The Power of Godliness
Q. What things are required in Prayer?
A. First, Knowledge of God in Christ, and of his will and Word, according to which we ought to pray. Blind devotion cannot please God. I will pray with understanding; and I will sing with understanding. Knowledge is the stirrer and guide of good desires, without which the heart cannot rightly lift up itself to God. There can be no sight without some visible object presenting itself to the eye; nor can he pray truly that doth not rightly conceive of God in Christ. Again, How can he pray with affection that knoweth not the goodness of the thing for which he maketh request or offereth praise? unless we understand what is good and pleasing to God, profitable to ourselves and others, we can never pray or praise God as we ought. Secondly, Humility, when in conscience of our own wants and unworthiness, we abase ourselves in the sight of God, willingly submit to his good pleasure, and ascribe whatsoever we enjoy or hope for to his mere grace and mercy: use it to his glory, and do whatsoever he will. I am but dust and ashes, saith Abraham; Thou hast magnified thy mercy towards thy servant, saith Lot; I am not worthy the least of all thy mercies, saith Jacob: Who am I, saith David, and what is my house, that thou hast brought me hitherto? What is more odious then a proud beggar? Are not favors bestowed upon a proud man clean cast away? The self-conceited doth neither see his wants, nor can seek supply with sense and feeling of misery, nor return praise to God for the good things already vouchsafed unto him. Thirdly, Confidence in the truth, power, and goodness of God. Trust is the spring of Prayer, and by Prayer affiance is quickened. Trust in the Lord at all times, ye people, pour out your hearts before him. In God I will praise his Word, in God I have put my trust. What greater wrong can be done to his Highness, then to pray unto him, and not hope in his grace and undeserved mercy? Fourthly, Attention and devotion, that we have our thoughts earnestly fastened upon him to whom, and that for which we make suit or give thanks. We like it not in our Children, that when they come to crave what they desire, or to give thanks for what they have received, they should look here and there, this way and that way, without all regard of us or the thing they are about: and shall we think that God will be pleased with such behavior? Cold requests are of no esteem with God: cold praises are like a raw Feast, distasteful to the guest. It is the holy servour of soul that God requireth, and is well-pleased with in all his services. Fervency puts the heart into an holy and spiritual diposition, whereby we are more fitted to •• ceive mercy. In Prayer all the graces of the Spirit are set on work, and the more fervent the Prayer is, the more they are intended. And this fervency stands in this, that a man put forth all his strength in Prayer, though he have many difficulties, and continue constant though he seem not to prevail, but to be denied. These two things make up fervency in Prayer, sense of need, and hope of mercy. Need puts sticks on the fire to make our fervency the more: but faith is the ground of Prayer. Fifthly, Prayer must be made in obedience, that we holily ask what is agreeable to the will of God, and unfeignedly purpose to use blessings obtained to the glory of his Name, furtherance of our salvation, and good of our Brethren. As he that calleth God to witness an untruth, maketh him the Author of a lie, so far as in him lieth: so he that prayeth with a purpose to abuse the mercies of God to sin and wickedness, doth what in him is, to make God the abetter, maintainer and upholder of iniquity.
Q. What special furtherance of Prayer is there?
A. Watchfulness, or Christian heedfulness and observation is a notable furtherance of Prayer. Not that we should sit up late, as in Nocturnes; or awake before day, as in morning Matins: But we must all day long have a wakening soul, that carrieth the duty of Prayer in remembrance. Watch and pray. Continue in Prayer, and watch in the same with thanksgiving. The end of all things is at hand, be ye therefore sober, and watching in Prayer. Where we may see it is the minds waking that is principally meant, though this will keep the body from drowsiness in performing the exercise▪ The primitive Christians, this is recorded of them, that they did eat their meat, as remembering they were to call on God by the night season. More particularly, there must be watchfulness, before Prayer, In it, After it. Now our watchfulness before, stands in preventing the impediments, taking the opportunities, and marking that in the course of the day, which may fit us for Prayer. For the first, this watchfulness will make a man so cast, and make such riddance of business, that he may not have hindrances when he shall go to his duty. God prefixeth a Memento before the Sabbath; teaching that if one do not lift up his mind to it, and in the six days dispatch his business, he cannot keep it when it cometh: so there is a mindfulness to be had of him that will not this way be encumbered with distractions. Again, we must watchfully keep ourselves from sin. Let him that calleth on the Name of the Lord depart from iniquity. For if we let our hearts wander and rove after vanity, if we be overgrown with earthly cares and delights, if indulgent to our lusts, it will be a damp to our Prayers: and when we yield to sin it is a sign our watch is down; we think not of Prayer. For if we meant to make suit to a man at night, we would be watchful in the day nor to lose his favor, by giving him offense, lest he should refuse us in our request. Did we remember that we are to seek unto God every day for the blessings of the day, and every night for the comforts of the night, we should not neglect his pleasure, nor be regardless of his presence, either day or night. For the second, a watchful heart will not omit his seasons of communing with God. When I awake, I am still with thee. At midnight will I rise to give thanks unto thee, because of thy righteous judgments. As touching the third, we must observe our wants in the day time; as how prone we are to entertain vain thoughts, to run into earthly-mindedness, in wrath, in voluptuousness, in foolish and unfruitful speaking: and therefore what need we have to cry, Lord keep the door of our lips. We must also mark diligently the sleights of Satan, whereby he seeks to ensnare and turn us out of the right way, and what cause we have to pray continually to be defended against him. Nor may the chastisements of God be neglected, whereby he intends to awaken us from security, and stir to a more serious inquisition of our heart and way. God corrects to quicken in Prayer. And lastly, we must labor, as to have a sense of wants, so to have a feeling of the good things God giveth, of the evils he keepeth from us: for without the one we cannot be poor in spirit, nor beg unfeignedly; without the other we cannot be truly thankful, nor offer up our praise heartily. Now we must watch in Prayer against indevotion and wanderings, &c. So Isaiah complaineth. And there is none that calleth on thy Name, neither that stirreth up himself to take hold on thee. My Son (saith God) give me, (not thy body, tongue and voice only, but) thy heart, that is, the thoughts, desires and affections of thy heart. And the Prophet saith, The Sacrifices of God are a broken spirit. After Prayer we must mark how God hath answered us in this or that we have entreated. Early in the morning will I direct my Prayer unto thee, and will wait; stand as in a watch-tower, and see how the Lord will deal with me, and remember me in my requests. But of this last more in the parts of Prayer: because it properly belongs to petition or request. And this checketh many; such as when their watch hath been down rush upon Prayer, even from pots to Prayer: when they have supped and given thanks, though they have let their hearts loose, eat, drunk without fear, sobriety; profaned their mouths with light unfruitful speech, yet then before parting of friends, call for a Prayer. And many are so far from remembering themselves all day, that they cannot keep their eyes open while they are a praying; they are so affected, as if it would cast them into an Ague to be kept a while in Prayer. In some places where Prayer is constantly used twice a day, it is commonly gone about with little or no reverence at all, some talking, some trifling, some working, some playing, till the very instant of Prayer: yea, till he that prayeth in the name of the rest be upon his knees, and have begun the Prayer that is offered up to God in all their names, as though they had their hearts at command in a moment to come before God with that confidence, reverence, humility, and fervency, that is required in holy Prayer. This want of watchfulness is a common evil, and doth us great hurt. This maketh us such poor Orators, that when we come to God, we are barren of praise and request, because we do not observe in the day, matter for this purpose; this causeth dullness and senselessness in Prayer; this maketh our Prayers powerless and of little fruit; this, though we know it not, doth make us complain of such mists, roving thoughts, indisposition, because we walk all day long forgetful, If one should eat Codlings, Goose-berries, Pease, would you wonder if at night he were wrung in his belly? Would you not bid him mend his diet if he meant to see it otherwise? So when we let our heart loose all day, feed upon earthly vanity, and rush hastily into God's presence, how should they be heavenly-minded on a sudden, when bed-time calleth on us to Prayer? Wherefore let us stir up ourselves to keep this watch, that we may see and walk in the strength of our Prayers. Let us have a narrow care of our hearts at all times, to keep them in order, that they range nor after vanity; Let us as time and ability will permit, think with ourselves, who we are, even dust and ashes; before whom we come, even before the highest Majesty in Heaven and Earth; what we go about, even the greatest and weightiest work in the world; what we want, what mercies we have received, what Petitions we are to make, with what Arguments they should be pressed, &c. If one be to make on Oration in the Schools, he will not venture ex tempore: How much more should we meditate on the Orations we are to make before the Lord!
Q Is it lawful to use the voice in Prayer?
A. There is a good and lawful use of the voice, not only in public Prayer in the Congregation, and family-Prayer with others; but also when we Pray by ourselves alone. In Prayer with others, specially in the solemn assembly of the Saints, where the Minister is the mouth of the people, the use of the voice is necessary for the edification of the people: because they cannot yield consent or profit themselves, unless they understand what is prayed for. In solitary Prayer the voice and words are lawful, but not of absolute necessity; Not necessary; because the lifting up of the soul is the soul of Prayer, which doth animate and give life unto it. A man may Pray fervently and speak never a word: but words are of no worth if the heart be absent. The speech of the sanctified heart is sweet and pleasant melody in the ears of God, though the Tongue keep silence: but let the outward frame of words be never so smooth and well polished, the Prayer is not pleasing if read and uttered without understanding and intention of heart. The voice then is not necessary in solitary Prayer, yet is it lawful: for we read that David an holy Prophet, and a man according to God's own mind, did not content himself with mental Prayer, but used his tongue and voice. The like may be said of Nehemiah, Hezekiah, Daniel, and other Saints mentioned in Scripture. In the book of God such like passages are very frequent; I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication; Give ear unto my voice, when I cry unto thee; Hear the voice of my supplications; Let the words of my mouth &c. be acceptable in thy sight; Give ear unto my Prayer that goeth not forth of feigned lips. Before they call, I will answer; and whiles they are yet speaking, I will hear. I will turn to the people a new language, that they may call upon the Name of the Lord. By these places the lawful use of words and voice in Prayer is clearly confirmed. And hereof there is great use; for the voice is a most effectual means, both to quicken the affections to inflame devotion, and to keep the mind from wandering after by-matters. Lastly, Christ the son of David, though he were not subject to any such wandering of Mind, or faintness of affection as we be: Yet he used his voice, even when he prayed to God in solitariness. But touching the use of the voice in prayer, these rules must be observed. 1. If the uttering of words in solitariness do at any time trouble or hinder fervor and devotion, it must be forborne; for the use of voice is to help and further, not to distract and hinder fervency. 2. If opportunity of time and convenience of place be wanting, we must speak in heart, as Hannah did, that our voice be not heard. 3. When we have greatest liberty in these things, the voice is to be moderated that it be not heard of others: for some would brand it with the note of hypocrisy, and others take it as an occasion to discover the secrets of our hearts, (which we desire to lay open to God only) and make a mock of it to our reproach. 4. If we Pray with others, and be as their mouth to God, the voice must be distinct and audible that they which join with us may understand it and be edified thereby. 5. In the use of the voice we must look to the heart, that it go along with it, and be not roving up and down about other matters: for the tongue bableth, if the heart indite not.
CHAP. V. Rules to be observed touching the External Form of words in Prayer. The lawful use of a set Form of Prayer in Public or in Private. Also of Reading Prayer upon a Book, or using a stinted Form devised by Others.
Question: WHat Rules are to be observed touching the External Form of words used in Prayer?
A. 1. Greatest liberty may be taken in secret and solitary Prayer, because we are sure, that (if there be a believing, humble, and bleeding heart, with an upright affection) God will not upbraid any man for his method, order, words, or utterance: but yet irreverence, and over-great familiarity is to be avoided. 2. In private Prayer with others we may not take so great liberty: but have respect to the edification of others, and reverence of the Ordinance. For in this Light of the Gospel, where there is more knowledge than conscience, the youngest and simplest in a family (unless they be very babes and young children indeed) will be ready to cavil and stumble at it: and it may justly be feared, that some Christians well affected, have been somewhat faulty and offensive in this behalf. 3. Special care must be had in the public Congregation, that nothing be done but what is decent, orderly, and grave, suiting with the Majesty of God's holy Ordinance: because there many eyes do see us, and many ears do hear us, and indecency may breed great offense, beget disregard of the pure worship of God. Wherefore in the public Assembly especially, fit method and decent phrase of speech is in no sort to be neglected. To place devotion in words, is superstition; to hunt after queint terms, is foolish vanity; to soar above the reach and capacity of the people, is marvelous unprofitable: to affect loftiness and obscurity which the hearers cannot understand, is in the speaker arrogancy, to them that hear fruitless, injurious, tedious: and on the contrary, to neglect a comely, grave, plain, significant and fitting manner of speech is odious barbarism. It is good neither to be over-neat, nor obscure, nor too much affected, nor yet over-homely: but to use such a mean as doth most tend to the glory of God and the good of God's people.
Q. Is it lawful to use a set Form of Prayer in public or in private?
A. Seeing the use of words or voice is not of the essence of Prayer, no man of understanding will deny that to be an holy and acceptable Prayer, which proceeds from a sincere and upright heart, feeling its own or others wants, and craving supply of God, whether the request be put up in the self-same or in other words. But seeing this is a matter mistaken by many careless and secure persons, and a question moved betwixt us and our Brethren of the separation; it will not be amiss to note a few things touching the thing itself, the persons by whom, the time when, the place where, and the manner h • w a set form of Prayer may be used. First, The controversy is not of this or that prescript form of Prayer in particular, much less of one for substance of matter faulty and erroneous: but of a prescript form in general, Whether it be lawful to use any set form of Prayer, though for matter never so fit, sound and allowable, for external form most grave and beyond all exception. Secondly, It is not questioned whether a man may ask things impertinent; as fair weather in time of drouth: for it is acknowledged that the matter of our Prayers must be according to the Word of God and the present occasions. Thirdly, A Prayer for matter and external form both holy and fit, may be sinful in the user by accident; viz. when it is repeated without understanding or intention of heart. Of this there is no question betwxit them and us. Fourthly, It is granted that no prescript form of Prayer is simply necessary either in public or private, for then our Savior Christ by his Apostles would have expressly set down such an one for an exact and unchangeable rule to all Christians and Churches. Not the necessity, but the lawfulness thereof is questioned. Fifthly, It was never held that a man should tie himself, or be slavishly tied to a set form of Prayer, in such sort as never to offer up any petition or thanksgiving, but what he meeteth with in his devised form: for scarce any day passeth over our heads, wherein there be not divers new occasions, either of rejoicing or thanksgiving, or else of mourning and craving pardon, or indeed of both. Such use therefore of a stinted form is not to be justified: for we know our requests must be framed, our praises rendered, according to the present occasion. Sixthly, It is to be considered that there be divers degrees and measures of gifts, both natural (as wit, memory, and utterance) as also of grace, (as knowledge, saith, zeal,) given to divers men. Besides there be divers states and conditions of Christians; some weak, some strong, some novices, others trained up and better exercised in this holy duty; some in greater freedom, others perplexed with manifold temptations. Now they that are better gifted, either by nature, or else by grace and custom, may use the more liberty: others, if they conscionably use a stinted form before others, only inserting words and clauses according to new occasions, must not be despised or condemned. Seventhly, In Prayer alone we may use more liberty both for method and words: In public or family-Prayer that must be done which tends to edification. Now for as much as weak and tender Christians are not so capable of that kind of Prayer which is called conceived or extemporal, varying every time in words and phrases, manner and order, though the matter and substance be the same; for their sakes it is not inexpedient to keep a constant form both of matter and words, adding new clauses in confession, petition, and thanksgiving, according to variety of occasions offered. Eighthly, Always in Prayer, whether stinted or conceived, care must be taken that we ask not things impertinent, unfit; watchfulness must be used to prevent dullness, security, customariness, slightness, and lip-labor; diligence must be had that no sin lie upon our souls, families, or places of abode unlamented, nor no mercies be unthankfully passed over.
Q. What say you of reading Prayer upon a Book, or using a stinted Form devised by others?
A. First, A public set form of Prayer penned or printed, that is sound and pertinent for substance of matter; grave and simple for order and manner; not prejudicing, abridging, or hindering by length the preaching of the Word or Prayer fitted to special occasions, is lawful to be used in the Congregation, whether it be read or rehearsed by memory. Secondly, If any Governor of a Family be so weak in knowledge and other graces of the spirit, that he be not able of himself to offer up the Morning and Evening Sacrifice in the behalf of his Family, let him (if it be possible, as labor and constancy will make it possible and easy) commit some wholesome forms of holy Prayers to memory (though they be the shorter) that he may not be troubled nor distracted with turning over leaves, nor poreing on a Book: which will be neither so comely in the eyes of others, nor so comfortable to himself. And let him do this constantly and with a good spirit, and he shall find by the blessing of God, that in a short time, his heart will be so enlarged, and his mouth so opened, that he shall be able according to the sundry occasions that shall be offered, both with comeliness and edification to himself and others, to insert such clauses and words, as are profitable in that behalf. And as they who are desirous to swim, by a little practice become so skillful, that they have no need of any Corkes, Bladders, or Bul-rushes, but lay them aside as burdensome and hindrances: so they that be desirous to pray in the spirit, by use and practice, shall through the blessing of God become so skillful, that they shall have no need of any penned or printed Prayers; but rather lay them aside as things they need not. Thirdly, If any new born babe be not able to go without this help, let him not rest in this estate, but labor and learn to pray according to his private necessities and occasions which vary daily, and be so many and divers, that no one man's condition in the world is in all things like unto another's: otherwise, if he stand upon his stinted form, he shall deprive his soul of much peace and comfort, and never come to the knowledge, sight and consolation of innumerable things for which he is to pray and give thanks. To conclude then, penned or printed Prayers have their use, and may be commended to them, that by reason of weakness in grace and natural gifts, as knowledge, memory, wit, utterance; inexperience, heaviness of spi • it, are not able to do anything without these helps; not that they should stay in the use of them, but be led forward thereby to do it of themselves with more comfort and to greater edification. For out of them, by pains and labor a Christian may furnish himself with variety of matter, fit words, good method; which being rightly applied to particular occasions, do not a little quicken and revive and enlarge the heart. Fourthly, A penned or printed Prayer (so called, because the matter is delivered in form of petition or thanksgiving tendered to God) is not properly a Prayer as it is penned or printed, but as it is rehearsed as a Prayer with understanding, humility, confidence, love, &c.
Q How may it be proved that any use of read Prayer is lawful, public or private, in the Congregation, Family or Closet?
A. 1. That form of Prayer is just and lawful, wherein all things necessarily required in the Word of God, or essential to Prayer may be observed. But all things necessarily required in the Word of God, or essential to Prayer may be observed in a set form read or rehearsed. In holy Prayer to God, what is required more then this, that the matter be approved and fit, the manner holy, reverent, fervent and faithful? And may not a Prayer holy and meet for matter, 〈◊〉 read with knowledge, feeling, earnestness of desire, holiness of affection, and faith in God's Promises? In reading the Scriptures the eye doth lead the heart; yet may they be read with judgment, reverence, meekness, and joy: Why may not the same or like affections be moved in reading Prayer? What necessity that the heart and eye should be at variance in this, when they may be conjoined in the other? Asaph and his Brethren could praise God in a form of words set down by the Prophet David: And if a prescript form of words may be allowed in thanksgiving which is one part of Prayer, it cannot be condemned in petition. The matter of our requests must fit the occasion; so must the matter of thanks and praise: we must pray with the spirit, and we must praise with the heart. The spirit of grace teacheth us to pray: and the same spirit moveth us to return praise for benefits received. In the Dedication of the Temple, Solomon used the very words of the Psalm, which David vowed to use at the bringing in of the Ark into his house. Jehoshaphat in that execellent thanksgiving which he made, appointed the Priests and Levites to recite a prescript form of words: So did Zerubbabel and Jehoshua. Our opposites themselves grant it lawful to sing Psalms, in which the form of words is stinted and prescribed; and yet we must sing with the spirit, and with understanding, with feeling and joy of heart. The differences which some put betwixt praising God with a Psalm, and calling upon God in Prayer, are little to the purpose: do not at all weaken the force of this Argument. For thus we reason; In singing Psalms penned by the Prophet David, or any other holy man, the eye doth lead the heart, no less than it doth in reading a stinted form of Prayer; and yet they may be sung after an holy manner with grace in the heart. Therefore a stinted form of Prayer may be read or said without Book with that affection of heart which God requires in Prayer. Let them disagree in other things, herein they are like. This reason may be drawn into another form thus: Whatsoever hath the true matter and form of Prayer, that is truly and properly a Prayer, and may lawfully be used as a Prayer. But a prescript form of Prayer, sound and fit for matter, grave for the manner of penning, said as a Prayer with knowledge, faith, reverence, and fervency of affection, hath the true matter and form of Prayer. For the matter of our Prayers is those common blessings and special good things, which according to the will and pleasure of God, we are to beg of him for ourselves and others. The true form of Prayer (understand Prayer uttered with the voice) is that outward disposition and frame of words, and the inward elevation or lifting up of the heart to God by the Holy Ghost. Will any man object, that all these things cannot be observed in a stinted form of Prayer? Common experience will confute him. Who knoweth not the matter of many prescript forms of Prayer to be good and necessary for all men? All our wants and particular occasions are not mentioned or laid open in the Prayers, which are conceived by the Minister or Governor o • he Family, and yet no man judgeth them unlawful, though they be imperfect. It is not prejudicial then to the lawful use of a prescript form, that many particulars which we stand in need of, are not therein mentioned. Can it not be read or uttered with a right disposition of heart? How then can we sing with joy, or praise God with cheerfulness in a stinted or set form of words? Is it not easier to cry for what we need with feeling, than to return praise with love and joyfulness for what we have received? He that will confess it possible to give thanks aright in a set form of words devised by others or invented of himself, cannot deny the same in request with any show of truth or color of reason. 2. There are certain common blessings which we and others daily stand in need of, and for which we are continually to give thanks; and these it is lawful to ask daily in a set form of words, or for them to give thanks. Thus we may pray every day for the increase of faith, patience, meekness, love, &c. and the continuance of those outward blessings which we enjoy. For it is not the repetition of the same words in Prayer every day that displeaseth the Lord: but the ignorant, rash, cold, customary, superstitious and irreverent pouring forth of words before him. Variety of phrase doth not delight his Majesty: nor will he reject the desires of an humble and contrite heart, because they are tendered often in one and the same words. Paul writing at several times upon divers occasions unto divers people, yet used the same form of Prayer, and the same words in his Salutations and Valedictions. The reason in brief is this, It is lawful to ask common blessings of God daily in a set form of words: therefore it is not unlawful to use a set form of Prayer. And if to pronounce it be lawful, then to read it also: for reading in itself is not impure. As pronouncing cannot make an evil matter good, no more can reading make a good matter evil; pronouncing and reading being adjuncts of Prayer both indifferent. 3. The spirit of grace enableth us to pray, and maketh requests for us: but it worketh by means: It instructeth us what to ask, not in what phrase of speech; it stirreth up in us holy desires, but gives not ability without help, suddenly to express and lay open our hearts in fit method and words significant. As the spirit doth persuade and assure the heart that the Scripture is the Word of God, not witnessing of the Letters, Syllables and words, but of the matter and saving Truth therein contained: So the spirit instructeth us to pray by opening our eyes to see our misery, and enflaming our hearts with longing desire of mercy and relief: but ability to utter and express these our desires in decent phrase of speech it doth not ever give. Ability of speech is a common gift of the spirit, which is bestowed upon good and bad, wherein graceless persons are many times preferred before the most sincere and upright. Again, the Spirit acquainteth us with our particular miseries, and the good things that we are to crave, by the exercise of means, whereby we come to the more full and distinct understanding of both these. These things considered, I suppose all men will grant without contradiction: First, That it is lawful for a man beforehand to meditate upon his particular wants, and the necessities of others, that he may more fully understand, and more sensibly be affected with them. Secondly, The better to stir up confidence and affection, and to furnish himself with words and matter, it is not unlawful nor unprofitable to read the Prayers of the godly registered in holy Writ, or in other godly Books, to observe the matter of their, Prayers, their ferventness in praying, and the Arguments wherewith they contended and pressed to be heard. Thirdly, After that by reading and meditation a Christian hath collected matter for Prayer, he may study to digest it into due order, and to express his requests in fit and comely words; and the same so conceived he may utter as a Prayer according as occasion shall offer itself. The reason may be thus contracted: If the Spirit of God doth work by means, and stir up good desires, but gives not ability to express them in comely and significant words; then it is lawful for us to use all godly means to quicken the graces of God in us, and to premeditate in what manner we might utter our Prayers, as might best serve for our own comfort, and the edification of others. And if the use of a premeditated form of words in Prayer do not stint the spirit, a set form of Prayer cannot be injurious to the spirit. Grant the one, and the other will follow. 4. When the matter and substance of Prayer is allowable and fit in respect of our occasions and the necessities of the Church; when the order of words and phrase of speech, in which that matter is expressed, is grave, plain, and simple, we desire to know why it should be a sin to pronounce or use that form as a Prayer? Is it for that it is read or pronounced; or because a man cannot lift up his heart in faith unto God, when he uttereth his requests in a stinted form? To assign the former, is superstition; to pretend the later, is to offend against common experience. A reason then cannot be given, why it should be unlawful to pray after that manner. It will be objected, that stinted Prayer is in or God's Ordinance. The answer is, That Prayer is the Ordinance of God, but whether our Prayer be only conceived in heart, or uttered by words; whether in our own, or others words; whether by pronouncing or reading, that is not appointed. God requires that we should lift up our hearts unto him, and ask in the name of Christ whatsoever we stand in need of, and is agreeable to his will: but when spake he one word of praying within Book or without, in this or that form of words? Can that be sin, which he never forbade? Can that be unapproved worship which is conformable to the will of God? 5. This Reason draws on another, which is this: That which is the breach of no Commandment, which is nowhere disallowed in the Word of God, either in express words or by necessary consequence, that is no sin. For sin is the transgression of the Law; and where there is no law, there can be no sin. But the use of a prescript or stinted form of Prayer, is the breach of no Commandment, is nowhere disallowed in the Word of God. Our Brethren of the separation tell us; It is a trensgression of the second Commandment, and a quenching of the spirit. But seeing the scope of the second Commandment is to teach the true and pure worship of God, how can a Prayer for matter and form, lawful and pure, uttered and read with knowledge and intention of heart, be a breach of that holy Precept? The exposition of the Commandments is to be found in the Prophets and Apostles. First, Doth the Lord by his Prophets or Apostles in any place restrain us to the use of conceived Prayer? As for the other, that quencheth the spirit, which is as water to allay, cool, or extinguish the heat of this holy fire: But by what reason or Scripture can this imputation be cast upon the use of a set form of Prayer? Secondly, Reading godly Books is profitable to stir up and revive the graces of God's spirit in us: Were it not a wonder if reading a godly Prayer should produce the contrary effect? M r Smith cast reading of the Scriptures out of the Assembly: because in his opinion it quenched the spirit. Our Brethren are not gone so far; but it is good for them to consider, how they can condemn the reading or uttering of a godly Prayer, both in public and private, as that which quencheth the spirit; and not condemn withal the reading of godly Books, and studying for Sermons? But of this hereafter. 6. Set forms of Catechism are no more commanded of God, then set forms of Prayer: Christ our Savior, the Prophets and Apostles have no more appointed the one then the other. Therefore if a set form of Prayer is to be disallowed, a prescript form of Catechism must of necessity be condemned. But how absurd it is to censure the use of a prescript form of Catechism, he is stark blind that seeth not. The necessity antiquity, and excellency of catechizing is known to them, that know anything touching the building and governing the house of God: the use and profit of a set form of Catechism is by experience manifest to them, who have labored to lay the foundation of Christian Religion, and train up their people in sound knowledge. M r Robinson himself acknowledgeth thus much in his additions to M r Perkins his six Principles, howsoever they judged of stinted Catechisms in former times. 7. In the Scriptures we find prescript forms of blessing, petition and thanksgiving, ordinary and extraordinary, appointed of the Lord. We say not that the Priests in blessing, or the Sanits in praying were necessarily bound to those very words and syllables: but they might use them lawfully and without sin, as we do warrantably retain the form of Baptism prescribed by our Savior Christ, though we be not tied by an absolute necessity to rehearse the same words, in that very order and so many syllables. The argument from those places is this; If it be lawful to use a prescript form of Blessing, Prayer, Thanksgiving and Baptizing, set down in the word of God, then all prescript forms of Prayer are not to be condemned. What answer do our brethren return to this argument? They tell us, the Priests and Saints of God were not bound to use those very words set down, and none other or otherwise. Nor do we plead against them herein (though M r Ainsworth in his Annotations upon Numbers out of the Jewish Rabbins, seems to deny this liberty) it sufficeth that these forms of blessing and Prayer might lawfully be used as a blessing and Prayer, though in conscience they were not tied necessarily to the use of them. The lawful, not the necessary use of a prescript form of Prayer, is now in question, and that is proved by the places above recited. For if the Saints in former times might pray in a stinted form of words, indicted by others or invented by themselves, as we find they might and did; we also at this day may do the same. But they answer further; It follows not that a prescript form of Prayer invented by men is lawful, because a form prescribed of God is good and to be allowed. A mere shift of no force at all. For the question is not of this or that form in particular, but of a prescript form in itself considered. The Lord's Prayer was indicted or prescribed by Christ himself; and yet they deny the use of it as a Prayer. And most of their reasons do conclude against the use of every prescript form of Prayer, as well as any one. Thus they dispute; If a set form of Prayer be lawful, then a man may carry his Prayers in his pocket, buy them at a Book-binders shop, &c. Doth not this reasoning disallow all penned and printed forms, as well as one? But if it shall please them to hear with patience, the consequence of that Argument which they make for us, may easily be justified from their own grounds. For they teach that God hath not appointed in his Word any prescript form, which upon necessity we are tied to use at any time; That the matter of our Prayers is divers according to the several occasions which happen and fall out: That the inward form is the elevation of the soul to God in humility, love, fear, and confidence. From which premisses it will necessarily follow, that if one form of Prayer may be used lawfully, another fit for matter, and grave for order and phrase of speech, may be used also: for none is absolutely commanded, and all things essentially required in Prayer, may be observed in one no less then in another. Nay, if what they teach of stinted Prayer may pass for truth, sc: that it cannot be uttered by the direction of the spirit, that is a lip-labor, &c. then it is more lawful to use a set form devised by men, than that which is indicted by the Holy Ghost: seeing the more holy the thing is, the greater sin is the abuse of it; and it is more heinous to pollute the words of the Holy Ghost, than the words of sinful men. 8. As in the ministry of the Word, the corruption of man's heart, and the heinousness of sin, may more lively and fully be discovered to the conscience for humiliation, then a man of himself is able to set it forth: so in Prayer penned by a godly and well-experienced Christian, the case of a distressed soul may be more pithily and amply deciphered and anatomised, then he of himself can lay it open. And in such a case to deny him this lawful help, is to take a crutch from the lame, bread from the hungry. In the very act of Prayer it is lawful to use outward helps, whereby we may be enabled to pray better: and is it not lawful for a perplexed heart burdened with sin, and overwhelmed with bitter anguish, to use the help of a Book, that he might the better unfold and lay open his misery into the bosom of his heavenly Father? Sure he hath not felt those agonies and depths of sorrows which oppress many, that is so cruel and hard-hearted towards the afflicted, as to deny them this means of comfort. The Holy Ghost by his Prophet doth prescribe a form of Prayer for the afflicted, that they might learn to pour out their souls before the Throne of Grace; as the Title of the 102 Psalm doth show, which runneth thus: A Prayer of or for the afflicted when he is in distress. The ample and particular laying open of our necessities doth ease the heart and move affections, and when this may be done better by the help of a Book than of ourselves, is it not senseless to accuse the use thereof as a lip-labor and quenching of the spirit? It is the spirit indeed that doth help us in our infirmities: but we must use means to stir up the graces of the spirit in us. He stinteth not the spirit who labors to blow the coals of grace, and useth all lawful helps at hand, in most full, free, and particular manner to disburden his heart before God. He doth not substitute his Christian friend in place of the Word and Spirit, who not able to lift up his own soul to God by reason of straightness of heart and grievous pressure, doth crave his help and assistance in Prayer: And may not a good Book supply the defect of a Christian companion? When we are dull and out of order, we may join with others in Prayer for our relief and quickening; Why then should it be intolerable to make this use of a godly Book. 9. The Jews before the coming of Christ had a prescript form of Prayer and Thanksgiving in the celeberation of the Passover: and that which they used, was (as it is very probable) approved by our Savior himself. For the Evangelist saying, after they had sung a Psalm, they went forth to the Mount of Olives, doth seem to allude to their custom of finishing the Passover with certain Psalms, which the Jews call the great Halleluja, beginning at the 113 and continuing to the end of the 118. Howsoever Hymns and Psalms are such kinds of Prayer as are not wont to be conceived upon a sudden; but are framed by meditation before hand, or else by prophetical illumination are inspired, as at that time it appeareth they were when God by extraordinary gifts of the Spirits, enabled men to all parts of service necessary for the edifying of his Church. 10. All reformed Churches at this day do not only tolerate, but approve a set form of Prayer. I know not of what weight this reason is with our Brethren of the separation; but sure it hath been of great force with the godly in former times, otherwise the Apostles would never have alleged the practice and consent of Churches, to confirm the faithful and stop the mouths of the contentious.
Q. Book-Prayer is an invention of men: therefore unlawful.
A. By this Argument all set forms of Catechisms, studied Sermons, Interpretations of Scripture, and conceived Prayer itself may be disallowed. Reading the Scripture is God's Ordinance: but the partition of the Law into 53 or 54 greater Sections is the device of man. Preaching is commanded of God, so is the Interpretation of the Scripture: but the phrase and method of Sermons and Interpretations is of men. The matter of Scripture is the immediate truth of God: but the words and phrases, which are as a vessel to convey this light unto us (I speak of Translations, not of the Original Text,) are human, not of God by immediate inspiration. God commands us to call upon him both in public and in private: but the words wherein we express our desires are our own, both in conceived and stinted Prayer. These two kinds of Prayer agree in their Author, Matter, Form, Object, end and common nature: and the one is no more a strange worship or invention of men than the other. We find direction in the Word of God, To whom, for what, with what heart and affections we ought to pray: but in what method or frame of speech we must be Petitioners, we find nothing prescribed in particular, nor do we judge anything to be necessary, more then that order, fitness, decency and edification be regarded.
CHAP. VI. Prayer is to be made in a Language that we ourselves understand, and those that join with us. How we are to address ourselves unto God, and whether to begin our Prayers with Petition or Thanksgiving.
Question: IN what Language must our Prayers be offered unto God?
A. In a known Language that we understand: for if we join with others an unknown Language profiteth not: If we pray alone, what is more ridiculous than to speak words which we understand not. Seeing the Scripture requireth, that all that is within man should praise the Lord: It followeth that as he committeth sacrilege, that withdraweth and stealeth away his affection from the exercise of Prayer, so doth he also, which hath not his understanding attending upon his Prayer. And so much the more the latter then the former, as the understanding may be perfect and full in a sort without the affection and devotion, whereas the affection roveth and wandereth uncertainly, when it hath not the light of understanding carried before it. Again, when God speaketh unto us, all the powers of our soul (both in understanding and affection,) ought to stand up, to receive that which is spoken: and so when we speak unto him, there is no faculty of the soul, which may withdraw itself from the attendance upon the service and gift that we present unto him. And therefore the Law in the whole worship of God, requireth it be done, with all the heart, with all the soul, with all the understanding. Against common Prayers in an unknown tongue, the Apostle reasoneth thus: All Prayers to which the hearers cannot say, Amen, ought to be chased out of the Church: which general reason wipeth away all private Prayers, wherein a man knoweth not what he saith. For thereof it followeth, that not being able to understand what he saith, he is not able to say Amen to his own Prayers. In like manner it may be said of him that prayeth in an unknown tongue, that he heareth not himself, that he is barbarous unto himself, speaketh in the air, not understanding himself, is more than childish, not only not understanding what others say, but not what he himself saith: hath the mark of God's wrath upon him, in that in things belonging to his salvation, he heareth a Language which he understandeth not. This may suffice to show, that Prayer must be uttered in a known Language: the special reasons of this Point will come to be considered in the several Kinds and Parts of Prayer.
Q. If I pray with the tongue, my spirit, that is, my affection prayeth well, but my understanding is without fruit.
A. It is absurd to imagine the gift of tongues to be severed from his understanding, that by the gift of the Spirit did speak them. Was that gift (to the zealous pursuit whereof the Holy Ghost exhorteth) a rapping out of words without understanding? Is this the great bountifulness and largess of Christ towards his (so highly commended of the Prophet) to enable them like a Popingay to prattle, or like Balaam's Ass to tumble out words without any knowledge? Finally, where ever was it read (either in profane or holy Writer) that man should be said to have the gift of that tongue, the syllables whereof his mouth can speak, when his mind knoweth no signification of them? But this conceit is confuted of the Apostle, who affirmeth that everyone of those that spake with tongues edified himself, and that in such sort, as the Church is edified by him that speaketh unto it, in a tongue which it understandeth. And in the 28 th verse it is said, that he which speaketh with tongues, speaketh unto God and to himself: Seeing therefore he so speaketh unto himself, as he speaketh unto God, to deny that he understandeth himself when he speaketh with tongues, is to deny that God doth understand him which speaketh with tongues. And how sottish is it, that a man that understandeth not himself, should edify himself in spirit and affection, when the affection is dead without knowledge? neither can a man desire or affect that which he understandeth not. And if speaking in a tongue which he understandeth not, he can edify himself in spirit and affection, why may he not also edify the Church in spirit and affection which heareth the sound of the words as well as he? But the Apostle saith, that the Church heareth not him, that is, receiveth no more fruit by that speaker in a tongue which it understandeth not, than if it had not heard him at all. As for those words, my understanding is unfruitful, they are not to be referred to him that speaketh, but to those which are spoken unto in an unknown tongue. This doth first appear by the adjunct of unfruitfulness, which is annexed unto understanding. For whereas it is a borrowed speech and similitude taken from Trees, which are called unfruitful, not in regard that they bring not forth fruit to themselves, but in regard that they are barren and fruitless unto others, it is evident, that when the Apostle saith, My understanding is fruitless, he meaneth not in regard of the speaker with a tongue, but in regard of those which heard him. Secondly, This is evident by the 16 th verse, where he saith, that if thou praise God in the Spirit, an idiot cannot say Amen unto thy thanksgiving, because he knoweth not what thou sayest: he saith not, that thou canst not say Amen unto thy thanksgiving, or knowest not what thou speakest, which he ought to have said, if the Interpretation of our Adversaries had been true. Thirdly, In the 17 th verse he saith of him that speaketh in the Spirit, Thou verily givest thanks, but another is not edified. And most evidently in the 19 th verse, where (saying that in the Church he would rather speak few words with his understanding, than ten thousand with the tongue) he noteth the effect of speaking with his understanding, namely, that he might instruct others. If therefore (in the Apostles language) speaking with a man's understanding be to instruct others, and not himself: it followeth, that to speak without his understanding, is to speak to others, with understanding and profit to himself, and without instruction and profit to others. Lastly, To pray in spirit, is not to pray with the affection, but in the strange language or tongue which is spoken: which (by a trope of the cause for the effect) the Apostle calleth Spirit: because that they who spake it, spake by the miraculous gift of the Spirit: and so are those extraordinary gifts called Spirits. And so (by another trope of one part put for the whole) they are called spiritual. So that to pray or to speak in or by the Spirit, is the same which Luke saith of them which had received the Holy Ghost at Pentecost, that they spake with strange tongues, even as the Spirit gave unto them to utter. This exposition also the Scholiast setteth forth. And that it cannot be understood of the affection or devotion of the soul, it is evident by the 16 th verse, where he affirmeth that an unlearned man cannot say Amen unto the thanksgiving that is made in or by the Spirit, yet we know that the affection or devotion hindereth not the understanding of the rude and unlearned, but the uttering of things in such language as he understandeth not.
Q. Is it fittest in Prayer to say our God, or my God, our Father, or my Father?
A. In public Prayer, or in Prayer with others, we must say Our God or Father: because we are the mouth of the rest, who stand in the same relation to God that we do. But in solitary Prayer it is lawful to use either form of speech. When we would express our particular faith and dependence upon God, we may say, My Father, or My God. But as a Christian belongeth to the Communion of Saints, and prayeth as a member of the whole body, it is lawful and convenient in his most retired and solitary Prayers, to say Our God and Father: whereby he noteth that relation and respect of God to him, which is common with his Brethren. Thus Hezekiah useth it saying, O Lord our God, I beseech thee save us, &c. Ezra, O our God, what shall we say after this? Daniel praying alone, saith, Now therefore, O our God, hear the Prayer of thy servant. And so it is lawful for a Christian in private Prayer to say Our Father, especially if before he begin, he use (as is most meet) some short meditation, and think of Wife, Children, Parents, Kinsfolks, Neighbors, yea of the whole Church.
Q. Whether is it expedient to begin our Prayers with Petition or Thanksgiving? with praise or complaint and confession of sins?
A. Herein we may use our Christian Liberty, as God shall minister occasion by his providence, and move our hearts by his holy Spirit. We have Examples of both kinds in the holy Scripture, both in the Prophets and Apostles, and in Christ himself, who have sometimes begun with the one, and sometimes with the other. When God doth show us any special mercy and favor, it will be most fit to begin with thanksgiving and admiration of his goodness, as Peter did: and when he doth frown upon us, and bring us into danger and trouble, it is most fit to begin with petition and request, as Jehoshaphat did: yet in our ordinary and usual Prayers, and offering up of our Morning and Evening Sacrifice to God, we may begin indifferently with either. Abraham's Servant first makes his request to God, and seeing the success answerable to the desire of his heart, he returneth praise: Blessed be the Lord God of my Master Abraham. When David was stayed by the wise admonition of Abigail from shedding innocent blood, he had occasion to acknowledge his sin, as his rashness and bloody resolution to have made a massacre of so many innocent persons: yet the mercy of God preventing him by his blessing, did so affect him, that it made him break out into thanksgiving, and put praise before petition. The like may be said of Zacharias the Father of John the Baptist.
CHAP. VII. Showing the common and general Impediments of Prayer. The end of Prayer. The Place, and Time thereof. Motives to frequent Prayer. Gesture to be used therein.
Question: WHat are the most common and general Impediments of Prayer?
A. The principal are these. First, Since the fall the soul naturally loveth to spend and scatter itself about these present sensible things, and cannot without some strife gather itself together, and fix upon heavenly things. Now this talking with God requires an actual bent of the mind, and carrieth up the whole soul into Heaven, and exerciseth as all the parts, so all the graces of the soul, faith especially, Prayer being nothing else but the flame of faith. And Satan knowing, that when we send up our Prayers to God, it is to fetch supply against him, troubleth the soul, weak of itself, with a world of distractions. Secondly, Self-sufficiency whereby men dwell too much in themselves, is one main cause of the neglect of this intercourse and dealing with God by Prayer. He that hath nothing at home will seek abroad; the hungry belly will ask earnestly, and thankfully receive an Alms. The poor man speaketh supplications, and returneth thanks. If we were poor in spirit, and saw our own emptiness, it would force us out of ourselves to seek supply, and raise mindfulness of what we have received. Thirdly, Mindlesness of what we want, and what mercies God hath freely vouchsafed unto us, is one special cause of slackness in Prayer. How can he crave to be relieved, that feels no lack of any good? How should he be fervent in praises, that considereth not in what he is beholding for invaluable benefits heaped upon him? 4. A mind drowned in the enticements or baits of sensual delights and pleasures, can think of nothing that is above, can savor nothing that pertains to the Kingdom of Heaven. Surfeting, drunkenness, and cares of this life do overcharge and weigh down the heart, that it cannot take its flight on high, or walk with God. Be ye therefore sober, and watch unto Prayer. Fifthly, Inordinate passion is the stop of Prayer. He that burneth with the heat of anger, wrath, hatred or such like, he dareth not expect, much less ask anything of him, who causeth the beams of his bounty to shine upon the just and unjust. Riot and contention are the two plagues as of Common-wealths so of Prayers.
Q. What is the end of Prayer?
A. 1. The glory of God: for therefore we pray, that we may perform unto God that worship which is due unto him, by testifying obedience in executing his Commandment, and giving to him the praise of his goodness, that he will; of his power, that he can; and of his bounteous mercy and faithful promise, that he hath succoured us in our affliction. The prime care of them that pray is, that the glory of God our Almighty Creator and most bountiful Redeemer might be manifested to the whole world. The second is the salvation of themselves and of their neighbor. For we ask to obtain of God things temporal and eternal for ourselves and others; and we render thanks for mercies received, that things needful may be supplied.
Q. What is the Place of Prayer?
A. Every private place was free for private Prayer both in the Old and New Testament. This the examples of Christ, the Prophets and Apostles do plentifully confirm. Christ prayed in a Mountain, by the Rivers side, upon the Cross: Isaac in the Field, Jacob in his Bed, Moses at the Red Sea, Elias in Mount Carmel, Jonas in the Whales belly, the Disciples in a Ship, the Apostles in an upper-Chamber, &c. But under the Law God appointed a certain Place, in which he would be publicly worshipped. This Place before the building of the Temple, was wheresoever the Ark of God did remain; as in the days of the Judges, and Samuel at Shiloh: whence Elkanah did worship every year at Shiloh. For God commanded that they should worship him in the Place which he should choose, and promised to be present with them that seek his face, that is, which worship before the Ark, which is called the face of God, because it was a testimony of his presence. Although I dare not affirm, that this was evermore strictly observed: yet sure I am, when the Ark did reside in Kiriath-jearim, all the people, by the direction of Samuel, assembled at Mizpah, and poured out Prayers and tears before the Lord: whose example the Jews imitated in the time of the Maccabees, when the City of Jerusalem was destitute of Inhabitant, and the Sanctuary of God trodden under-foot. But commonly God was worshipped towards the Ark; whence it is described from that adjunct, that it is the Ark of God, whose Name is called by the Name of the Lord of Hosts, that dwelleth between the Cherubims. And because David translated the Sanctuary or Tabernacle of the Covenant, wherein the Ark was, into Mount Zion, therefore he makes mention of Zion so often, and desires to be heard out of Zion. And this manner of praying was retained afterwards, although the Temple, in which the Ark was placed of Solomon, was not built in Zion, but in Mount Moriah. When Solomon bare rule, the Temple which he built, was the place of public worship, and so continued till the time of reformation. For God himself chose and consecrated that House that his Name should be there forever. Whence everywhere in the Prophets, the City of Jerusalem is said to be chosen of God, and the Temple is named the House of Prayer. The captives that lived in another Land, when they prayed, did turn themselves towards Jerusalem, where was the Tabernacle of the Covenant, which David calleth the Sanctuary, that is, an holy place, in which was the Propitiatory. Besides the Temple, the Jews had their • ynagogues in several Cities, which the Rabbins call Bath Midrasch • t: later Writers Proseuchae; because they met together there to pray Touching their Original there be divers conjectures. Some thinking, that there is no mention of them in the History of the Judges or Kings, do suspect that it is a new device or late institution, never in use before the Babylonish captivity; at what time the Jews destitute of a Temple, did build Synagogues wheresoever it was fit. But their opinion is nearer truth, who think that there were such places for Prayer in the Cities appointed for the Habitation of the Levites, which from their situation are commonly called Gebaboth or Ramoth: Hills or high Places. Of the Egyptians Labaroth, Lubrae, and corruptly Laurai: Hence the Hill of Phinehas, the Hill of More, the Hill of God. See Jun. An. in 1 Sam. 10.5. Before the Law the public Place of Prayer was that, which the Fathers either for the fitness of assembling, or for some extraordinary apparition of God, had consecrated to his woriship, building Altars. But by the coming of Christ, the holy ceremonies of place are all taken away: for now we are commanded to pray everywhere lifting up pure hands. All adoration towards Temples, Altars, Images, is idolatrous. Hezekiah in great distress entered into the Temple, trusting in the Commandment and Promise of God, for which the Ark of the Covenant, and for the Ark also, the Temple, was a Symbole of Divine presence and audience to them that prayed. But at this day we have neither Commandment nor Promise. And though it be necessary for Christians to assemble to pray in the public Congregation, yet such Prayers are not approved for the place, as though Prayers there, did more please God, and were heard: but for the Ecclesiastical Assembly with whom we must join in Prayer, both because God requireth it of us, and hath promised to be present with them that call upon him in the Congregation. But of the Original of Temples when they began, and of their use, in fit place hereafter.
Q. What is the Time of Prayer?
A. We are commanded to pray always, to pray continually, to pray without ceasing, and never to wax idle: which is not so to be understood, as if we were to do nothing but pray: but that day by day, when it shall be most fitting our condition and occasion, we must return to this duty. That we are said to do always or continually, which we are said to do at fit times daily; as that was a continual Sacrifice which was daily offered, morning and evening only. But in respect of the time, Prayer is settled or occasional. Occasionall, when we are moved to pray upon every occasion. Setled, when we pray at a certain time appointed and determined. And this is either public or private. Public, when a certain time is prescribed for the Prayers of the Assembly, and that diverse according to the diversity of people, and necessity of the time. So the Priests are commanded once in the year to make supplication for all the sins of the children of Israel. So the Israelites whiles Samuel lived, did worship every year at Mizpah; and the Temple being erected, they appeared thrice every year before the Lord. The Lord also had instituted in his Law, that the Jews should offer a morning and evening Sacrifice. Private Prayer is that which every man doth make unto God in private. And as in the Law God had consecrated the morning and evening for Sacrifice, Prayers, and Hymns: so the Saints being to pray privately, did observe the morning and evening season, though the morning principally, both because their minds are fitter for Prayer, and they did rejoice to fit themselves to the public institution of God. Hence are these sayings of David; My voice shall thou hear in the morning, O Lord. In the morning my Prayer shall prevent thee. O satisfy us early with thy mercies. Cause me to hear thy loving kindness in the morning. Evening and morning, and at noon will I pray and cry aloud. Thus it is noted of Isaac, that in evening he went forth to pray or meditate; Of Daniel, that he prayed three times a day. It is good (saith the Psalmist) to show forth thy loving kindness in the morning, and thy faithfulness every night. Yea, the Servants of God have not ceased in the night season to commune with the Lord. I will rise at midnight to praise the Lord; I have remembered thy Name in the night. I have cried day and night before thee. By this it sufficiently appears, that we are daily and often to take up this exercise of Prayer. And that may be further proved by many reasons: for our decays of grace when it is not renewed: our sundry wants and new appearances of evil which daily show themselves, before not discovered; the daily malice of Satan against us; the continual favors that God vouchsafeth, do call for the daily exercise of holy Prayer, when we rise and lie down, go about our business, or take repast. We must pray daily, that we might worship God, use his blessings aright in a sanctified manner, keep the heart in order, sue out our pardon for daily sins. And if God daily remember us with his blessings, we should remember and think upon him in our Prayers.
Q What are the Motives to frequent Prayer?
A. 1. It is a Privilege purchased by the Blood of Christ. 2. The Lord hath commanded us to pray at all times: And if we make conscience of one Commandment, why not of another? 3. When God remembers us daily, lading us with his benefits, and setting the creature on work to do us service, is it not unreasonable that we should forget him? 4. A praying Christian is potent and prevalent with God. 5. It is the best way to preserve and establish peace, and to fill the heart with joy. 6. Prayer is the Helmet and Buckler that keeps us safe. 7. If we love Christ, we shall express ourselves in calling upon his Name. 8. The omission of Prayer doth disadvantage men in outward and spiritual things. For they are deprived of the blessing of what they enjoy. Grace decayeth, the soul is barren and comfortless, the heart hardened and distempered.
Q. What think you of Canonical hours for Prayer?
A. We allow appointed hours both in public and in private Prayers, according as either the comeliness and commodity, either of the Church, or of every special person, doth require. But a religious observation of one hour more than another, we account with the Apostle, to be a beggarly ceremony or element; and those who are so persuaded, are either fallen from the faith, or at least weaklings in faith. And if the simplicity and sincerity of the Gospel require that we should forget the religious observation of the places, it cannot suffer us to place holiness or religion in devised times. Nor do those phrases of praying continually, or w •• hout ceasing, enjoin us those Canonical hours: for besides that their institution was not in the Apostles time, these precepts tie all Christians; whereas their hours of Prayer bind their Clergy only, who of Office are to pray. Our Adversaries in their Canonical hours do err many ways. First, In this, that they make laws for all times, of some example which particular men did freely upon some occasion extraordinary. Secondly, That they multiply their ferials and hours abundantly, above that the Church of God can attend unto. Yea, contrary to God's institution; who hath, that we might keep his worship on the Sabbath, given us six days. Thirdly, That they make them public Prayers of the Church, which are performed by the Clergy. Whereas the Clergy are not the Church, but the Ministers with the people to whom it is ministered. But the superstition and error of our Adversaries set aside, it is not inexpedient to appoint certain times of the day for private Prayer, and constantly to observe them so far as fitness and conveniency will give leave.
Ob. Men cannot spare time.
Sol. 1. The time spent in Prayer seemeth to take from, but indeed it addeth to the heap. Mal. 3. The baiting of the Horse hinders not the Journey: not the whetting of the since the work. 2. This is the greatest work, and most profitable, whereby the Image of God is repaired and increased. 3. Shall we offer that to God which costs us naught. 4. The more import our business, the more need to implore God's blessing by hearty Prayer. 5. Consider what time thou spendest idly every day, or worse then doing nothing. 6. Consider the unweary watchfulness of the Saints of God in all ages, in attending upon this duty.
Q. What Gesture is to be used in Prayer?
A. The S ••• pture hath nor prescribed any certain gesture as necessary: We shall find the Saints of God have prayed kneeling, standing, &c. But of this more particularly in the Parts of Prayer.
CHAP. VIII. Of Petition. What it is. The Necessity, and unspeakable Benefits thereof. Divers Reasons to show that we must pray to God alone. How we are to conceive of God in our minds, in Prayer. The Rules to be observed in our calling upon God.
Question: WHat are the Parts of Prayer?
Q. What is Petition?
A. It is a Prayer, wherein we crave of God the preventing or removing of things hurtful, and the obtaining of things needful, either for this life or the life to come, and that of mere grace through Jesus Christ. This duty is known by the name of Prayer, Request, Meditation, Deprecation, Complaint, Supplication, Intercession, Desire, lifting up of the hands, sighing, weeping, the request of the lips and desire of the heart, and such like. And the godly when they prayed, are said to weep, to watch, to cast themselves upon their face.
Q. Why say you, that Petition is a craving of what we need?
A. We may ask that which is due debt unto us, but in craving we renounce all other titles, and fly wholly to his bounty and kindness, at whose hands we beg and entreat. When superiors will have inferiors do anything, they may lay their command on them, and so bind them to it, by reason of that obedience which is owing to them from their inferiors: but when inferiors would have this or that from superiors, whom they cannot by any means bind to them (for the inferior hath no authority or power over his superior) then they fall to entreaty, not moving them otherwise then from hence, because it is fit their bounty and rich estate should supply their indigency, when they are humbly entreated. Thus Daniel and all holy ones have come to God, not for our sakes, to us shame and confusion belongeth, but for thy name sake, thy mercy sake, do thus and thus. For indeed, in that we beg anything, we confess we have no title in justice to it, and that it is most free for him we entreat, to give it or not to give it, if he please. If I think a thing due to me, and my own by right, I cannot beg it unfeignedly, as I would do a thing which is not mine, further then the bounty of him I entreat, shall bellow it on me.
Q. What Reasons may show the Necessity of this duty?
A. The first may be taken from Satan's malice, and our own dullness and indisposition to this duty; Satan knowing that when we send up our desires to God, it is to fetch supply against him, troubleth the soul, weak of itself, with a world of distractions. Where he cannot corrupt the Doctrine of Prayer with heresies and superstitious follies, there he laboreth to hinder the exercise of it. Wherein we should be so far from being discouraged, that we should reason rather thus that must needs be an excellent duty which is so irksome to the flesh, and which the Devil so eagerly sets against. The diligence that Satan useth to steal away the Word of life, that it might not take root in the heart, commendeth to us the excellency of that heavenly truth, Surely that envious one would never seek to hinder us from Prayer, to molest us in Prayer, if it were not an exercise of singular use and comfort. And we should never be so dull and untoward unto it, if it were not spiritual and heavenly. 2. Our great poverty and want should move us to crave without ceasing. Alas, what temptation can we resist, much less overcome without fresh succor? What cross can we endure without impatiency, if we have not new support? What success can we look for, yea, in common affairs, without his blessing? What good can we do, nay think of, without new strength? When we do any good by his power, do we not need pardon for the blemishes of our best performances? What good blessing can we enjoy, so as we defile not ourselves in it, without a further blessing giving us with the thing, the holy use of it? Wherefore holy men knowing that God will be sought unto even for those things of which he hath given a Promise, in obedience to his Divine Order, desire to receive all from him as a fruit of their Prayers. And God's manner is to keep many blessings from his Children until they have begged them, as delighting to hear his Children speak. The consideration whereof moveth those that have nearest communion with God, to acknowledge him in all their ways, depending on him for direction, strength, success, whereupon he delighteth in showing himself more familiarly unto them in the sweetest experiences of his love, guiding them by his counsel whilst they abide here, and after bringing them to glory. 3. This should encourage us to this exercise, wherein lieth all our strength, that if in spite of Satan's annoyance and our own indisposition, we will set upon this duty, we shall find ourselves by little and little more raised up to Heaven, and our hearts more and more enlarged, God rewarding the use of that little we find at the first, with increase of strength and comfort. To him that hath (in the exercise of that he hath) shall be given more. As other graces grow in those that are in the state of grace: so this spirit of Prayer receiveth continual increase upon more inward acquaintance with God and our own estates. 4. Petition is the Key of Heaven, a most excellent means of ob • aining every good thing. The things we want are of two sorts; such as we may by course of justice redeem, and get to ourselves; or such which do merely depend on the good will of persons, and cannot be gotten, but only by winning their good will: Thus there are two courses of getting things; for we may fetch those former things by commutative justice, by giving a penny for a penny-worth: but the latter things we cannot procure, but by humble entreaty only. Now all heavenly blessings are of this latter sort, such as cannot be gotten, but only from God's grace and free favor, and therefore such as we cannot otherwise get, than by moving him for them with humble supplication. As this is a part of the Kings Prerogative, to have his subjects petition to him for grace, in regard of their temporal exigencies in which they are: so this is the Prerogative of that Heavenly King, that we should in all things seek to him. 5. The being of everything teacheth it to pray after a sort to the Creator: the earth weary with drought, will open the mouth and cry to him; the young Ravens will report their hunger, and call to their Creator for sustenance: Shall not we, if we be his Children, report all our wants to him, and seek all good things from him? Look as it is in nature, nothing which doth grow, but hath in it an appetite and attractive force, whereby it doth draw to itself such nourishment as it wanteth: so no soul ever took increase of grace, but there was in it this appetite of heavenly desire, and attractive force of Prayer, by which it doth draw from the root, even from God in Christ, everything needful for it. Let all those that profess the Name of God be exhorted, not to conceive of Prayer as a thing arbitrary and indifferent, but as of a necessary duty. Are any afflicted, let them pray? Are any in prosperity, let them pray? In what condition or state soever ye are, pray: then shall your prosperity be blessed and comfortable, it shall be continued, yea increased for your good: then shall ye be kept from afflictions, or be made able to bear them, or be made much better by them. In thus doing, ye shall have all such good things as be needful for you with a blessing upon them, with contentedness without them. By Prayer ye shall obtain pardon of sins past, strength to resist temptations of sins to come; yea, ye shall keep Satan at the staves end, that he shall not be able to touch you. Pray, and ye shall be blessed with increase of faith, enriched with plenty of grace, refreshed with comfort and peace in this life, made fruitful in good works, and crowned with perfection of grace and glory in the life to come. Would we do good to ourselves, to our friends, to our enemies? Would we be beneficial to the Church and Common weal? then let us pray. Nothing so deep, but with this Bucket we may draw it up; nothing so high above us, or so far from us, but with this hand we may reach it to us. He cannot be miserable, that doth open his griefs unto the Lord, who cannot but regard the voice of his own Spirit. Great is the force of Prayer, and cannot be withstood. He that wrestleth by the strength of Prayer, though he wrestle with the strong God, shall prevail as Jacob did. Of all helps Prayer is the most effectual, the readiest at hand in all places, and at all times: if we be not without hearts, we need not be without help. Prayer relieveth the distressed mind, strengtheneth the weak, reviveth the dull, enlargeth the straightened, enricheth the poor, preserveth the godly; procureth Divine blessing upon all his Ordinances, and our labors. It is the most universal help; it is good for all persons, at all times, in all things. Yea, which is more then all this, it procureth glory to God. But of all these more distinctly in their proper place. 6. The nature of love is to delight in communication with the beloved, whereby it is more kindled and enflamed.
Q. To whom must we pray?
A. To God alone in the Name of Christ Jesus. Whatsoever ye shall ask the Father in my Name, he will give it you.
Q. Why must we pray to God?
A. He is the true Jehovah, great and terrible, abundant in goodness, infinite in compassion, rich in mercy, of absolute sovereignty: who hath made all things, in whose hands are the deep places of the earth, who only is able to help and succor in all distresses. He is our God and King by Covenant, he perfectly understands the thoughts of all hearts, and to him it belongs to hear all Prayers. In all these and many other respects, it is necessary we should call upon the Lord according to his Commandment. O Lord God of Israel, who dwellest beween the Cherubims, thou art the God, even thou alone, of all the Kingdoms of the earth: thou hast made Heaven and Earth. The Lord is a great God, and a great King above all God's: In his hands are the deep places of the earth. Thou O Lord, art a God full of compassion and gracious, longsuffering, and plenteous in mercy and truth. O turn unto me and have mercy upon me. Thou art good, and doest good; teach me thy Statutes. With the Lord there is mercy: and with him is plenteous redemption. Thou art my help and deliverer, make no tarrying, O my God. Worship him that made Heaven and Earth. O come, let us worship and bow down: let us kneel before the Lord our Maker. For he is our God, and we are the people of his pasture. Thy hands have made me and fashioned me; give me understanding, that I may learn thy Commandments. There is no other God, that can deliver after this sort. Hearken unto the voice of my cry, my King and my God: for unto thee will I pray. Lord, all my desire is before thee, and my groaning is not hid from thee. O thou that hearest all Prayers, unto thee shall all flesh come.
Q. What Reasons are there to show that we must pray to God alone?
A. 1. The Lord from Heaven hath warned us to take him only for our God, and to worship him alone: The Son of God teacheth us to say, Our Father which art in heaven; The voice of the Spirit within us is, Abba, Father. Let us ask the opinion of the Angels and Saints. If thou wilt offer a Sacrifice (say they) offer it to God; worship him, who made heaven and earth. And this is the voice of men converted, To thee do we cry. From all this its ready to be concluded, that God only ought to be called upon with joyful belief: because the invocation of the true God only is commanded in the holy Scriptures, confirmed with Promises touching audience, and commended to us by the examples of Angels and holy men. 2. When Prayer doth not simply ask things, but ask them as means making for God's glory and our salvation; and when no power but God can make inferior things conduce to the Glory of his name, and the increase of grace in us: hence it is manifest, we cannot ask anything religiously, but of God only. Even as a natural man cannot desire anything according to nature, which doth not pertain to the continuing and well-being of nature: so a spiritual man cannot out of grace desire anything religiously, which doth not some way profit to the conservation and perfection of that grace which is in him. 3. Prayer is a spiritual Sacrifice, or sweet smelling Incense. But Sacrifice must be offered to the Lord alone. When the Priest of Jupiter with the people would have sacrificed to Paul and Barnabas, they rent their clothes, and cried out, Sirs, Why do ye these things? The Rhemists upon that place tell us, that external Sacrifice may not be offered to man or creature, but to God only: as if Prayer were not more honorable and higher service and worship, then are Bullocks or Calves. For how much the figure is inferior to the thing figured, and the shadow to the body: by so much is the offering up of Bullocks and Calves inferior to the Oblation of Prayers. 4. Prayer to obtain grace or glory is a part of Divine worship. But Divine worship is proper to the Lord alone. 5. He to whom we pray must be able to hear all Prayers in all places, at one time; willing and able to give all good and perfect gifts, good for matter, good for use, and that always; to search the secret corners of the heart, and to understand the thoughts. But God only is everywhere present, heareth all Prayers, is most willing and able to help, knoweth all hearts, and understandeth every imagination. As for mental Prayers, the Angels often cannot know them; the Saints in Heaven have no means how to understand them for ought the Scripture teacheth. Had they knowledge, yet the other things are doubtful; for they can do nothing which they will not, and they will not do anything to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But we know it is the Lord's will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. 6. We cannot call upon any religiously, on whom we may not religiously believe. But we are to believe religiously in God alone; to derive faith from any creature is a thing accursed. Bellarmine shuffles to decline the force of this reason, thus; He cannot call upon the Saints, who doth not believe that there are Saints, and in a manner hope in them. But the Scripture showeth we should believe in the Saints in no manner, but in the Lord alone. It is one thing to have faith of the Saints, another to believe in the Saints: He that denies the former, denies the communion of Saints in the unity of the Spirit; he that affirms the other, hath neither learned Christ or Piety. Let us then make the Name of the Lord our strong Tower, to which we fly seeking salvation. Men love not to be sorted in any business but with their Peers and equals; so neither shall the living God like to be matched with his creatures.
Q. Our Savior teacheth us to pray, Our Father: must we not then pray to the Son, and the holy Spirit?
A. As we are baptized into the Name of the Father, Son, and Holy Ghost, so are we to call upon the Father, Son, and Holy Ghost: for they are one in essence, the object of religious adoration, and stand in such natural relation to each other, that when one is invocated, all are invocated. The Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him. But he is fitly named alone, because the Son by voluntary dispensation hath the part of a Mediator, through whom we go to the Father; and the Spirit of Christ the Office of a School-master, teaching what to pray, and as we ought.
Q. Is it necessary always to name the Father, or the three Persons in Trinity distinctly when we call upon God?
A. It is necessary to conceive in mind the true God in Christ, though not distinctly to consider the three Persons. The reason is, because every act of religion doth require that we some way apprehend the object of it; and as there can be no sight without some visible object propounded: so no act of religious worship without this object in some wise conceived. But in wishing the effecting of things, it is not necessary to name any persons, nay, yet God indefinitely. Thus Jabez called on the God of Israel, saying, Oh that thou wouldst bless me indeed, and enlarge my coast. Sometimes it is lawful to name indefinitely, without express mention of any person. Lord thou art God, who hast made Heaven and Earth, &c. Hear the right O Lord, attend unto my cry. Instances of this kind are everywhere in the holy Scriptures. It is lawful also when we name persons, to name one only, two, or all the three, provided that we name not one as excluding the other two, nor yet two as excluding the third: for thus calling on one, we invocate all: and as naming no person distinctly, we do not dishonor the persons: so naming one and not others, doth no • breed any inequality of honor in our worship. This is confirmed by the approved practice of the Saints in the Scripture, sometimes naming one, sometimes two, sometimes all three persons in Trinity. Paul shuts up his Epistle to the Corinthians thus; The grace of our Lord Jesus, and the love of God, and the communion of the Holy Ghost be with you all. The Apostles begin their Epistles thus, Grace and peace from God the Father, and from our Lord Jesus Christ. Steven prayed when he was put to death, Lord Jesus receive my spirit. Lastly, We may name the Spirit before the Son, and the Son before the Father. For as that precedency seemeth derived from priority of Order and inequality of Office, which is found amongst the Persons by voluntary agreement; so this latter naming of them, seemeth to be grounded on the equality of their natures. In the Revelation, the holy Spirit is named before the Son: and S t Paul more then once nameth the Son before the Father: Now our Lord Jesus Christ himself, and God even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts.
Q What Rules are further to be observed in our calling upon God?
A. First, We must call upon God by those Titles, by which he hath been pleased to make himself known unto us in his holy Word. God hath revealed himself by certain Titles, Properties and Works, that we might know what he will be to us, and make use of his Name accordingly in our Petitions. Secondly, We must so consider of God when we come unto him in Prayer, as that we may see in him the things we desire. The Apostle going to Prayer for the Ephesians, who had believed on Christ, and about to seek the glorious gifts of the Spirit, which might help them to know the glory reserved for them, he setteth God before him, as the God of that Christ, whom these had now received by faith into their hearts, and the Father of all glory, both of them strengthening his faith. For he could not think that God, the God of Christ, would be wanting to those who were Christ's; or that the Father of all glory, would deny these glorious gifts, which he was about to entreat. Thus the Saints still set God before them, as having that in him for which they pray. The Church seeking courage against the rage of Persecutors, and that Wonders might be wrought, they set God before them, as the God of power, who had made Heaven and Earth. When David would beg remission of his sin, he considers of God, as a God with whom there is plenty of redemption or forgiveness. When he would have ease in misery, or deliverance from the cruelty of his enemies, he considers of him as a Father of mercy, and God of all consolation. Paul seeking the consummation or perfecting of the believing Hebrews, he doth set God before him, as who had from the lowest humiliation, brought the head of them to glory. This doth strengthen faith, and inflame devotion. When men come to ask of those who have enough of that they seek, and to ask it in such measure only as that it is not anything for those they sue unto to vouchsafe, they easily persuade themselves that they shall speed. We seek things more securely, when we know them to be where we are in looking them, and we follow them more affectionately, when now we are gotten after a manner into the sight of them. Thirdly, We must call upon God by such Names, Titles, or Descriptions, as are most apt to enflame desires, stir up reverence, confirm faith, or encourage the heart, according as our necessity and disposition doth require. Majesty, Power, Bounty, and Love do shine in the Titles of God; and we are to make use of them especially, that are fittest to raise the heart in desire and faith, or to strike it with awe or reverence as occasion requireth. If many and general requests be to be put up, then such Titles and Names must be used that may persuade we shall be heard in all. If some particular Petition be to be preferred, then choice is to be made of such Titles or Names, as may help the heart in that particular. Abraham's servant being to pray for success in his Masters business, saith, O Lord God of my Master Abraham, I pray thee send me good speed this day, and show kindness unto my Master Abraham. When Peter did entreat God to make choice of an Apostle to supply the place of Judas, he saith, Thou Lord, who knowest the hearts of all men, show whether of these two thou hast chosen. When David prayeth against the enemies of God and his Children, he saith; O Lord God to whom vengeance belongeth, O God to whom vengeance belongeth, show thyself. When Jehoshophat was in fear of the Moabites, Ammonites, and others that came against him, he cried unto the Lord, and said: O Lord God of our Fathers, Art not thou God in Heaven? and rulest not thou over all the Kingdoms of the Heathen? and in thine hand is there not power and might, so that none is able to withstand thee? Nehemiah and Daniel praying for the people that were in distress, use this Preface; O Lord God of Heaven, the great and terrible God, that keepeth Covenant and mercy for them that love him, and observe his Commandments. If the heart be dejected in conscience of thine unworthiness, consider of God as a loving and merciful Father, that is most ready to hear and help. If thou be in deep distress, it is good to add the consideration of his power and goodness, who is able and willing to work thy enlargement. But now, O Lord, thou art our Father. It is behooveful for everyone that would make a good entrance into Prayer (without which he is not like to make a good proceeding) to acquaint himself with the true understanding of the manifold Names and Descriptions of God recorded in Scripture, and then to make choice of such Titles to Name him by, as are most fit to incite reverence, confirm faith, and are specially to be exercised in granting his requests. Fourthly, The express Commandment of God forbiddeth to worship him by any Image or similitude, and he himself showeth in many places, that he will severely punish the sin of them that shall give his glory to dumb Idols. Fifthly, God best knows himself, and those Titles are fittest which he hath manifested of himself; which are more clearly revealed in the New Testament, in the time of Christ, than in the Old.
CHAP. IX. Showing that we must come to God in the Name of Christ, the only Mediator betwixt God and man, who makes Intercession for us; And not pray to Saints, or Angels to intercede for us.
Question: MUst we pray unto Christ as Mediator?
A. We must call upon God, as the first Author of all good things, and the Father, of whom are all things, and we by him: Christ is to be called upon, as the only Mediator betwixt God and man, by whom are all things, and we by him: or by whom God doth give unto us all saving blessings, and by whom we have access to God. Of this we have most illustrious Testimonies and Examples in the Scripture. The King shall greatly desire thy beauty; for he is thy Lord, and worship thou him. Yea, all Kings shall fall down before him; all Nations shall serve him. At the Name of Jesus every knee shall bow. In him shall the Gentiles trust. Let all the Angels in Heaven worship him. Steven prayed, Lord Jesus receive my spirit. I besought the Lord thrice, saith Paul, that it might depart from me. Now God himself and our Father, and our Lord Jesus Christ direct our way unto you. The Angels in Heaven, and the twenty four Elders sing in the Revelation, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. But we freely acknowledge that there is some difference betwixt the adoration of God, as he is God absolutely; and of Christ, as Mediator betwixt God and man. And as faith in the acknowledgment of Christ doth discern his natures, and attribute unto him according to them both, what it ought according to the Scriptures: so it desireth that in the work of hearing, as the apotelesme of the Office, he would do according to each nature, what is proper to them.
Q. Why must we come to God in the Name of Christ?
A. 1. All access unto God requireth three things: that he be in a place to which we may come, that a way be prepared, that liberty be granted to come with confidence. But all these are obtained in Christ our Mediator. For he is appointed of the Father, that he should be our propitiation through faith in his blood, in whom a Throne of grace is erected for miserable sinners, to which we may approach with boldness and confidence, the Law which did convince, accuse, and condemn, being removed out of God's sight. And he hath not only dedicated the new and living Way by his flesh, whereby we must come unto God, but is the true and living way leading directly unto the Father. Liberty to come unto God is granted unto us by the blood of Christ, who is entered into the heavenly Sanctuary for us, that with a true heart, and full assurance of faith we might have access unto God. Therefore the Scriptures do plentifully witness, that we have no access unto the Father but in Jesus Christ, in whom he is become our loving Father, who not considered in him is a most terrible Judge, sitting upon the Throne of strict justice, most dreadful to a sinner not able to stand before it. 2. We are all enemies of God by nature, ungodly and wicked: But the Prayers of enemeis, wicked and ungodly, God will not hear, cannot accept: Therefore we stand in need of a Mediator by whom our Prayers being offered to him may be accepted. 3. Christ is our Mediator, Redeemer, Advocate and Intercessor, who by the blood of the Cross hath reconciled us to God, and now sitteth at the right hand of the Father to make request for us; in whose Name our Prayers find acceptance. For he only can wash away the stains of our Prayers, and so sanctify them that they may be acceptable and pleasant unto God.
Q. Why must we pray to God in the Name of Christ our Mediator only?
A. 1. No man will assume this honor of Mediation or Intercession to himself, but he that was called thereunto of the Father. For it is a fault to thrust ourselves into business no way belonging unto us; and a thing no way incident to the authority of man, to ordain who shall be his Intercessor unto God to procure acceptance unto his Prayers. But Christ only is ordained of the Father to he our Mediator, by whom we have access unto the Father with confidence, who is both able and willing faithfully to plead the cause of all Believers with God. 2. He that is to offer up our Prayers to God, must be our Mediator of Intercession and Redemption, who is able to save us both by merit and efficacy. For these two parts of the Priestly Office are so conjoined, that neither can stand without the other, or be communicated severally to any person. But Christ only is our Mediator of Redemption and Intercession, who is able to save both by merit and efficacy. 3. To offer our Prayers to God is to get them acceptance in his sight: For there can be no Mediator to inform him, but only to grace and speed our suits. And therefore it is all one to say to Cornelius, thy Prayes are come up before God, and thy Prayers are accepted with God: All one to Daniel, thy words were heard, and thy suit was accepted. Besides, to imagine any other offering of our Prayers to God by the Ministry of any, then that which doth purge out their wants, and purchase their acceptance, is to speak of God as of a man, and to talk in a dream. But thus as a Mediator to offer up our Prayers to God, we have only Christ, by whom only our Prayers, as ourselves are made acceptable unto God. 4. The Scripture teacheth us, that Christ offereth our requests for us, in that he is our High Priest, and hath reconciled us to God. And the Law of shadows allowed none to burn Incense, but the Priest that offered the burnt Offering, as the High Priests answer to Uzzia showeth; to teach us that none can present our Prayers to God, which are spiritual Incense, but he which purgeth our sins. 5. The Papists themselves being convinced with evidence of truth, are forced to confess that Christ only as Mediator doth present our Prayers before God; though they deny it again in praying to Saints and Angels as Mediators and Patrones in a sort, as is to be shown afterwards.
Q. May we pray to Christ to pray for us?
A. The Rhemists to cover their idolatry in praying to Saints and Angels as Mediators, tell us they may not pray to Christ, to pray for us; for that were to think or speak basely of him. But out of what Well draw they this water: but out of the filthy puddle and sink of their own brain? For why may we not pray unto Christ that he would pray for us? seeing it is his Office to pray for us. For we being privileged to call upon him, or beseech him to do his Office, it followeth, that our warrant is also good to pray to him to pray for us. Again, whereof he hath given us promise, thereof we may make request unto him: it being then evident in express words, that he hath promised to pray for us, it followeth that we may call for his promise. These fellows make out-cries against Calvin, as if he should overthrow the intercession of Christ, because he taketh away his praying upon knees in Heaven, as not fitting for the glorious estate whereunto he is received. But the Jesuits by these words at once, have made a clean dispatch of the intercession of Christ, that he should neither kneeling, standing, nor sitting pray for us: for seeing we may desire him to do whatsoever by his Office of Mediation he hath promised to do: it being (by the Jesuits Divinity) unlawful for us to pray Christ to pray for us: it followeth, that it is no part of his Office to pray for us. Our Savior saith to his Disciples, At that day ye shall ask the Father in my Name: and I say not unto you, that I will pray the Father for you: But his meaning is not that he would not ask the Father, but that the Father did so love them, was so favorable unto them, that he would give all good things unrequested, that it should not seem necessary, that he should make request for them.
Q. Do not the Angels offer up our Prayers to God?
A. 1. There being but one Mediator between God and man, and that in matter of Intercession, whosoever setteth a created Angel in the place of that Mediator, must needs thrust out our Savior Christ. 2. If the Angels offer up our Prayers, it is either to inform God and put him in remembrance, or to procure acceptance to our supplications. But God is not as man, that he should need an Informer; nor can they procure acceptance to our Prayers. 3. The holy Angels will not undertake an Office to which they are not called of God. But God hath not called them to offer up the Prayers of the Saints. See the Reasons before.
Q. In the Revelation it is said, that an Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which was before the Throne.
A. This cannot be understood of any created Angel or ministering Spirit. For, 1. In the words there is an allusion to the ministry of the High Priest under the Law, and the Angel is propounded as a Priest ministering before the Lord. But that either the Name or Office of a Priest should be given to an Angel which is not partaker of flesh and blood, is a skrieking only heard in the wilderness of the Popish Church, never taught in the holy Scriptures. 2. The holiness of Angels which are not partakers of flesh and blood, although it were greater and perfecter then it is, cannot make any supply of our wants, whose defects must be made up by one of our own nature. But this Angel doth perfume the Prayers of the Saints with sweet Odours. 3. This Angel offered up the Prayers of all the Saints wheresoever dispersed, which cannot be done by all the creatures in Heaven and Earth, much less by one only creature. For if there were any one Angel which could be in all places at one time and in one moment, to hear the Prayers of all the faithful, what needs so many Legions and ten thousands of Angels for the Ministry of the Saints. 4. The Jesuits themselves out of the verse before, have truly affirmed that it is our Savior Christ: which is plain by the Reasons before alleged, and by the manner of speech used in this place, of another Angel, whereby John usually noteth out our Savior Christ in this Book, as one who differeth from other Angels, both in nature, in Office, in Authority, Dignity and Operation. For he alone is ordained of the Father to offer up our Prayers; the perfume and sweet Odours, wherewith the infection and imperfection of our Prayers, are perfumed, is his alone, and given to him; he hath reconciled unto God, and in him is the Father pleased. He, and he alone, doth appear in Heaven for us, pleading the cause of his Elect continually.
Q. May we not pray to the Saints or Angels as Mediators or Advocates?
A. 1. The Papists themselves teach, that we must not pray to the Saints as Authors of grace, glory, or any Divine blessing; nor yet as immediate Intercessors to God for us. Which they prove by this, that Christ is the propitiation, the way, and reconciliation. But herein they prove themselves to be gross Idolaters: for they do not only pray the Saints to pray for them, but they pray unto them as the givers of grace. They call the Virgin Mary the Mother of grace and mercy; they pray unto her, to protect them from their enemies, and receive them in the hour of death; and this they do, not only to the blessed Virgin, but unto that saintless saint and sinful Soldier of the Pope, Thomas Becket. 2. They teach not that it is necessary to invocate the Saints departed, or holy Angels: but that well and profitably according to the rules of piety it may be done. But they speak of Divine invocation directed to them being absent, as our omniscient Patrones and Mediators. And they maintain that they are to be prayed unto in three respects. First, That by their Prayers they would vouchsafe to make intercession for us. Secondly, That by and for their merits they would obtain what is desired. Thirdly, That they would grant the benefits which are asked. For the Saints departed (according to their Doctrine) have more free access to God and Christ, then the faithful remaining alive, as being more nigh to God; by their works of supererogation done in this life, they have merited that God should hear their Prayers; and they are appointed of God the administrators of the good things which are craved of them. Thus they are made to be Mediators, both in merit and efficacy, betwixt Christ and the faithful living in this world. By which their deceit is manifest, when they pretend that they pray not to them as Authors of Divine blessings: for no man can be called the Author of Divine blessings according to piety and truth: but the Saints departed are called Authors of their own benefits; amongst which they reckon their merits For everyone according to the Papists, is the Author of his merit; and why not of the communication of it? And if we ask grace or glory to be given for their merits, do we not make them in a sort Authors of those benefits? And all this is done by our Adversaries. For they use formal Prayers, and do as devoutly and religiously invocate Saints as the Lord himself. They make difference between their apprehension of God in their Prayers, and of the Saints: but the matter, gesture, and devotion of Prayer is all one. In their Saint invocation they kneel down, elevating their eyes to Heaven, uncovering their heads, and prostrating their souls and bodies, with sighs and groans, they say: Oh, blessed Apostle Paul, I beseech thee to deliver me from the Angel of Satan, and from the wrath to come, and conduct me to Heaven. And to Stephen; Oh, the first Martyr and Levite of Christ, oh, holy Stephen I fly to thee, I invocate thee, I humbly and devoutly beseech thee. Bonaventure saith; Oh Virgin, be thou to me a strength against my sins that I go not to hell, increase daily in me the flame of charity: warm my soul with thy love, pluck me forth of the kennel of vice; take away the filth of my sin, thou which art whiter then snow, and together with thy Son grant my request, making me a Citizen of Heaven! Also in their Prayers, they offer up the merits of Saints to God, with the same form of words they do the merits of Christ, saying to Thomas Becket: Oh God, who hast granted us to celeberate the translation of blessed Thomas, we humbly beseech, that by his merits and Prayers we may be translated from vice to virtue, and from prison to thy Kingdom! And which is more monstrous, they use the same words to the Saints, they do to Christ, and apply to the creature, what belongs to the Lord alone. This they excuse by a silly shift, that though they use the same Titles and Forms of speech in the service of Saints, as they do to Christ, yet their meaning is not to attribute unto them the same holiness and merits that they ascribe to Christ, but an inferior, and such as depends upon his holiness and merits. But it becomes the true Church of God, not only to mean well, but to speak well; and such therein as will keep the Catholic faith, must also hold the Catholic form of words. Again, albeit they mean not such merits and dignity as belongs to Christ, yet they mean more then of right appertains to any mere creature. For there is no merit or dignity in any creature capable of these speeches, or of any other that are used in their Saint invocations: but the least that is meant, is more then belongs to any, but the Lord Jesus. 3. If we allow their words that immediate gramatical construction, that belongs to all words, they can import no less, than the same service that is given to Christ, both really and formally. Nor can many of their Prayers be excused with that more then unlikely interpretation: for they give such Titles to the holy Virgin, calling her the Mediator of God, the repairer of the world, the end of our exile, the washing away of our sin, the ladder of Heaven, the gate of Paradise, as will not admit that excuse. And by such like glosses, all Idolaters in the world may excuse themselves in the worship of their Idols; for when the Jew to his Calf, and the Gentile to his Image bended the knee, and called it God, they did not esteem it in that degree, that they did God himself, but only gave it an inferior honor, such as they thought an Image capable of; and when they were put to it, would answer as our Adversaries do, though the word or action were one, yet the honor was far different: But we truly reply unto them, that the inward estimation and opinion of the mind, determining the said words, Prayers, and gestures, to such inferior worship, as is mentioned, doth not remove the reason of Idolatry thereby from the said words and Prayers: because such as it is, it remains Divine worship attributed to a creature. And whereas they talk of the merits of Saints depending upon the merits of Christ, this will not stop the gap: for Christ hath by his obedience so merited or purchased all things for us, that he hath done it solely, immediately, and incommunicably; which are the three conditions of his merits: and therefore he that but subordinates the merits of a creature to the merits of Christ, robs him of his Office; in that his merits have no condition to elevate, or advance the merits of another, to the making of Intercession. Christ is not only robbed of his Office, by denying of his merits, or not using them, but also by using and applying them otherwise then we ought, and not rightly; which is done when we believe him to be the root of all merit, but other merits notwithstanding procure us favor, and reconciliation, and eternal life with God. Therefore according to the Scriptures we affirm, that this Invocation of Saints [which our Adversaries teach,] is unnecessary, neither pious, nor profitable, but impious, unprofitable, idolatrous, injurious to Christ Jesus.
CHAP. X. Sundry Reasons to show that Invocation of Saints, is neither necessary, pious, nor profitable, but idolatrous.
Question: HOw may it be proved that it is not necessary for the Saints remaining on earth, to pray unto the Saints now conversant with Christ in Heaven?
A. There is a twofold necessity of Invocation: one in respect of duty, which the faithful remaining alive are bound to perform to the Saints departed who live with Christ: the other in respect of end, for the obtaining whereof Invocation is ordained as a necessary mean. The Invocation of Saints is necessary in neither respect.
1. Not in respect of duty, because the Invocation of Saints is neither commanded of God, nor established by any threatening or promise, which yet were necessary, if in duty it were to be performed of the faithful in this life. It is an unchangeable rule, that no man in God's worship exceed the limits of his Commandments. But commandment or allowance concerning the Invocation of the dead can nowhere be shown in all the Scripture. The censure of Collen says, The Scripture nowhere teaches the Invocation of Saints, though notwithstanding for all that, it be to be received and believed: and in another Book, the same Divines say, The Gospel indeed hath given no peculiar Commandment touching this matter, though it may evidently enough be gathered out of it: but with such gatherings we are well enough acquainted, when the same Divines in that place, are fain to gather it from Christ's words upon the Cross, Eli, Eli, lammasabacthani. Eckius, though according to his fashon, he brags there are innumerable passages of the Old and New Testament making for it: yet confesses there is nothing expressly to be found in the Scripture that Saints must be invocated: and he adds, that this Invocation of Saints ought not to be expressly delivered either in the Old, or New Testament for two Reasons. Which he shows at large, and they plainly declare he thought there is no Commandment for it in all the Bible. Pighius plainly granteth so much: and he that shall peruse what stuff Hosius bringeth for the proof of this point, may plainly see that he was of the same mind. Suarez the Jesuit puts the question, Whether the Saints departed before Christ, did pray for others: and answers, that in particular they could not Whence it followed, that in that time Prayers could not regularly be made to souls in that state, and that any man (in that time) directly prayed to the Saints departed, that they would help them, or pray for them, we nowhere read. Bellarmine agrees with him, that the Saints in the time of the Old Testament were not Invocated, because they were not yet in Heaven. Salmeron another Jesuit says, there is nothing touching this matter to be found in any of the Epistles.
2. It is not necessary that we pray unto them, of whom we can have no certain faith or assurance, that they hear our Prayers or be acquainted with our desires. But we can have no faith or assurance, that the Saints departed do hear our Prayers. Our Adversaries could never give themselves satisfaction in the point. They have raked together a number of ways whereby they think to expound themselves: but still they are uncertain. And their ways insufficient to stablish their own conscience, as appears by the multiplying of their Questions. Whether the souls of those that are prayed unto be present, or not. If they be present, then whether it be really, so that they be in the place, where the party praying to them is, or virtually, only by, I know not what understanding the things uttered to them in our Prayers: Or whether they have the understanding of our Prayers from others, that give them knowledge. If this way, then who they be, that give them this knowledge? Whether the Angels that be about us, and know our actions, or God? If it be God that gives them this knowledge, then how he doth it? Whether immediately by himself, or by the ministry of others? If by others, then who they be? Whether Angels that are about us: or the spirits of holy and just men, that go from hence, and tell the Saints in Heaven what our Prayers are? If immediately by himself, then how? Whether directly, and formally, so that they see in him as in a glass, by reason of the beatificiall Vision, what is in the creature, and so consequently the Prayers of the creature? If they see them in God as in a glass, then whether it be from the beginning of their blessedness, so that instantly upon their glorification, and so soon as they come into Heaven, and see God, they see all things, that we do in him; or successively, one thing after another? But if God reveal the knowledge of our Prayers to his Saints, not formally in this manner, by force and virtue of his Vision, but only accedentally, then whether it be not by immediate revelation, so far forth as it please him, by his peculiar will, to let them see what we pray: as in this life he reveals sometime things that are secret, to his Prophets? It is incredible, and such as cannot be presented in any reasonable compass of words, how the Divines of the Church of Rome labor to show these things; and to make every man his own opinion seem most probable and reasonable. But to no purpose: for albeit we acknowledge nothing to be impossible to God, yet it is not lawful to believe anything, as his will, which he hath not revealed. For we must judge of his will by the Scripture, which touching these speculations says never a word: and being in manifest places appointed to pray in faith, how shall we pray to them, of whose hearing us we can have no faith? For these things thus taught by the School-men, relish well of man's wit and learning: but what is there in the Word of God to assure my conscience they be true.
3. This opinion of using the mediation of Angels and Saints departed, arose from the Gentiles, and specially the followers of Plato, whose Doctrine it was, that the spirits of men departed, and Angels employ themselves in carrying our Prayers to God, and therefore it is a good way to invocate them. Eusebius reports the words of Plato:
4. In regard of men the invocation of Saints departed is not necessary: because neither the merits, nor the intervenient administration of the Saints is necessary to impetrate and obtain the good things which are asked by the Prayers of the faithful in this life. For otherwise the mediation and administration of Christ, either is not sufficient, or cannot be obtained unless the Saints departed intercede for us: Both which are false; and which of the Saints first entered into Heaven, he needed not, nor used no former intercession of any Saint: for there was none to make intercession for him. Since therefore it is not necessary, that the Saints living here, should invocate their Brethren the Saints ruling with Christ in Heaven, the Papists should consider again and again, if they be moved with any good desire to keep a good conscience, whether it be not better to omit that invocation, then to perform it, although it might be disputed whether it were lawful or no, of which hereafter. That we affirm for these Reasons. First, When whatsoever is not done in faith, that is, out of conscience certainly persuaded that what is performed is acceptable to God, is sin; and therefore without sin that may be omitted, of which we doubt never so little, whether it be lawful, when it is found not to be necessary, it follows that invocation is rather to be omitted, then to be performed. Secondly, When the Papists themselves confess, that there is such difference betwixt the worship of latria and dulia, that he commits idolatry, who worshippeth him with that to whom this only is due; and it is hard for ignorant people and devoted to the worship of Saints, to observe that difference always without any error: it is danger, lest praying unto Saints they fall into idolatry, which reason also fighteth against invocation of Saints departed, although it be proved to be lawful. The Papists themselves cannot deny but this invocation of Saints is much abused: let us hear the confession of some of them. Espenceus a Sorbonist:
Q How may it be proved that the Invocation of Saints is neither pious nor profitable?
A. This is proved first generally and then specially, in the special respects according to which the Papists say, they are to be prayed unto. Generally that it is not godly, we prove thus. No action of itself, and properly can come in the name of piety or godliness, but what is prescribed of God, by whose word and institution every action is sanctified, which otherwise would be common. But it is certain, that the Invocation of Saints is not prescribed of God: therefore it cannot be called godly. Indeed an action may be called godly by metalepsis, because it is undertaken for the performing of a godly action: But that hath not place here. That it is not profitable, is demonstrated by the same Argument: because all religious worship not prescribed of God, is unprofitable, as the Lord himself hath spoken. But the Invocation of Saints departed is religious worship, as the Papists teach. Specially we prove it according to the respects with which the Saints are clothed of the Papists when they pray unto them.
1. The Saints cannot profitably be invocated, as the givers of good things. Because the Saints are not appointed of God dispensors of good things, heavenly or earthly. For this Office is given to Christ, to whom the Angels are subjected as servants in that administration. All power (saith Christ) is given to me in Heaven and Earth. David saith, Whom have I in Heaven but thee? Thou art my rock, my shield, the lifter up of my head. The Papists make the Saints departed to be the Governors and Patrones of men and Countries, and to have the regiment of the faithful committed to them. This they would prove by that of the Revelation, And he that overcometh, and keepeth my works unto the end, to him will I give power over the Nations. Again, To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. But these places by all their wresting cannot be brought to speak for them. For 1. When shall the Saints have this rule, but in the end of the world, when they shall sit on the right hand of God, as Christ doth? And therefore it is said, I will give him power to rule, and he shall rule, even then when there shall be no use of Prayer: which appeareth by that which he promiseth also, the morning star, which is full enjoying of Christ himself. We deny not but this rule is begun after death: yet so, that it must be remembered, that it is in part entered upon in this life, according to their measure of Victory against the Kingdom of Satan, and their fellowship in the Kingdom of Christ: whereupon we are taught, that all the godly are Kings whiles they are upon earth. If then we must make our Prayers to them that are departed, because they have their fellowship in the Kingdom and Regiment of Christ, it will follow, that they having this fellowship in this life are to be prayed unto and worshiped in this life. 2. Let it be observed, over whom this rule here spoken of, is given; namely, not to one faithful man over another, but to the faithful over the wicked, whom the faithful shall break with a rod of iron: so that if there be any warrant for Prayer unto the departed Saints, it is for the Infidels, not for the faithful. And their reward for their Prayer is no other, but to have their heads broken with a bar of iron: a reward very meet for such as will enlarge their marriage Bed (which they ought to keep undefiled to our Savior Christ alone) unto every Saint. 3 Let it be noted how far this rule stretcheth, even to all the Coasts of the Earth, wheresoever are any wicked ones, not to the Regiment of one Country or Province alone: which not only overthrows the partition of Countries to several Saints, (as every Nation in popery hath made choice of their Country-God and Patron) but also changeth the nature of Saints, into the nature of the most High, as those that hear in all places. 4. Seeing this is a promise made to everyone of God's Saints, who are many hundred thousands, by this reason everyone of them should have a Regiment in the Church of God, which were infinite. Lastly, Christ promiseth that they shall rule with a rod of iron, as himself hath received: will they infer hereupon, that the Saints have the like Kingdom, and power and glory with Christ? this were very absurd to grant, and against Christ plasphemous. The power then that our Savior promiseth to give to every Christian that overcometh, is the participation of his Kingly Inheritance: First, Spiritually to overcome the world by faith in this life, and after this life to be set in full possession of his Royal Inheritance: not commission to one Saint, to govern in one Country, and to another to rule over another Kingdom. I will give him power to rule over Nations; that is, I will make him King in my communion, and fellow Heir with me. The sovereign power of Christ is not actually given to the creature, but the creature being in Christ, hath the fruit and benefit of this power in his salvation. By this power the faithful are enabled in their own person to overcome all the enemies of their salvation: and by the same power Christ makes all his servants (being his members) partakers of his glory in Heaven, whereas the whole world besides is condemned in Hell. Touching the other place, when it is said, Him that overcometh will I make to sit with me in my Throne: By the word sitting (as Lyra noteth) may well be understood resting from labors, which the godly must undergo in this life to obtan Victory, and it is opposed to the word overcometh. But if any man will contend that the Kingly power of the Saints is signified in these words of Christ, it must be understood either of judiciary power, or of the glory and majesty of the Saints in Heaven, for that which here they are afflicted of others, and have conflicted with ignominy and disgrace. If its judiciary power, that is proper to Christ, and synecdochicially in Christ is spoken of the Saints. The Saints shall judge the world, not in giving sentence upon them; but as witnesses and approvers of Christ his sentence. And seeing the Scripture saith nothing of the judiciary power of the Saints, but what our Savior and Paul pronounce, which hath respect to the last Judgment, this must be referred to that day, if it be so understood. If we understand it of glory, equality of honor cannot be meant, for that is impossible for any creature to receive: But such a participation of glory, as shall suffice for perfect happiness. For Christ as he is Mediator, is inferior to his Father, and in that regard is not advanced to equal glory with his Father, though he sit with him. So the members of Christ, being inferior unto him, may sit with him in his Throne, though their glory be unequal. Christ ruleth in the Church by himself, in his members, in the world, by his Office and the procuration of his Office: the Church ruleth, the members of the Church rule in Christ by communication of person, not by communication of Office, Administration and Operation. Further, they object that of our Savior, Verily I say unto you, that he shall make him ruler over all his goods. Our Savior there speaks after the manner of men, who trust them with the administration of more and greater business whom they have proved to be faithful in lesser. He shall make him ruler, that is, every godly man in common, and each particular Christian in Christ by common domination: for they are called common Lord's equivocally in that one Lord univocally so called, Jesus Christ, our Head and Savior. The goods, are of Inheritance; the Heirs are those who are called good Servants: the goods are one thing, the Good another, whose the goods are, and upon whose Family God bestoweth his goods. Moreover, they urge that of our Savior. Make you friends of the unrighteous Mammon, that when ye need, they may receive you into everlasting habitations. See, the Saints may receive their friends and benefactors into their eternal Mansions. The Prayers of the poor are indeed procured by giving Alms, if they be thankful persons upon whom it is bestowed, but no patronage in Heaven. The Prophet David, no doubt, was a good Alms-man, yet he acknowledgeth no Patrones in Heaven, but God the Lord. Neither doth the Text say, the poor shall become Patrones, but they may receive you into the everlasting Tabernacles; which is to be understood parabolically. Your Alms shall be a testimony of your charity and liberality, which shall be everlastingly rewarded proceeding from true and lively faith. Neither is it possible to gather a conclusion out of this place in due form of syllogism, that the Saints departed may receive their friends and benefactors into their heavenly Mansions, otherwise then by their testimony, if in the Judgment of God, they shall be found faithful. Finally, Alms given to an hypocrite, in the Name of Christ, of true faith and charity, is acceptable to God, as given to a holy person, and shall be as well rewarded: Seeing God hath not made us Judges of men's sincerity, who have need, but commanded us to show neighbourhood to all that be in necessity, especially to those that be of the household of God, as far as we can discern them. Lastly, It is objected, that the Angels are appointed to be our Keepers. But the Saints departed are equal to the Angels. First, If it be granted that they are equal in glory, it followeth not that they have the same commission, or be appointed to the same work They want that Commandment of God and ordinary Vocation that the Angels have to minister unto us. For of them it is written, not of the Saints, Are they not all ministering Spirits sent forth for the good of them that believe? Secondly, In the places cited to prove the equality of Angels and Saints departed, not their present state, as they be severed from their bodies, but their future condition, what they shall be after the resurrection, when being conjoined with their bodies they shall not for all that be joined in marriage, is described: for without this consideration of resuming their bodies, our Savior Christ's answer to the Sadducees cleaveth not together. Lastly, Our Christ's will was not to declare, that the estate of the Angels and godly men shall be in every point and absolutely equal: but as to that and such like points as were in question. We conclude therefore that the Saints departed are neither dispensers of good things, not the deputed servants of Christ to be employed in this administration. But if the Saints did give to Christ by the Commandment of God, their subordinate labor, as the Angels do, yet should they not be prayed unto; For to this, full power of dispensing is required, which may distribute at pleasure; But the Angels do perform or exhibit to Christ only ministerial or instrumental labor: for which it is not lawful to invocate them as the givers of good things. But the Saints cannot ministerially and instrumentally perform service to Christ in this kind like the Angels, unless we shall say, that they ascend or defend as the Angels do. When therefore they have neither authority nor power to give good things, it follows that they cannot be invocated as the givers of good things, either godly or profitably. The Scripture teacheth us, that the Heavens must contain the humanity of Christ, until his coming to Judgment, that the Saints are at rest under the Altar, in the peace of Christ, there expecting and waiting the coming of Christ to Judgment. The Jesuits teach, that the Saints departed may in person be present at the affairs of the living: because Moses and Elias personally appeared, and were present with Christ. The Angels both for the general government under God, and for the special service they are to give to the Elect of God, have been and shall be always conversant amongst men: but the Saints having received no such charge, cannot be so thought: unless the like causes and effects of appearance be alleged which be here. Cause there is not: our Savior Christ's both Person and Office being sufficiently witnessed. Effects also there be not: for neither are the Saints seen or heard speaking as they were. Therefore until special causes be proved, the general rule must stand, that we shall go to them that are dead, but they shall not come to us. This appearance of Moses and Elias was extraordinary, as was the passing of the Children of Israel through the red Sea, and the appearing of Christ to the Apostle Paul. But the Saints are not fettered, that they might be kept in prison against the Day of Judgment, as Jerome showeth against Vigilantius. See what opinion these men have of Heaven, making a prison of it! By this Doctrine it must needs follow, that when the Children of God in the latter Day shall be put in full possession of the whole Inheritance of the Kingdom of Heaven, there to remain for evermore; that they shall be in Heaven but as in a prison, and that they are there as it were in fetters and irons, because they may not come down into the earth. And why may it not as well be said, that the Saints in Heaven are therefore in prison, because they cannot go down to Hell? seeing all hindrance that stayeth them from any place, where, not they desire, but the Jesuits would have them, is a prison? Yet our Savior saith, that there is such an infinite gulf between those in Heaven and them in Hell, that the one cannot come unto the other. And if they like this, why should they not in a mislike of Heaven, fall in love, as long ago with the ways which lead to Hell, so now with Hell itself also. As for Vigilantius, he said, That the souls of the Apostles and Martyrs, were settled either in Abraham's bosom, or in a place of rest, or under the Altar of God: whence Jerome would infer, that he held the Martyrs to be fettered in a place or prison till the Day of Judgment, and not to be with the Lord, with the Lamb: And Bellarmine gathers thence that Vigilantius affirmeth, That the Saints are not yet blessed. Both collections perverse enough. What can be more injurious, then to infer, that he taught, the Martyrs were not in Heaven, because he had written that they were in Abraham's bosom, in a place of rest? From which the contrary may be concluded, because the bosom of Abraham is in Heaven, where they that be, be with Christ; and to them that rest under the Altar, white stoles are given, with which they stood clothed before the Throne, and in the sight of the Lamb. But let us see, what Jerome doth answer. First, Wilt thou prescribe Laws to God? No verily, but God's Law prescribeth a place of rest unto the souls of the departed, and not I, might Vigilantius answer. Secondly, Doest thou fetter the Apostles? How unworthy is this question of Jerome's Learning? as though the Apostles were fettered, when they be limited by God to a place of rest, or could be thought to be kept in prison, when they are said to remain in Heaven. And Bellarmine's inference is most unjust, when Vigilantius in the same place calleth the Martyrs not only blessed, but most blessed. But Vigilantius denied that the Saints could be everywhere present: whence Jerome gathereth that he denied they were with the Lamb, for of them it is written, They follow the Lamb wheresoever he goeth; and the Lamb is everywhere. That which is said of them that follow the Lamb, is not necessary to be understood of the souls in Heaven, but of them that imitate him on the earth: at least it must be understood of all the Elect, whereof many are in the Church upon earth. The godly are described to have followed the Lamb in holiness of life, whithersoever he should go: To have followed him, not as the Scribe falsely promised that he would follow him so, but as sheep are wont to follow their Shepherd, whose voice they hear, and obey him, leading even to death: To have followed him, as Augustine explains it. What is it to follow him, but to imitate? because Christ hath suffered for us, leaving us an example that we might follow his steps: Finally, to have followed him, (which Augustine addeth) not as he is the Son of God, by whom all things are made: but as the Son of man, who hath left us an example which we ought to imitate. And the Lamb is everywhere in the majesty of glory, not as the Son of man, but as the Son of God: Therefore he is there also, whether the Saints received into Heaven cannot come. So that this Text which is alleged for the presence of the Saints departed, at their Tombes or other places, if it be understood of their following Christ in glory, it so crusheth this opinion of the out-courses of the Saints into the earth, as nothing can do more. For seeing the Heavens must contain our Savior Christ until the day of restoring all things; it must needs follow, that the Saints (to enjoy a perpetual presence of our Savior Christ) must not pass the pale of the Heavens, which may well hold them, seeing (according to his humanity) they hold the Son of God. Besides, this absurdity followeth of it, that if the souls of the Saints be present at their Sepulchers, because they follow the Lamb, the Lamb also Christ in his humanity, is present at the Sepulchers of the Martyrs. Finally, they borrow a reason from the celerity or agility of Devils, to prove that the souls of Martyrs, pass to and fro in the world, as the Devils do: which is very insufficient. For the Devils, not only by property of their nature, but also by God's sufferance, have such passage in the world, but the Saints, by God are assigned to rest, in the place of heavenly joy, until the Day of Judgment.
2. They cannot godly and profitably be invocated, as they who by their merits do obtain audience of God: because the Saints could merit nothing neither for themselves nor others. For they had need to say with David, My goodness extendeth not to thee. And when they have done all, to profess not only in humility but in truth, that they are unprofitable servants; and also to pray God for remission of sins unfeignedly, that he would not enter into Judgment with his servants. Our Adversaries themselves confess that there is no proportion between the good works of the Saints, and the recompense of reward. Therefore it cannot godlily be alleged, which is falsely attributed to the Saints, nor profitably be bestowed upon others, which was not sufficient for the Saints themselves.
3. They cannot holily and profitably be invocated, that they as our friends would join their Prayers with ours, or by their Prayers make intercession unto God for us: because the Saints in Heaven are ignorant of our several necessities, and the Prayers of the faithful living on earth. What they bring of the Glass of the Trinity, wherein the Saints behold our Prayers, and what pertaineth to them, is a most fond device, which hath no ground at all in holy Scriptures. For God being simple and unchangeable, certainly he must be a most simple clear Glass, ever the same. Which if he be, why do they not see all things always? Why not unchangeably, as well as those that pertain unto them? But that they should see all things in him is most false, and repugnant to the Scriptures, For of that day and hour (saith Christ, speaking of the Day of Judgment) knoweth no man, no not the Angels, which nevertheless do behold the face of the Father which is in Heaven. Again, admit it were so, as they feign it to be, then this their Glass hath a natural or a voluntary representation: not natural, for then the Saints should see all things at once, past, present or to come: not voluntary, for then so much only is seen of the Saints, as God will have to be known: But what assurance can we have, that God will show unto them our Petitions. Moreover, the Papists do not after this manner call upon Saints: for by this reckoning they should thus say; Cause O God, that this or that Saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far o • herwise; O holy Peter (say they) O holy Paul, pray for me, bring this or that thing to pass for me. What they speak of Divine revelation is of no less uncertainty: for where hath the Lord acquainted us with his pleasure in this point? When did he make promise to reveal the Prayers of the faithful living, to the Saints departed ? And if he have not made such a promise, what ground can we have to believe it? In matters of this nature is it not gross presumption to determine anything upon our own heads? God did reveal some things to his servants the Prophets at his pleasure, when he knew it to be necessary: but thence it doth not follow that he will reveal our Prayers to the Saints departed. Necessity that they should be made known unto them, there is not any: for God never commanded us to pray unto them, never promised to enform them of our desires. Again, What a ridiculous, preposterous, superfluous order is this, that first we pray to the Saints departed, then God revealeth to them our Petitions, and then they solicit God in our behalf, from whom they know our Prayers. Our Savior Christ, who best knew the mind of our heavenly Father, hath informed us of another order: Whatsoever ye ask the Father in my Name, he will give it. At that day ye shall ask in my Name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you. That the dead should understand our Prayers by the explication of Angels, or report of the souls lately departed, is disliked by the Jesuits themselves, and of the same vanity with the rest; for the Scripture speaks not one word of any such notice, without which it is religion to us in matters of this moment to receive anything as true, or to undertake anything to be done as godly and profitable. And the Angels themselves know not the secrets of the heart. (But of this more hereafter.) The Jesuit answers two things. First, That we may pray unto the Saints departed, though they hear not our supplications: for some other may supply their Office; as he doth not in vain make supplication to the King, who knoweth that the King will not read his supplication, but some other in the Court, and that nevertheless he shall obtain his Petition, as if the King had read the supplication This is a device, which shall be proved in the great year of Plato. The reason of the simile following is altogether unlike. Doth not God and Christ our King, the searcher of the heart, read our supplications? in whose sight there is no creature which is not manifest, and who knoweth what things we stand in need of before we ask of him. Is this a matter of order, that he who knoweth not, should be called upon, and another should perform his Office, and supply his room in hearing, praying, entreating and granting his desire? Who seeth not what a miserable excuse this is? If the Saints be ready to prefer our suits when they be not particularly called upon, but some of their fellows who do not hear, will they not do it much more when we pray unto the Father in the Name of Christ? We desire to be certified from the Jesuit, how he can prove that any of the Saints departed do know our thoughts, or hear our Prayers? Or how we might be assured in conscience, that if one hear not, another may, who will present our Prayers before God, and procure them acceptance? His second answer is, That it is certain they hear our Prayers, though the manner be uncertain: because they be our Patrones and take care of us. But it is most certain they do not know our thoughts, they be not our Patrones, nor do they take care of us in particular, but only of the Church in common, as hath been proved already. How should we think, that the Saints departed, being absent from us, should hear at once the Prayers of the faithful in all parts of the world, when the Scripture doth teach us no such matter? They may pray for the Church in general, but they hear not our sighs, they see not the wants wherewith we are oppressed in particular, they know not our hearts. Wherefore the Apostle Paul desireth the Prayers of the Romans, Ephesians, Colossians, Thessalonians, and Hebrws unto God for him: but he never prayeth that Mary would make intercession for him. James admonisheth the faithful Jews, that they would pray one for another; that they should crave the aid or Prayers of Mary, he never warneth them. And surely we are rather to desire, that we might be holpen with the Prayers of the faithful living, than of the dead, or the Apostles offended in their Epistles.
Q. How may it be proved that Invocation of Saints departed is Idolatrous?
A. 1. To whom we pray, in them we believe. But it is idolatry to believe in the Saints departed. For the Scripture teacheth that confidence is a Divine worship, which cannot be given to any creature. This is acknowledged by the Papists themselves, who teach that we believe the Church, but not in the Church; that God the Creator might be distinguished from things created. Tharasius President of the second Council of Nice saith thus,
2. Invocation is a religious action, and proper service of God; such a principal part of his service, that it is usually put for the whole, distinguished by a Greek and Hebrew Name, never applied in Scripture to any creature: the life and force of it, is, the inward cry, and secret request of the heart, which no creature immediately discerns, but God alone. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. As God only doth deliver out of trouble, and is to be glorified for our deliverance: so is he only in Jesus Christ to be invocated in the time of trouble. The Precepts, Promises and Threatings in Scripture concerning Prayer, do all show that invocation is a Divine worship proper to the Lord in Jesus Christ. It is the express Commandment of God, that we should call upon him alone in the Name of Jesus Christ our only Mediator: and also there is a manifest Promise, that praying after that manner, we shall always be heard of God, our most bountiful Father. We shall never find in the Old or New Testament, that any Saint or faithful man, did ever pray unto any other, save the Lord alone, and that in the mediation of Jesus Christ: but the examples of them that have called upon the Lord, and been heard in mercy, are almost infinite.
3. All religious worship and act supernatural, is either Divine by certain institution and revelation, or idolatrous and Diabolical. But the invocation of Saints departed is Divine worship, not instituted of God. For worship proceeding out of the apprehension of that excellency of that is worshipped, is of two sorts or kinds: for either it is limited to certain times, places, and things, when, where, and wherein, the excellency of that we worship, presents itself unto us, and requireth our acknowledgment of it; as is the worship of Kings, Princes, Prelates and Prophets in their Kingdoms, Courts, Churches, and Schools, ruling, guiding, teaching and instructing; or else it is spiritual, which in all places, at all times, and in all things causeth him that worshippeth to bow himself before that, he worshippeth, and of whom he craveth aid; thereby to testify his acknowledgment of the excellency of it, which he findeth in every place, time and thing, to present itself unto him. Human invocation is when one present doth crave the aid of one present or as present, by means agreeable to nature: as when we desire the Saints present with us to pray for us, or by Messenger and Letter acquaint them absent with our infirmities. Religious invocation is that which is limited by no circumstances of time, place or thing, because that which is called upon, is presupposed to hear in all places, to understand our sighs, to be acquainted with our wants, to be willing and able to succor us in all necessities. And in this sort the Romanists invocate the Saints in Heaven: for they suppose, that they know all things that concern us, that they watch over us with a careful and vigilant eye, that they carry us in their ha • ds, and by their mediation procure our good from God the Fountain of all good; and therefore they worship them with spiritual worship. But this religious worship is nowhere instituted of God by Precept or Promise. Nay, the worshiping of Angels is expressly condemned in the Word of Truth, and sundry Testimonies of Antiquity consenting with it. The popish distinction of Latria and Dulia, doth not answer these Authorities and Testimonies of Antiquity: for those erring miscreants mentioned by Paul, the Council of Laodicea, Theodoret, Epiphanius and others, did not think the Angels to be God, or equal to the most High, neither did they worship them in such sort, as to ascribe infinite greatness unto them, which the Papists mean by their Latria: but they gave spiritual worship and adoration unto them, in an inferior and lower degree, such as the Papists call Dulia: because they thought them to mediate between God and mortal men in very high and excellent sort. Either then the Fathers condemned these without cause for worshiping creatures, or they meant to restrain more then that adoration, which ascribeth infinite greatness to him that is adored; which undoubtedly they did, ever the least and lowest degree of spiritual worship, or worship in spirit and truth. Bellarmine and divers others labor to give a favorable construction of Theodorets words, and to salve the matter: but they are so plain and direct, that Baronius takes him up for them in this sort:
4. To offer sacrifice unto any other but unto the true God, is abominable idolatry, He that sacrificeth unto any God save unto the Lord only, he shall be utterly destroyed. This is confessed by the Papists, and confirmed by this text of Scripture. But prayer is a spiritual sacrifice; and whatsoever is said of sacrifice, that it must not be offered to any strange God, that is generally true of all spiritual service, and particularly of prayer. As we must not sacrifice to any other God, so we are charged not to lift up our hands to any strange God: and what may be said for prayer to Saints, that way be pretended in defense of sacrificing unto them. Alms are called sacrifices, because they be not so much given to the poor, as offered unto God, and accepted of him as a sweet favor. God needeth not our beneficence, but he promiseth to recompense it, as if it were bestowed upon himself. Hence Solomon, He that giveth to the poor lendeth to the Lord.
5. To give spiritual worship to them that were no Saints, that never had being in this life, and that for ought can be known, are damned in hell, must needs be fruitless, superstitious, and abominable. But the Papists invocate them that never were, for ought they can prove, and that were damned in Hell for ought they know. It is manifest by the silence of all approved authors, that there was never such a man as that Saint George, whom the Papists call upon. Baronius supposeth that which is painted of Saint George, to be an emblem, not an History. But though the History of George be Apocryphal or uncertain, saith Bellarmine: yet there was such a Saint, because the memory of George was ever famous in the Church. But this is spoken sophistically, or directly contrary to the truth. The fame of that man was great, but not good; for Athanasius, and Gregory Nazianzen, do witness that George Cappadox a wicked man, an heretical Arian, bad in kind, worse in mind, sent of Constantius with an Army and Band of Soldiers to Alexandria, did take upon him as Bishop of that City, who when he was most cruelly murdered of the Heathens under Julian the Apostate, and his body burnt with fire, and his ashes cast into the Sea, lest he should be honorably buried of the Christians as a Martyr: he began afterwards to be worshiped of some for a Martyr unworthy; as Epiphanius, reproving them, teacheth. And in progress of time the passion of George composed, and divulged of his followers, so deceived many, that Gelasius also, although he did smell this deceit, yet thought him to be an holy Martyr; not without probable reason; seeing the passions of others, who were truly Martyrs, were falsely written of other Heretics in like manner. But when the Roman Synod, in which Gelasius insinuates that the Roman Church so thought, was held nigh an hundred years after the other sentence given of Athanasius, Nazianzen, and Epiphanius: Gelasius doth not affirm that George was also accounted for a Saint in the judgment of the Roman Church, much less of the universal Church Nay, if it be exactly considered, both what Gelasius thought that the passion of George was written of Heretics, and of what Heretics the interpreter of Gelasius hath observed, that to be done: it will manifestly appear that the universal Church of Bellarmine, that is, that the East and West being deluded of the Arians, did worship George the Arian for a Martyr. For when Baronius had shown that it was found in some acts of George (those very same that Gelasius seems to disprove) that he had conflicted with Athanasius the Magician, that wicked Author alluding to George the Arian Bishop, the invader of the Seat of Alexandria, and persecutor of great Athanasius Bishop of that City, which the Arians called Magatian, and reckoned George amongst the Arians: out of which (saith he) it sufficiently appears that that whole Fable was the device of the Arians. But now Pasicrates (who writes that he was the servant of George ) and Simeon Metaphrastes, in the History which Lippomannus saith was approved by the testimony of the Eastern Church, where it is recited every year, being brought into an abridgement, they attribute to George a conflict with Athanasius the Magician. The same do the Western, Vincentius Belvacensis, and Antonius. Moreover Bede reporteth that he suffered under Datian, the most potent King of the Persians, who ruled over seventy Kings, over seventy five saith the Arian Fable, as Baronius witnesseth: but it is one and the same dream. And the steps of this are found in others amongst the Eastern more clearly, who make mention that he suffered in Persis, and some under Datian. Amongst the Western more obscure, who change the name of Datian into Dioclecian. To this may be added that both of them make their George a Cappadocian; in the East Pasicrates, Metaphrastes, Nicephorus, and Menologium Graecorum, in the West, Varaginensis, Vincentius, Antonius and Brevia • Sarisburiense. But no author worthy credit doth make mention of any George Cappadox a Martyr, but of the Arian; so that this one circumstance (to omit the other of Datian and Athanasius the Magician) doth sufficiently prove, that George, whom the universal Church of Bellarmine doth worship, was not an holy, but an Arian Martyr. To the probability of which opinion, this addeth somewhat, that the Alexandrians have an old and ruinous Church, of the Martyr great Saint George, without the City, at the shore of the salt Sea, built (as it is probable) in that very place, where the body of George Cappadox was burned, as the story relates, and his ashes cast into the Sea. Hiopplitus is another Saint that the Papists invocate, who as he is commonly painted, was torn in pieces of horses. But that there was never any such Saint, the silence of Authors worthy credit doth cry aloud; For Prudentius an ancient, and I know not whether the first Author of that thing, seems to have played after a poetical manner, as he is reproved of Bellarmine to have done in a greater matter, and to have fitted his Poetical fiction for the Etymology of the name to Hippolitus Presbyter of Antioch. Certes Baronius noteth out of the Roman Martyrologe, that this Hippolitus was not torn with horses, but taken away by an ordinary kind of punishment. But Baronius addeth that Prudentius did blow three Hippolitus 's into one, and that amongst them there was a soldier, who was torn in pieces of wild horses. But out of what Author doth Baronius prove this? Out of the acts of Saint Laurentius; in which, as he affirms, there are many things Apocrypha, and many things contrary to the truth: So thou wilt say, as they are found in Surius: as Metaphrastes hath published his acts in Greek, taken out of the ancient monuments of the Grecians, as Baronius adjoineth. But how doth Baronius know that they are taken out of the ancient monuments of the Grecians by Metaphrastes, whom he doth so often pronounce to have mingled many forgeries, and monstrous lies, and sundry mere dotages. Nay, how durst he to praise those things as drawn our of ancient monuments, which he knows do bewray a later Author by their vainity; for in those acts Decius the Emperor sitting in his tribunal, is said to have inflicted that punishment upon Hippolitus, after the death of Laurentius. But Baronius doth evince out of Cyprian and other sufficient witnesses, that Laurentius suffered under Valerian, seven or eight years after the death of Decius. And of the same acts of Laurentius in Metaphrastes, Baronius forgetting that he had said that he had taken them out of the ancient monuments of the Grecians, hath these words, Quae Laurentii acta a Metaphraste sunt recitata, hand sane pristina illa a Notariis excepta videntur; sed ab aliquo alio Scripta, quibus & quae ab Ambrosio, vel aliis de Sancto Laurentio scripta essent, una texuerit: siquidem non nulla habent, quibus historica veritas refragatur. Christopher is acknowledged for a Saint amongst the Papists, whom they feign to be a man of Giant-like stature, twelve cubits high, who leaning upon a long staff, carried Christ over a dangerous River upon his shoulders. But the Papists themselves confess that this is feigned; Baronius somewhat doubting, saith, He knows not what to say concerning that huge stature, wherewith he is wont to be painted; yet so as he doth insinuate that it ought to be reckoned amongst Symbolical pictures by his praising of Vida, who interprets it allegorically, and by the mention of George. But Villavincentius for certain affirms, That it is doubtful to no man, that this picture was properly devised of the Fathers to this use, that it might shadow forth a Preacher of the Gospel. Therefore, although that there was a Martyr named Christopher; yet how could his memory be ever famous (as Bellarmine affirms it was) whom authors not ancient do report to have suffered under King Dagnus, in I know not what Samos, or City of Cicilia, or Lycia; so absurdly and besides the credit of all ancient monuments, that Baronius is compelled to substitute Decius the Emperor for King Dagnus; out of how famous and rich Author I dispute not. So that if we grant that our Christopher was a Martyr, yet it cannot be proved that there was such a Christopher as the Papists worship, who was of a Giantlike height, whose patronage they desire because he deserved to carry Christ on his shoulders. Katharine as the tale goeth was a Virgin of Alexandria, daughter of King Costus, who was beheaded of Maxentius, when she could not be drawn from the faith of Christ by fifty Philosophers, which he had used for this purpose. This woman is worshiped as a Martyr, but it cannot be proved that there ever was any such. There was no King Costus anymore then King Dagnus. The Roman Missal hath reformed this circumstance, it was so palpable, but obtrudes the rest of the story upon the Church for truth, and to give credit unto it cites Eusebius, as if he were the Author of that fable. But Eusebius hath nothing to that purpose either in that place or any other; only he hath that which doth rather derogate credit from the story, because he teacheth that Maximinus did rule at Alexandria, where this matter is said to be done, not Maxentius: Which is so manifest; that Baronius could not be kept back, either by the authority of Pius the fifth, or the Roman Breviary, but he saith the name of Maxentius is to be razed out, and in the place Maximinus to be substituted. Go to Costus and Maxentius being blotted out, hath Eusebius the rest of that narration? No, he hath not so much as the name of Katharine, nor any note either of Philosopher converted, or Lady, or Wheel, or of death or carrying into the mountain of Sinai. Eusebius writeth that there was amongst the women of Alexandria, a Christian woman renowned for Beauty, Nobility, Learning and Riches, but more renowned for Chastity, unchastly and impotently loved of Maxentius: whom he, when he had in vain solicited by many requests unto Whoredom, could not deprive of life, being more overcome with love then anger, but cast into banishment, and spoiled of her goods. Baronius because he nowhere found any other footstep of the Martyr Katharine in all antiquity, and the Papists had erred grievously if there had been none such, whom they worship with a double feast, and by name do invocate in their Litanies; to whom God promised at her death, as they tell us, that it should come to pass that whosoever should celebrate the memory of her passion, and call upon her name in what affliction soever, should be heard; out of whose neck, when it was cut off, they affirm milk to have issued for blood, which they have amongst their Relics at Rome, whom in their Mass they make a Mediatrix between God and men, and by whose patronage they trust to be delivered; and they pray God, who by his Angels placed her body wonderfully in the top of the hill of Sinai, that by her merits and intercession they may be able to come to the Mountain, which is Christ. Baronius, I say, least these and such like props of popery should fall, would have that chaste woman mentioned of Eusebius, who was driven into banishment of Maximinus, to be S t Katharine: and that he might persuade this with greater show of probability, what Eusebius saith, that she was punished with flight, as Christophorsonus translates it, that is, (as Musculus renders it with a word signifying the same thing) was banished: Baronius doth expound as if Eusebius had said, thats he had escaped by flight, Maximinus being ignorant and unwilling; and hence he infers, that we must not think, that Maximinus, who was so great and potent an Emperor, did cease to pursue after her, but that being sought and found out, she was crowned with Martyrdom. In which depravation of Eusebius he had offended less, if he had cited his words out of the Translation of Ruffinus, who perverts this place concerning flight; but when he cites them out of the Translation of Christophorson, whom he had shown to be more faithful: and in the very words, which he reciteth, it is said, Maximinus banished her, and a reason rendered why he did not put her to death: it must needs be, that Baronius in saying, that on her own accord she went into banishment, and not by the command of Maximinus, did offend perfidiously or extreme rashly. And not content with this wresting of Eusebius to avoid the stroke of Ruffinus, he ridiculously changeth the name Katharine into Hecaterine, which conceit is largely confuted by D. Reynold, Idolat. l. 1 cap. 5. § 28.
They object, Jacob prayed unto the Angel. But first it is no invocation, but an express desire, wherein Jacob desired that it might so be done, as in many other places, Let Nations serve thee: Oh that Ishmael might live in thy sight! 2. The Ancients are of opinion, that the Angel is not a created Angel, because he is joined with God, and the same benefit is craved of God and of the Angel; And the observation of some Papists, that the word Angel when it is put alone, is to be understood of a created Angel, is false and vain. Secondly, they object that of Eliphaz, Call now, if there be any that will answer thee. But it is not certain, whether this speech be of holy men or of the Angels. If the first please, the sense is this, let Saints whomsoever thou knowest, be observed, and see if thou canst defend thyself by the patronage of any one, or whether thou canst find out any one, whom so great calamity did oppress besides his desert. But if he speak of the Angels, the sentence is thus: Call the Angels and see, if any of them will vouchsafe the answer which may be to thee an argument how base thou art, who canst not arise, I say not to the Divine, but not to any Angelical nature: And so it is an Irony, and the seventy translate it, and the writer of this book, speaking of godly men, calleth them just, rather then by any other name. Again, they allege, If there be an angel speaking for him. But Angel in that passage may be a name not of nature but of office, and signify an inter preter of the Divine will; and by uprightness understand the equity of God, which the prophet doth declare to man. If it be understood of a created Angel, the sentence is (as Mercer hath interpreted it) If to man thus afflicted there be one Angel an interpreter, to expound and declare to God his faith and repentance, &c. In the Old Testament the faithful prayed God to hear them for the merits of the Patriarchs: But in these and such like passages, the faithful pray not to be heard for the merits of the Saints, but for the grace and mercy of God, according to the free covenant made with the Fathers. But saith Bellarmine, the covenant of Grace and Righteousness of the Saints is both alleged; as remember David, and all his meekness; but in that Psalm the Prophet mentioneth not his meekness but affliction, nor are these the words of Solomon, but of David himself, who (as by the eight first verses we may conjecture) wrote this Psalm, when the Ark of the Lord was to be brought from the house of Obed-Edom to Jerusalem, 2 Chro. 15. And when the obedience, love, or uprightness of the Saints is mentioned, it is for difference, not by way of boasting of their merits, to show they were such as walked in Covenant with God, and to whom pertained the promises, which for the iniquity of their sons should not be disanulled. In the 48. of Gen. Jacob saith, Let my name be called upon the lads. But the words are an Hebraism, and signify, Let them be called by my name, that is, Let them be accounted, not the sons of Joseph but mine: for he speaks plainly of the adoption of Ephraim and Manasseh; and the like phrase is in other places. Eckius and Cochlaeus cite that of the Psalmist, For this shall everyone that is godly pray unto thee, Psal. 32.6. But the Psalmist speaks of the Saints in this life craving remission of sins: Whither the Apostle referreth it, Therefore the Chaldee paraphr. translates it, Therefore shall every godly man pray to thee, the vulgar Pro hac. And so Hieron, Ricket, Remigius, Euthymius, Theodoret, Haimo do understand it. And of the Papists themselves Lombard, Hugo Cardinalis, Lyranus. Dionysius, Carthusian, Augu. Eugubinus, Baptista Fotengius Genebrard, Bellarm. Antonius Agellius, &c. I lift up mine eyes unto the hills, saith the Prophet, that is the Saints, as Augustine interprets it. But August. looks unto the doctrine of the Saints, as Jerome also, who expounds the hills, Excelsa propheticorum librorum ac legis: and the like may be found in other Fathers. But it is most simple, to understand hills properly, that those hills may be meant, whereupon the Temple was built, whither they that were to pray did turn themselves. Or the words may be read by an interrogation: To what end do I cast mine eyes about the mountains, as if any help must come from men? Another passage they allege out of the Psalms, The Lord will judge his people, and in servis suis deprecabitur. But the meaning is plain, The Lord will repent him of the evils, wherewith he doth afflict his people in this world, and will be reconciled unto them: And so Junius readeth that place Si judicat Jehovah populvm suum, mox de servis suis paenitet ipsum. Costerus in Enchirid. cap. 12. Eckius in Enchirid. cap. 15. Alphons. a Castro contr. haeres. Jerem Constantinop. in primo resp. ad protestant. c. 15. prove that the Saints in heaven are to be worshiped because we read, Mihi autem nimis honorificati sunt amici tui Deus. But (not to say ought of the translation of that place, which both Arias, Pagnin, and Vatablus do translate far otherwise, and more agreeably to the mind of the Psalmist) if the words be understood of the Religious adoration of the Saints, what coherence can they have with the rest? How can they prove that 〈 in non-Latin alphabet 〉 is to be honored, or honored is that to be to be worshiped religiously? or that by friends the Saints departed are to be understood? Many both ancient and modern Writers, who receive that translation, and those amongst the Papists themselves; as Lyranus Dionys. Carthusian. and Bellarm. give a far better construction of these words. Richeomus would prove, that Saints are to worshiped with religious worship, from these words of the Psalmist, God is wonderful in his Saints: and Praise God in his Saints. But the words in the Original are, Praise God in his holiness, or in his Sanctuary, for the word doth not only signify Sanctity but Sanctuary; They that understand it of the Sanctuary, interpret it either of the Temple, that he speak unto the Priests and Levites; or heaven, that he directs his speech the unto Angels and blessed Saints. They that read it Sanctity, expound in by for, propter or de: as in the second verse, praise him for de vel propter potentias eius: The seventy 〈 in non-Latin alphabet 〉 well, if it be received well: For 〈 in non-Latin alphabet 〉 is spoken of the Sanctuary. The vulgar, in sanctis eius: which may fitly be understood, if it be referred to places or the Sanctuary. And so Lyra, Genebrard, Bellar. Emmanuel, Sa. In sanctis eius, neutro genere. Hinc ev. in sancto vel sanctuairo eius. Est n. Apostrophe ad caelites. The Fathers generally expound it of the Saints, being deceived by the Translation, but none of them could ever wring anything out of them touching the invocation of Saints. They would prove, that it was the manner of the Jews to pray unto, or invocate the dead: because our Savior saith, Think not that I will accuse you to the Father: there is who accuseth you, Moses in whom ye trust. Whence they gather, that Moses hath received power, as of accusing, so of defending with God. But here Moses not in flesh or spirit, but in Doctrine or Law is understood; Therefore it is like to this, They have Moses and the Prophets. They produce also a twofold example; one out of the History of Lazarus and the rich man, where the rich man is said to desire Abraham, that he would send Lazarus to dip the the tip of his finger in cold water, and cool his tongue. But nothing can be concluded from this example, because it is that part of the Parabolicall History, from which they argue, is not Historical but Parabolicall: as is manifest, because the dead have neither eyes, nor tongue, nor finger: and therefore nothing is signified by these words, but that the torments of the rich man were so great, that if he had seen Lazarus, and could speak unto him, by this or the like speech he would have declared the greatness of his torments. The second example is taken from the enemies of Christ, who, when our Savior cried out, Eli, Eli, said, He calleth for Elias: whence they conclude, that it was usual for the Jews to call upon Elias and other Saints. But what can be more unsavory, than from the horrible perverting of the words of Christ by his most deadly enemies, to conclude, that the invocation of Saints did take place amongst the people of the Jews? Moreover, both these examples, and whatsoever else can be alleged to this purpose, it is refelled by this, that when they make the Vision of God the ground of this invocation, yet they think the Fathers of the Old Testament did not see God, until Christ by his passion had unlocked Heaven for them, and had delivered them from Limbus. But seeing the Saints in Heaven be now glorified of God (saith Costerus ) it is meet they should be honored of us on earth. We accknowleg honor is due to the Saints, but civil, not religious: in kind the same with that which ought to be given to the Saints living, but different in degree. As concerning the acts of honor, there be some which may be given to men absent, as praise, imitation, &c. and these are due to the Saints departed. Others are given only to them that be present; as bending of the knee, &c. and these be not due to the Saints departed. They urge again, If civil honor be due to virtue, wisdom, power and nobility, then more than civil honor is due to supernatural virtue. The answer is plain, Civil honor is considered formally or causally: Civil honor formally, that is, honor indeed civil, separated and distinct from religious, may be from causes, not only civil, but supernatural: as the faithful honor one another, not as men only, but as faithful, and therefore for supernatural dignity. Again, God, say they, promised honor and glory to his Saints. But when the Saints are said to have glory from God, it is to be understood of that state whereunto they are translated essentially glorious: and not to be made to be had in honor, or religiously adored of others. Abraham, Isaac, Jacob, Moses, David, &c. are glorified and honored of God, whom yet none amongst the Papists do worship. They object again, In both Testaments we read that the living did pray unto the living; as the Children of Israel did request Samuel to pray for them, &c. But it is one thing civilly to request the living to pray for us, another to invocate them religiously. Paul did entreat the Romans, Ephesians, Thessalonians, Colossians to pray for him: but the Papists themselves will not say, he did religiously pray unto them. The first is done from the soul band of charity, when one doth request another: the other by holy Prayers, or (as Augustine speaketh) religious rites, and acknowledgment of superiority. For none is adored for charity, but for omnipotency; not for being simply greater, but for infinite power. They reply, The Saints departed do live, in that part of themselves, wherein they are to be prayed unto, and make intercession for us. True it is, they live in Spirit, but we have no Example, Commandment or Promise to call upon them. And although they live in soul, yet they have ended this life which they had common with us, and with their friends, who might go unto them. Nor can they hear us now, in that part wherein they live. If the Saints on earth (say they) have known the secrets and thoughts of others, much more the Saints in Heaven. Facult. Theolog. Coloniensis Advers. Monhem. Dial. 6. Renatus Benedict. panopl. fol. 36. Coster. in Euch. cap. 22. paragr. Secunda propos. And this they would prove, because Abraham knew Moses and the Prophets. But this last is taken from that part of the Narration which is Parabolicall: and if it was from the History, it would not follow thence, that Moses and the Prophets were known of Abraham, whiles they lived here upon earth. As touching Daniel and Elias, it was according to their extraordinary vocation: but the Saints in Heaven, have no such calling ordinary or extraordinary, why they should know our thoughts. We deny not, but God can reveal the particular acts of mortal men to the blessed Spirits in Heaven: but we must judge of events, not by the power, but according to the will of God. For God doth whatsoever he will. The power of God is limited by his will; but the will of God is known by his Word. But the Word nowhere teacheth, that God doth reveal our necessities or Prayers to his Saints in Heaven. If the damned (say the Rhemists ) had care of their friends alive, how and for what cause soever, much more have the Saints and saved persons. And if those in Hell have means to express their cogitations and desires, and to be understood of Abraham so far distant both by place and condition, much rather may the living pray to the Saints, and be heard by them; betwixt earth (that is to say) the Church Militant and Heaven, being continual passage of souls. But the evidence of truth might have moved them easily to understand, that this Dialogue between Abraham and the rich glutton, is of things not done, but represented of our Savior Christ, for the better and more commodious setting forth of the estate of the godly and of the wicked after this life: And they might do well to let us understand when this new religion entered into damned souls in Hell, that they should have care of the salvation of their Kinsfolks in earth: when they went to Hell they were void of charity and care that way: and if Hell be such a School-house of charity, that they learn that there of the Devils, which they never learned on earth of Moses and the Prophets, it were somewhat strange? Further, if Hell be a place of darkness and ignorance, where is it, and by what glass, and by mean of what light, that the gluttons soul knoweth Abraham's and Lazarus soul, which knew not them before it entered into Hell? They are wont to say, that the departed Saints set all in the reflection of the beams of God's Majesty, in whose presence they be. Will they say, that the souls in Hell have the same knowledge by touting into the Devil? They seek to excuse themselves, That they pray unto the Saints, not as God the Creator, but as the friends of God. But this Caution is not wary: because the protestation is contrary to their fact. For by this very fact, that they call upon the Saints, as they that knew our thoughts, and can discern sincere and upright sighs from counterfeit, they show they do in part call upon the Saints, as they that exceed the condition of a creature, and partake that glory, which God denies that he will communicate to any man. For as in wedlock companying together, so is religious invocation in Divine worship. But as a woman lying with another man, if she should defend herself, with this, that she doth not company with him as with her Husband, but with an inferior affection, doth not thereby wipe away the fault, but add the crime of impudency to unchastity: so do the Papists, no whit lessen their sin of spiritual adultery, that they say they perform religious invocation to the Saints not as to God, but as to the friends of God. But at least they endeavor to show, that the invocation of the Saints doth nothing derogate from the glory of Christ our Mediator; because they acknowledge Christ to be our immediate Mediator, who doth offer up our Prayers to God, but the Saints thus would have to be Intercessors unto Christ for us. But hereby they diminish the glory of Christ. For they detract very much from his loving affection and good will towards us: which the Author to the Hebrews describes. We have an High Priest, who cannot but be touched with our infirmities, &c. Let us therefore draw near with boldness unto the Throne of grace. Moreover, that intercession is not made subordinate (as they pretend) but collateral, in that they teach and believe, that the Saints did merit that they might be heard; and also, that they did not only merit to be heard for us, but they merited power to confer and bestow the things we ask. Not to mention here, that whatsoever in the Psalms is ascribed to God or Christ, that is given to the Virgin Mary in the Lady Psalter composed by Bonaventure: and many other things of like nature. They reply again, It is the will of God, that the Saints living should pray one for another: and if it derogate nothing from the glory of Christ our Mediator to entreat the Prayers of the Saints living, nor doth it derogate anything from him, to pray to the Saints departed to pray for us. But this Argument holds no proportion. For praying to the Saints departed, we crave somewhat of them, who be ignorant of our state and condition: but entreating the Prayers of the faithful living, we speak to them that be acquainted with our affairs: They that entreat the Saints present, do attribute nothing to them else, then that they can hear them, with whom they are present: but they that pray to the Saints departed, they ascribe unto them a power to hear our Prayers absent, and that in one moment far distant one from another, and different in the nature of requests; which can agree to no creature. Moreover, they entreat the present, as fellow servants: but the Saints in Heaven are prayed unto as Mediators betwixt God and men. And if they pray unto them, as they that merit audience, even so they derogate from the glory of Christ: because that agrees to Christ alone. Had Paul's favor with God been so mightily improved by death, as the Papists contend, and his affectionate notice of his followers necessities continued the same or greater; His speedy dissolution or departure to Christ had been as expedient for the Churches which he planted as for himself. But it was never expedient for any Church or Congregation to be deprived of their godly and faithful Pastors bodily presence, as it was expedient for the Disciples that Christ should leave them. The only reason of this diversity is, because Christ lives forever, and hath an everlasting Priesthood: whereas Saints and godly men which are departed this life, although they live unto God, are (touching intercession or other acts of their ministerial Function) dead to us.
THE SIXTH BOOK. AN EXPOSITION Upon the Lord's Prayer.
CHAP. I. Of the first part of the Lord's Prayer, viz. the Preface. The things therein to be considered. Who is meant by Father, and who are allowed to call God Father. Of the Prayers of unregenerate men, and how God hears them.
Question: WHat are the Parts of the Lord's Prayer?
A. It hath three Parts; the first is the Preface, to stir up our attention and teach ableness, in which is declared whom we must pray unto, in these words, Our Father which art in Heaven. The second part is the Prayer itself, standing on six Petitions and a confirmation, which rendereth a reason why we pray to God alone; because the Kingdom which is all authority to grant our requests, belongeth to him the power, that is, all ability to execute our desires, is with him: the glory, that is, all this honor of being acknowledged a Fountain of good things belongeth to him a Father of Lights, from whom every good gift descendeth; who in this regard is only to be invocated. The third is the Conclusion, in this word Amen: which is a testification of our assent and faith, whereas the former Petitions are testifications only of our desires.
Q. What may be learned from this, that our Savior doth not set down the Petitions abruptly, but first beginneth with a solemn Preface?
A. From this practice of our Savior, some reverend Divines observe, That he which is to pray to God, must first prepare himself, and not boldly without consideration rush into God's presence. And this without question is an undeniable truth: for if a man be to come before an earthly Prince, he will order himself in apparel, gesture, and words, that he may do all things in seemliness and dutiful reverence: how much more are men to order themselves, when they are to appear before the living God? Be not rash with thy mouth, and let not thy heart be hasty to utter a thing before the Lord. David saith, I will wash my hands in innocence, and so will I compass thy Altar, O Lord. And this preparation stands not only in putting off our evil affections, but even our honest, and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, house and family, and a serious and conscionable stirring up the graces of God's Spirit in us, that we might come before him in holy and acceptable manner.
Q What things are to be considered in the Preface?
A. In the Preface is contained a description of God, who only is to be called upon in Prayer. And he is described by two Arguments: First, By the relation that is between him and his Elect in Christ, which declareth his large and bountiful affection. Our Father. Secondly, By his absolute sovereignty, majesty, and glory: which art in Heaven. In Scripture when the Lord is called our Father, usually there is some addition annexed; as in this place, which art in Heaven. And this description of God, by these two Arguments (the one arguing his gratiousness and readiness of will, the other arguing his greatness and fullness of power to help all that come unto him) is placed of purpose in the very entrance into Prayer to strengthen the Petitioners faith and hope of good success in Prayer.
Q. What may be observed from this Preface in general?
A. 1. Prayer is not a bare wish or desire, as we usually say, I would such a good thing might happen unto me, or such evil might be prevented: but it is the tendering of our desires unto God, of whom we crave the fulfilling of our requests. And when the Psalms speak in the third person, Let God have mercy upon us; the devotion of the mind is to be reduced to the second person, Lord have mercy upon us. For it is the phrase of Scripture to speak to the person present in the third person. Therefore in what words soever the Prayer be formed, let the mind ever think upon, and look to God, that the desire and Petitions be directed unto him. 2 No Angels or Saints departed, but God our Father only is to be invocated of us. What an unseemly thing were it, that children should seek to servants in the house for supply of what they want, and not to their natural Parents? so here. It is God's will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. As for the Angels and Saints departed, it is not certain that they hear our Prayers, or rather it is certain they know not our thoughts; nor can they do anything which they will not; nor will they do anything to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But they are not called of God to hear our Prayers. We may argue from this Prayer thus: That which is a platform of Prayer, teacheth as perfectly who must be called on, as it teacheth what is to be asked. But this is a perfect form of Prayer, teaching fully what things soever may be asked. Therefore it teacheth us fully what kind of persons may be called on. If it be objected, that the Son and the Spirit are not expressed: The answer is, That the Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him: for such is the Divine dispensation, that when one is invocated, all are invocated. 3. These words admonish us of our spiritual adoption, and terrene peregrination. We are the Sons of God by faith in Christ Jesus, but travelling in a strange Country absent from our Father: in which estate we need his aid, because we are strangers; and are assured of help according to our Petitions, because we are his Sons. 4. This also should stir up love and reverence in him that prayeth: He is inflamed to love, who thinketh that he goeth to his Father, that he might confer with him of things necessary for him, and he is stricken with an holy fear, who considereth that his Father doth sit in Heaven, as the chief Governor of all things in Heaven and Earth. 5. Hence we learn, that God is both able and willing to help us. If he be a Father, he will not deny to his Children, what they ask according to his will, if it be good for them. If he be in Heaven, as the sovereign Commander of this world and all things therein, all things are in his hand, and he can do whatsoever he will. 6. This is an Argument of thankfulness, that God, who is most glorious in Majesty, dreadful in power, immortal, unchangeable, higher then all earthly things, should vouchsafe us liberty and leave to call him Father, and with confidence to lay open our cares into his bosom. It is humility in the Lord to behold the Angels; How rich is his mercy towards us, whom he doth admit into the room of Sons.
Q Who is meant by Father in this place?
A. Otherwhiles this Name is attributed to all the Persons in Trinity, or any of them: but oftentimes it is given to the first person in Trinity, as in those places where one Person is conferred with another. And so in this place it seems to be taken personally for the first Person in holy Trinity, who is the Father of our Lord Jesus Christ by nature; as he is the second Person in Trinity, by the grace of personal Union, as man; by Covenant, as Mediator; and in and through him the Father of all the faithful by grace and Adoption, which implieth or presupposeth both regeneration and remission of sins. Thus the Apostle conceived of God when he prayed: I bow my knees (saith he) unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and earth is named. And though such is the Divine dispensation, that when one Person is invocated, all are invocated, yet the Father is fitly named alone, because the Son hath the part of a Mediator, through whom we go to the Father; and the Spirit, the Office of a School-master, teaching what to pray, and as we ought. This compellation doth not only contain, that the Father begat his Son from eternity, but in respect of the Father it containeth the benefits of effectual Vocation, Regeneration, Justification, Adoption unto the Heavenly Inheritance with all the Royalties, Prerogatives, and singular Liberties that accompany it. In respect of the Mediator, it contains the Office and Benefits of Propitiation, Reconciliation and Intercession. And in respect of them that pray, it implies their condition, that they have a right and interest in God; they can call him theirs, for they have entered into Covenant with him.
Q. Who are allowed to call God Father?
A. Our Savior Christ taught his Disciples, and in them all that believe in him and walk in the Spirit, to pray after that manner: but not only they that have received the Spirit of Adoption, crying in them Abba Father, but they also that being weary of their sins, seek unto him in Jesus Christ, to be received into favor, are allowed by virtue of his gracious Covenant to pray unto him by this Name Father, though in somewhat different manner from the former. Father I have sinned against Heaven, and before thee.
Q. What may be learned from this Name that is given to God in our Prayers?
A. 1. Prayer is the familiar conference of the faithful repenting soul with the Lord, his most tender, merciful, and loving Father in Jesus Christ, who delights in the voice of the penitent, is most ready to forgive our sins, supply our wants, suppress our enemies, and succor in miseries. 2. In Prayer it is necessary that we conceive of the true God in Christ, as he hath made himself known in the Covenant of grace. We cannot come unto God in our own names, for we are all sinners, not able to endure the trial of justice, or to bear the weight of his wrath. Our approach must be to the Throne of grace in the mediation of our Savior Christ, who is the true and living way, in whom God is become favorable, and through whom liberty of access is granted. God in Christ is the object of Christian Religion, which in every religious act must be apprehended as he hath manifested himself. By this the Prayers of God's Church, and the Prayers of Heathen are distinguished, who invocate God as a Creator, not as a Father in Jesus Christ. 3. Everyone that prayeth with confidence, fervency, and filial reverence is the Son of God. This is the note, by which the faithful servants of God are set forth, that they call upon the Name of God. Prayer is the breath of faith, whereby we are knit unto Christ, and receive the Prerogative of Adoption. It is the Spirit of Adoption that teacheth us with affiance, humility, patience and submission to cry Abba Father. 4. It is one thing to pray for admission into the state of grace, that we might be accepted and received of God as Sons, another to call upon him as Sons already adopted to the immortal Inheritance: but no man can pray in an acceptable manner, who doth not truly repent of his sins, and seek unfeignedly to be reconciled unto God. The wicked cannot pray, nor will the Lord regard their cry. If I regard iniquity in my heart, the Lord will not hear me. No suits can find acceptance with God, which are not presented in the Name of Christ: but Christ will not plead the cause of them that walk on in wickedness. If my people that are called by my Name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways, then will I hear from Heaven, and will forgive their sin, and will heal their Land. Whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in hi • sight. Without faith it is impossible to please God. But he cannot come in faith that walloweth in iniquity. Unto the wicked, saith God, what have ye to do take my Covenant into your mouth, seeing ye hate instruction. The Spirit of supplications stirreth up godly sorrow, and causeth the heart to beg pardon with sobs and sighs for sin committed. He who would pray aright, must not only confess his sin, but also have a full purpose never after to offend his Father. For how can a child call him Father whom he cares not continually to displease through his lend conditions? He cannot do it, neither can any Father delight in such a child. Therefore we must call to mind our rebellions and trespasses against God, and with the Publican in heaviness of heart say, God be merciful to me a sinner. And not this only, but we must set down with ourselves never in such sort to offend again, and to lead a new life. 5. Hence we may observe both a ground of reverence, hope, humility and patience, when we come to deal with God. If I be a Father, where is my reverence? We come with reverence before our earthly Princes, and in all our gestures express it: how much more must this be in us, when we have to deal with the living God? for this Father is impartial in justice, that we have need to converse before him in fear. Again, it is a ground of hope; earthly Parents will not deny their Children good things: much less shall God deny us his Spirit, and what ever thing is good for us. Our doubting minds must hence be reproved, and strengthened. How confidently do children come to their Parents? If we have a suit to a friend that is reasonable, we will presume it; how much more may we be of good hope in all our requests which we make to God? Let us draw near with boldness and confidence to the Throne of grace. Further, it is a ground of humility and patience. Children cannot plead desert of their Parents, neither will they think it much to wait their leisure: how much more doth humility and patien • e become Christians, when they be to present themselves before the Lord? 6. A Christian must stir up the graces of God's Spirit in him when he prayeth; but he must trust in the grace and mercy of God, not in the worthiness of his supplications. For he must present himself before God as a Son, to be respected freely of grace, not as a servant to be rewarded of desert. The Fathers love is free, not merited by works. We do not present our supplications before thee for our righteousness, but for thy mercies. If the Servants of God make mention of their integrity at any time, it is not to plead the merit of their works, or the cause why they should be heard: but only to show that their hearts were upright and qualified as becometh humble Petitioners to so glorious a Majesty. Remember me, O my God, concerning this also, and spare me, according to the greatness of thy mercy. And as we must not trust in the strength of grace, or multitude of good works; so we may not despair by reason of weakness, unworthiness, former sins, or want of feeling comfort: for God heareth our Prayers, not for their worth, but for his Names sake, The question is not what our weakness meriteth, but what God of his infinite abundant grace is pleased to give. 7. If the God to whom we pray be a Father, we must learn to acquaint ourselves with the Promises which he hath made in his Word; to quicken our hearts in all Prayer unto him, and thereby to gather assurance to ourselves that he will grant our requests. For a Father cannot but must needs make promise of favor to those that be his children: and therefore the children of God must diligently record what Promises the Lord hath made unto them. The Promises made to encourage in Prayer, are these and such like: Before they call I will answer; Ask, and ye shall have; He that is Lord over all, is good unto all that call upon him; Draw near unto God, and he will draw near unto you. 8. Prayer is not a work of nature, but of the Spirit. A man of himself cannot call God Father, nor with confidence lay open his cares into his bosom: it is the Spirit that helps us in our infirmities, that stirs up sighs and groans in the heart for grace and mercy.
Q. Do not unregenerate men pray sometimes?
A. 1. There be that draw near to God with their lips, whose hearts are removed far from him: but the groans of the heart, not the words of the mouth, make the Prayer. A man prays for no more then he desires with the heart, and he which desires nothing prays not at all. 2. Ungodly men may ask some things they need, but never as they ought; they ask not in faith, with an holy affection, they depart not from iniquity: therefore their Prayers be unfruitful to themselves, not acceptable to God. 3. Unsound Christians, as they pray in a sort: so are they partakers of the Spirit in some measure, though not of the Spirit of Adoption to seal them unto eternal life. For there be some common gifts of the Spirit, not altogether ineffectual, of which many partake, that are not effectually called to communion with Christ in his death and resurrection. Now in what measure these common graces are imparted unto temporary Believers, in the same they may put up supplications unto God: but even these lifeless, superficial, wavering desires, come from an inferior work of the Spirit in them.
Q. Doth not God hear the desires of the wicked?
A. 1. God hears the desires of the wicked in judgment, not in mercy. For the blessings he reacheth forth unto them are tokens of his indignation. I gave them a King in my wrath, and took him away in my displeasure. Let their Table be made a snare, and that which should have been for their welfare, let it become a trap. 2. Sometimes the wicked do humble themselves before God, and make semblance of returning unto him: and God in a manner proportionable to their repentance, is pleased to grant their requests.
CHAP. II. Showing, what the Word Our imports; That a Christian may in Prayer, say My God, and Pray specially for himself or certain others, yet so as that he must be mindful of all that belong to the election of Grace. How God is said to be in Heaven, and what is thereby signified.
Question. WHat doth this word [Our] import?
A. Our is not only a note of the joining together of many in prayer, when one man is the mouth of the rest: but it importeth that common interest and fatherhood in God, which the rest of the faithful have in him, from which there groweth a communion of one Christian with another, so that they become brethren.
Quest. Is it not lawful for us in prayer to say, My God or my Father?
A. In special manner God is the God and Father of Christ, the God and Father of all the faithful in common, nevertheless it is lawful for a Christian in private prayer to say, My God, or my Father, Paul saith, I thank my God; Thomas, My Lord and my God; David, My God, my God, why hast thou forsaken me. Pray to thy Father in secret (saith Christ) and thy Father who seeth in secret, shall reward thee openly. Some Divines observe that it is not lawful for any mere man to say, My Father, but only for Jesus Christ, who by this phrase of speech, doth distinguish himself from the sons of God by Adoption. But this observation will not hold, for in Scripture we find the servants of God to use this manner of speech, My Father, and that with approbation, My Father let Job be tried unto the end, because of his answers for wicked men. Wilt thou not from this time cry unto me, My Father thou art the guide of my youth? Thou shalt call me, My Father, and shall not turn away from me. The Lord saith of everyone that overcometh, he shall be my Son.
Quest. What may be observed hence?
A. 1. All true Christians have the Lord of Heaven and earth to their Father, I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord God Almighty. I ascend to my Father and your Father, saith Christ: There is no distinction of Jew or Gentile, bond or free, rich or poor, male or female, weak or strong: but all that believe with Abraham, they are the children of God, as was Abraham, Behold, what love the Father hath shown us, that we should be called the sons of God. There is none so weak or unworthy in his own eyes, who is not allowed to call God Father. He is no respecter of persons, no more the Father of the rich than of the poor, of the noble the nof the base. The strong Christian must not despise the feeble, for they have one Father; nor the weak despair of audience, for he is a child. In adversity we must not fear, for our Father will provide for us: nor in prosperity be proud, for what we enjoy is our Fathers gift.
2. In outward state, office, and measure of grace one Christian may excel another, but in the common privileges of Christianity they are all equal. For they have all one God, one Father, one Mediator, one Spirit, live under one Covenant of, and have like free access to the throne of Grace. What success any of the Saints did ever find, that may all the faithful look for.
3. All the faithful are of one spiritual society, and have sweet communion in Spirit with each other. They are children of one Father, members of one body, knit together by one Spirit. And all that would pray acceptably, must hold communion and good agreement with their brethren, as the children of such a Father, by the same right of mercy and free liberality. For if we have all one Father, from whom comes every good gift which we enjoy; we should be ready to communicate to others, as use requires, whatsoever is under our hands. We must in prayer to God come with love to the brethren; if thou art about to offer thy sacrifice at the altar, and rememberest thou hast anything against thy brethren, go, reconcile thyself first, then do thy duty after, otherwise the Lord will turn away from thy prayers. If one should give the King a petition, and carry in his hand or about him, some stinking savor which the sense of any abhorred, could he think but the King would turn from him? So he that cometh petitioning to God with wrath and malice, which stinketh odiously in God's nostrils, must look that God will turn his countenance from him. Lift up pure hands without wrath. Wherefore Peter exhorts man and wife to exercise all mutual love towards one another, that their prayers be not hindered. Let us therefore labor to be of brotherly affection one towards another. Should our parents know that we are fallen forth with our brethren, durst we come in their sight? would we look for other then to be checked from them? Even so the Lord will turn his back to our prayers, while our affections are turned against our brethren. How should he call God his Father with affiance, who will not take the child of God to be his brother in affection? He that entirely affecteth the Father of the Family, loveth the whole house and family: in like manner the affection we bear towards our heavenly Father, must be shown towards his whole family, house, and inheritance which he hath chosen.
4. We must not, because we pray alone, be careless of joining with others in prayer. Christ teacheth his Disciples jointly to pray, Our Father, &c. And hath promised his presence to two or three that meet together in his name. Look as if a single prisoner should ask us ought, it hath his force; but when all in the house lift up their voices at once, it is much more piercing; so in this matter, which letteth us see how wide such are, who will make light of praying with others, they hope they may pray for themselves, and like the old saying, Every man for himself, and God for us all.
5. In our prayers we must be mindful of others as well as of ourselves. For as he teacheth them to pray, and to say, Our Father, because they were more then one jointly before him; so in this regard that he might make them mindful of all their brethren, called or uncalled, that belong to the election of God, Watch unto prayer for all Saints; not that we may not make a prayer wherein we must not mention others, but because we must not fail at convenient times in the exercise of prayer, to mention others, as well as ourselves, seeking their peace with God. We are members of one body; and therefore must help one another; and such as have learned love and mercy, cannot but seek at God the prosperity of their brethren, whose conflicting state they know by good experience in themselves; wherefore we must stir up ourselves to the faithful performance of this duty. He were a graceless child that would never pray for his mother, and we would think he would do little for us, that would not lend us a good word here or there: so when we remember not the Church, and will not open our mouths one for another to God, What love is there? Let us therefore frequent this duty, not in word or show, but in deed and truth. From the practice of this duty it cometh to pass, that a Christian man is like a rich Merchant, who hath his Factors in divers Countries: so a Christian man hath in all places of the world some that deal for him with God (that never saw his face) who are petitioners for him unto God.
6. Hereby all true believers are distinguished from infidels and unbelievers: for they cannot call God Father: he hath created and doth preserve them, but they are not children by adoption in Jesus Christ.
Quest. Is it not lawful to pray specially for ourselves or certain others?
A. It is: yet so as the mind may not depart from the beholding of this community, but refer all things thither. For though they are singularly conceived, yet because they be referred to that scope, they cease not to be common. The commandment of God touching the relief of the poor, is general, yet they obey this commandment, who to this end succor them that they know to be in need and want, though they pass by others that are oppressed with as great necessity, either because they cannot know all men, or be not able to supply their needs: In like manner, they that in special words commend to God the necessities of themselves or others well known unto them, minding with all the public society of the Church, do not resist the will or break the commandment of God?
Q. How is God said to be in Heaven?
A. By manifesting the effect of glory; otherwise the heaven of heavens is not able to contain him, he filleth Heaven and earth, yea all the creature is with him as a moat within the light of the Sun: But look as a King, who by his authority and power ruleth over all his Kingdom, is at the Court more especially displaying there the glory of his Majesty; so God whose essence and presence of power is everywhere, in the heavens as in the Court of his Majesty, doth mamanifest his glory more excellently. As heaven is called the Palace, Seat, Habitation, or Throne of God, in comparison of the earth, which is h • s footstool, from which he doth manifest his glory more oft and excellently then from any other place, and in which he mainfesteth himself most gloriously to the blessed Saints and Angels; so he is said to be in Heaven, not that he is far from us when we call upon him, as the heaven is distant from the earth, but that he is of divine, infinite Glory and Majesty, ruling and over-ruling all things, which he manifesteth from and in the heavens.
Quest. What things are signified thereby?
A. 1. It noteth the incomprehensible glory, majesty, immortality, and power of God, whereby he is able to do whatsoever he will in heaven or earth. The Lord is in heaven, and doth whatsoever he will. To this effect is that description of God, which the Apostle setteth down at large, calling him, Only potentate, King of Kings, Lord of Lord's, who only hath immortality, dwelling in the light which no man can approach unto. 2. The Divine providence of God is noted by it, whereby sitting in his high watch-Tower, he doth at once behold all things here below, take notice of the necessities of his servants, attend unto their prayers, help and succor them in their distresses, confound their enemies in their designs, and order, dispose and govern all things to the setting forth of his glory. Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold things in heaven and earth. The Lord hath looked down from the height of his Sanctuary, from the heaven did the Lord behold the earth. The Lord's throne is in heaven, his eyes behold, his eye-liddes try the children of men. The Lord will hear from his holy heaven, with the saving strength of his right hand. Then hear thou in heaven thy dwelling place, and forgive and do. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory. 3. It signifieth the supreme dominion and sovereginty of the Lord, ruling in all places, over all things in great wisdom disposing the actions of all creatures, and affecting his own works in their fittest seasons. Art not thou God in heaven? and rulest not thou over all the Kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? The Lord hath prepared his Throne in the Heavens: and his Kingdom ruleth over all. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in Heaven.
Q. What may be observed from this part of the Description?
A. 1. God to whom Prayer is made, who is the Father of all true Believers is an heavenly Majesty, perfect and infinite in power, goodness and glory. Thus saith the high and lofty one, that inhabiteth Eternity, whose Name is Holy, I dwell in the holy place, with him also that is of a contrite and humble spirit. The Apostle calleth him, King Eternal, Immortal, Invisible, and only Wise God. And he doth call Christ, who is one with the Father, Blessed and only Potentate, the King of Kings, Lord of Lord's, who only hath immortality; dwelling in the Light which no man can approach unto. 2. In coming to God we must set before us his heavenly Majesty, power, goodness, omniscience and sovereignty clothed with his love, for this encourageth to pray, stirreth up reverence, and strengtheneth faith. Majesty without love may terrify; love without Majesty may breed contempt: but when they are coupled together, the one allures, the other strike • with awe. The glister of the pomp of earthly Princes doth move the subject to all humble regard of them, to all seemly submissness in their behaviours towards them: and doubtless, the not being stricken with any consideration this way, doth make us so loose and heedless when we approach to God. Again, it confirmeth us in our faith, that God seeth our wants, is of strength and power to effect our desires, is of unsearchable wisdom to know perfectly what is best, and when it is best to help his Children. Parents earthly, who have large hearts, have short hands, though they wish us well, yet they have no power to effect what they would, or small wisdom to know, when help is fit. Were it thus with our Father, faith were shaken: but when he wanteth not will as a Father, nor wisdom and power as a heavenly Governor, our faith is firmly underpropped. God's glory is infinite, his love everlasting, his truth heavenly and perfect, his power incomprehensible: Why then should we fear when we seek unto him? He is both able and willing to graft in again the hard-hearted Jews: He is of power and willing to confirm and establish the rude and weak in faith. How then are we to accuse ourselves, who know not how sufficiently to admire and adore an earthly majesty, a mortal man, and yet are so respectless of the High excellency of God? How slow of heart are we, that we are not raised up higher then these earthly things, when we are to deal with our God glorious in the Heavens? Why do we dread and trust in the power of man, not awing nor having confidence in his power, when the power of every creature higher then the earth, is unresistable by it? As what power of flesh can rsiest the least Cloud from dropping his rain, the least Star from sending forth his light and influence? What a power is this of the Creator of all these things, who dwelleth in glory above them?