Welcome to a reading of the decades of Henry Bullinger. This Reformation MP3 audio resource is a production of Stillwater's Revival Books. Many free Reformation resources, as well as our complete online catalogue containing classic and contemporary Puritan and Reformed books, the Puritan hard drive, digital downloads, MP3s, DVDs, and much more, at great discounts, are on the web at www.puritandownloads.com. Also please consider, pray and act upon the important truths found in the following quotation by Charles Spurgeon. As the Apostle says to Timothy, so also he says to everyone, give yourself to reading. He who will not use the thoughts of other men's brains proves that he has no brains of his own. You need to read. Renounce as much as you will all like literature, but study as much as possible sound theological works, especially the Puritanic writers and expositions of the Bible. The best way for you to spend your leisure is to be either reading or praying. And now to SWRB's reading of the decades of Henry Bullinger, which we hope you find to be a great blessing, and which we pray draws you nearer to the Lord Jesus Christ, for He is the Way, the Truth and the Life, and no man cometh unto the Father but by Him. John 14 verse 6. reading from page 163, of the form and manner how to pray to God, that is, of the calling on the name of the Lord, where also the Lord's prayer is expounded, and also singing, thanksgiving, and the force of prayer is entreated. The Fifth Sermon After the ministry of the Word of God in the Church of Christ Handled, methinketh I have convenient place to entreat of the prayer of the faithful, whereunto godly ministers never leave to stir up the Church. The word prayer is very largely taken among writers and in daily use. At this present we use it after the same manner that David the prophet used it, saying, Hear my prayer, O God, and let my cry come unto thee. For prayer is a humble and earnest laying forth of a faithful mind, whereby we either ask good things at God's hand, or else give Him thanks for those things which we have received. And of prayer chiefly there are two parts, invocation, or asking, and thanksgiving. By petition we lay open unto God the requests and desires of our heart. beseeching him to give us good things, and that he would turn from us evil things, as may be to his glory and good pleasure, and according to our necessity. In invocation or petition we comprehend obsequation, which is a more vehement prayer, and also intercession, whereby we commend other men's matters to the Lord. For we offer prayers to the Lord our God not only for ourselves, but also for our brethren, and for their manifold necessities, for them that are distressed with perils, for those that be sick, for them which suffer persecution, or in a manner oppressed with other calamities and afflictions. Neither do we exclude beseechings whereby we earnestly desire evils to be turned away from ourselves or from others. There are also complaints whereby the saints in their prayers do holily expostulate with God. Thanksgiving comprehendeth both divine praises, and also celebrateth with a joyful spirit God his noble power, and the benefits received at his hand. Hereunto is referred a great part of the Psalms, whereof part pertain to invocational calling upon God, and some serve to teach or instruct and some to declare or expound, whereof at this present there is no place to speak. Paul, a blessed apostle of Christ, acknowledging these parts of prayer, writing to the Colossians, saith, Continue in prayer, and watch in the same with thanksgiving. And to the Philippians, Let your requests be shewed unto God in prayer and supplication with giving of thanks. And again unto Timothy, I exhort therefore, said Paul, that first of all prayers, supplications, intercessions, and giving of thanks be made for all men. Kinds of prayers are these. There is a private prayer of every faithful man, and there is also a public prayer of the whole church. Private prayer is made unto God, by if every faithful man in what place soever, either in the house or without doors, in the closet of his heart and temple of his own body. For St. Peter went up into the uppermost part of the house and prayed. St. Paul saith, I will therefore that the men pray everywhere, lifting up your hands. And Christ our Lord himself very often departed even out of the temple into the mount to pray. And in the gospel he saith, When thou prayest, enter into thy chamber, and when thou hast shut thy door, pray to thy Father which is in secret. Public prayer is that which is used of the Church, which is made unto God in the Holy Assembly, according to the accustomed order of every Church. Now the pastor's duty is, as Paul also admonisheth in 1 Timothy 2, and we in the last sermon before this have rehearsed, to gather together, instruct, and preserve the assemblies in which supplications or common prayers are made. And they are greatly to be blamed, who are more negligent in this behalf than becometh them, neither are they indeed to be suffered who seldom or never teach diligently and are cold in stirring up a desire in men to pray. Men by nature are slow and slack in the study of religion, and therefore we have need of a sharp spur, and the charge and office of stirring up and provoking is committed to the pastors of churches. The prophets somewhere cry, Blow out the trumpet in Zion, assemble a congregation, For in a holy congregation three things are chiefly used, the teaching of the gospel, faithful prayers, and religious celebration or administration of the sacraments. And sometimes there is a collection made for the relieving of the poor and the Church. The Holy Scripture witnesses that these things are not instituted at the will and pleasure of man, but by the authority of God. Yea, and immediately after the first beginning of things, and that they were also used of the most holy worshippers of God. Of those most ancient patriarchs, both which were first, before the flood, and which followed immediately after, there is no doubt, since the Scripture plainly witnesseth of Jacob himself, the nephew of Abraham, that he erected an altar in Bethel, whereunto he assembled his whole household, though it were exceeding great, and there offered sacrifice unto God. In Moses' time by the law, in most evident commandments, he instructed holy assemblies. Yea, in the Ten Commandments he diligently commandeth to sanctify the Sabbath day, which also comprehendeth holy assemblies. The holy prophets of God do everywhere praise and commend the ecclesiastical assemblies of God's people. Neither did Christ our Lord disallow them, when He came in the flesh. For as in the most notable assemblies and feasts He taught with great diligence, even so He gathered and assembled together both the people and also His disciples, whom He especially commanded that they should not depart from Jerusalem, but wait for the promise of the Father, which thing, when they were gathered together into an assembly and in prayer, we read in the Acts to have been performed. There also the assembly of the faithful is commended to us, as appeareth both in the eleventh and fourteenth chapter of the first epistle of Paul to the Corinthians. These supplications, which the same Paul commandeth to be made for all them that are set in authority, are made chiefly in holy assemblies. Truly Pliny, a heathen author, writing to Trajanus, the emperor, doth make very manifest mention of holy assemblies. Holy assemblies had of old time very excellent promises, as we may see in the prayer of Solomon, which is described unto you in the first book of the Kings, the eighth chapter. And at this day the Church of Christ hath promises nothing inferior to them. Christ our Lord saying, I say unto you that if two of you shall agree in earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Behold, the Lord himself is in the midst of the assembly of saints. And where the Lord is, there is both plenty and treasure of all good things. And therefore experience itself, which we have of matters teacheth, that the supplications of the church are effectual. For the Lord heareth the prayers of the church, and delivereth from evil those whose safety the church commendeth unto him. We have often had experience that they which were in extreme danger have found very present help, even at the same instant wherein the congregation hath offered their prayers to the Lord. Moreover, the example moveth very many, otherwise hard-hearted and barbarous. For they see the devout godliness of the holy congregation, and the fervency of the faithful in assemblies, and are thereby moved, so that, entering into themselves, they acknowledge that they are miserable, and desire to be partakers of this fellowship, according to the saying of St. Paul. If, therefore, When the whole churches come together in one, and all speak strange tongues, there come in they that are unlearned, or they which believe not. Will they not say that ye are not out of your wits? But if all prophesy, and there come in one which believeth not, or one unlearned, he is rebuked of all men, and he is judged of all. And so are the secrets of his heart made manifest, and so he will fall down on his face and worship God, and say plainly that God is in you indeed. Without confidence, therefore, and how shamefully dare some set light by holy assemblies, and not only set light by them, but also scorn at them, as if they were assembled together without any profit at all? David in his banishment maketh complaint of nothing so much as that he was compelled to wander in the wilderness, and was shut out from holy assemblies. For he prometheth the Lord, he will enter into his holy congregation, if ever he be restored again. Verily when the Lord saith in the gospel, He that is of God heareth God's word, it followeth, that they which love the congregation wherein the word of God is preached, have the natural mark of the sons of God. But because many do not only loathe holy assemblies, and also say that prayers are altogether superfluous, vain and unprofitable, before we proceed any further we will show that the godly must pray, and that the prayers of the faithful are both effectual, profitable and necessary. They say all things are done by the providence of God, and therefore prayers are unprofitable. For that which God hath foreknown, that verily he will bring to pass after the manner of his foreknowledge, neither can it be hindered by prayers. But these men abuse the providence of God, for that out of it they gather that thing which the Holy Scriptures do not teach them to gather. For in Deuteronomy, in express words, Moses hath left written, The Lord hath determined to destroy Therefore I made intercession unto the Lord, and I found favour. Jonas threateneth so certain destruction unto the Ninevites from the Lord, that he even foretold the number of days. But when the men of Nineveh believed the Lord, and repented, the Lord became favourable to them again, neither did he destroy them when they repented. Moreover, Isaiah had spoken to Ezekiel out of the mouth of the Lord, thou shalt die and not live. But when the king poured forth his prayers, even from the bottom of his heart unto the Lord, God changed his sentence that he had pronounced. For the Lord himself said in Jeremiah, I will speak suddenly against a nation or a kingdom, for to pluck it up, and to root it out, and to destroy it. But if this nation against whom I have pronounced turn from their wickedness, I will repent of the plague that I thought to bring upon them. Wherefore the prayers of the faithful are effectual, staying the wrathful judgments of God, yea, and taking them clean away. Whereas they object again that prayer is a declaration of things which we require of the Lord, and that God foreknoweth all things, therefore that these things are unprofitable, and superfluously declared unto him which he already knoweth. And so for that cause that prayer is unprofitable, It is confuted of Christ our Lord Himself who, when He had plainly said, Your Heavenly Father knoweth what things ye need of, before ye ask of Him, yet nevertheless, adding a form of prayer, He teaches us to pray. In another place He commandeth us and stirs us up to pray often. Watch and pray, saith He, lest ye enter into temptation. And Paul saith, Rejoice always, pray continually. In every place there are many precepts of this kind. Neither do we declare our matters to him as to one that knoweth them not, but we utter them to him that understandeth the desires of our heart, and do humble ourselves at the feet of his majesty. We ask that of him which we know we want, but yet of him certainly to be received. who is the author of all goodness, for we believe his sure and infallible promises. In the meantime, prayers are not superfluous. For that the Lord would assuredly give that which we asked, the Lord promised the delivery of His people, whereof the godly doubted nothing at all. Yet with incessant supplications they prayed unto the Lord, crying, Deliver us, O Lord our Neither did they think they laboured in vain. To the Anabaptists, pretending absolute pureness, and therefore being pure, neither can nor ought to pray, forgive us our debts, since there remain no debts, the most holy evangelist and apostle John answereth and saith. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us. For as long as we live in this world, there remain remnants of sin to be washed away every moment by the grace of Christ. Moreover, Whereas they object, it is written, We know that God doth not hear sinners. But we are all sinners, therefore God doth hear none of us, and so men's prayers are found to be unprofitable. We answer that of sinners some are altogether ungodly and despisers of God, those God heareth not. They are, again, repentant men, and such as fear which nevertheless are sinners, and rightly so called, because of the remnants of sin, those God-hearer, which might be showed by the examples of David, Manassas, Peter, the thief crucified with Christ, and many other, which were both sinners, and when they prayed they heard. Therefore we say that the prayers of the faithful are not only profitable and effectual, but also necessary unto men. For we are men, defiled with sin, destitute and void of all goodness. Every good giving and every perfect gift is from above, and cometh down from the Father of lights. He commandeth us to pray, and offereth to them that pray every very large promises. Wherefore, our fathers were very often exercised and very fervent in prayer, by their example teaching us that prayers are necessary. The scripture also diligently and at large rehearses how great things by their prayers, in very weighty matters and dangers, yea, in matters most necessary, they obtained of our most true and most bountiful Lord and God. The apostles pray for the Holy Ghost, faith, and the increase of faith, and they receive their requests, not sparingly, but liberally, being made partakers of all manner of graces of Christ. In the Gospel, the publican prayeth in the temple, and saith, God be merciful to me a sinner. And he forthwith found the Lord merciful unto him. What and how great things Elijah, by his prayers obtained of the Lord, the holy history recordeth, and the blessed Apostle James applyeth his example unto us also, that we also in faith should call upon God, which I rehearse, lest any man should think that that pertaineth nothing unto us. Again, how much the faithful prayers of Moses, David, Josaphat, Ezekias, and other valiant men prevailed in wars, in famines, in sickness, and in other exceeding great dangers, it were long to recite. These examples prove that prayer is both always necessary unto men and very effectual. For we plainly see that God is moved with the prayers of his faithful. For he is good and merciful, he loveth us, he took flesh, that he might be touched with feeling of our infirmities, lest we should be dismayed of him. He is true and faithful, performing those things faithfully which he promiseth. What, does he not freely, liberally, and bountifully call all men unto him, offering himself wholly to them that call upon him in faith? But in that which, pray, do not always receive that which they ask, it doth not prove that prayer is altogether unprofitable. For it is oftentimes profitable for him that prayeth not to receive his requests. There are, moreover, many causes, for the which God either putteth off the things that are asked, or doth not grant them. There is a kind of of men which pray, of whom we read written, He that stoppeth his ear to the cry of the poor shall cry himself, and not be heard. Again, though ye make many prayers, yet will I hear nothing at all, seeing your hands are full of blood. So again in Solomon wisdom crieth, testifying that she will not hear them that call on her, because they would not first hear her giving them warning in time. All these things in a manner are gathered from the person of them that pray, for the thing itself which they pray for, that which followeth, is derived. St. James saith, Ye ask, and receive not, because you ask amiss, even to consume it upon your lusts. For the Lord also, answering to even of his chosen disciples, which required the highest rooms in the kingdom of Christ, saith, You know not what you ask. Furthermore, holy men, when they ask holy and necessary things, or at the least not unjust or evil, which nevertheless they receive not of the Lord, they forthwith think that God is a God of judgment and justice, and therefore that he will not immediately deliver out of afflictions. yet desire their deliverance with continual prayers. Whom the Lord loveth he chasteneth. Whom he chasteneth he does not to this end to destroy them, but they should not be condemned with the wicked of the world. For it is lawful in such distresses to pray with David, Rebuke me not in thine anger, O Lord, neither chasten me in thy displeasure. And with Jeremiah, Lord, correct me in judgment, not in fury. And with Abakum, when thou art angry, remember thy mercy. But godly doubt nothing of the power and goodness of God to men would. That which God will, and which is profitable for the children of God, God can do. Innumerable examples of this thing the Old and New Testament doth afford us. Wherefore, when we are not delivered, when we obtain not our desires, it is most sure that God will have it so, that it is profitable for us, it should be so. By this means he heareth our prayers, when he heareth us, for our prayers tend to this only, that it might go well with us. God, since he is only wise, knoweth what can profit, and what can hurt us, and doth not give us that we ask, yet, by not giving, he in very deed granteth that which is good for us. Therefore the lawful prayer of the faithful is always effectual, and evermore obtaineth his purpose, the Lord granting his, that which he knoweth to be good. Furthermore the Lord defereth to perform that which is asked, yea, and at some time seemeth altogether to neglect our prayers, but he doth that by prolonging to try his, that he may make their faith the more fervent, and his gifts also more acceptable, which are so much the more joyfully received, by how much they are looked for by an ardent desire. In this temptation, let that saying of the Prophet comfort us. Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will I not forget thee? For the church hath said, God hath forsaken me, and my Lord hath forgotten me. Let us now consider what manner of prayer that should be which he that calleth on God useth. That question cannot be better resolved than by weighing the chiefest circumstances. First, therefore, let us consider what must be called upon of them that pray. None verily but the one and only God, or three things are required of him which is prayed unto, first, that he hear the prayers of all men in the whole world, that he pierce and exactly know their hearts, yea, that he know more rightly and better all the desires of men, than men themselves can utter them. Secondly, that he be present everywhere, and have power over all things in heaven, in earth, and in hell, which hath in his power all the ways, and all the means to help. Thirdly, that his will be exceedingly good, and ready prepared, that that which he can, he may also be willing to do. But these properties are found in God only. For God only searches the reins of the hearts. He only sees and hears all things. He only knoweth more perfectly those things which are within and without man than man himself. He only is present in all places. He only is almighty. He only is wise. The will of God only embraceth man with most perfect goodness, and is always ready, and only procureth faithfully that which is profitable for man. Therefore ought God only to be called upon. But who can attribute these properties, were it to the most chosen souls in heaven, without blasphemy and sacrilege? Therefore the souls in heaven, living with God, are not to be called upon, especially since the Scripture in plain words testifies that Abram and Jacob know us not, and commandeth us to call on God, and forbiddeth to communicate those things which are God's to creatures. And that we say nothing else, to whom I pray you, of all the saints or angels in heaven, can we say without blushing, Our Father which art in heaven, and that which followeth in the Lord's Prayer. Let us therefore call upon God only, that Heavenly Father, who alone all the saints, all godly men, as many as has been in the Church, have called upon. But since no mortal man, how goodsoever he seem to be, is worthy to come forth into the sight of the Eternal and Most Holy God, which thing all men with one voice confess, many indeed, and die as patrons, intercessors, and advocates, are chosen and received of them that pray, but whose intercession either they themselves might be brought to God, or their prayers presented unto God, wherefore some have chosen to themselves angels, others apostles, others the most holy among all other women, that Blessed Virgin, the Mother of Christ. Others some have chosen other, as they have put confidence in this man or that man, but they have forged these things unto themselves out of the imagination of their own heart, and have not learned them at the mouth of God. The scripture that only rule of truth, setteth forth to us one mediator, intercessor, patron, and advocate, by whom we may come unto God, and by whom we may present our prayers unto the Lord. All the prayers of all men are unpleasant and unbombable, which are not made by Jesus Christ. Neither doth true faith teach us to forge and imagine another advocate for Christ, or some other with Christ in the sight of God, nor ourselves alone without our advocate Christ, to rush into the presence of God the Father. Here true Christians are separated from Jews, from Turks, yea, and Papists also. or they despising the Son of God, call upon the Father only, without the mediation of Christ Jesus. But the voice of God, by the Gospel and His Apostles, pronounces against them. In the Gospel we read the Lord said, which hath sent him. And again, I am the way, the truth, and the life. No man cometh to the Father, but by me. And John the apostle and evangelist saith, Whosoever denieth the Son, the same hath not the Father. But these men do not acknowledge Christ to be the only intercessor, but teach that saints in his stead, or with him, ought to be called upon as patrons before God. But the same John, showing an advocate unto Christians, did not appoint himself, did not lay before us saints instead of Christ, or them with Christ, but, saith he, we have an advocate with God the Father, Jesus Christ the righteous. Neither doth Paul show us any other in 1 Timothy 2 and Hebrews 7. To the Ephesians 3, By Christ, saith he, we have boldness and entrance with confidence by faith in him. Christ is sufficient for them that believe, as in whom all own the Father hath stored up all good things, commanding us to ask those things in him, and by him through prayer. These things are sufficient for minds not desirous of contention, they that will let them search further in the fifth sermon of the fourth decade. I have told you who is to be prayed unto or called upon are the godly worshippers of God, and by whom, to wit, God alone, by the only Son of God, our Lord Jesus Christ, Let us now see what should stir up man to call upon God. Surely the Spirit of our God principally. For prayer is rightly counted among the gifts of grace. For neither could we earnestly nor heartily call upon our God, unless we be stirred up and provoked thereunto by the Spirit of God. For albeit the commandment of God will us to pray, and present necessity and danger drive us, and the example of other allure us to pray. Yet all these things would do nothing, unless the Spirit enforce our minds unto His will, and guide and keep us in prayer. Therefore, though there be many causes occurring which more move men to pray, yet the chief original of prayer is the Holy Ghost, to whose motion and government, in the entrance of all prayers, we whosoever pray with any fruit do beg with unholy preface. To this pertain these words of the Holy Apostle. The Spirit also, saith he, helpeth our infirmities. For we know not what to pray as we ought, but the Spirit itself maketh requests for us with sighs that cannot be expressed. For he that searcheth the hearts knoweth what is the meaning of the Spirit, for he maketh requests for the saints according to the will of God. Indeed, the Spirit of God is said to make intercession, not that he in very deed prayeth and groaneth, but because he stirreth up our minds to pray and to sigh, and bringeth to pass that, according to the pleasure of God, we should make intercession or pray for the saints, that is to say, for ourselves. Let us consider with what abilities he must be furnished, which cometh of purpose to pray unto God. First it is necessary that he allay aside all opinion of his own worthiness and righteousness, that he acknowledge himself to be a sinner, and to stand in need of all good things, and so let him yield himself unto the mere mercy of God, desiring of the same to be filled with all things that are good. For that great prophet of God, Daniel, saith, We do not present our prayers before thee in our own righteousness, but in thy manifold mercies. Also you read the like prayers offered unto God in Psalm 79, for the people of the Lord cry, Help us, O Lord of our salvation, for the glory of thy name. Deliver us, and be merciful unto our sins, for thy name's sake. Remember not our sins of old, make haste, and let thy mercy deliver us. In the New Testament, the Pharisee in Luke trusting in his own righteousness, is put by and cast off from the Lord. But the publican, freely confessing his sins and craving mercy of God, is heard and justified. For unless we acknowledge our nakedness, weakness and poverty, who, I pray you, will pray unto God? For not they that be strong, but they that be sick, have need of the physician. And the Lord in the gospel saith, Ask, and ye shall receive. Knock, and it shall be opened unto you. Seek, and ye shall find. He therefore that is commanded to ask, that he may receive, hath not as yet that he asketh. He that knocketh by knocking signifieth that he standeth without doors. And he that seeketh have lost that which yet ye seeketh for. We therefore, being shut out from the joys of paradise, by prayer do seek and ask for that which we have lost and have not. Therefore, whereas David, and Ezechias, and other saints of God in prayer do allege their own righteousness, for which they seem worthily to be required to be heard, truly they regard not their own worthiness, but rather the truth of God. He that promised that he will hear them that worship him, therefore the godly say, Behold, we are thy worshippers. Therefore it is meet that thou shouldest not neglect us, but deliver us. In the meanwhile, in other places they speak in such salt of their righteousness, that we cannot doubt that in their prayers they made mention of their righteousness with a certain measure and limitation. Enter not into judgment with thy servant, says David, or in thy sight shall no man living be justified, etc. Furthermore, and that which is the chief of all, it is needful that they which pray must have a true and fervent faith. Let the doctrine of faith, therefore, in the matter of prayer, Show us light as the morning star, and with an assured hope to obtain of God the thing which is asked. Let him that prayer make his petition. Let him ask in faith, says St. James, nothing wavering, or he that wavereth is like a wave of the sea tossed to the wind and carried with violence. Neither let that man think that he shall receive anything of the Lord. And Paul also said, How shall they call upon him, on whom they have not believed? I have spoken of faith in the four sermons of the first decade, but to the end faith may increase in just measure and flourish and continue stable. We must labour in the promises and examples from every place gathered together. We will recite a few. In the Book of Psalms we read, Offer unto God thanksgiving and pay thy vows unto the Most Highest, and call upon Me in the day of trouble, and I will deliver thee, and thou shalt glorify Me. Again, the Lord is nigh unto all that call upon Him, and to all that call upon Him in truth, or faithfully. He will fulfil the desire of them that fear Him. He will also hear their cry, and will save them. Again in Isaiah the Lord saith, And it shall come to pass, that before they call, I will answer them, and while they are but yet thinking how to speak, I will hear them. In Matthew the Lord saith, Ask, and it shall be given you. Seek, and ye shall find. Knock, and it shall be opened unto you. For whosoever asketh receiveth, and whosoever seeketh findeth, to him that knocketh it shall be opened, etc. In the same Gospel the Lord saith, and all things whatsoever ye shall ask in prayer, believing ye shall receive it. In the eleventh and mark, the same sentence is thus alleged. Whosoever saith he, whatsoever saith he, ye desire, when ye pray, believe that ye shall receive it, and it shall be done unto you. Again, in the Gospel according to St John, the Lord saith, Whatsoever ye shall ask in my name, that will I do. Again, verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Ask, and ye shall receive. David frameth an argument of the example of the fathers, and saith, Our fathers hoped in thee, they trusted in thee, and thou deliverest them. They called upon thee, and they were helped. They did put their trust in thee, and were not confounded. For thereupon he gathereth, that he also shall not be forsaken of the Lord. In the history of the Gospel are very many examples to be seen, which exceedingly confirm and establish the faith of the godly. But since faith is not a vain imagination, but an effectual power, working by the Holy Ghost all kind of good works, though they neither trust unto these, neither think it consideration of them to be heard. Yet nevertheless such sinners as are faithful do not impudently and without repentance trust to their own wits, dealing only in words with the Lord, but they join a holy life with prayers. For Solomon saith, He that turneth his ear from hearing the law, his prayer shall be abominable. And the Lord saith in Isaiah, Though ye make many prayers, Yet will I hear nothing at all, seeing your hands are full of blood. Of such impenitent persons we understand that in the gospel God heareth not sinners. But that more is, the saints shall obtain nothing, if they continue prayer for such. For Jeremy, praying earnestly for his people, otherwise being obstinately wicked, heareth. Thou shalt not pray for this people. Thou shalt neither give thanks nor bid prayer for them. Make thou no intercession for them, for in no wise will I hear thee. Seest thou not what they do in the cities of Judah? The children gather sticks, the fathers kindle the fire, the women knead the dough to make cakes for the Queen of Heaven, they pour out drink-offerings unto strange gods to provoke me into wrath. After the same manner, saith the Lord in Ezekiel, if I send a pestilence into this land, and if Noah, Job, and Daniel were therein, or in the midst of it, as truly as I live, saith the Lord God, they should deliver neither son nor daughter, but save their own souls in their righteousness. Wherefore it followeth that the supplications of unrepentant men, and impudently persevering in their sins, though they cry without ceasing, Help us, O God, our Saviour, deliver us, O Lord, we beseech Thee to hear us, are altogether fruitless. For they desire to be deserved, that they may take their further pleasure and commit wittedness. And though God give us freely those things which we ask, yet it is necessary that an affection or desire to live well do accompany so great benefits received at the hands of God. For here we ought most diligently take heed, that we think not we shall be heard for our virtue's sake, but for the mere mercy of God in Christ Jesus. Moreover, whosoever desireth to have his prayers to be acceptable unto God, let him lift up his mind from earthly things unto heavenly things. touching that thing the blessed martyr of Christ, Cyprian, eloquently and wholly entreating saith. When we stand occupied in prayer, we must with our whole heart watch, and be diligent in prayer. Let all worldly and fleshy thoughts depart, neither let the mind think upon anything else at that time than only that which it prayeth. Let thy breast be shut against the adversary, and let it be open to God only. neither let it suffer the enemy of God to enter into it in the time of prayer. For he oftentimes stealeth upon us, and entereth in, and subtly, deceiving us, turneth away our prayers from God, that we may have one thing in our heart, and another thing in our mouth. But not the sound of the voice, but the mind and sense ought to pray unto God with an unfeigned affection. Thus But that the mind of him that prayeth may be lifted up from earthly things unto heavenly things, that is chiefly the work of the spirit of true faith, the steadfastness of hope, and the fervent love of God. If also we have in remembrance the dreadful majesty of God, before whose eyes we stand praying, him all the creatures in heaven and earth do worship and reverence, Thousands, thousands of angels serve Him. Let us think with ourselves how profitable and necessary things we ask of God without which we cannot be happy. Let us, moreover, remove from us all those things which either detain and keep us in this world, or call us back unto earthly things. Of which sort are these? Slothfulness, covetousness, and serviting, and, to be short, all other sins like unto these. And, contrarywise, let us apply ourselves to watchfulness, soberness, gentleness, and liberality. Surely the Scripture almost everywhere joineth unto prayer, fasting, and mercy, for these virtues make us more cheerful and ready to pray through faith. Daniel saith, I turn my face unto the Lord God, and sort him by prayer and supplication, with fasting, sackcloth, and ashes. Neither alike to do this do Jonas and Joel teach. Yea, in the Gospel and writings of the Apostles we everywhere hear, watch, be fervent in prayer, be sober. For the belly being full, either no prayers at all, or else fat and unwieldy prayers are made. Whereof we read that St. Augustine said, Would thou have thy prayer fly up unto God? Make it two wings, fasting and almsdeeds. For in the Acts of the Apostles the angel of the Lord saith to Cornelius the centurion, Thy prayers and thine alms' deeds are had in remembrance in the sight of God. And surely God requireth of us fervent prayer. But it cannot choose but be cold, which is not inflamed with charity. Therefore they be cruel and unwilling to forgive their brethren their trespasses, and who still retain hatred toward their brethren, cannot pray before God, who saith, And when you stand praying, forgive, if ye have ought against any man, that your Father also which is in heaven may forgive you your trespasses. And again, if ye forgive men their trespasses, your heavenly Father shall also forgive you. But if ye forgive not men their trespasses, no more shall your heavenly Father forgive you your trespasses.' And in another place he saith, Therefore if thou bring thy gift unto the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way. First be reconciled to thy brother, and then come and offer thy gift. For otherwise all thy gifts shall not be acceptable unto God. Let us therefore willingly forgive, and let us love and do good unto our neighbours, so our prayers shall pierce the heavens. agreeably unto this, that we pray not only with the mouth or voice, but with the mind and inward affection of the heart, and with the spirit and fervency. There was no voice heard of Moses, neither of Anna, the mother of Samuel, when they prayed. But most earnestly in spirit they cried unto God, who also heard, and led them safely with all the people of Israel through the Red Sea, out of the most bloody hands of the Egyptians, and her which afore was barren he made fruitful. And contrarywise we read that the Lord, in the Gospel out of Isaiah, alleged these words against the Pharisees, This people draweth nigh unto me with their mouth, and honoureth me with their lips, howbeit their heart is far from me. But in vain do they worship me, teaching doctrines, precepts of men.' Therefore aptly said Paul, I will pray with the spirit, and will pray with the understanding also, where he calleth the lively breath and voice of man spirit. By these heavenly testimonies the prayers are condemned who, with the marvellous rolling and swiftness of the tongue, in a short space babble many words, and those maimed and curtailed, uttering words without sense. For their mind, in the meanwhile, is otherwise occupied. No other desire is there felt of them. And less happily they seem a desire, in that they pant and blow, hasting to make an end of praying. Among which kind of men monks and priests are chief, who pray for money and for their hire, that is, sell a thing of naught for a great price, and to the mad people? Not that prayers are vain of themselves, but because being used after that manner they become vain. Of these men the Lord pronounceth in the gospel Woe be unto you, scribes and Pharisees, hypocrites! For ye devour widows' houses, and that under a pretense of long prayer, therefore ye shall receive the greater damnation. I know that those sophisters do here bring forth and allege for the defence of prayers set for reward and stipend, but in few words I give them this knot to loose. These men that pray in this sort either have faith in charity or else they have not. If they have, they pray without reward, for charity's sake. If they have not, their prayers are of no effect. And therefore with a false show they deceive the ignorant people, paying their money for lawful prayers, whereas they equate them with unlawful, and if they were unlawful, were yet they neither be sold or bought. This is also required of him that prayeth, that he desire not things unworthy for God to grant, nor require those things that are contrary to the laws of God. For St John the Apostle saith, If we ask anything according to his will, he heareth us. Therefore when we ask things unworthy for God to grant, he heareth us not. Moreover, always, and in all our prayers, our will and our desires ought to be obedient to God and His will. Therefore let no man go about wickedly to tie God to certain circumstances. Let no man prescribe unto God at what time, in what place, or after what manner he shall bring to pass anything that he will do. God, who is only wise, knoweth when it is time to help. He is also both faithful and omnipotent, and able indeed to do greater things than either we can ask or understand, which thing we also read that Paul has said. Therefore not without cause is that most honest widow Judith very angry with Osias the priest, because he appointed a set number of days unto God, which being ended he should deliver, or otherwise they should give up the city. For Judas saith, What manner of sentence is this, wherein to Oseas aft consented, to deliver this city unto the Assyrians, if within five days they come not succor for us? And who are ye that tempt the Lord? This is not a sentence like to obtain mercy, but rather to provoke wrath and kindle displeasure. You have set the mercy of God a time, and have appointed him a day after your own fantasy. But forasmuch as the Lord is patient, let us so much the rather repent, and crave pardon at his hands by pouring out our tears. Therefore David is read to have spoken most godly, being in extreme danger. If I shall find favour in the eyes of the Lord, he will bring me again. But if he say to me, I have no lust to thee, Behold, here I am. Let him do with me what seemeth good in his eyes. And now also, long continueth, is very needful in our prayers. Ask, saith the Lord, in the gospel, and it shall be given you. Seek, and ye shall find. Knock, and it shall be opened unto you. And by this heaping together of words, He often remembereth us of continuance in prayer, asketh thee earnestly and constantly, as they do which require things whereof they stand in need. Seek, as they are wont, that search for things that are hidden and precious. Knock, as they are wont, who with earnest desire covet to come into their friends. for all these things do not only signify a desire, but also a continual study to obtain things required. In the Gospel according to St. Luke, the Lord put forth a parable tending, To this end that we ought always to pray, and never to be wearied. For Paul also saith, Rejoice always, pray continually, in all things give thanks. Yet let no man think that by these words of the Lord and the Apostle the error of the heretics, Salini and Eukity, is confirmed. They did nothing else but pray. The Lord commandeth to pray always, that is to say, as often as we conveniently may, at all times and in all places, to be of an upright heart toward God in all things. We should always wait for good things at God's and give him thanks for benefits received, we should also continually ask favour of him. Such an endeavour is commanded unto us in Anna, the daughter of Phaneor, of whom Luke maketh mention, that she parted not from the temple, but day and night served the Lord with fastings and prayers. not that she did nothing else, having no regard to her body, nor did at any time eat, drink, or sleep, but because that was her continual and chiefest business. For at this day, speaking after the same manner, we say that the husbandman doth labour without ceasing, and the student read night and day, whereas yet all men understand that by this kind of speech is signified a continual and exceeding great diligence in work and reading. The woman of the Syro-Vernesius In Matthew, chapter 15, showeth unto us a notable example of unwearied continuance in prayer or invocation. But if so be God seem to neglect us, or to defer our requests longer than is meet, let us always remember what the Prophet has said, Yet a little while, and he that shall come will come, and will not tarry, and the just shall live by faith. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, mp3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, MP3s, digital downloads, and videos, please visit Still Waters Revival Books at PuritanDownloads.com. Stillwater's Revival Books also publishes The Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. 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