Sermons in One Volume, Sermon 21
The Ladder of Peace.
Reioyce euer more, pray continually, in all things giuegive thankes.
WHen I ſpake laſt of theſe words, I ſhewed you how the Apoſtle commēdeth vntounto vsus three vertues, of greater price than the three preſents which the wiſemen brought vntounto Chriſt: the firſt is, Reioice euermore, the ſecond is, pray continually, the third, in all things giuegive thankes. All three are of one laſt, for wee muſt reioice continually becauſe he ſaith, reioyce euermore, and we muſt pray continually, becauſe he ſaith pray continually, and wee muſt giuegive thankes continually becauſe he ſaith, in all things giuegive thanks. Theſe are the three things which one ſaith, Al men doe, and no man doth, becauſe euerie man doth them, and ſcarce one doth them as hee ſhould. Therefore the Apoſtle to ſhewe vsus, how we ſhould doo them well, doth put continually vntounto them, as though continuance were the perfection of al vertues. I choſe this ſcripture for a conſolation to them which are afflicted in conſcience, which is commonly the diſeaſe of the innocenteſt ſoule: for they thinke that they doo wel to mourne continually, and Paul ſaith, Reioice continually: and therefore I will ſpeake a little more of theſe wordes than I did before. If you marke it, it may well be called, The Ladder of Peace▪ for it ſtands vponupon three ſteps, and eueryevery ſtep is a ſtep from trouble to peace, from ſorrow to ioy, for hee which can Reioyce, is paſt his griefe: & he which can pray, is paſſing from his griefe, & he which can giuegive thankes, hath obtained his deſire. A man cannot reioyce & mourne, a man cannot pray and deſpaire, a man cannot giuegive thankes, and bee offended, therefore keepe ſtill vponupon one of theſe three ſteps, and you ſhall neuer ſorrow too much. If thou canſt not reioyce as if thy paine were paſt, then giuegive thankes, becauſe thy paine is profitable: if thou canſt not thinke that thy payne is worth thankes, then pray that thou maiſt hauehave patience to beare it: and it is vnpoſſible that in praying or thanking or reioycing, that any greefe ſhould want patience enough to beare it. But when you forget to reioyce in the Lord, then you begin to muſe, and after to feare, and after to diſtruſt, and at laſt to deſpayre, and then eueryevery thought ſeemes to be a ſinne againſt the holy Ghoſt. How many ſinnes doth the afflicted conſcience recorde againſt it ſelfe, repenting for breaking this commaundement, and that commaundement, and neuer repenteth for breaking this commaundement, reioice euermore.
It is not an indifferent thing to reioyce or not to reioice, but wee are commaunded to reioyce, to ſhew that wee breake a commandement if we reioyce not. Oh what a comfort is this when the comforter himſelfe ſhall cō maund vsus to reioyce? God was wont to ſay, repent and not reioice becauſe men reioyce too much, but heere God commaundeth to reioyce, as though ſome men did not reioyce enough.
Therefore you muſt vnderſtand to whom he ſpeaketh.Pſal. 149. 5. In 149. Pſal. 5. It is ſaid, Let the Saints be glad, not let the wicked be glad, and in Eſaiah 40. 1.Eſai. 40. 1. Hee ſaith, Comfort my people, not comfort mine enemies, ſhewing to whō this commandement of Paul is ſent reioyce euermore, it is not in this as Chriſt ſaieth that which I ſay vntounto you I ſay vntounto all, but that which I ſay vntounto you I ſay not vntounto all.Pro. 13. 9. GiueGive wine (ſaith Salomon) vntounto him that is ſorrowfull; that he may forget his griefe: So giuegive comfort vntounto him which is penitent that he may forget his feare. Salomon ſaith fiue times that this is the portion of man vnderunder the ſunne, Eccle. 2. 24.to receiue the gifts of God with thankefulnes and to reioyce in them, Leuit. 11.hee which would hauehave vsus holy as he is holy, 1. Pet. 1. 16.would hauehave vsus ioyfull as he is ioyfull, he which would hauehave vsus do his will vponupon earth, As the Angels doo it in heauen, would hauehave vsus reioyce vponupon earth as the Angels reioyce in heauen, he which hath ordained vsus to the kingdome of Saints, woulde hauehave vsus reioice that we hauehave ſuch a kingdom to receiue.
Therefore he ſaith to his Diſciples, Reioice that your names are written in the booke of life, as B…az ſaid vntounto Ruth…, goe not out of this fielde to gleane in any other field, Luk. 10. 20.for here thou ſhalt hauehave inough, Ruth. 2. 8.ſo he woulde not hauehave vsus goe from this comfort vntounto any other comfort, for here we ſhall hauehave enough: the ſpirite of God is called the Comforter, Ioh. 14. 16.becauſe we ſhould hauehave comfort in it, I will ſend you the Comforter ſaith Chriſt, to ſhew that they which hauehave the ſpirit hauehave comfort too, and they which reſiſt comfort, reſiſte the ſpirit, therefore the ſonne of GOD is called the Conſolation of Iſraell, Luk. 2. 25.to ſhew that hee bringeth Conſolation with him, and that ioye is where Chriſt is, as light is where the Sūne is.
Therefore the chiefeſt ioy is called the ioye of the holie Ghoſt, to ſhewe that they hauehave the chiefeſt ioye,Rom. 14. 17 which hauehave the holie Ghoſt, therefore the greateſt peace is called the peace of conſcience, Phil. 4. 7.to ſhew that they hauehave the greateſt peace, which hauehave a good conſcience: therefore the faithfull are ſaid, to be annointed with the oyle of ioy, Eſai. 61. 3.as though ioie were in their countenance: therefore they are ſaid to be cloathed with the garmēt of gladnes, Rom. 1. 17.as though gladnes did compaſſe them like a garment:1. Cor. 1. 3. therefore Paul (in al his Epiſtels) doth ioine grace & peace together,2. Cor. 1. 2. & ſhew that the peace of God doth follow them which hauehave the grace of God. Gal. 1. 3.It is not in vaine that the holy Ghoſt when he named Barnabas, Eph. 1. 2.interpreted his name too, becauſe it ſignifieth the ſonne of conſolation: Col. 1. 2.as though he delighted in ſuch men as were the ſonne of conſolation. 2. Theſ. 2. 1Comfort one another ſaith Paule: Tit. 1. 4.How ſhal we comfort one another without comfort?Philem. 3. Therefore Paule ſaith,Act. 4. 39. GOD comforteth vsus; 1. The. 4. 18.that we may be able to comfort other by the comfort wherby we our ſelues are comforted of God: 1. Cor. 14.ſhewing, that wee cannot comfort other, vnleſſe wee be comfortable our ſelues: and therefore that we may performe this dutie, we are bound to nouriſh comfort in our ſelues Paul ſaith, I am full of comfort: who then can ſay,1. Cor. 7. 4. I am full of ſorrow, but he muſt contrarie Paule? As the bodie may not offend the ſoule, ſo the ſoule may not iniure the body, becauſe it is the bodis keeper: but a penſiue man doth iniure the body, and the ſoule too,Pro. 18. 14. for Salomon ſaith, A ſound ſpirit will beare his infirmities, but a wounded ſpirite who can beare? As if he ſhould ſay, The heart muſt be kept couragious, and ſtrong, & liuely like an inſtrument which is tuned to tune all the reſt, or els eueryevery griefe wil make thee impatient. In Deut. 30. 9. it is ſaid that God reioiceth to doe vsus good, & therefore in the 28 of Deut. the Iewes are reprooued, becauſe they reioyced not in the ſeruice of God. As he loueth a cheerfull giuer, ſo, hee loueth a cheerfull ſeruer, and a cheerefull Preacher, and a cheereful hearer, and a cheereful worſhipper: and therefore Dauid ſaith, Let vsus ſing hartelie vntounto the Lord, ſhewing as it were the tune which delighteth Gods eares. If you would know with what tune ye ſhould ſing vntounto God,Pſal. 95. 1. Dauid ſaith Heartelie, that is, you muſt giuegive heartelie, you muſt louelove heartelie, you muſt obey heartelie, you muſt pray heartelie: and when you do all thinges heartely, then you ſhall doe all things cheerfully.
Therfore now I may ſay vntounto them which reſiſt comfort and nouriſh griefe, as the Prophet ſaith,Iſa. 1. 12. Who hath required theſe things of you? GOD doth require no ſorrowe but the ſorrow for ſin, no feare but the fear to ſin, no care but the care to pleaſe him, nay hee hath forbidden al other care: and therefore Peter ſaith,1. pet. 5. 7. Caſt your care vppon him. As though God did not allow vsus to care, he ſent his Apoſtle with this charge, Caſt your care vppon him, As wee doo caſt our ſinnes vponupon Chriſt ſo we muſt caſt our cares vponupon him: for God hath commaunded vsus to labour, but not to care, becauſe care hindereth our labour, like the Samaritanes, which ſeemed to helpe the Iewes to build the Temple & hindered them to build the Temple:Ezra. 9. 2. ſo care, and ſorrow, & thought ſeeme to helpe vsus in our labours, & our ſtudies, & our prayers, and our ſtrife, but indeede they hinder vsus, for they take al the time from that which we ſhould do, & diſable vsus to do it: and therefore, when care commeth to vsus, we ſhal anſwere it as Chriſt ſaid vntounto Sathan. Auoide Sathan, auoide care for eueryevery care which is not of God,Mat. 4. is of Sathan, and we may not beare that which God commaundeth vsus to caſt vppon him: ſhall I hang my ioy, and my faith, and my hope, becauſe I hauehave ſinned, as Iudas hanged himſelf? The Scripture ſaieth not, let him which hath ſtolne deſpaire of merciemercy,Iohn. 41. but Let him which hath ſtolne ſteale no more, and it is enough. As we are taught to diſcerne of ſpirites & of doctrines: 2 Cor. 7. 10ſo we muſt diſcerne of cares and ſorrowes: for when Paul ſaith, There is a repentance not to be repented of: Hee ſheweth that there is a repentance to be repented of, that is, a repentance which is a ſin like the teares of Eſau, which wept not for his ſins, but for his patrimony.Gen. 25. 33 When wee ſorrowe for any thing but ſinne,Gen. 27. 34 as Eſau did, then our ſorrow is murmuring: and when wee ſorrow more for ſinne then wee ſhould as ſome doe: then our ſorrow is diſtruſt, which hurteth vsus more than the thing which wee ſorrow for:Pro. 17. 22. For, The ſorrowe of the heart (ſaith Salomon) is the conſuming of the bones: not onelyonly the conſuming of the ſoft fleſh, but the conſuming of the hard bones, that is, it will pull down the ſtrongeſt man that is: and hee which intertaineth it,Ruth. 1. 10, ſhall quickly ſay with Naomi: Call me no more beautifull, but bitter. Call mee no more ſtrong, but weak, for it wil change him like a ſicknes: therefore as Chriſt refuſed the vineger & would not drinke it when he had taſted it:Pſal. 69. 6. So let no man drinke of ſorrow before he taſte it: But if anie thing eat thee vp, let the zeale of Gods houſe eate thee vp: for thy charge is not to get thy liuing with the care of thy minde, but with the ſweate of thy browes. Now (as Iames ſaith) Reſiſt the deuil, & hee will flie from you: Gen. 3. 19.So reſiſt ſorrowe, and it will flie from you. This is all the care, and all the feare, and all the repentance, which euer I could find in the Scripture.Iames. 4. 7. Therefore let vsus pray God eueryevery day to tourne all our ioye into the ioy of the Holy Ghoſt, and all our peace into the peace of conſcience, and all our ſorrow into the ſorrow for ſinne, and all our feare into the feare to ſinne, that ſo wee may ſorrow & reioyce together, feare & hope together: that is, hauehave one eie to the Law to keepe vsus from preſumption, and another eie to the Goſpel to keepe vsus from deſpaire, and then this comfort is ſent to vsus, Reioyce euer more, or els we hauehave nothing to do with it.
It followeth:1. Kin. 3. 15. Pray continually. As Eliſha would not prophecie vntill the Muſitian came, and while the Muſitian played Eliſha prophecied: ſo when the heart reioyceth in God, then it is fitteſt to call vppon God, and therefore Paul putteth reioyce before pray, like the Muſitian which played before Eliſha prophecied. After Reioyce continually, hee biddeth vsus Pray continually: ſhewing that it muſt be ſuch a reioycing continually, that we may pray continually too, or els he doeth not allowe vsus to reioyce. How can theſe two ioyne together, Pray and Reioyce. Some if they ſhould praye cannot reioyce for theyr heartes: Nay their harts are ſicke vntill their prayers bee done, although they praye not themſelues, but heare another praye for them, this is the difference betweene the reioycing of the wicked, and the reioycing of the godly. The comfort of the wicked, is like a compound medicine made of many mixtures: for there muſt be piping and daunſing, and leaping, and feaſting, and dallying, at their game, or elſe they cannot be merry. but the comfort of the faithfull is like a light in the aire, which ſhines when no matter is ſeene: So the godlie reioyce when no cauſe is ſeene: if they doo but thinke vppon God, they reioice ſtraight. If there bee but a praier, and a thankefulnes, and a meditation, there are inſtrumentes inough for them, and they can bee as merry as birdes in May. The reaſon of it is this,Iohn. 4. 32. as Chriſt ſaid: I hauehave another meate which you knowe not of, ſo the godlie hauehave another ioy which the worlde knoweth not oft of this ioy, a man may reioice continually. And therefore Salomon ſaieth, A good conſcience is a continuall feaſt, Pro. 15. 15.that is, a continuall ioy. But of the wickeds ioy hee ſaith, In laughter their hearte is ſorrowfull: that is, their laughter is ſorrowe: as if hee ſhould ſay: the wicked neuer reioice indeed but counterfait ioy, as they counterfait vertue. Thus Paul ioineth, Reioyce continuallie with Praie continually, as if hee ſhoulde ſay: by this thou ſhalt knowe whether thou reioice well, if thou canſt pray too: that is, if thy reioicing mooue thee to praier, as the ioy of the Angels makes them praiſe GOD and ſing, Holy, Holy, Holy, vntounto him. This is according to that in the 5. of Iames. Iam. 5. 13.If anie man bee merry let him ſing Pſalmes: marke how Iames ioyneth mirth & Pſalmes, as Paul ioineth Reioicing and praying, all this doth conclude, that as we ſhould do Gods Wall in earth as it is done in heauen, Luk. 11. 2.ſo we ſhoulde reioice in earth as they reioyce in heauen, and then this ioy is a ſigne of another ioy, but if we cannot reioice in praying, how ſhall wee reioice in ſuffering; I am now in a large field▪ where I might ſhewe you to whome wee ſhould pray, and the cauſe why wee ſhoulde pray, and the things which we ſhoulde pray for, and the Mediator which we ſhoulde pray by, and the affections which wee ſhoulde bring to … but I will keepe my ſelfe within my Text, which ſaieth no more but pray continually. Firſt wee are commaunded to pray, and then we are commanded to pray continually, of all our dueties this is our onelyonly duetie, which is giuen to none but GOD according to that, him onelie ſhalt thou ſerue: Such an excellent thing is praier,Mar. 4. 10. that it is offred to none but to him which Salomon calleth Excellent.
Secondlie, it is ſuch a pleaſant thing, that Paule ioineth, Pray continually; with Reioice continually, Pro. 26. 10to ſhewe that no man hath ſuch ioy as he which is often talking with GOD by Praier, as if hee ſhoulde ſay, if thou hauehave the skill to pray continually, it will make thee reioice continually, for in the companie of GOD is nothing but ioy and gladnes of heart.
Thirdlie, it is ſuch a neceſſarie thing that Chriſt calleth his temple the houſe of praeier to ſhewe that as we ſell in our ſhops, and as we buy in the market, and as wee eate in our Parlours, and as we ſleepe in our Chambers, and as we walke in our Galleries, ſo we ſhould pray in the Temple, which is ſuch a neceſſarie Trade for men, that GOD built a houſe for it and called it the houſe of Prayer, as though Praier brought GOD and vsus to dwell continuallie in one houſe together.
Further hee hath made a day for it in eueryevery weeke as though hee woulde binde vsus to Pray: and becauſe wee can not Praye before we be ſanctified, therefore he ſet downe an order for vsus to obſerue and keepe, which is this, that before eueryevery Sabboth he appointed another day beſide, in which we ſhoulde prouide ourſelues to ſanctifie and prepare vsus that we might Praie in ſo effectuall manner as we ought.
Fourthlie, if we indeuour our ſelues to liue vprightlie and in the feare of GOD. according to the preciſe rule of his commandements, we ſhall find it ſuch a heauenly life that it will make vsus like the Angels which are in Heauen, for when we reade, God ſpeaketh to vsus, becauſe we reade his worde: But when we pray, wee ſpeake to God, becauſe we commence one … to him: and ſo praier makes vsus like the Angels which are alwaies ſinging to God. Nowe if the companie of wiſe men can ſo change one, that in a ſhorte time he repreſenteth their, ſpeeches & qualities: how will them nature and their maners alter, which are ſtill talking with God, like the beloued Diſciple which learned on Chriſtes boſome?Ioh. 2. 20.
Fiftlie, it is ſuch a ſweete thing aboue other things that we do for God, that in Reue. 7. the Praiers of the Saints are called incenſe; becauſe when they aſcend to Heauen, God ſeemes to ſmell a ſweet ſauour like incenſe.
Sixtly, it is ſuch a profitable things, that it doth more good than …: for with mine almes, I helpe but three or foure: but with my praier I helpe thouſandes Praier is the rich-mans almes as well as the poore mans. For Pharaoh begged for praiers as well as Lazarus begged for cromes.
Laſtlie, it is victorious and powerfull, that it ouercommeth God himſelfe which ouercommeth all things. For if we will ouercome our Lord as Iacob did we muſt ouercome him with praier. Gen. 22. 38This God ſheweth when he ſaith to Ieromiah: Ier. 11. 14.Pray not for this people. Shewing that the praier of the righteous is of ſuch force and power, that God is faine to forbid them to pray when he would not graunt, leſt he ſhould be ouer come. This Chriſt ſheweth againe, when he reſembleth his father to the deaffe Iudge,Luk. 18. 23. and his ſuppliants to the importunate woman which cryed vponupon him, and made him hearken to her, as if ſhe had compelled him. Therefore one compareth prayer vntounto Samſons haire: As all Sampſons ſtrength lay in his hayre,Iud. 16. 17. ſo all our ſtrength lyeth in praier. I hauehave read of many which write, that they did learn more by praying than they could by reading. And I hauehave heard ſome saie, that they hauehave done that by prayer, which they could not doe by counſell▪ In the 17. of Exodus, we reade that the Iewes preuailed more by prayer, than they could by fight. Therefore one ſaith: that he which can pray can do all things, becauſe hee can ouercome God which helpeth him to do al things. And he which can ouercome God, can ouercome the diuell too, which hindereth all things.
Whoeuer fell into hereſie, or into Apoſtaſie, or into deſpaire, before hee fell from praier, Mat. 17. 22.the preſeruatiue of the ſoule? If thou hadſt beene heere, (ſaith Martha) my brother had not died: So if prayer had beene heere, theſe euils had not happened.
This is the Holie water which driueth awaie vncleane ſpirites, as Chriſt ſheweth when he ſpeaketh of the Diuell which is not caſt out but by faſting and praier. Mat. 6. 13.This is the Croſſe which ſaueth vsus from euill, as Chriſt ſheweth when hee teacheth vsus to praie, as it is wrtten in the 11. Chapter of Luke, Deliuer vsus from euill. This is the oyle which healeth our ſickneſſe, as Iames ſheweth in his fifth Chapter, verſe. 15. when hee ſaith, The praier of faith ſhall ſaue the ſicke. It hath ſuch a hand in all thinges, that it is like the ſanctifier of eueryevery thing, it bleſſeth our thoughts and bleſſeth our ſpeeches, and bleſſeth our actions. As Abraham bleſſed his ſeruaunt before hee wente from: ſo prayer bleſſeth our workes before they goe from vsus. Whatſoeuer thou doeſt before thou hauehave bleſſed it with praier, Gen. 24.thou haſte no promiſe that it ſhall proſper nor doe good becauſe hee which ſhould bleſſe it is not made a counſell to it. Therefore we ſhoulde not preſume to vſe anie of Gods giftes, or anie of Gods graces without prayer, leſt that which is good, doe not good but hurt vntounto vsus.
For this cauſe S. Paule in the 14. to the Romans and the ſixth verſe,Act. 20. 36. 38. teacheth vsus to pray before wee eate. For this cauſe Paule prayed before hee iournied. For this cauſe Eliah prayed before hee ſacrificed, as it appeareth in 1. King. 18. 36.
For this cauſe the Iſraelites praied before they fought: and for this cauſe wee pray before we preach. It is a good thing to preach, and yet you ſee wee doe not preſume to preach before wee pray, becauſe Paule planteth, 1. Cor. 3. … ▪and Apollo watereth, but GOD giueth the increaſe. Euen ſo, wee ſhould not preſume to giuegive Almes, nor to giuegive counſell, nor to giuegive helpe before wee hauehave prayed that it may doe good. Nay, wee ſhoulde not preſume to exerciſe our faith, nor our repentance, nor our obedience without prayer, becauſe there is no faith ſo Perfect, but it had neede of Prayer to ſtrengthen it.
Alſo, there is no louelove ſo perfect, but it had neede of praier to confirme it. There is no repentance ſo perfect, but it had neede of prayer to continue it. There is no obedience ſo perfect, but it had neede of praier to direct it. Therefore hee dooth ſinne which preſumeth to doe anie good worke without praier, becauſe hee ſeemes to doe it by his owne power, for that he craueth not aſſiſtance from GOD which giueth power to faith to bring forth works, as well as he doth to trees to bring foorth fruites, or to Phiſicke to bring forth health. Therefore no vertue hath done ſo much as praier hath done: For all vertues hauehave had their power from prayer: and therefore one ſaieth, that prayer hath done as manie exploites, as all vertues beſide.
The Apoſtle Paule in the 11. to the Hebrews ſaith, that by faith Noah did this, and Abraham did this, and Dauid did this, and Enoch did this, but did their faith anie thing without praier? For their faith was ſtrengthened by praier: and therefore the Diſciples praied Chriſt to ſtrengthen their faith.Luk. 17. 5. By praier, 1. King. 18. 14.Eliah made the clowdes to fall. By prayer, Ioſua made the Sunne to ſtande ſtill.Ioſh. 10. 12. 23▪ By praier Eliſha raiſed the dead to life. By praier Moſes made the enemies to flie. By praier Salomon obtained wiſedome.1. King. 4. 33. 34. 35. So that as Paule in the firſt to Timothie, Exo. 16. 11.and fourth Chapter ſaieth of godlineſſe:1. Kin. 3. 12. Godlineſſe is profitable to all things. So I may ſaie of praier: Prayer is profitable to all things. The Doue coulde finde no reſt for the ſoale of her foote,Gen. 8. 9. vntill ſhee returned to the Arke: So the ſinner when hee can flye no longer, nor ſuffer anie longer, nor helpe himſelfe anie longer: at laſt he turneth to praier, Nū. 15. 11.which is like the Citie of refuge, where no enemie, where no aduerſitie, and where no temptation hath power to hurte him.
Laſtly, as prayer is excellent in reſpect of GOD, to whome onelyonly it is offered, ſo it is excellent in reſpect of the godlie, who onelyonly offer it: For as Paule ſaieth of Faith in the ſecond to the Theſſalonians: All men hauehave not faith: So I may ſay of prayer, all men hauehave not the gift of prayer, and therefore Zachariah ſpeaketh of a ſpirit of prayer. Zac. 12. 10.And when wee pray, Paule ſayeth, That the ſpirite helpeth our infirmities & prayeth in vsus, Rom. 8. 26.as though there were a peculiar ſpirite for prayer, and none could praye but they which had that ſpirit.
I hauehave knowne many wicked men heare, and I hauehave knowne many wicked men ſtudie: and I hauehave knowen many wicked men faſt: and I hauehave knowne many wicked men preach, and I hauehave knowne many wicked men counſell: but I did neuer knowe any wicked man that could pray well: nor any that could praye well, liue wickedly. This Peter prooueth in his firſt Epiſtle: and fourth Chapter, when hee ſayth, Bee ſober and watchfull in prayer: ſhewing that all cannot pray, but they which are ſober and watchfull.
This Peter the Apoſtle prooueth againe in his firſt Epiſtle, and third Chapter, when hee exhorteth the huſband and wife to louelove one another, leſt their praiers be interrupted, ſhewing that ſinne dooth hinder our Prayer, and that a man cannot pray heartilie when wrath or malice, or luſt doth carrie his mind away.
This Paule witneſſeth againe when hee ſaith, Howe ſhoulde they call vponupon him in whom they hauehave not beleeued? ſhewing, that none can pray but they which hauehave faith: and that is a ſigne that the Spirite is within, if he can pray and therefore one ſayth: ſo long as God doth not take away thy praying, he hath not taken away his merciemercy. Seeing then that prayer is ſuch a ſacrifice, as is offered to none but GOD: and none can offer it but they which hauehave faith,Exo. 29. 4. and louelove, and repentance, to bring it to him: As Aaron did not ſtande before the Lorde before he was waſhed: ſo let no man call vppon GOD before hee be ſanctified. For as Iſaac did firſt taſte Iacobs meate,Gen. 27. 25 and then bleſſed him when hee liked his offering: ſo God will hauehave an offering which pleaſeth him before he giuegive the bleſſing which pleaſeth vsus. Therefore as Iacob charged his ſonnes when they went vntounto Ioſeph: Take the beſt fruites of the land and giuegive vntounto him: Gen. 43. 11So I aduiſe my ſelfe and you, when we go to GOD, let vsus take the beſt fruites of our heartes and giuegive vntounto him: that is, not the ſhewe of repentance, but repentance in deede.
As Abraham left his Aſſes at the foote of the hill when hee went to ſacrifice: ſo when wee goe to praie, wee muſt leaue our paſſions and affections, and luſtes behinde, leſt they trouble vsus, like the fowles which hindered Abraham in his ſacrifice. And when our prayers doe pleaſe GOD, as Iacobs meate did pleaſe his father, then GOD will heare our prayers, and bleſſe vsus as his father bleſſed him.
Now to informe vsus what prayer delighteth GOD, the Apoſtle Paul in his firſt Epiſtle to the Corinthians, and the fourth verſe, ſheweing that hee had the minde of Chriſt, teacheth vsus to praie continually. This hee expoundeth in the ſeconde Epiſtle to the Theſſalonians, the third Chapter and the thirteenth verſe, when hee ſaith, Be not wearie of well doing. Therefore, if you doe well when you pray, you muſt not be wearie of praying.
The like ſaying is in the twelft Chapter to the Romans, where it is ſaide, Continue in praier, The like ſaying is in the firſt Chapter to the Romans, where it is ſaide, Pray at all times. The like ſaying alſo is in the eighteenth Chapter of Saint Luke, where it is ſaide, Praye alwaies and bee not faint. Wee are not commaunded to preache continually, nor yet to heare continuallie, nor to faſt continually▪ nor to Watch continually: nor to gone continually, but wee are commaunded to pray continually▪ as though praier were more needefull than all the reſt. Wee want continuallie, and wee are tempted continually, and we ſinne continuallie, and therefore we had need to pray to GOD continual…y, that GOD woulde ſupplie our wants, and forgiue our ſinnes, and preuent our temptations.
To ſhewe that wee ſhoulde pray dailie, Chriſt teacheth vsus in the eleuenth Chapter of S. Luke, to ſaie, GiueGive vsus this day our dailie breade, this day wee aske no more but our daily breade: and if wee liue till the morrowe then wee aske no more but our dailie bread: ſo the worde dailie, dooth teach vsus to pray dailie: for there is great reaſon, that they which hauehave continually need of God, ſhould pray continually vntounto him. But as ſome aunſwered Chriſt, as it appeareth in Saint Iohns Goſpell: Who is able to doe this? So you will ſay vntounto mee, Who is able to pray continually.
Saint Paul in his twelft chapter to the Romās, teacheth vsus a reaſonable ſeruice of God Here hee ſeemes to inioine vsus an vnreaſonable ſeruice of God, For who did euer praie continually! Or if wee ſhould pray continually, when ſhould we heare, or Preach? or when ſhould we ſtudie, or when ſhould we worke, ſo one ſeruice ſeemes to hinder all ſeruices: but indeede it doth further all ſeruices, and therefore we are commanded to praie continually, becauſe we can doo nothing without Praier. But if you imagine that this cō mandement is broken if your lips be not alwaies going, which was the hereſie of the Meſſaliant, or if you dwell not alwaies in the Church like the golden Candleſtickes, then you are out of Pauls minde, for Paul did not praie continually with his lips, and therefore he doth not meane a lip-prayer: neither did Paule liue day and night in the Temple, and therefore he doth not meane a Church-prayer: and further, it ſeemes that the Iewes were not appointed to praie at all times, for they had ſet times of praier, and therefore we reade how Peter and Iohn went vp to the Temple at the time of praier, therefore to praie continually, is to lift vp our hearts continually vntounto God,Act. 3. 4. & to praie in our thought, as Moſes did though wee open not our lips, and ſo we may praie continually. As when a good man is to anſwer before the perſecutor, a thought praieth in his hart that he may anſwer wiſely: when he is to giuegive Almes a thought praieth in his heart that it may doo good, when he is to giuegive counſel, a thought praieth in his heart that it may proſper: whē he is to heare a Sermon, a thought praieth in his heart, that he may be edified, and ſanctified by it. Thus we may pray and heare, praie and ſpeake, praie and eat, pray & ſtudie, pray and woorke together, as the Iewes built and fought together, and therfore praying ſeems a harder thing than it is, for if it had beene irkſome for any to pray, Paule woulde not hauehave ioined praying & reioycing together.Nehe. 47. It is not hard which a man may do & reioyce too. If a mā louelove intirely, he hath no ſuch delight as to talke often and to conferre daily with him whō he loueth, for by this his louelove is increaſed, and his ioy is doubled, but the ſeldomer we cōmune together by little & little our affections abate, til at laſt we become ſtrange one to the other, as though wee had neuer beene acquainted. Euē ſo our affections and familiaritie doth grow toward God by often praying vntounto him,Dan. 6. 10. and when wee leaue of to pray, Pſal. 119. 164.then our affections drawe from him, and his affections from vsus, therefore we read how often the goodmen were wont to praye. In times paſt Daniel ſaith that hee prayed thriſe a daye: Dauid ſaith that hee prai…d ſeauen times a daye: It is ſayed that Cornelius praied continually: Rom. 2.It is ſaide that the Diſciples prayed continually: & in the firſt to the Romans, Paul which teacheth vsus here to praie without ceaſing ſaith, that he himſelfe prayed without ceaſing. As Iacob woulde not let the Angell go before he had bleſſed him ſo a Chriſtian ſhould not let God reſt before he heare him: This is the ſtate that a Chriſtiā ſhould ſtriue to, and neuer thinke that hee is ſound at the heart till all his thoughts bee a kinde of prayer. Now if wee ſhould examine our ſelues whether we Pray as we ſhould,1. Cor. 11. 28. as Paul teacheth vsus to examine our ſelues whether we beleeue as we ſhould: I am of opinion, that there is no ſuch want in this land as the wāt of praier, for it is neglected as though it were neuer commaunded, as if there were no God to worſhip, or as if we had no neede of him. In the Papiſts time none were called Beads-men, that is, men which were bound to pray but the poore men: as though none were bounde to pray but poore men: but nowe the world goeth as though neither rich nor poore were bounde to pray: one would thinke that our deliuerance our of Egipt, that our victorie againſt the Spaniards, that the weather which threatneth ſicknes, that the dearth which threatneth famine, ſhould make vsus pray, and yet it doth not, for where is the perſon which praieth now more thā he did before.Pſal. 141. Some are like the fool which ſaith in his heart there is no God: for they pray neuer,Gen. 5. though Paul ſay, Pray euer▪ Caine was reiected for offering an vnworthie ſacrifice: … cannot admire but in a circle, ſo they cannot praie but in the church, and then they praye when they ſhould heare. Some are like the Ephramites, Iudg. 12. 8.which can pronounce euerie word but that which they ſhould, ſo they neuer want wordes but when they ſpeake to God. It is ſtraunge to thinke how liuely they are to euerie thing els, and how dead they are to praie, as many come to Sermons and neuer marke what the Preacher ſaith vntil he come to this, To whome be all praiſe, power, and dominion for euer: ſo many praie and neuer marke what they ſay vntil they come to this, GiueGive vsus this day our dailie bread: Dooſt thou thinke that God doth marke that praier which thou dooſt not marke thy ſelfe? Some come to God as if they did fetch fire, a ſpurt and away like a meſſenger which is gone before he hauehave his anſwere. If God wil take a Pater noſter of them and heare them for that, ſo it is, for they neuer made any other praier in their liues, but euen as a child ſaith Grace ſo they say Our Father: put them out of that and they cannot praie a word, no more than the child can make a grace if he be put out of his owne. Some are like Nadah and Abihu, which neuer looke with what fire their ſacrifice is is kindled,Num. 3. 4. ſo they neuer reſpect with … ſometime they praie or ma…ce for reuenge: ſometime of greedines for riches: ſomtime of luſt for pleaſure. Now as no ſacrifice was accepted with God but that which was kindled with the fire which came downe from Heauen:Leuit. 3. 5. ſo no praier is accepted with God, but that which is kindled with ſome motion from Heauen. Their praier neuer aſcendeth to Heauen:Gen. 4. 4. for Abels heart made Abels offering accepted.Gen. 11. 13. Some are like the builders of Babel, which call for one thing when they ſhoulde call for another, ſo they praie for one thing when they ſhoulde praie for another: when they called for ſtones, they brought them timber: when they called for timber, they brought them ſtones: ſo when they call for health, God ſendes them ſicknes: when they call for reſt, God ſendes them trouble: when they cal for riches, God ſendes them wants: when they call for honor God ſendes them ſhame: when they call for eaſe, God ſendes them a yoke: For it is a iuſt thing with GOD, that they which doo one thing for another, ſhould receiue one thing for another.Luk. 15. 12. Some are like the prodigall ſonne which praied but vntill he had gotten his patrimonie, and then he forſooke his father which gaue it him: ſo they praie no longer but vntill they hauehave that which they would hauehave, and then they flie from God as he did from his father, and liue like ſwine in another Countrie till extremitie and penury … them home again. Theſe are the Beadſmen of our age, and theſe are the praiers which wee offer to him which made heauen and earth. Wouldeſt thou regarde his ſute, which ſhoulde intreate thee ſo contemptuouſlie as thou intreareſt God? let vsus conſider how that praier ſhould obtaine remiſſion of ſinne which is ſinne it ſelfe. Paul ſaith, Let al which call vponupon the name of the Lorde, 2. Tim. 2. 19.departe from iniquitie, as if hee ſhould ſay, the Lord will he are none which praie vntounto him, but them which depart from iniquitie: Pro. 28. 9.Salomon ſaith, the praier of the wicked is an abhomination: if his beſt worke be an abhomination, what are his worſt deedes? And the ſinner himſelfe? Therefore hee aduiſeth, Prepare thy hearte before thou goe into the Temple, leſt thou offer the Sacrifice of fooles: Eccle. 18. 9.as if hee ſhould ſay, as hee which offereth a preſent vntounto a Prince which the Prince likes not, is a foole for his paines. This is the cauſe ſaith one why God doth not heare our praiers as he did our Fathers, becauſe wee pray not with ſuch humilitie and perſeuerance as they did. Many touched Chriſt, but one drewe vertue out of him, ſo manie praie vntounto Chriſte but fewe draw comfort from him.
Now if you will knowe what praier is accepted with God, Iames ſaith, the praier of the iuſt auaileth much if it bee feruent, hee ſaith not that the praier of the wicked auaileth anie thing though it bee neuer ſo feruent,Iames. 5. 6. but the perſon muſt be iuſt, & the praier muſt bee feruent too, by this thou knoweſt then whether thy praier bee accepted with God. As God ſent downe fire from heauen to conſume Eliah his Sacrifice, becauſe it pleaſed him, ſ he will ſend downe a kind of ioy, and lightnes vponupon thy heart which ſhall kindle thee within, as the fire kindled Eliahs Sacrifice and ſende thee awaie with ſuch a ioie,1. Kin. 18. 38▪ like a Sutor which commeth from the Prince when his petition is graunted, this is the ende of euerie praier which is made in Faith, as Chriſt anſwered the Centurian, Be it vntounto thee as thou beleeueſt, So thy heart ſhall aunſwere thee Be it vntounto thee as thou beleeueſt. When we begin to praie, we are going from the Diuell, and when we ende our praier we are come to God: At firſt manie temptations will hinder thee, but with earneſtnes thou ſhalt driue them away. Then Make no haste as Salomon ſaith,Gen. 15. 17. to get out of the kinges preſence: For the Lord and thy praier are met together in heauen,Iohn. 4. like Chriſt and the woman at Iacobs well,
Seeing then that prayer is ſuch an excellent thing that it is giuen to none but to him which is called Excellent: and ſuch a pleaſant thing that Paul ioyneth Pray continuallie, with Reioice continually: and ſuch a heauenlie thing that it makes vsus like the Angels, which are in Heauen: and ſuch a neceſſarie thing, that God built a houſe for it, and made a daie for it: and ſuch a holy thing that none but the holie can deale with it: and ſuch a ſtrong thing that it ouercommeth GOD, which ouercommeth all: How is it then, that our Fathers ſpent ſo much time in praier, and we make no account of it? HaueHave we nothing to praie for as well as they? Nay they prayed for nothing, but wee had neede to praie for the like. The Turkes and Idolaters praie to them which cānot heare, but he which ſaith I will heare, hath not ſo many Supplications to him as Noble-men. What will we giuegive God, if we will not afford him thanks? What will we doe for him, if we wil not praiſe him? If thou be wiſe (ſaith Salomon) thou art wiſe vntounto thy ſe…fe, ſo if we doo praie, we do praie for our ſelues. Shall the birds ſing vntounto God, and not they for whome hee created birdes? What a foole is he which will fight and trauaile, and watch for himſelfe, and will not ſpeake for himſelfe? If GOD had required ſuch coſtlie Sacrifices of vsus, as hee did of the Iewes, it is to be feared, that hee ſhall not be ſerued at all, for we are ſuch Gregeſites, that we would not part from our beaſts to Sacrifice to him. Therefore let vsus not ſay, God will not heare, but let vsus ſay, we doe not aske, for God is red…er to giuegive than we to aske: therefore let vsus pray that our neglect of prayer may be forgiuen.
FINIS.