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IN the last place is added an especiall meanes of obtai∣ning our desire by Prayer, which is Perseuerance. Pray (saith the Apostle) watching thereunto with all perseuerance.
Perseuerance is an holding out to doe a thing till it be accom∣plished.* 1.1 The vniuersall particle All, addeth emphasis there∣vnto, and sheweth that it must be a patient, constant,
vnwearied, continued holding out.* 1.2 The originall word is by the learned of that tongue attributed to hunting dogges, which will not cease following the game till they haue got it. A fit resemblance, if the rule of a si∣militude be obserued, which is to hold close to the point in hand. To perseuere then in prayer is, with long pati∣ence to continue constantly in calling vpon God, and not waxe weary, or giue ouer till he heare vs. This is ma∣nifested two waies,
1 By often praying for one & the same thing. Asf 1.3 Paul prayed thrice against a temptation, that is oftentimes.
2 By a long holding out at one time,g 1.4 as Iaakob wrest∣led a whole night with the Angell, and would not let him goe till he had blessed him.
Quest. 1. HOw oft or how long must we perseuere in prayer,* 1.5 before we giue ouer?
Answ. Noe certaine and stint time can bee limitted. Some things are continually to bee prayed for as long as we liue, namely those things which wee stand in neede of all the daies of our life, whether they respect soule or bo∣dy, and those things which shall not bee accomplished so long as wee liue; as a ioyfull resurrection and eternall sal∣uation. These are to bee prayed for in our ordinary pray∣ers continually. Other things for which especially perse∣uerance in prayer is needfull, require a more particular and present answere of God, as a temptation, sicknesse, or any distresse which hangeth ouer our heads, or lieth vpon vs, or such blessings as we stand in present neede of: these are to be prayed for till wee obtaine our desire, as Iaakob would not let the Angell goe till he had blessed him: or till wee haue some better thing in liew thereof, as Paul
prayed against the temptation, till he had grace sufficient giuen to him against it, or till there be no hope of obtai∣ning our desire; that is, till God doth euidently declare that it is his wil not to grant it,* 1.6 as Dauid continued to pray for his childe while it liued, but when it was departed, he ceased to pray for him, saying, The childe being now dead, wherefore should I now fast, can I bring him againe any more?
Quest. 2. VVAs not thus much implied vnder the fore-named circumstance of time, alwayes, or in euery season.
Answ. Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly, we may not imagine that hee would twice set downe in one and the same verse, one and the same thing, and that in two differing phrases. There is certainly a difference betwixt these two branches, which I take to be especially in these two respects.
1 That is more generall, hauing respect to the whole course of a Christians life, that he haue his set times: con∣stantly obserue them, and be euer ready on all occasions to pray.
This is more particular, hauing respect to some especi∣all occasions, that in crauing them we should bee instant and vrgent.
2 That respecteth the dutie and worke of prayer, that we be constant in performing it.
This the issue and euent of prayer, or the blessing which floweth from it: for it is the effect and issue of our prayer that maketh vs more or lesse importunate: Longer or shorter to continue in prayer. If it be long before we re∣ceiue
that which we desire, the longer we perseuere and continue in prayer.
Quest. 3. VVHat difference is there betwixt these many, and long prayers implied vn∣der perseuerance, andm 1.7 those vaine repetitions, much babling andn 1.8 long prayers condemned by Christ in the Scribes and Pharisies.
Answ. Very much and great: euen as great as betwixt white and blacke, light and darknesse, sincerity and hy∣pocrisie.
1 These many and long prayers heere intimated, are proportioned according to Gods particular dealing with vs: if it be long before he grant our request, wee goe the oftner vnto him, and we hold out the longer in prayer.
Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand, without any respect of Gods dealing.
2 These come from the vehemencie of desire, and ar∣dencie of affection.
Those onely from the tongue and lips.
The Papists are like to Pharisies in both these.* 1.9 For first they measure the number and continuance of their pray∣ers by their set times: for which purpose they haue both set formes of prayer, and also chaines of Beades to put them in minde when their stint is ended; yea they set downe so great a number of repetitions, as cannot bee freed from vaine repetitions.
This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter. Againe, their prayers being in Latine (as I haue shewed before)
which tongue all that say their prayers vnderstand not, they cannot come from the heart, but onely from the tongue.
THus hauing cleared the meaning of this clause,* 1.10 ob∣serue the instruction hence arising, which is this,
Who desire to reape the fruite of their prayer, must both oft renue their prayer, and also hold on without fainting till it be heard.a 1.11 In the word heere vsed is this dutie oft vrged: but most elegantly and emphatically doth theb 1.12 Prophet set it foorth in his owne example, saying, For Sions sake I will not hold my tongue, and for Ierusalems sake I will not rest, vntill the righteousnesse thereof breake foorth as the light, &c. Againe, hee saith of other Watchmen, All the day and all the night continually they shall not cease. Fur∣ther, by way of exhortation, he addeth, Yee that make mention of the Lord, keepe not silence, and giue him no rest till hee establish, and till hee make Ierusalem a praise in the earth. Christ doth also excellently set it forth by two parables, c 1.13 one of a Friend,d 1.14 the other of a poore Widdow. The Friend was so importunate, as he was impudent againe: for so much the notation of the* 1.15 originall word impli∣eth. The Widdow by her importunitie so troubled the Iudge, as he feared he should be wearie with her oft com∣ming. Marke how impudent beggers will bee, they will receiue no nay: nor many who petition to the King, Councell, Lord Chancellor, Iudges, and the like, and by their impudencie oft obtaine their suits. Impuden∣cy, taken in the best sence, as Christ vseth the word, is such an holy, constant importunity, as will take no denial. This we may vse to God, and if we vse it, we shal assuredly pre∣uaile: for note what Christ saith,e 1.16 Shall not God auenge his
owne elect which cry day and night vnto him, though he beare long with them? Particular examples of oft praying for one thing, and long holding out in prayer,* 1.17 were laid downe in the point of extraordinary prayer.
THe ground of this Perseuerance is Gods wise dispo∣sing prouidence,* 1.18 who oft setteth a long date to the accomplishment of his promises, till which time come, he seemeth not to heare vs, and yet expecteth that wee should solicite and ply him with our prayers, not because he needeth soliciters, and remembrancers, but for iust and weightie reasons,
1 The sacrifice of prayer is a sweete and delight some sacrifice to God.f 1.19 The Apostle speaking of the calues or fruits of our lippes, which are prayers and praises, saith, with such sacrifices God is pleased.g 1.20 In this respect prayer is called Incense: God is delighted with the prayers of his Saints, as men with the sauour of sweete incense. Hee loueth to heare them oft praying, and long to continue, prouided that the prayer come from an honest heart and true desire.
2 God thus trieth the faith and patience of his Saints,* 1.21 whether they can and wil continue to depend vpon him. Who cease to pray, cease to waite: they withdraw them∣selues from God, h Gods soule will haue no pleasure in them. (Heb. 10 38.)
3 By Perseuerance prayers waxe more earnest and fer∣uent. Christ often praying, prayed thei 1.22 more feruently. Prayer is like to fire, which if it finde fit matter, the lon∣ger it burnes, the hotter it burnes. But God loueth not key cold prayers: they are as irkesome to him as luke∣warme water to a mans stomack.k 1.23 God will spue them out.
4 God thus moueth his children to search their hearts, to see if they can finde any cause in them why God hea∣reth them not. This was a meanes wherebyl 1.24 Achans sin came to be found out: yeam 1.25 by Gods denying once and twice to heare the Israelites, they were brought to re∣pentance.
5 God doth thus commend his blessings so much the more vnto vs. For good things much desired, oft craued, long expected, are more welcome when they are obtai∣ned, and wee mooued to bee more thankefull for them. Things soone obtained are little regarded.
VVHat a vaine conceit is it to think,* 1.26 that it is in vaine long or oft to call vpon God, if at first hee heare not. Such was the conceit of him who said,n 1.27 Behold this euill commeth of the Lord: should I attend on the Lord any longer? This conceit cannot be free from pride and arro∣gancie; yea it is a disdainfull and presumptuous conceit. Yet by nature wee are all too proane vnto it: for wee are ready to prescribe a time vnto God, and to say, So long will I continue to depend vpon him, and pray vnto him; if by that time he heare not, he will neuer heare. This is the cause that oft we faile of the fruits of our prayers, and fall into many temptations, giuing our spirituall enemies great aduantage against vs.
For our parts,* 1.28 let vs learne how to carry our selues when God seemeth to reiect our praiers, eueno 1.29 as the wo∣man of Canaan, when Christ at first would not seeme to heare, and after told her plainely he was not sent to her, and the third time compared her vnto a whelpe, yet shee continued praying: and what was the issue? her faith was
commended, her request was granted. Neuer any that perseuered lost their labour.
As for them who haue lyen long vnder a crosse,* 1.30 let them not thinke their prayers are not regarded, or them∣selues not respected, because at first they were not heard: we heere see that God expecteth perseuerance.
What perse∣uerance is.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Themist. de ca∣nibus venat.
2 Cor. 12. 8.
Gen. 32. 24.
How long we must perseuer
2. Sam. 12. 20, 23.
Matth. 6. 7.
& 23. 14.
The much babbling of Papists in prayer.
Doct. Prayer to be oft renued and held out.
Rom. 12. 12. Col. 4. 2.
Isa. 62. 1, 6, 7.
Luke 11. 5.
& 18. 3.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Impudentiam, et iniquitatem, et crudelitatē, & supinitatem frequens vin∣cit oratio. Chry∣sost. in Heb. hom. 27.
Luke 11. 7.
§. 98.
Reason. Why God oft seemeth not to heare our prayers.
Heb. 13. 15, 16.
Psal. 141. 2.
Deus idcirco non celeriter annuit, vt tu diutius inqui∣ras. Chrys. in Mat. hom. 24.
Luke 22 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Reu. 3. 16.
Ios. 7. 6, &c.
Iudg. 20. 27
Vse 1: Reproofe.
2. King. 6. 33
Vse 2. Exhorta∣tion.
Mat. 15. 22, &c.
Vse 3. Consolation.