Father, Paruulo quaerenti panem, Bernard. quae ſupra.libenter porrigit; quaerenti cultellum non conſentit, BERNARD.
Thirdly, Perhaps the Lord would hereby trie our patience; or exerciſe our faith; or ſet a price vponupon his bleſſings; that by no meanes grow into meane eſteeme more often, then by eaſineſſe of obtaining.
Secondly, it would be conſidered, that the Lord ſometimes in beſtowing his bleſsings at our requeſt, deales by way of exchange and commutation. Denies he wealth? he giues contentment. Peace? he giues patience. Deliuerance? he giues grace to ſupport.Auguſtin. epiſt. 34. Bonus Dominus qui non tribuit ſaepè quod volumus, vt quod malimus attribuat. God neuer denies the requeſt of his Saints, made according to his Will; though he often delayes the graunt for cauſes forementioned. It is Gods mercy to withhold what he ſees in expedient for vsus to hauehave; and to delay the grant, of what is not conuenient for vsus, ſo ſoone to obtaine: Nos quid oremus ſicut oportet neſcimus: Bernard. qua ſupra.ſed miſeretur ille ſuper ignorantiam noſtram; & orationem benignè ſuſcipiens, quod nobis aut omnino non eſt vtile, aut non tam citò dari neceſſe est, minimè tribuit: oratio tamen infructuoſa non erit.
Meanes to preuent fainting in prayer. Firſt, ſeriouſly conſider, firſt, the miſerie of the want; ſecondly, as duely weigh the excellency and worth of the bleſsing prayed for. Suppoſe for inſtance it bee pardon of ſinne, peace of Conſcience.
Secondly, Remember, how often theuIob 33.14. Lord hath called, and thou haſt refuſed to heare: thinke not much, if he by delaying audience, chaſten thy former rebellion, and turning the deafe eare to his call.
Thirdly, To this adde, meditation of thy no merits of the leaſt bleſsing; thy deſeruings of the contrary:xRom. 11.35. Who hath giuen him firſt, and it ſhalbe recompenſed him? Yea, who hath not by vnthankefulneſſe, and abuſe of Gods fauours, wilfully ſtopped the fountaine and current of the Lords beneficence towards him?