Sermon 47: Upon Ephesians Chapter 6

18. Praying with all prayer and supplication, at all times in the spirit, and watching to that end with all instance and supplication for all the saints: 19. And for me, that in opening my mouth, utterance may be given me with boldness, to utter the secret of the Gospel.

Many supposing themselves to have profited well in faith, are yet notwithstanding ignorant of what belongs to prayer. They think it enough if they can say, God help me, when they see any danger at hand, and yet in the meantime flee not to him for refuge. But such folk know not to what purpose the promises serve that are made to us. For God says not simply, that he will have a care of us, and that he will help us in all our needs: but also allures us to him, and therewith encourages us to praying. Then cannot the one be separated from the other, that is to say, that we should rest upon the hope of God's promises, and have them thoroughly rooted in our hearts: and also be stirred up to resort to our God, so as our faith exercise us in prayer and supplication. Thus we see that they are inseparable things. And the more we are advanced in faith, so much the more with the earnest zeal should we call upon our God, and acknowledge and confess that our salvation lies in his hand, and that we look for all good things from him. And forasmuch as we are so slothful in that behalf: he sets down two words, Prayer and supplication, to express the better that we must not go to it coldly, nor slightly, and as it were for courtesy's sake: but that we must be touched to the quick, to continue at it (as he will add shortly after) and to hold on rightly without ceasing at any time. True it is that God tells us by his Prophet Isaiah, that he will hear us before we cry, and his hand shall be ready to succor us before we have opened our mouth. However, that is not to make us slothful, that we should lie gaping at him with open throat (as they say): but to show that he will not suffer us to linger, when we shall have called upon him, as though he were careless to help us: and that for proof thereof, he anticipates us, as we find by experience. Yet notwithstanding, he will have us to yield a true proof of our faith by praying to him. For the very way for us to show truly that his promises have taken effect in us, and that we trust to them, is, that as soon as we are touched with any grief or affliction, we go straight to him, and unburden our hearts there, as is said in another place. Now we see how we must make our advantage of God's word, whereby we are certified that he will never fail us: that is to say, by seeking the things in him which he protests that we shall find there. And so, prayers are as it were keys whereby to come to the treasures that God reserves for us, and which he will not keep from us. Therefore we must open the way to them by praying.

And yet Saint Paul thinks it not enough to say, that our faith must be matched with prayers and supplications to our God: but he says also, Indeed all prayer. As if he should say, that in all matters, in all things both great and small, in all our doings, whatever they be: that must be our anchor. For it might happen that we would call upon God, only when we thought on him, or else when we had some matter of importance in hand. But Saint Paul (as I said) will have us to do God that homage everywhere and at all times, protesting that we cannot have any good but at his hand, and of his mere free gift. So much imports the word All. And in good truth we see how our Lord takes charge of our whole life, with the condition that we should seek to him even for the basest things, and for such as we dare not require of our friend that were our equal and companion. Even those things will he have us to ask of him. For under this saying, that he gives us our daily bread, it is certain that he comprehends all that belongs to our life. Alas, what a number of small things have we need of, which we would be ashamed to be known of, even to our inferiors? And God abases himself so far, that he vouchsafes to have a care of our persons, which are but wretched and rotten carcasses, and yet nevertheless he will not have us to hesitate to ask him the things that are expedient and needful for us. Since it is so, let us remember well this saying of Saint Paul's, which wills us to pray to our God for all things that we need, assuring ourselves that he will yield so far to us, as nothing shall (as you would say) escape his hands.

And he says expressly, that we must pray at all times, and in Spirit. Whereas he says, in Spirit: it is surely to exclude all hypocrisy: for we know that the most part of the world babbles enough when they should come to God: however, it is but their lips or the tips of their tongues that do their duty. But that is not the manner that God will be prayed to and called upon: he likes not of such supplications, but rather abhors them, because that when we pray so foolishly to him, we make a false shrouding sheet of him, and that is a kind of treachery. For if we think to be heard of God for our babbling, when in the meantime our heart is dead, and our prayers proceed not of a rightly disposed and earnest mind, we make God as an idol, or as a little babe, wherein we do too great wrong to his majesty, and to be short, we do but transfigure him after our own fancy. Therefore it behooves our prayers, not only to be made with our mouth, but also to come from the bottom of our heart.

And now forasmuch as we have not that of our own power: the Holy Ghost must needs work therein. And therefore by the word Spirit may be understood, that we should beseech God to govern us in such wise, as he touch us thoroughly, to the end we may pray to him as we ought to do, and he also accept our prayers, acknowledging in them the marks of his holy Spirit. For we must always remember how it is said in the Epistle to the Romans, that we know not what to pray: for as in respect of ourselves, it is a thing that surpasses all our understanding, and the ablest of us all fails in that behalf, notwithstanding that there are a number which bear themselves on hand that they know perfectly how and what to pray to God. However, all such opinion does but shut us out of the gate, unless that upon the knowing of our defaults and infirmities, we resort straightaway to the remedy, according to this saying of Saint Paul's, that the Spirit of God drives us to unutterable groanings which cannot be expressed, without the which we could not utter so much as this word Father: according also as he says to the Galatians, that when the Spirit cries in us, we can open our mouths to call freely upon God, as is rehearsed in another place. Now then, it is certain that we shall never be thoroughly disposed to pray to God, except he govern us by his holy Spirit.

Moreover Saint Paul's intent (as I have declared already) is to exclude all counterfeiting, and that we should not hope to justify our case before God by ceremonies, or by popish holiness (as they term it) in making of long prayers and many circumstances, but suffer the Spirit to bear sway. Therefore first of all let us be so touched, as the Spirit may be our master and teacher, and dictate the things to us which we have to utter in calling upon our God: and secondly let our prayers proceed from the bottom of our heart, and let us put this saying of the Psalm in use, that we must sue to our God in truth (Psalm 145:18): for it is said that he is not near to any, but to such as have that quality. And not without cause is such exposition set down: for (as I have declared already) we be so much inclined to shifting, that (to our seeming) God ought to yield to us and to our nature: but it is clean contrary. Now then forasmuch as God perceives that men abuse his name after that fashion, and make prayers after their own manner, that is to say, prayers that are wrapped in hypocrisy and untruth, and have no substantialness nor soundness in them: he says expressly, that we must not hope to be heard at his hand, nor to obtain anything of him, except our prayers be ruled by a right meaning, that is to say, unless we pray with a hearty affection. Thus you see what we have to remember upon that saying of Saint Paul. And that whereas he says, Steadfastly, and with holding out throughout to the end: it is to express the better, that it is never out of season to call upon God. And even therefore is this added, because we would fain exempt ourselves from our God. Wherein a man may well perceive how imperfect our minds are, and how destitute of wit and reason we be. For all our welfare consists in having access to our God, that we seek help at his hand, and to be short, in being near to him, so as we be sure that he regards us, and has a care of our welfare. And besides that, who is he that would not fain be heard? Yet notwithstanding, when we should pray to God, it seems that we be haled to it as it were by force, and we should be ravished in love with it, as I have showed already. Now then, this vice of recklessness and coldness in that we never pray to God, but when we be compelled or constrained, had need to be corrected. Saint Paul therefore tells us, that we must not tarry till utter necessity enforce us, but we must understand, that all times are seasonable and convenient to resort to God. Indeed after as we be picked forward, so must we run the swiftlier, according as it is certain that we be as it were spurred by the afflictions and manifold troubles that God sends us. And like as if an ass will not go, he must have a good cudgel laid upon his back: even so God perceiving that we come not to him with a good will, is fain to draw us to him as it were by violence. But yet must every man cheer up himself, though no urgent necessity compel him. To be short, we must pray to our God both in time of prosperity, and in time of adversity. That is the thing which is meant by these words, at all times.

And thereupon Saint Paul says, that we must be watchful in it, even with all instance, to pray for all the saints. In saying that we must be watchful, he touches a vice to which we are too much inclined, yes and wholly given over: that is to say, that we are sleepy when we should pray to God, and have need to be woken. Because of our heaviness and sluggishness, we are commanded to wake and to keep as it were a continual watch, to the end we should not let occasions slip, but always resort to God with prayer. Now there is not so perfect a man, who finds not this malady by experience in himself: namely that when we should pray to God, a number of things cross us, that set us wandering abroad; insomuch as we shall wonder, that in stead of holding out earnestly, our mind shall be roving here and there. Seeing then that we are so fickle, and our wits so skittish, and it is hard to hold us fast any while: it stands us in hand to be the more watchful, to the intent to bring ourselves back again into the good way, when we are started out of it. And let us not tarry till the devil has won so much at our hands, as to pluck us quite from our prayers and supplications, and to break off the continual course of them, and of the steadfastness that ought to be in them: but when we pray, let us be as it were locked up and fast tied to it, that is to say, let all our wits be full bent and settled upon the thing that we have to do. For even the heathen men, when they were about to make sacrifice to their idols, used this proverb among them: while you worship God, do nothing else, but be you so wholly occupied and fastened to it, as you think upon no other thing. If God wrested such a confession from them, what ought we to do when we offer him the chief sacrifice which he allows above all other, that is, when we confess ourselves beholden to him for all good things? Should we mingle our own vanities with it, and make our prayer to be but for custom and fashion's sake? Now then this watchfulness of which Saint Paul speaks, is very requisite, by reason of the frailness of our wits, and specially because we are so wandering as is horrible. Seeing it is so with us: when we go about to pray to God, let us bend our whole minds to it, and let not our wits be entangled about other cares and affections, but let our coming to it be as though we had broken all other bonds. That is the cause why mention is made of lifting up of ourselves in our prayers and supplications. True it is that in offering ourselves to God, we must come with all lowliness: but yet must we lift up our hearts in such wise, as we may be after a sort in the presence of our God. That (say I) is the thing that is imported by the said diligence.

And he says further, with all instance: which serves still to show us, that if we intend to be well disposed to praying, we must not go to it lazily, yes and that if we follow that which our own nature shows us, we shall be far off from coming at God. Therefore must every man enforce himself. For seeing Saint Paul speaks so, it is as much as if he said, My friends, you shall find such a coldness in yourselves, as you shall never pray to God, nor shall you ever be willing to pray, except you provoke and enforce yourselves. For the devil will always blear your eyes, to the end you should not see what need you have to pray to God. And if you lie sleeping still, it will cause your God to forsake you, seeing you are so thankless as to despise his benefits, and to yield him no honor for them, nor to acknowledge that all your welfare proceeds of him. For like lewd losels, we defile the benefits which God bestows upon us, unless we acknowledge that we have all things at his hand, yes even by craving all things that we want, of him, and also by yielding him thanks for the things that we received already. So then, let us learn to match our watchfulness with all insistence.

And herein we comprehend holding out or continuance: so as it is not enough for us to pray to God by fits and starts (as they say:) but we must continue in it, and that two ways. For first when we have prayed today both evening and morning, and every hour: we must hold on still, and never swerve from that trade, so long as we live. For our faith (as I said) must exercise itself: and the means to exercise it withal is this — there is yet one other manner of perseverance or holding out: which is, that when we have desired God to help us in this or that, we must repeat the same request, not twice or three times only, but as often as we have need, a hundred, indeed a thousand times. As for example, although God has told us that he will succor us before we open our mouth to him: yet he does not show it (always) openly to the eye. Therefore we must never be weary in waiting for God's help. Also it is not good that we should be heard after our own liking, because God knows what is fitting and expedient for us. So then, he must govern us according to his own will. But (as I said) if we pray to him after his fashion and after his manner: he declares that we shall obtain all our requests at his hand, even before we have uttered them with our mouth. Yet notwithstanding he will sometimes hold us as it were at the staff's end, insomuch as it shall seem that he is asleep when we call upon him, and that he has turned his back upon us. For this cause perseverance is required, so that if we are pinched with any distress, and would eagerly seek ease of it at God's hand: we must not do it once and be done, but we must return to it (oftentimes,) and be (as you would say) importunate, according to the parable which our Lord Jesus tells us of the widow, who had to do with a judge who was without any fear of God, or shame of the world, and yet nevertheless she obtained her suit even by importunateness. So must we do: that is to say, we must be importunate upon our God: not that he is slow in succoring us (as I said before:) but because he will try the constancy of our faith. For they that pray to God and fall to stomaching, chafing, and impatience, if he does not relieve them immediately: do not pray to him, but (as you would say) summon him to be at the commandment of their lusts. But it behooves us to restrain all our passions and desires to God's good will, so that when we pray him to make speed, we may nevertheless be patient, and be contented to wait his leisure, in delaying today or tomorrow, or as long as it pleases him. You see then that we must continue in prayer and supplication, so as we must pray presently for the necessities that press upon us today, and likewise tomorrow, for those that may come then: and so we must pray ordinarily every day. And besides this, if God does not wish to deliver us as soon as we would wish: let us not cease to renew our petitions still, even until we perceive that we have profited by our praying, and that he has shown us the effect of his promise.

Now since it is hard for us to be brought to pray well to God: Saint Paul here sets before us the thing out of our own persons, which ought to persuade us: that is to say, that we are bound to pray to God, not only for ourselves, that is to say, every man for himself: but also to have a care of our neighbors, and to respect them also. It is true that if we considered our own miseries well, and the great number of sins that are in us, and the great need which we have to be succored at God's hand: we should have cause enough without going out of ourselves, to employ ourselves in prayer and supplication, indeed though we did nothing else all our life long but sigh and lament before God for our offenses, and pray him to reach us his hand, to the end that Satan might not overcome us. As I said, we should have matter enough in ourselves. But now that we must extend our prayers further, that is to say, to the whole Church of God, and understand that he will not have me to think only upon myself, but also to be mindful of all his chosen, inasmuch as he has knit me to them, so as I must endeavor to comprehend them in my prayers as much as is possible for me: seeing (say I) that we are resolved of this: it must needs be that we are too blockish, if we are not touched yet more to the quick, and set on fire with this carefulness that is spoken of here, and therewith continue in the same.

However, Saint Paul speaks here expressly of the saints or faithful, but yet that is no impediment that we should not pray generally for all men. For the wretched unbelievers and the ignorant sort have great need to be prayed to God for: for behold, they are in the highway to destruction. If we saw a beast at the point to perish, we would have pity on it: and what shall we do when we see a soul in peril, which is so precious before God as he has shown, in that he has ransomed them with the blood of his own son? Then if we see a poor soul going so to destruction, ought we not to be moved with compassion and kindness, to desire God to remedy it? So then Saint Paul's meaning in this text, is not that we should let the wretched unbelievers alone without care of them: but that we should pray generally for all men: however he shows us therewith, that we must have a special care of those whom God has knit to us by a stricter bond. Likewise when he speaks of almsdeeds, his intent is that they should be done to all men without exception who have need: but yet he adds, that we must especially succor them that are of the household of faith. Even so is it with our prayers and supplications. For the spiritual brotherhood which God has set among us, ought to touch us the more, and to make the Church of God come before our eyes, and into our remembrance as often as we pray. And these words, Our Father, ought to teach us to make our prayers common. For none of us can say My father, alone of himself, but we call him Ours, to show that we ought not to have such care of ourselves, as to forget them that belong to us, and are linked to us with so near a knot, as I have declared already. That then is the cause why Saint Paul says expressly, that we must pray for the saints.

Now were this well printed in our hearts (as I said before) we should be well stirred to pray to our God without end or ceasing. For let us consider the state and plight of the Church in these days. Although our Lord gives us some rest: yet are our poor brothers tormented by tyrants, and by the enemies of the faith. Some are forced to flee, some have their goods taken from them, many are thrust into prison, and others are burnt at the stake. All these poor souls are in unrest, and put to some new terror every minute of an hour. We see that there is as terrible menacing and threatening as may be. We see how the devil drives all those forward with outrageous fury, who would abolish the doctrine of the Gospel. We see what scatterings are made by the stumbling blocks that Satan thrusts in by his champions. We see how a great many seek nothing else but to put the Gospel to all shame. And in the meantime, the poor servants of God who employ themselves in his service, are troubled and vexed by all means. Then if we gather together all the miseries and adversities to which the Church is subject, and consider well the distress of every one of our brothers: must it not needs be that we are duller than brute beasts, if we are not moved to pray to God, yes even with a right perseverance in the same? For though I be at my ease today, there are many thousands in great perplexity: and I show well that I cut off myself (as much as I can) from the body of our Lord Jesus Christ, if I pity not the members to whom I am linked. Not without cause therefore does Saint Paul set all the saints here before us, when he intends to inflame us the better to a right disposed mind in praying, and to continue throughout in the same.

And thereupon he requires also that men should pray for him. You shall pray for me also, (says he) that God give me boldness in opening my mouth, so that I may utter the secret of the Gospel accordingly. When Saint Paul commends himself to the prayers of his neighbors, thereby he shows well in what humility we ought to walk. For he did not counterfeit in exhorting the Ephesians to such praying. He protests before God and his angels, that he had need of it. But now let us compare ourselves with Saint Paul. What man is of such ability, that he can do without being succored by the prayers of his neighbors, when Saint Paul exempts not himself from it? Now then, let every man in his praying to God, desire to be made partaker of all the prayers that are made throughout the Church, both generally and particularly. Indeed this promise shall always stand true, that God will be near at hand to all such as call upon him. And Jonah failed not to be succored of God, though he were in the whale's belly. Now therefore, when we are forsaken of men, when we are as good as dead, and the remembrance of us is as good as buried: yet will not God cease to regard us, and to cast his eye upon us to succor us, according to this saying, that the eyes of God are always upon them that fear him, and his ears open to such as come to him. Notwithstanding, to the intent to humble us the better, our Lord tells us, that we have need one of another's help, and that there should be an intercommunion among us. And besides this, there is also another reason, which is, that he will keep our charity occupied. Therefore, let us learn to show both by our almsdeeds, and by our counsel, and by all other helps, that none of us is given to himself, nor to his own private profit: but that after God has linked us together, every one of us seeks to succor our members, and to communicate together in our prayers and supplications. For our commending one of us to another after that manner to God, is the chief duty of charity: and therefore it caused Saint Paul to desire the Ephesians expressly to pray for him.

Now if any man allege that that was a sign of unbelief, for if this promise does not suffice us, that every man shall obtain his own requests, is it not a point of distrust? The answer to that is easy. For whereas God says, that he will have pity upon all such as seek it at his hand: he means not to annul the thing that he commands us in so many other texts: which is, that we should be mindful one of another. Furthermore let us mark, that in following God's word we can never be blamed of unbelief. For how comes it to pass that men fall to unbelief, but by passing their bounds, that they will needs add to that which God has uttered? As for example: We see that in the popedom men have forged so many patrons and advocates, as they know not which to betake themselves to. And from where does that proceed? Even of that their heads are ticklish: and again, that they distrusted the things that are contained in God's word. We have this general lesson, Call upon me in the day of your need, and I will hear you. God then will have us to resort to him, and to look only at him, assuring ourselves that he will never refuse us, when we pray to him in his son's name. And our Lord Jesus Christ comes before us, and offers himself to us, saying, that he will bear word to and fro for us, and that as long as we hold ourselves in that path, we need not fear that we shall not find access to his father, or that he will not receive us familiarly. So does the holy scripture report. But what have the papists done? O, (say they) we have need of advocates to make intercession for us. It is true: but our Lord Jesus Christ whom God his father has assigned to us, ought to suffice us, forasmuch as he only is appointed to that office. Contrariwise the papists make advocates in paradise at their own pleasure, and meanwhile spoil Jesus Christ of the priestly dignity which is given him of God his father, indeed even with a solemn oath. The papists are not contented with that, but have made such a patching to it, that their case has become a horrible confusion. As for us, if we follow that which is taught us by God's word, then shall we walk in faith, and we need not fear any straying, or that we shall be blamed of unbelief: for God will always guide us aright. That then is the answer to this question and doubt which might be cast, whether it is not a point of distrust to desire other men to pray for us, seeing that every man may be heard himself, because that what things God has joined together, men must not presume to put them asunder. For we must always bear in mind how it is said, that every man must occupy himself in praying, and moreover draw his neighbors to be matched with him: and so shall we never be turned from the faith.

Now if any man object further, that our Lord Jesus Christ cannot be the only advocate and patron, if we make supplication one for another: the answer thereto is easy. For it is said, that Jesus Christ is the only mediator, and that all men both great and small must resort to him to obtain our suits. For unless our prayers be dedicated by his holiness, surely they shall ever be foul and infected. When Isaiah was commanded to bear the message that God had appointed, he said, Alas my God, I am a man of unclean lips, and dwell among a people that is unclean also. How shall I do then when I must call upon my God, and speak familiarly to him as it were mouth to mouth, seeing we be full of uncleanness and infection? Now then, all our prayers must be sanctified by our Lord Jesus Christ, or else we shall never find favor at God's hand. Also it is most certain that Christ is the only advocate and intercessor, and that all the ancient Patriarchs were compelled to hold that rule, and likewise the Prophets and Apostles in their times, and so must we also continue in the same. And yet for all that, we be not hindered thereby to pray one for another, inasmuch as we have but one common head, which is our Lord Jesus Christ, in whom all our prayers must be joined together, to the intent we may all with one accord, and with one well-tuned melody protest, that we have no other welfare, than that it pleases God to have care of us, insomuch that that is our full felicity, and upon that trust we come right forth to him. The means then for us to continue evermore in the right way, and to see that our Lord Jesus Christ be not defaced, is to take him for our only advocate, and not to turn aside one way nor other after our own fond fancies, as has come to pass in the papacy. And we see that the papists have not been ashamed to allege this text, to persuade us to pray to Saint Peter and Saint Paul, yes to Saints of the Pope's own forging, or rather to the idols whom the devil has blown into his ear. But here we have to consider that we be commanded to pray mutually one for another, because God has also commanded us to seek help and comfort at our neighbors' hands. And our Lord wills it so, and promises that we shall find it. After the same manner also does Saint James speak of it. Acknowledge your sins (says he) one to another, and pray one for another: that is to say, when you be pressed with any temptation, and you feel many infirmities and vices in you: let every man unburden himself towards his neighbors, and say, Alas, I have such a thing that grieves me, I have offended my God after such manner and such. And if you do so reveal the infirmities that are in you: it will stir you up to pray one for another. But now is there any like thing between the Saints deceased and us? Will Saint Peter and Saint Paul come tell us their sins, to the end we might pray for them? Or have they ears long enough to hear our prayers? (No:) we see then that God intended to restrain men's mutual praying one for another, to such as are conversant in this world, and are yet in the battle. They therefore that have need of our prayers, shall also pray on their side for us, and we must do the like for them on our side. But as for them that are departed out of the world, it is not in us to make them our advocates before God. For if we cannot make an advocate in a matter of law, that shall not be past five shillings, but it is in the judge's power to appoint such one for advocate as he pleases, and to put him in that office: what a presumptuousness is it, if we will take upon us to make advocates in heaven? What a pride and presumptuousness is it? Is it not a plucking of God's majesty and authority from him? Now then, let us learn to pray so one for another, as we pass not our bounds, nor wander out one way nor other every man after his own conceit, but be contented to have a care of all the members of the Church, as we be bound to do, and to take comfort and joy ourselves, in that God has vouchsafed to bind all his Church to us, and that by the same mutual communicating, we (show ourselves to) be members of the body of our Lord Jesus Christ. And therewith let us all tend to our head, knowing that our prayers should not be worthy to be received, but rather be foul, filthy, and stinking, if our Lord Jesus Christ hallowed them not by his holiness and perfection. Knowing this, let us never presume to open our mouth to call upon our God, but in the name of our mediator, assuring ourselves that it is his office to bear word for us, and to make us to be heard, so as we may find God favorable and forward to help us. That then is the means for us to pray to God boldly and with open mouth, as is said in the texts which I alleged even now both out of Romans 8, and out of Saint James, and also as we have seen in the third chapter of this Epistle. We must call upon God through the belief which we have in Jesus Christ, assuring ourselves that he not only came down into the world to shed his blood once for the remission of our sins: but also is incessantly before God to pray for us, so as we be fully resolved, that although we be but wretched earthworms, yet God accepts us, and avows us for his children by his means, and will always be merciful in receiving our prayers and supplications, because we offer them not to him in our own name, nor by ourselves, (for in truth that were a foolish presumption of our own imagination) but because he has commanded it, and showed us the way which we should hold ourselves to.

Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to pardon them, notwithstanding that we deserve to be quite cut off from the hope of salvation. And inasmuch as it has pleased him to call us to him, and to promise us that we shall be received to mercy, if we come to him with faith and humility: let us pray him to prepare our hearts in such a way, as we may make such requests to him, as he allows: and that therewith he so bear with our infirmities, as we may not fail to obtain favor, though there be many imperfections in our prayers. And so let us all say, Almighty God, heavenly Father, etc.