Vers. 2, &c. Continue in prayer (or, apply with all earnestness) and watch in the same with thanksgiving, &c. In this verse and the two following, he stirs up the Colossians to that most divine and useful work of prayer. In treating which, it is not my intention to explain this trite subject of prayer; but only to expound those things which are expressly touched by the Apostle in the context itself. Now these in general are two: 1. Certain conditions requisite in the persons themselves who pray, in this second verse. 2. Certain and very necessary materials of special prayer, or causes of praying, vers. 3, 4. Three conditions are enumerated in this place: Cautious watchfulness, Pious gratitude: Of each in their order. This Continue in prayer, Τη προσευχη προσκαρτερεῖτε.] Greek word is derived from nápros, which with one letter transposed is the same as xpáros, that is, strength, earnestness, victory. Hence xapтepev, to endure with fortitude, or strenuously to persevere, and @poonapтepew, to apply with ardour and assiduity to any difficult and laborious thing, until you shall have brought it to the wished-for end, and shall have obtained the victory, as it were. Пpoonαprepnois, therefore, involves these two things: a certain earnest intention of mind, and as it were struggle, whilst occupied in prayer; and an assiduous frequency in prayer: with all prayer and supplication in the Spirit, Ephes. vi. 18. As to this earnestness, or intention of mind; it is indeed very necessary on many accounts: 1. Because the occasions for prayer of this kind are such as ought greatly to excite the human mind to perform this work seriously and with the whole strength. For the magnitude of our intention is always wont to correspond, at least, it ought to correspond, to the magnitude of the business which is undertaken: But now, as says Parisiensis, De Rhet. divin. cap. 38, there is no business that can be compared with that of obtaining pardon, grace, and glory: but these are things which in an especial manner are sought by prayer. Therefore, to seek such great and good things frigidly, perfunctorily,-in a way of duty merely,-what else is it but to mock God? 2. Because those dead and sleepy prayers, which are uttered with a mind either wandering or benumbed, neither reach heaven, nor can move God to hear. For our prayer stands instead of a messenger between us and God; but if a messenger shall either loiter, or sleep by the way, he will neither reach the end of his journey, nor effect the business entrusted to him. Hence says Cyprian, De orat. Dom. With what effrontery dost thou require to be heard of God, when thou dost not thyself hear the sounds of thy own voice? 3. This intention of mind and fervour of spirit in prayer is required, because the heart, inflamed with this spiritual heat, immediately grows soft and is dilated, and becomes more apt and capable for receiving the Divine gifts. And I think this was the cause that the Egyptian Brethren should have wished to use the most brief and rapid ejaculations in prayer; namely, that their intention should not vanish and be blunted through delays, as says Augustine, De orando Deo, ad Probam. Epist. 121. cap. 10. 4. This intention and ardor of mind is most especially desirable even on the account, that it is a most sure sign of a pious and devoted mind; as, on the other hand, a cold and sleepy prayer is a mark of a carnal mind, and one rivetted to earthly things. Thus says Chrysostom, lib. 1, De orando Deo, When I see any one not diligent in prayer, it is forthwith clear to me, that he can possess nothing exalted in his mind: again, where I behold any one earnest and very persevering in prayer, I conclude that he is endowed with all virtue and piety. 5. Because this ardent desire, upon the testimony of Scripture, breaks forth in the prayers of all the saints. Jacob by this effort of fervid prayer, when he wrestled with God himself, came off conqueror, Gen. xxxii. 28. Moses by this same tied up as it were the hand of God, nor suffered him to destroy the rebellious Israelites. On account of this earnestness, David every where calls prayer his cry. In a word; This intention and fervour has ever greatly availed to the effectual obtaining of the object prayed for, as the Apostle James testifies, v. 1, the effectual fervent prayer of a righteous man availeth much. What is that fervent prayer, Evɛpyouμevn denois, but prayer excited, actuated, and as it were quickened, by some influence of the Spirit? And thus much of the earnestness, or intention of mind, which is required in the act itself of prayer, and intimated by this word poonaptepɛíte, continue or apply with all earnestness, in prayer. But it is said, by this word poσxapTEPEITE is further intimated the assiduity or frequency of this exercise; which ought to be such and so continual, that in that respect we are commanded in the holy Scriptures to pray always. Christ himself teaches his disciples by a parable, that we ought always to pray, and not to faint, Luke xviii. 1. Pray without ceasing, says the Apostle, 1 Thess. v. 17. Which places are not to be taken in that sense, as though, leaving and renouncing all other concerns, we should only be occupied in and cleave to prayer: but as Augustine has rightly observed, that charge, PRAY WITHOUT CEASING, is to be received thus soberly, that certain seasons of prayer should not be omitted in any day. De hæres. ad Quod vultdeum, hær. 57. Psallianorum seu Euchitarum. For he is deemed never to cease from his work, who works when he can and ought. This perseverance of prayer then, does not require an uninterrupted, but a frequently repeated act of prayer: that is to say, we should not lay aside the desire of prayer, either by the weariness of expectation, or the despair of obtaining, or for any other cause whatever; but we should invoke God frequently, and frequently plead with him, even when he seems to have shut his ears to our prayers. And this is the meaning of the Greek phrase. It is not my intention here to shew how often every day. or at what hours we should pray: but we must shew that we ought to be occupied very often, yea, very frequently, in this exercise. As to the point of time, it is fit that we consult the Spirit and the occasion. Inducements for the frequency of the exercise of prayer. 1. Our prayer ought to be constant; 1. Because we have constant and infinite causes for prayer. For whatever good we have, or desire to have; whatever evil we either suffer, or deserve to suffer, or fear; all these things supply matter for prayer. The blessings which we have excite to prayer; because in this manner God is to be honoured on account of the benefits received: the blessings which we want stir up to prayer; because they are to be looked for from God alone. The evils which we suffer call to prayer; because they can be removed by God alone: the evils which we fear; because by Him alone can they be banished. Hence the holy Fathers named prayer, the sacrifice of the Christian, the key of heaven, the supply of want, the scourge of the devil, &c. We have an example of the constancy of prayer in Eusebius, lib. 2. cap. 23. 2. Because constancy and importunity is the most efficacious means of obtaining what we seek; as Christ has taught us in that parable, Luke xviii.; and has also shewn in his own dealing towards the Canaanitish woman importunately beseeching him, and urging her prayers again and again, Matt. xv. Hence Gregory, in Psal. vi. Pœnitent. says, God would be asked, would be compelled, would be conquered as it were by importunity: this violence is good, wherewith God is not offended, but placated. 3. Because this perseverance in prayer greatly contributes to the declaring, increasing, and strengthening our faith. For it is the property of a proud and disdainful petitioner, to suffer no delays, and immediately to draw back from prayer on account of any adjournment. Hence that speech, 2 Kings vi. 33, What should I wait for the Lord any longer? But on the other hand, David, in Psal. v. 3, says, In the morning will I direct my prayer unto thee and will look up. Faith then will not immediately draw back, but abide as it were in hope, and wait until it shall seem good to God to grant its request. Instructions regarding the intention arising from these considerations. 1. Whereas we are excited by the Apostle to intensity and fervour of mind in prayer, we must conclude, that we are by nature frigid and torpid in this exercise, so that we can scarcely abstain from sleep unless we have a monitor and one to arouse us. The drowsiness of Apostles themselves testifies this, Matt. xxvi. 40. 2. We must therefore beseech God to impart to us the Spirit of prayer: for flesh and blood neither knows nor can understand the true and just ground of prayer without the teaching and inspiration of the Spirit. Hence that declaration in Rom. viii. 2, We know not what to pray for as we ought, &c. 3. Hence we clearly deduce, that the prayers of those persons are of none, or of little moment, who by no sense, no understanding of those things which are uttered, mutter forth their daily prayers, that they may be only said thereby to have prayed. But they might have learnt even from this place, that prayer is not a mere matter of duty, but a serious and laborious concern, in which it behoves us to be instant, not to sleep. The Papists, therefore, deserve every odium, who would have a Christian people to hear public prayers in an unknown tongue, and also to babble their private prayers in an unknown tongue; as though they only desired to render a most divine and useful thing ridiculous, unfruitful, and becoming parrots more than men. We shall briefly glance at this error. It is clear, that there is required in serious prayer both a consideration of those things which we ask of God, and an ardent desire of the same. Cyprian, De orat. Domin. thus writes concerning consideration, Let every carnal thought be banished; neither let the mind think (in prayer) of any thing else than that alone for which it is praying. Concerning the desire, Parisiensis, De Rhetor. Div. cap. 28, |