Exposition of Colossians, Sermons · Chapter 4 · Verse 2
VER. 2. Continue in praier, and watch in the ſame with thankeſgiuing.
I hauehave not yet laid foorth the parts of this Chapter, though I hauehave handled the firſt verſe of it, becauſe (indeede) the firſt verſe of this Chapter belongs to foregoing matter, being a continuance of the Apoſtles exhortation to ſpeciall duties that concerne Chriſtians, and ſo rather to be reſerued to the former Chapter then to this.
The parts of this Chapter.But now for the generall reſolution of this Chapter, into the parts of it, leauing that verſe as belonging to the third Chapter. Know we that it containes in generall two things.
Firſt, a regreſſion, and a returne made by the Apoſtle, from ſpeciall duties of Chriſtians to generall, and that by way of exhortation, from the beginning of the 2. verſe to the 7. And
Secondly, the concluſion of this whole Epiſtle from verſe 7. to the end of the Chapter.The concluſion of this Epiſtle ſubdiuided.
Now the concluſion containes in it theſe more ſpeciall branches.
Firſt, a declaration of the Apoſtles owne louelove, and care of the Coloſſians, by ſending certaine Meſſengers vntounto them,. verſ. 7.8.9.
Secondly, a declaration of the louelove of others towards, them, both by their ſalutations ſent to them, and by their praiers for them in the 10.11.12.13.14.
Thirdly, a ſetting downe of ſome ſpeciall things the Apoſtle willed the Coloſſians to doe, and ſhould cauſe to be done, both to the Church of Laodicea, and to ſome particular perſons in the 15.16.17. verſes, and
Laſtly, the ſhutting vppe of the Epiſtle with the Apoſtles owne ſalutation, and his prayer to God for them, with a ſhort precept interlaced between theſe two things▪ verſe 18.
Now then the firſt generall (as we ſaid) is a regreſſion,The firſt generall part of this Chapter ſubdiuided. a turning from ſpeciall to generall duties, the Apoſtle exhorting thereunto in 2.3.4.5.6. verſes, and his exhortation is twofold, and may thus be branched out.
Firſt, an exhortation to prayer and thankſgiuing in 2.3.4. verſes.
Secondly, to a wife cariage and behauior towards them that are without in the 5. and 6. verſes.
For the firſt of theſe the Apoſtle doth exhort to prayer and thankſgiuing, both for themſelues and for others generally verſ. 2. and then alſo for him and Timothy in particular, expreſſing what he would hauehave them to aske of God for them in verſes 3.4.
Come we then to his general exhortation in the ſecond verſe, (Continue in prayer and watch in the ſame with thankſgiuing) where we hauehave the Apoſtles exhortation to prayer, not barely propounded, but amplified by two qualities which he requireth in prayer, (namely) continuance and watchfulneſſe; he exhorts to prayer, and that continuall and earneſt, (continue in prayer and watchfulneſſe in the ſame) and then to ioyne to prayer thankſgiuing.
Continue (that is) go on, perſeuer,Interpretation. and be inceſſant (in prayer) the word tranſlated prayer, in this place doth properly ſignifie adoration, or an humble entreaty for any thing at the feete of another, when a man doth proſtrate and humble himſelfe at the feet of another and intreat for ſome thing at his hands, and ſo this worde is heere to bee taken in a large ſence and ſignification (namely) for any humble and holy requeſt made and offered vp to God by faith in the name of Chriſt, for things needfull, either for our ſelues, or others, the word (praier) in this place, is to be taken as comprehending vnderunder it both requeſt made to God, for good things for our ſelues, properly called petition, and requeſt made for the auoiding, or remouing of euill from our ſelues, called ſupplication, or deprecation, and alſo requeſt made for the good of others, or the turning away of euill from others, called interceſſion, as they are diſtinguiſhed by the Apoſtle, 1 Tim. 2.1. I exhort therefore, that firſt of all ſupplications, praiers, interceſſions, and giuing of thankes be made for all men.
(And watch in the ſame) The meaning of theſe words is, and bee feruent in that holy excerciſe of Praier, let it bee performed of you with earneſt intention of ſoule and bodie, for watchfulneſſe (as we know) is oppoſed to drowſineſſe, and ſleepineſſe; and ſo heere, being applied to praier, is oppoſed to a cold, careleſſe, drowſie, and ſluggiſh performance of that dutie: (with thankeſgiuing) that is, with returning praiſe, and thankes to God, for good things receiued, whether they bee obtained by your requeſts, or freely beſtowed vponupon you, without, or aboue your ſupplication.
Thus then conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.
Perſeuere, and be inceſſant in making and offering vp to God by faith, in the name of Chriſt, humble, and holy requeſts for things needfull, both for your ſelues and others, and be feruent in that holy exerciſe, performing it, with earneſt intention, both of heart, minde, and body, and returne praiſe for good things receiued, whether they be giuen vponupon your requeſt, or freely beſtowed vponupon you, without, or aboue your ſupplications.
Wee are heere to marke, that our Apoſtle hauing laide before the Coloſſians, many excellent duties, both generall and ſpeciall, both common to all Chriſtians, and proper to ſome in their particular ſtate and condition of life, he now exhorts them to praier.
Our leſſon hence is this.
Although teaching and exhortation bee ſingular and notable meanes to frame vsus to godlineſſe and righteouſneſſe Doct. 1 of life, yet ought prayer alſo to bee adioyned to them.
It is not enough for vsus to heare, and to be enformed of duties that concerne vsus, both as we are Chriſtians, and in our particular ſtates and conditions of life, and to be ſtirred vp to the practiſe of them, but to that enformation and incitement, prayer muſt be added,It is not ſufficient to be informed what duties concerne vsus both in generall & particular, & to be ſtirred vp to the practiſe of them, but to that information & incitement prayer muſt be added. both publike and priuate, for why? as the Apoſtle ſaith, 1. Cor. 3.6. I hauehave planted, Apollos watered, but God gaue the increaſe: ſo then neither is hee that planteth, any thinge, neither hee that watereth, but God that giueth the increaſe. Paul may plant, and Apollos water, but God giues the increaſe, and at his hand it muſt be ſought for, by earneſt prayer; the Lorde that hath promiſed a bleſſing to his ordinance, hath appointed prayer to be the meanes to drawe it downe to vsus, and hauing commaunded vsus to heare him ſpeakinge to vsus in his word, hee hath appointed that wee ſhould ſeeke to him in prayer, to make his word effectuall vntounto vsus.
And the reaſon Reaſon. of this is, that wee finde 1. Cor. 2.10 it is onelyonly the ſpirit of God, which ſearcheth the deepe thinges of God, and as no man knoweth the thinges of a man, ſaue the ſpirit of a man which is in him: ſo no man knowes the things of God, but the ſpirit of God, no man knowes the meaning of the Lord in his word, vnleſſe the Lord giuegive him his ſpirit, to open and declare it to him: The outwarde teaching by the worde muſt bee ſeconded by the inwarde teaching of the ſpirit of God, otherwiſe it will be vnprofitable, yea hurtfull, and a ſauour of death to death, yea, though the ſpirit ef God doe enlighten the minde, and giuegive vnderſtanding of the comforts of the word, (as hee doth ſometimes, euen to wicked men and reprobates) yet if hee worke not further then that, there is no faith in the heart to beleeue thoſe comforts with comfort.
And though the ſpirit giuegive knowledge of duties that concerne men both in generall and ſpeciall, yet if hee doe not alſo bend the will and affections, and frame the whole man to an holy obedience, certainely there will follow no conſcionable practiſe of thoſe dutie….
Now the ſpirit is to be ſought for by praier, and to the prayer of faith the promiſe is m…de, that by it we ſhall obtaine the holy Ghoſt, Luke 11.13. if you which are euill can giuegive good gifts vntounto your chi…dren, how much more ſhall your heauenly father giuegive the holy Ghoſt to them that deſire him. And therefore (doubtleſſe) to teaching and exhortation out of the word, that they may be effectuall, prayer muſt bee added, both publique and priuate.
This then (for the vſe Ʋſe. of it) giues mee iuſt occaſion to reprooue many perſons who hauehave no manner of care nor conſcience in them of this duty,Reproofe of them who adde not prayer to their hearing of the word of God. many there be, who …re ſo farre from adding praier to that which they hauehave heard taught, and to which they hauehave beene exhorted out of the word of God, as they neuer ſo much as once thinke on things deliuered; if once they get out of the Church the things ſpoken are to them as though they had neuer heard them. They ſuffer the Diuell to ſteale the ſeed out of their hearts, and to take vp their mindes with other thoughts, yea, if (happily) ſome doe a little thinke or ſpeake of things they hauehave heard, and will freely confeſſe that Paul may plant, and Apollos may water, but God giues the encreaſe. Yet where is almoſt the man or woman, that doe ſo humble themſelues in prayer, and priuately call on God to make the things they hauehave heard profitable to them, and to worke in them faith and holie obedience, ſuch a man or woman is rare for to bee found.
What? doeſt thou dreame of anie ſtrength in thy ſelfe, to beleeue or to doe the things thou haſt heard out of the word of God? Art thou ſo vnacquainted with the corruption of thine owne heart? that is a groſſe blindneſſe indeede, and if thou ſo thinke, thou ſhalt neuer doe anie good dutie made knowen to thee out of Gods worde: good duties are diſcouered to thee out of the worde of God, that thou mayeſt ſee thine owne weakeneſſe and wants, and bewaile them, and humbly beſeech the Lord, aſwell to make thee obedient to his will, as to reueale to thee the rule of life.
And for want of this, becauſe men doe not adde priuate praier to that which hath beene taught, and to which they hauehave beene exhorted, it comes to paſſe that the word is vnfruitfull and vnprofitable to them, though both generall and ſpeciall duties hauehave beene layd before them, and they hauehave beene ſtirred vppe to the practiſe of them, yet moſt men are ſtill in their ſinnes, and as vnreformed as euer they were, and heere is the cauſe of it, to teaching and ſtirring vppe to their duties, they neuer added prayer, they neuer humbly beſought the LORD, as hee had outwardly taught rhem their dueties by preaching, ſo hee would inwardly teach them by his holy Spirit, and worke in them a conſcience of their dueties.
Well, conſider (I beſeech you) it is a fearefull thing when the holy ordinances of God hauehave no power with vsus, when they are not effectuall to our good, and that comes to paſſe for want of earneſt prayer to God, aſwell in priuate as in publique for a bleſſing vppon them.
Yea, hence it is, that oft times the LORD doeth powre downe a curſe vppon men, and they are made woorſe by the holy thinges which they hauehave hearde and therefore learne we euer heereafter, to teaching and exhortation to adde prayer.
Yea, let ſuch as make conſcience to meditate and conferre on the word heard, ioyne to their meditation and conference earneſt and hearty praier, it was Dauids practiſe to meditate in the Law of God continually, Pſal. 119.97. verſe, and that he ſanctified his meditation by praier, it is cleare Pſal. 19 14. let the meditation of mine heart be acceptable in thy ſight, O Lord my ſtrength and my redeemer, and therefore thinke not becauſe thou art a man fearing God, and thou makeſt conſcience to meditate on the word heard, and thou doeſt rightly conceiue of thinges deliuered, therefore thou needeſt not adde praier to thy meditation; no, no, the more godly thou art, the more need haſt thou to praie, becauſe Satan wil be buſieſt againſt thee, & thou art the readieſt to bee puffed vp with a conceit of thy knowledge & remembrance of holy things therfore do not thou forget to ioine to thy hearing to thy meditation & conference, earneſt & humble praier.
Nowe touching the Apoſtles exhortation to prayer, much might be ſayd of praier in generall, but I hold that not ſo pertinent to the purpoſe of the Apoſtle, I will rather ſpeake of the qualities heere required to bee in prayer.
Doct. 2 Firſt therefore the Apoſtle requires continuance and perſeuerance in praier,We are to continue and perſeuere in prayer. that wee continue and perſeuere in calling on the name of the Lord in praier, and pray continually, and this the Scripture much exhorteth vntounto, 1. Theſſal. 5.17. Pray continually, Epheſians 6.18. Pray alwaies with all manner of praier and ſupplication in the Spirit, Luke 18.1. Our Sauiour ſpake a Parable vntounto them, to this end, that they ought alwaies to pray, and not to waxe faint, and this I might further prooue by many examples, and make it cleare that wee are not to thinke the exerciſe of prayer, needleſſe or vnſeaſonable at any time.
The reaſon Reaſon. is plaine, praier is to bee vſed as oft as occaſion is offered, nowe all times miniſter occaſion of praier, for what time is it, wherein wee ought not to praie that the LORDS name may bee ſanctified, his Kingdome erected, his will performed, our neceſſities ſupplied, our ſinnes remitted, we ſupported in temptation and deliuered from euill?
And if wee hauehave all things that heart can wiſh, belonging both to bodie and ſoule, yet wee hauehave neede to craue Gods bleſſing on them, that they may doe vsus good.
All times therefore miniſtring occaſion of prayer, wee are to pray continually.
If this bee ſo, may ſome ſay, Object. then no time is to bee giuen to the preſeruation of life, and to follow the workes of our callings, this was the errour of ſome verie antient.
To anſwer Anſw. it, ſo as wee may avoyd this errour, and yet preſerue the true meaning of the Scripture, know we that the exerciſe of prayer is twofold, ordinarie and extraordinarie.
Ordinarie, to bee vſed daily: Extraordinarie, at ſome times, as occaſions requires, as for the auoyding or remouing of ſome great affliction, or heauie iudgement, or for the obtaining of ſome needefull grace or temporall bleſſing, and for the performance of this, a man may for a time omit the workes of his calling, and giuegive himſelfe whollie to prayer, but ordinarie praier, that may ſtand with the performance of all dueties belonging to a mans calling, a man may both ſerue God by ordinarie prayer, & that continuallie, & do whatſoeuer his calling (though it bee moſt laborious) doth require, and that this may be conceiued.
Know we further.
That ordtnarie prayer is either ſet and ſolemne, in ample manner to be performed, and that vponupon ſet and certen occaſions, as at the beginning of workes, at the receiuing of the creatures of God, at our going to reſt at night, or it is ſudden and ſhort, called Eiaculation of heart (that is) a ſecret and ſuddaine lifting vp of the heart vponupon any occaſion; and this kinde of ordinarie praier may be vſed in the midſt of neceſſarie buſineſſe, it doth neither hinder it, nor is hindred by it.
Thus wee ſee how wee may pray continually, either by ſet, or by ſuddaine prayer, and yet not omit the dueties of our callings, nor the preſeruation of life.
Vſe. Now then to perſwade to this duty, to which wee are hardlie drawen:Reproofe of ſuch as pray by fits and ſtarts, and of ſuch as either breake …he vſe of that exerciſe, or ſeldome vſe it. and hence it is, that ſome pray onelyonly by fits and ſtarts, only in time of ſome affliction, when the hand of God is on them, or when their conſciences are a little touched with the point of the ſpirituall ſword, the word of God, and ſome there bee, who heeretofore hauehave vſed praier in their houſes, and now hauehave either altogether left off that exerciſe, or ſeldome vſe it, and ſo indeed ſhew themſelues to be hypocrites, Iob doth ſo brand them, Iob. 27.10. will the hypocrite call vponupon God at all times or continually; as if hee had ſayd, certainely no, hee will not.
Two motiues to ſtirre vsus vp to …ontinu…ce …nd per… …uer…nce in praier.Now then to perſwade vsus to the practiſe of this duetie: conſider the neceſſitie of it, and the ſweete and comfortable fruits of it.
For the neceſſitie of it, to paſſe by our owne wants of bodie, and ſoule, which (if we feele) will bring vsus on our knees, there is a neceſſitie lying vponupon vsus in regard of Gods commandement, praier being a ſpeciall branch of his worſhip required in his word, and his will is, that this commandement ſhould be as well kept as any other, and condemnation will befall vsus, as well for the neglect of this, as of anie other? And for the fruits of praier,The excellent fruits of praier they are manie and great. Praier as a meanes (not as a meritorious cauſe not by merit and worthineſſe in it ſelfe but by faith in the promiſe) as a meanes (I ſay) it obtaines remiſſion of ſinnes, it turnes awaie all euils as puniſhments; and ſupplies all wants, it doth ſanctifie and giuegive an holie vſe of all the good things we enioy, and without which wee are vſurpers, and doe wickedly abuſe Gods bleſſings. For all things are ſanctiſied to our vſe by the word and praier, 1. Tim. 4 4.
Yea further, praier giues ſtrength to faith, hope, and other graces of Gods ſpirit. And is it impoſſible (ſaith one) that either that Chriſtian who is diligent in praier, ſhould bee weake in faith and other graces, or that grace ſhould abound where there is a neglect of praier, Matth. 26.41. watch and pray (ſaith Chriſt) that ye enter not into temptation, as if he had ſaid, be vigilant and carefull in the performance of this dutie, that you may bee ſtrong in faith, able to quench the fierie darts of the Diuell, and to withſtand the force of temptation to ſinne.
And hence it is that one ſaith, praie, and ſinne if thou canſt, noting how ſpeciall a preſeruatiue praier is againſt temptation, if in time of temptation, we flie to God in the praier of faith, for ſtrength and aſſiſtance, we… ſhall either hauehave the temptation remooued, or receiue the anſwer made to Paul, 2. Cor. 12.9. my grace is ſufficient for thee.
Oh then ſeeing ſuch precious fruits come from praier, let vsus bee ſtirred vp to a continuall vſe of it, and to hold on a conſtant and continued courſe in the practiſe of it, not onelie publiquelie in the congregation, but priuatelie in our houſes, with our families, that ſo wee may become familiar, and as it were better acquainted with the Lord, for in praier we hauehave ſome familiar fellowſhip with God.
Let vsus therefore hauehave recourſe to the LORD by praier, that by it, as a meanes, wee may obtaine pardon of ſinne, freedome from all euilles, ſupplie of all wants, and further ſtrength and encreaſe of all graces.
Wee are to take notice of one thing further compriſed vnderunder this firſt qualitie of continuance and perſeuerance in praier, for indeede the word heere rendered (continue) ſignifieth not onelie continuance in regard of time, but inſtancie and importunitie, and it is ſo tranſlated by ſome, and that truelie, be inſtant in prayer.
So that hence we are taught.
Doct. 3 That wee muſt not onelyonly pray continually in regard of time,We muſt after an holy manner be inſtant and importunate with God in prayer. but wee muſt bee inſtant and importunate with the Lord in praier, with an holie inſtancie and importunitie, wee muſt not onelyonly hold on a conſtant and continued courſe in prayer, but we muſt alſo ſollicite the Lord often, for the ſame things, if our requeſts bee not granted, wee muſt pray for the ſame needfull things againe and againe, till he Lord anſwer vsus graciouſly, heare our prayers, hauehave mercy, and helpe vsus with ſuch things as wee craue at his hands, or ſomething proportionable, and this our Sauiour hath taught vsus by the example of a man that comes to borrow bread of his friend at mid-night, Luke 11.8. I ſay vntounto you, though hee would not ariſe and giuegive him becauſe hee is his friend, yet doubtleſſe, becauſe of his importunitie, hee would riſe and giuegive him as manie as hee needed.
So ſaith Chriſt, aske and it ſhall bee giuen you, not onelyonly aske but ſeeke, neither there reſt, but knocke, and and this alſo is taught by the Parable of the widdow and wicked iudge, who feared not God, nor reuerenced man Luke 18.1.5. and the reaſons why wee muſt bee inſtant in prayer, and after an holy manner importunate, and euen bold ſuiters of God, asking and crauing the ſame needefull things (as yet not granted) againe and againe are two.
Reaſon. 1 Firſt, to ſhew our earneſt and hearty deſire of the things wee pray for, comming from a true inward feeling of the want of them, that wee heartily deſire them as things moſt profitable, and good for vsus, and therefore will not ſuffer the Lord as it were, to reſt till he grant them vntounto vsus.
Reaſon. 2 Secondlie, to ſhewe our patient dependance on Gods good pleaſure, that wee beleeue the promiſes of God, not onelyonly touching the ſubſtance of them, but alſo in regarde of the circumſtance of time, that wee waite and depend on the LORD, not onelyonly in the matter of his promiſe, but alſo in reſpect of his owne good time appointed for the accompliſhment of it, and that wee are not ſuch, as if wee bee not heard at the firſt, will fling away in a chafe, as men vſe, who hauing receiued repulſe and deniall, ſay they will neuer open their mouthes more in the matter, they will not bee ſo much beholding to them to whom they ſue, that wee may ſhew our ſelues farre from this impatient behauiour, and that wee are not ſuch as preſcribe when the LORD ſhall heare and grant our requeſts, but that wee in patience depend vppon him, wee muſt (our lawefull requeſts beeing not yet granted) ſtill continue to ſollicite and importune the LORD in our praier.
Many there bee who are iuſtly taxed as failing in this duty. Vſe.
Some there bee that will preſcribe to the Lord when hee ſhall heare them, and are impatient of any delay;Reproofe of them who ei…heir preſcribe to the Lord, when be ſhall heare their praiers, or are impatient if their requeſts be not ſpeedilie gran…ed. yea, bee there not ſome, who, if the Lord doe not heare them, nor and anſwer them according to their deſire, after once or twice calling vponupon him, and asking of ſome needefull thing at his handes, euen ſecretly ſhrinke from the LORD, and ſay in their hearts, as the King of Iſraels meſſenger ſaid, 2 King. 6.33. Should I attend on the Lord any longer? Their practiſe ſhewes it plainely: for let the hand of God be vponupon them, and let them be vnderunder any affliction, in their bodies, children, or goods, and what doe they? Happily at the firſt they ſeeke and ſue to the LORD by praier, themſelues, and deſire others to pray for them, but if comfort and deliuerance come not when they would hauehave it; Doe they ſtill continue ſeeking and ſuing to the LORD? Are they impotunate ſuiters, in patience waiting for the Lords anſwere? Nothing leſſe. They fall from ſeeking to the Lord, euen to ſeeke to the Deuill and his inſtruments, to Witches, Wizards, and ſuch like: Surely ſuch perſons ſhew they hauehave no true faith in the promiſe of God, they truſt not God on his word for comfort in this life. And it is certaine (ſay what they will) they truſt him not for comfort in the life to come, and for the ſaluation of their ſoules; yea, euen the deare children of God doe ſometimes faile in this dutie, and ſhew their infirmitie in this kind,Note. Gods children are ſomtimes impatient, if the Lord deferre to grant their requeſts. when they liuing vnderunder ſome great affliction, powre out their ſuits to the Lord for eaſe, comfort, and deliuerance, and the Lord ſeemes to hauehave a deafe eare, and after ſome good ſpace of time, their requeſts are not granted, what ſhall yee heare ſometimes from them? Surely this, or the like ſpeech, ſauouring too much of their owne weakeneſſe, alas, I hauehave many times called on God, and made my humble ſuit vntounto him for comfort, but as yet, I finde none, or the Lord ſeemes to hide his face from me: and as the Prophet ſaith, Lament. 3.8. When I crie and ſhout, hee ſhuts out my praier? What would you hauehave mee to doe? Shall I ſtill continue praying? I feare mee, the Lord is angrie with mee. Thus doe the deare children of God, ſometimes diſcouer their weakneſſe.
2. Things are to be conſidered to make vsus inſtant and importunate with God in praier.And wee muſt learne to ſtrengthen our ſelues againſt it, and if thy lawfull requeſt bee not granted after many times calling vponupon God, yet doe thou ſtill perſiſt in praier, and comfort thy ſelfe with the conſideration of theſe things.
Firſt know, that the Lords delay to grant thy requeſt, is not a token of his anger, if ſo bee hee giuegive thee perſeuerance in praier, if the Lord giuegive thee grace ſtill to perſiſt in praier, and ſtill to ſue to him, he deferring to grant thy requeſt, that perſeuerance is a more excellent gift and greater mercy, then the thing thou ſueſt for, it is exceeding pleaſing to the Lord.
Againe, conſider it is the Lords manner, many times to deferre to grant the requeſt of his children, and that for the ſpeciall good of his children.4. Reaſons why the Lord doth deferre to grant the requeſts of his children.
As firſt, that by deferring hee may trie their hope, and exerciſe their faith, that he may ſee whether they thorowlie beleeue his promiſe, and will depend on his goodneſſe, euen then when hee ſeemes to hide his face from them: thus dealt Chriſt with the Canaanitiſh woman, Matth, 15. from 22. verſe to thy 28.
Firſt, ſhe cried, HaueHave mercy on me oh Lord, the ſonne of Dauid, my daughter is miſerably vexed with a Deuill, hee anſwered not a word, made as though hee heard not.
Secondly, his Diſciples beſought him for her, then hee anſwered (cutting them ſhort) hee was not ſent but to the loſt ſheepe of the houſe of Iſrael. Yet ſhee came againe, worſhipped him, and ſaid, Lord helpe me; hee repelled her againe with this; It is not good to take the childrens bread and to caſt it to whelpes: hee cald her dog, a bitter repulſe, yet ſhee ſtill perſiſted in praier; and then he anſwers, O woman, great is thy faith, bee it vntounto thee as thou deſireſt.
Secondly, the Lord ſometimes deferreth to grant gifts ſought by praier, that when they are giuen, they may be more welcome to vsus.
Thirdly, that his benefits ſhould be eſteemed of, more reuerently, and not regarded as things of courſe.
And laſt of all, that our feruency in praier might increaſe.
Thus the Lord dealt with Moſes, Exod. 32. The Lord purpoſed to ſpare his people, and not to deſtroy them, yet when Moſes praied for them he ſeemed not to regard his praier. Nay, he ſaid to him, verſ. 10. Let mee alone that my wrath may waxe hotte againſt them, for I will conſume them; this was to enflame the affection of Moſes, to make him more inſtant for the ſafety of the people, as (indeede) hee was, verſe 11. O Lord (ſaith hee) why doth thy wrath waxe hot againſt thy people which thou haſt brought out of the land of Aegypt.
Thus we ſee that repulſe muſt not diſcourage vsus from perſeuerance and importunity in praier, no, no, if thy lawfull requeſt be not granted after many times praying, know it is for one of theſe 4. cauſes before ſpoken of: and withall remember, if the Lord giuegive thee grace to perſeuere in praier, hee deferring to grant thy requeſt, that is a more excellent gift then the thing thou ſueſt for, and exceeding pleaſing to God; and therefore let not thine owne corruption preuaile with thee, and cauſe thee to ceaſe calling on God, becauſe he ſeemes not to heare thee for a time, thinke not that the Lord is therefore angry with thee, that is but thine owne weakeneſſe, ſtill perſiſt in praier, and the Lord in his appointed time will heare thee, and giuegive thee that thou calleſt for, or ſome thing proportionable, euen that which ſhall be moſt for his glorie, and thine owne comfort.
Come we to the ſecond qualitie heere required in praier (watch in the ſame.)
Doct. 4 The ſecond thing our Apoſtle requires in praier, is watchfulneſſe, (that is) feruency, that the holy exerciſe of praier bee performed with earneſt intention of heart, minde and body,We muſt bee feruent in praier, and pray with earneſt intention of hearts, minde, and body. it is not inough that we pray, and that we continue and perſeuere in praier, vnleſſe wee bee alſo watchfull and feruent in praier, and therefore our Apoſtle heere ioines theſe two together; Continue in praier, and watch in the ſame: So likewiſe Epheſ. 6.18. requiring that wee ſhould vſe our Spirituall armor with all praier and ſupplication vponupon all occaſions, in, or by the Spirit, he addeth, and watching thereunto withall perſeuerance and ſupplication. And 1. Pet. 4.7. ſaith the Apoſtle, Bee yee therefore ſober, and watching in praier; and that praier muſt be feruent.
The reaſon and ground of it, is the Commandement of God, who hath inioined vsus, to feare, louelove, and ſerue him, with all our heart, ſoule, and ſtrength, hee requires vehemency and feruency in all duties both towards himſelfe and towards men, therefore praier being an excellent ſeruice of God, it ought to be feruent, and to be powred out with earneſt intention, both of ſoule and body. Hence it is called, a powring out of the ſoule, 1 Sam. 1.15. and of the heart, Pſalm, 42.4. And indeed, the heart and inward ſoule is the chiefe ſeate of feruency in praier, howſoeuer feruency in praier bee for the moſt part, expreſſed by outward ſignes and geſtures of the body, as by ſhedding of teares, by lowdneſſe of voice, by bowing or proſtrating of the body, by lifting vp the hands, eies, and ſuch like, yet ſometimes, no doubt, there may bee a feruent praier made to God,Note. where theſe ſignes and geſtures are wanting, as in caſe of extreame weakeneſſe of body, when the body through rage, or extremity of ſickeneſſe is exceedingly weakened, the ſenſes decaied, ſpeach taken away; ſo that the heart and minde are the chiefe ſeat of feruency in praier, they eſpecially are to be carried to a quick and ready performance of the duty of praier, and to bee watchfull and attentiue in it, yet ſo, as (out of the caſe before ſpecified) that feruency be expreſſed, by outward ſignes and geſtures of the bodie, the exerciſe of praier muſt be performed with earneſt intention both of ſoule & body.
Heere then I might iuſtly taxe many Popiſh praiers, as lip-labour and diſpleaſing to God,Many popiſh praiers lip-labour and diſpleaſing to God. as their praier in an vnknowne tongue, their numbring of praiers on their beads vttered without any ſincere affection of the heart, and their mumbling vp their praiers in their canonicall houres, &c. But I leaue them, and come to our ſelues: Is it ſo, Vſe. that praier muſt be feruent, and that the holy exerciſe of inuocation muſt be performed with earneſt intention of ſoule and body.
What then ſhall wee ſay of ſuch, as hauehave no ſooner kneeled downe and lifted vp hands and eies towards heauen (and ſome doe ſcarſely ſo much) but foorthwith,Reproofe of ſuch as are drowſie and ſluggiſh in praier, or pray onelyonly of cuſtome & for faſhion ſake. as if they were a ſleepe, or in a heauie ſlumber, they hau… forgotten before whom they hauehave preſented themſelues, and what is the thing they hauehave in hand. Others hauing begunne well, by and by forget themſelues, and ſuffer their drowſie mindes to bee carried to ſome other thing, and as if they were in a ſlumber ſpeake many times they know not what, or at leaſt they conſider not what.
And doe not many come before the Lord, both in publike and priuate, and call on him onelyonly of cuſtome, and for faſhion ſake, and ſo vtter out a cold and ſluggiſh praier? Theſe things are too common amongſt men. Well, I beſeech you to conſider things aright, would any man thus behaue himſelfe in making his petition to a Prince, a mortall man, and that for traſh and tranſitorie things? Surely, if he had any vnderſtanding in him, hee would not, and ſhall we then be ſo heauy, and drowſie, ſo cold and careleſſe in ſupplicating, and making petition to the King of Kings, for things of greateſt waight and moment? Doe we thinke to obtaine any mercy or good things at the hands of God by a ſluggiſh and drowſie praier, vttered with yawning, halfe ſleeping and halfe waking? No certainely, we ſhall not, as the praier of faith (if it bee feruent) is an excellent ſeruice to God, and exceeding pleaſing to him, and o… great force to bring downe many bleſings from the Lord, Iam. 5.16. So on the other ſide, cold, ſluggiſh, and drowſie praier, and a praier only of cuſtome and faſhion, cannot chooſe but bee highly diſpleaſing to the Lord, and a meanes to pull downe his curſe; for the more excellent the ſeruice is, and the more acceptable to God: the more ſhamefull a thing it is, and the more diſpleaſing to God, to performe it ſlothfully and drowſily. and therefore take heed thou doe not ſo performe it. Labour thou to be feruent in praier and to put vp thy ſupplications and ſuites to the Lord with earneſt intention of ſoule and body.
And to that end vſe helpes, as thou wouldeſt vſe means to keepe the body waking, if thou wert to attend ſome waighty buſineſſe in the night:3. Things helpefull to make vsus watchfull and feruent in praier. ſo in the holy buſineſſe of praier, vſe meanes to keepe thy minde and thy heart waking, that they may be watchfull and earneſtly intend that buſineſſe
And to that purpoſe,
Firſt, call to minde and remember before whom thou doſt preſent thy ſelfe in praier, euen before that great and glorious maieſtie, the Lord, before whom the Angels couer their faces, Iſai. 6.2.
Secondly, bring with thee a feeling of thy wants, euen thoſe things thou praieſt for.
And thirdly, feare iuſt repulſe, that the Lord may iuſtlie ſhut out thy praiers in reſpect of thy cold and careleſſe calling vponupon him.
And if thou carefully vſe theſe, and the like helpes, doubtleſſe thou ſhalt find them excellent meanes to rowſe thee vp in praier, and to quicken thee to a feruent calling vponupon the Lord, and to make thy heart and minde earneſtly intent on that holy buſineſſe, and then thy praier will bee a meanes of many bleſſings, and much comfort vntounto thee.
The Apoſtle addes (with thank…ſgiuing) I ſpake of the point of thankeſgiuing, Cap. 3.17. and therefore will not now ſtand vponupon it, onelyonly note we, that the Apoſtle would hauehave praier and thankeſgiuing ioined together. Hee ſaith not Continue in praier, and watch in the ſame, and giuegive thanks, as if they were things to be done at ſeuerall times, But continue in praier, and watch in the ſame with thankeſgiuing.
Hence we may gather thus much. Doct. 5
That euen then when we hauehave cauſe to pray, wee hauehave alſo cauſe to bleſſe the Lord,When wee hauehave cauſe to pray, we hauehave cauſe alſo to bleſſe the Lord. and to praiſe him, when wee are vnderunder ſome croſſe or affliction, and hauehave cauſe to call on the lord for eaſe, and comfort, and deliuerance, euen then alſo, hauehave we cauſe to open our mouthes to magnify and praiſe the name of the Lord. And hence it is that our Apoſtle, 1 Theſſ. 5.18. exhorts vsus to giuegive thankes in all things.
Vſe. It is a common corruption amongſt men, that the feeling of ſome preſent euil and affliction it ſteales from them the remembrance of other mercies and bleſſings,Reproofe of them who are ſo apprehenſiue of their preſent affliction as they forget Gods mercies vouchſafed vntounto them. and it ſeales vp their mouthes that thy cannot bleſſe the Lord for them as they ought; let a man hauehave cauſe to bleſſe God for many good things, yet if hee bee croſſed in any one thing, that croſſe commonly takes away the remembrance of theſe good things, and he forgets to bleſſe the Lord for them.
This is a great corruption, wee muſt learne to auoide it, and know, that euen then, when wee (lying vnderunder the hand of God) hauehave cauſe to pray, for eaſe, comfort, and deliuerance.
We hauehave alſo cauſe to giuegive thanks to the Lord, for many good things, for (happily) in thy affliction the Lord giues thee patience, and inward comfort; and this is certaine, that in any affliction that befalles thee, the Lord deales not with thee according to thy deſerts, for hee might plunge thee into the pit of Hell for thy ſinnes, and if hee mittigate of that iuſtice, and more eaſily correct thee; thanke him and bleſſe his name for that mercy, and bee not onelyonly feruent in crauing eaſe and comfort at his hands, in time of thy affliction, but at the ſame time remember (as thou haſt iuſt cauſe) to bee alſo as forward in giuing thankes to the LOKD for mercies reeeiued.