Part 9
First, to declare unto man his natural blindness, and to suppress all self-conceit. By the mysteries of the Word, the wisdom of man is found to be foolishness.
Secondly, to keep holy things from Hogs, and Dogs, and so to make a difference betwixt the children of the kingdom, and the wicked.
Thirdly, to maintain the divine ordinance of preaching, and expounding the Scriptures.
Fourthly, to raise up in us an appetite after the Word, and a high esteem of it, and to keep us from loathing it. Deep and profound matters are much desired and respected; easy things are soon loathed. Wherefore the Holy Spirit of God hath so tempered the holy Scripture, as by the perspicuity of it we are kept from starving, and by the difficulty of it from loathing it.
Fifthly, to stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may find out the hidden Treasure in it.
Sixthly, to make us call upon him who is the Author of the Scripture, to give unto us the Spirit of revelation, and not to read or hear the Word without faithful and earnest prayer.
§. 21. Of the Perspicuity of the Scripture.
But to return to the point. Though the word in the forenamed respects, and for the forenamed reasons, be difficult and obscure, yet is it for the most part so perspicuous, as with great profit, and to good edification, it may be read and heard of the simple and unlearned. And as for all the fundamental points of Christian Religion, necessary to salvation, they are clearly and plainly set down, so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them. Thus not unfitly is the Scripture compared, in regard of the perspicuity of it, to a ford, over which a Lamb may wade; and in regard of the difficulty of it, to a Sea, in which an Elephant may swim.
22. Answer to Satan's Suggestion of the Danger of Allowing
All Sorts to Read the Scriptures.
4. Sugg. It is indeed a two-edged Sword: but too sharp and keen for children. It is not fit that Laymen, Women, and such as have not skill in Tongues and Arts, should read it: they oft pierce and wound their own souls & consciences with this Sword, as children hurt themselves with knives.
With this also are the Papists exceedingly beguiled.
Answ. As the Word is sharp in itself, so hath it an inward power to give sharpness of wit, & that unto the simple: and to the child, knowledge and discretion, so as by the word they may learn well to use the Word. How can that be thought to be unfit for laymen
& women to use, which God hath expressly commanded them to use, except question be made of his wisdom? As the forenamed girdle, breastplate, shoes, shield, helmet, were prescribed to all of all sorts, so this sword: and Christ, without exception of any, saith to all, Search the Scriptures. God expressly commandeth, That the Law be read to all, even men, women, children, strangers, Deut. 31. 11. 12. And great reason there is for it: for as everyone eateth for himself, so he liveth by his own faith: but the Word is the ground of faith. By it therefore must they know what they believe. As for those wounds in conscience which many receive by the Word, they are good wounds, whereby, such corruption as festered in them being let out, the conscience is more soundly healed up; the wounds which it maketh turn not to festering sores.
23. Answer to Satan's Suggestion of the Hurt of Much
Knowledge.
5. Suggest. Too much knowledge is not good, it puffeth up, it maketh people contemn their brethren, neglect Ministers, loathe preaching. But ignorance is the mother of devotion.
These things hath Satan taught, not only Papists, but also many others, which pretend an hatred of Popery, to object against the Word.
Answ. Knowledge in itself is a very good thing, a duty expressly commanded: Join with virtue, knowledge, saith Saint Peter: yea
Saint Paul goeth further, and implieth that it is our duty to be filled with knowledge, and to abound therein: and on the other side the Prophet complaineth, that God's people are destroyed for lack of knowledge. It is not knowledge, but the abuse thereof which puffeth up, and so much doth the Apostle imply. Now if the abuse of a good thing should make us avoid it, what good thing should not be avoided? The cause that Ministers, or any other are contemned, is not knowledge, but that corruption which is in man; even as by the venom in a Spider, the sweet juice of a flower is turned into poison.
But the truth is, that nothing maketh the preaching of God's word to be more highly accounted of, then knowledge: for
1. They who know something of the great mysteries of godliness, if they know it aright, find such good thereby, that earnestly they desire to know more.
2. They desire also to have their affections wrought upon, and that which they know, to be oft brought unto their minds: for which end also the preaching of the Word is ordained.
This moved S. Peter to write.
3. They who know that to be true which is preached, do in that respect the better attend unto it, with greater assurance believe it, and more highly esteem the Preachers of it: because they know it to be the truth of God. Thus the Thessalonians received the Word preached In much assurance, because they received it Not as the word of men, but of God. There can be no greater enemy to preaching and Preachers then ignorance: instance the rude villages of the Country.
§. 24. Of Ignorance: How Heinous a Sin It Is.
The devotion which is pretended to come from ignorance is mere superstition, or, which is worse, idolatry. So much the Apostle affirms, "When ye knew not God, ye did service to them which by nature are not God's." For ignorance of God's word is the cause of all error, as Christ implies, saying, "You err, not knowing the Scriptures" (Matthew 21:29). Yes, the Scriptures being they which testify of Christ (John 5:39), upon ignorance of the Scriptures must needs follow ignorance of Christ. Now, ignorance being in itself a most odious vice, against which Christ will come in flaming fire to render vengeance, and a mother sin, which bringeth forth many other notorious sins, how can any good thing come from it? Certainly, this cavil which is raised against knowledge for ignorance, hath sprung, either from envy, whereby men grieve at the knowledge and good parts which are in others, or from ambition, whereby they seek to be eminent above all others, or from policy, seeking thereby a cover for their own ignorance. Moses (who desired that all the Lord's people were Prophets) and Paul (who wished that all that heard him were altogether as he himself was) were otherwise minded.
25. Answer to Satan's Suggestion of the Non-proficiency of Many Hearers.
5. Sug. Many who read and hear much are not any whit the more freed from assaults: the flesh, world, and Devil, bear as great a sway in them as in any other.
Answ. It is certain that many are most wrongfully blamed. A mote in their eyes who love the Word is made a beam: a molehill, a mountain. If indeed there be any such, as there are too many, the fault is not in the Word, but in themselves.
Though the Sun shine never so hot and oft on a stone, it softens it nothing at all. If it shines on clay, it hardens it. Stony hearts are no whit bettered; muddy, clayey, polluted hearts are made worse.
The Third Treatise.
Of the Means to Use Spiritual Armour Aright.
The First Part.
Of Prayer in General.
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. And for me, that utterance may be given unto me; &c." - Ephesians 6:19
1. Of the Joining of Prayer with the Whole Armour of God.
After that the Apostle, like a good Captain, had sufficiently furnished the Christian Soldier from top to toe with all needful spiritual Armour, both defensive and offensive, he proceedeth to instruct him how he may get and well use this Armour.
The best general means that he could prescribe is prayer: for that Armour being spiritual and heavenly, we, fleshly and earthly, are as unfit to use it as a Child to use a Giant's Armour.
In setting down this heavenly exercise of prayer, he so setteth it down in the last place after all, as it hath a reference to all, and such a reference as implieth a joint use of it with all the rest: for he useth the participle praying, as if he had said, put on the whole armour of God praying, take Girdle, Breastplate, Shoes, Shield, Helmet and Sword, praying.
Hence I observe that to all other means which are used for defence or offence, Prayer must be added. It must, I say, be added: neither they nor this omitted, but both joined together.
Excellently was this of old set forth by the Israelites manner of going to battle. As the people were to go armed and to fight, so the Priests were to go with silver Trumpets and to sound: this sounding with silver Trumpets implied hearty and earnest prayer. Note the benefit hereof. 2 Chronicles 13:14, &c. Thus while Joshua and the people were fighting with the Amalekites, Moses stood lifting up his hand, and Aaron and Hur stayed his hand: This was an outward figure of their inward powerful prayer. When Moses let fall his hand, and he left to pray, Amalek prevailed. So while Israel fought against the Philistines, Samuel prayed: and while Joab fought against Aram, David prayed. The like I might instance in Asa, Jehoshaphat, Hezekiah, and other
Saints. If in fighting against flesh and blood, Saints were thus careful in adding prayer to other means, how much more ought we so to do in our spiritual combats against spirits? Christ in his agony prayed: and Paul when he was buffeted of the messenger of Satan, prayed.
God who hath appointed means of safety will not cross his own ordinance: without the use of them he will not protect any. But of himself no man is able to use the Armour aright: it is God who enableth him. Wherefore because God will do nothing without us, we must arm ourselves and fight, and because we can do nothing without God, we must pray.
§. 2. Of the Mean Betwixt Presuming and Tempting God.
[Use] Be careful in keeping the golden mean betwixt two enormous extremes: one of tempting God in neglect of the means which he hath appointed for our safety: the other, of presuming against God, in trusting so much to the means, as we seek not to him for help and succour. Into both these extremes fell the Israelites: one while they would not venture to fight, and so tempted the Lord: another while they would needs fight of their own head, without seeking help of the Lord, and so presumed obstinately. Rebellious are they who reject the means: they clean cast themselves out of the protection of God.
Presumptuous are they who trust to the means, and call not upon God; they provoke God either to strip them of such things as they glory in, or else to turn them to their own destruction, as he did the strength of Goliath, and wisdom of Achitophel. The middle way betwixt the rock of rebellion, and gulf of presumption, is, so to show our obedience in using all the means which the Lord prescribeth, as we manifest our confidence in him, by seeking strength of him. Those things which God hath joined together let no man put asunder. To all the forenamed graces add prayer: pray for Armour, pray for strength, wisdom, and ability well to use Armour, pray for a blessing on the well using it: be upright and pray, righteous and pray, patient, faithful, steadfast in hope, expert in God's word, and pray: pray before the fight, fight and pray; without prayer no good success can be expected: through prayer we may be assured to be assisted.
§. 3. Of Dividing the Word Aright.
In laying down this doctrine of Prayer, the Apostle doth so skillfully couch together many several and distinct points, as every word almost affordeth a separate doctrine: he contenteth not himself in general to exhort unto the duty of prayer, but also declareth diverse circumstances appertaining thereto. Whence observe that It is a warrantable course of teaching to set forth Principles of Religion in their several and particular branches. This is one kind of dividing the Word aright.
Thus will the understanding of hearers be much informed with a distinct knowledge of the mysteries of godliness, and thus shall they much better discern the great depth of those mysteries, and the rich treasure that is contained in them. Yea thus also shall their memory be much helped in retaining them: for several branches distinctly and in order set down, are a great means to strengthen memory.
[Use] This justifieth that manner of teaching, which is (as we speak) Common-place-wise: by particular defining, dividing, subdividing, and distinct handling of particular branches of the Principles of Religion.
Object. The Apostles use to comprise many distinct points compendiously in few words: but many Preachers spend many words in laying forth one point.
Answ. They laid a foundation only, and therefore were the briefer: these make up the building, and therefore may and ought to be the more copious. Yet this giveth no warrant to such as spend much time in mere discoursing, without any distinction of order or matter: or to such as are over-curious in multiplying their divisions, or over-tedious in amplifying them. Neither doth this tie all Preachers, at all times to use one and the same method. Diverse Preachers have diverse gifts: and diverse places of Scripture require a diverse manner of handling: Let every man, as he hath received the gift, minister the same.
§. 4. Of the Points to be Handled in Prayer.
In these words of the Apostle concerning prayer, note,
1. His exhortation unto the duty itself.
2. His direction for the better performing of it. In his direction observe,
1. The kinds of prayer, all prayer and supplication.
2. The time thereof, always.
3. The ground of it, in the spirit.
4. An help thereunto, watchfulness.
5. The means of prevailing thereby, perseverance.
6. The person for whom.
1 In general, for all Saints.
2 In particular for himself, verse 19. 20.
That he might the better urge this particular unto them, he declareth.
1. What he would have them pray for in his behalf, verse 19.
2. Why he would have them pray for him, verse 20.
The first point to be handled, being the duty itself, I will therein distinctly show. First what Prayer is. Secondly, why we ought to pray.
§. 5. Of the Definition of Prayer.
True Christian prayer is a right opening of the desire of the heart to God.
Here note these three points. First, that the heart's desire is to be opened. Secondly, that it is to be opened to God. Thirdly, that it be rightly done.
The very form and essence of prayer consisteth in the opening and making known of a man's inward desire, which the Scripture setteth forth by a metaphor of Pouring out the soul.
Pouring out the heart: Pouring out a man's meditation, or complaint.
I call it a desire of the heart. First, because all desires arise from the heart, that is, the fountain of them. Secondly, to distinguish true prayer from every slight wish, and from lip labour.
These desires are made known by outward and inward means.
The outward means are words or signs. Words do most lively and plainly set forth the intent of the heart: yet signs also, such as lifting up the hands, casting down the eyes, stretching abroad the arms, bowing the knees, prostrating the body and the like, do both manifest a man's inward desire, and also stir up his affection. The inward means are sighs and groans: by these God discerneth a man's desire, as well as by words and signs. For God is as man, he understandeth all the imaginations of the thoughts.
§. 6. Of the Object of Prayer, God Only.
Thus is the desire to be opened, and that to God: which David well knew, and therefore saith, Lord, all my desire is before thee: yea to God alone: for prayer is a principal part of divine service: But God only shalt thou serve. Oft are we in holy Scripture called upon, to call upon God, but never by precept, promise, or any other way warranted to call on any other. The true Saints, whose prayers have been approved, have ever prayed unto God, never unto any other. And that upon just and weighty reasons.
First, God only knoweth whether our desire come from the heart within, or from teeth outward, and so can distinguish whether it be true prayer (even a pouring out of the soul) or no.
Secondly, God only is everywhere present, in all places, to hear the suites of all persons.
Thirdly, God only is Almighty, able to grant us whatsoever suit soever we shall make.
Object. One creature may be helpful to another, why therefore may not prayer be made of one to another?
Answ. First, no creature can of itself be helpful to any other, further than God suffereth and enableth it.
2. It is not a sufficient ground to move us to call upon a creature, because it may be helpful (for then many unreasonable creatures might be prayed unto, which is a most unreasonable thing for any reasonable man to do) we must know that he to whom we pray, heareth us, and is both willing and able to succour us. But this can we know of no invisible creature, whether Angel or Saint departed: we neither know where they are, nor what they can do. In vain therefore it is to call on them.
3. Difference must be made betwixt civil and divine prayer.
This is made with assurance of faith, and persuasion of divine attributes in him to whom we make it, together with religious adoration, which is proper to the divine Majesty, and to be performed to no creature, neither Angel, nor man.
And this is it whereof here we speak, and whereof all the question is betwixt us and our adversaries.
Civil Prayer is that which is made only in civil respects; and that in such particular things wherein we are persuaded they to whom it is made, can help us: as to pray Ministers to teach and instruct us in the way to eternal life; to pray Magistrates to relieve us against the wrongs of unjust men; to pray Physicians in sickness to help us; and to pray others the like wherein they are able. Yet so to seek help of these, as of God's instruments, whom God hath provided to help, and in that respect to call upon God, and depend upon him for his blessing on that help which man affordeth unto us. Thus we deny not but that civil prayer may be made to men living and conversing with us, to whom we may make known our desire by outward means. But religious prayer is to be made to God alone.
§. 7. Of the Reasons Why Our Desire Is to Be Made Known to God.
Quest. What need is there that any prayer should be made to God at all? God knoweth the secrets of our heart, and understandeth our thought a far off.
Ans. Prayer is made not simply to make known the desire and thoughts of our hearts to God, so as otherwise God might be ignorant of them, but to testify man's obedience to that order which God hath set down. For it hath pleased God in his unsearchable wisdom, to appoint prayer a means to obtain all needful blessings at his hands. Were there no other reason to show the equity hereof, but God's ordinance and commandment, it were sufficient: but this hath God appointed very wisely for many good reasons: as,
1. That it might appear we understand our own desires, and have a sense of the thing we want.
2. That we may not only know, but acknowledge God the Author and fountain of all blessings.
3. That we may manifest our faith in his gracious promises, and good guiding providence.
4. That when we receive the good thing we have asked, we might ascribe the praise thereof to God. For the making known of our wants to God, and craving supply of them at his hands, is a means to make us acknowledge that, that supply which we have is made by him, and that the praise thereof is due to him.
§. 8. Of the Things Which Are Requisite to the Right Manner of Prayer.
The third thing in the definition of Prayer (in this word right) is not lightly to be passed over: many points are comprised under it: they may all be drawn to these two heads, 1. The Matter 2.
The Manner of Prayer.
The Matter in general must be things lawful and good.
The Manner respecteth, 1. The Persons both to whom the prayer is made, and also who maketh it. 2. The thing which is prayed for.
The Person to whom we pray being God (as we heard) two especial properties of him must be regarded in prayer, 1. His Greatness. 2. His Goodness.
These two are implied in the Preface of the Lord's Prayer. The word heaven, where he is said to be, showeth his greatness: the title Father, his goodness. The Throne of God before which we appear in prayer, is a throne of glory, and of grace: God's glory and grace therefore must be duly weighed.
A due consideration of the former will move us,
1. To seek out a fit Mediator.
2. With all reverence to cast ourselves before God.
§. 9. Of Praying in the Mediation of Christ.
If the greatness and glory of God be duly weighed, we shall find it to be so infinite, as no creature, much less weak sinful man, can endure the brightness thereof. It is noted of the Angels, that when they stand before the presence of God, they cover their faces with their wings. If the glorious Angels cannot endure the great and glorious Majesty of God, how should vile sinners, to whom God in himself is a consuming fire? Which being so, there is an absolute necessity of a fit Mediator. This was prefigured under the Law by the High Priest, who did bear the names of the children of Israel before the Lord. This Mediator is only one, even the man Jesus Christ. No other in heaven or earth was fit for that office, but only he who was both God and Man, a true, proper, natural Son of both, and so fit to bring man into God's presence. This, and this alone, makes us with boldness appear before the Majesty of God.
They who pray to God without a mediator, as Pagans, or in the name of any other mediator but Christ, as Papists, pray not aright in this respect, neither can they stand with comfort before God, when he shall manifest his Majesty and jealousy.
But they who by the only begotten Son of God, are brought into the presence of God, do further in regard of God's excellency, carry themselves with all reverence and due respect unto him.
This reverence must first be grounded in the heart, and then manifested by our words and gesture in prayer.
§. 10. Of Inward Reverence in Prayer.
That in our hearts we may fear God, and think of him reverently, we must both before prayer meditate of his glory and excellency (for so shall we come with hearts raised up from the dunghill of this earth to the glorious Throne of heaven, as the Prophet saith, "Let us lift up our hearts," etc.) and also while we are in prayer, hold our hearts close with God, that they be not carried away with vain thoughts, and wandering imaginations: for our prayers are then but lip-labour, nothing acceptable to God.
§. 11. Of Words Befitting Prayer.
Words whereby this inward reverence is to be manifested, must be suiting our matter, and neither over-curious, nor overcareless and loose. Curiosity of style hindereth devotion, and argueth affectation: it shows that men in praying seek their own praise, rather than God's. A loose style (to say the least) argues too light esteem, and too great neglect of him to whom we make our prayer.
§. 12. Of Gesture in Prayer.
Our gesture must be reverent and humble. Kneeling is the fittest gesture to express both these, and most proper to prayer. Saint
Paul sets forth the very act of prayer by this gesture, and uses it himself. If conveniently we cannot kneel, then stand. This gesture Christ warrants. The poor humble Publican stood when he prayed. To pray sitting, leaning, lying, with hat on head, etc. when no necessity requires, argues little reverence and humility.
§. 13. Of Faith in Prayer.
The other property of God to be especially regarded of us in prayer is his goodness, in respect whereof, we must come in assurance of faith to be heard and accepted. For faith is that means whereby a blessing is obtained. Let not therefore the incredulous person think that he shall receive anything of the Lord. For strengthening our faith in prayer, we must seriously meditate on the promises concerning such things as we pray for, and of God's truth in performing them, as David did.
§. 14. Of Lowliness of Mind in Him That Prayeth.
For the person that prays, two things are requisite in regard of himself.
1. Lowliness of mind.
2. Holiness of life.
Lowliness of mind causes an utter denial of ourselves when in truth we know and acknowledge that in us is no ground of confidence, but altogether matter of despair. Of this mind was David (when he said "Enter not into judgment with thy servant," etc.), Daniel, and all the best of God's children: for the better men are, the more lowly they think of themselves.
For attaining to this grace, we must impartially weigh our own baseness, as Abraham, who said, "I am but dust and ashes," and our vileness through sin, as Job, who said, "I am vile;" or rather
David, who lays his sins in order before God. He who duly ponders with himself how his sins, for number, are innumerable, and for weight, infinite, and how all his righteousness is as filthy rags, defiled with that sink of corruption which is in him, cannot but utterly deny himself, and so be of a lowly mind, not puffed up with any conceit of himself.
§. 15. Of Holiness in Him That Prayeth.
Holiness of life is also very needful: for true is that which the blind man said, "God heareth not sinners." "Though ye make many prayers, I will not hear," saith the Lord to the wicked.
Wherefore the Apostle exhorts to lift up pure hands, which David professes to do.
Think of this, all impious and profane persons, unclean and cruel persons, all impenitent sinners whatsoever. God will not have his holy name polluted in your polluted mouths. But the prayer of a righteous man avails much.
§. 16. Of Praying with Understanding.
Concerning the things prayed for, it is requisite that we have:
1. A true understanding and sense of them.
2. A true and earnest desire of them.
Understanding and sense respect both good things and evil. If we pray for good things, we must both know they are worth having and also sensibly feel the want of them. Such are those poor in spirit, whom Christ pronounces blessed.
If we pray against evil, we must both know that they are in themselves heavy burdens and also feel that they lie upon us, as David did: otherwise, we shall never pray heartily for the one or against the other.
§. 17. Of Our Desire in Prayer.
Our desire in prayer must be both sincere and fervent, even a hungering, thirsting, longing desire. Under these metaphors, the desires of the faithful are often set forth. Now hungry and thirsty persons, and women that long, do both in truth, and also with great earnestness desire that which they desire. If in prayer our desire be such, it will pierce the heavens and move God to yield unto it: if it be not a true and sincere desire, but complemental and hypocritical, it is no prayer of the heart, but mere lip labour, and so not acceptable to him who searcheth the heart. If it be not fervent, but a cold desire, it cannot pierce so high as heaven.
For as a bullet flies no further than the heat and force of powder driveth it: so prayer no further than the fervour of spirit carries it. Be therefore fervent in spirit. We heard that the prayer of a righteous man availeth much, but with this proviso, if it be fervent.
Thus in general, we see what prayer is, whereby we may be directed how to pray. Now let us see what motives there are to stir us up thereto.
§. 18. Of the First Motive to Prayer: God's Command.
I might here urge God's express charge and commandment thereunto, which is oft inculcated throughout the Scripture: a motive sufficient though there were no other. For God's precepts, being wilfully contemned or carelessly neglected, procure no less penalty than eternal destruction of body and soul. It should seem that this motive prevailed much with David (for as soon as the Lord said, "Seek ye my face," his heart answered, "O Lord, I will seek thy face;") and much will it prevail with all such as desire to approve themselves to God. But because it is a general motive unto all Christians whatsoever, I will no longer insist upon it. Particular motives have respect either to God, unto whom we pray, or unto ourselves who pray.
19. Of the Second Motive to Prayer: God's Worship.
For God, first prayer is a part, the most principal, especial, and proper part of God's worship. David joins them together, saying, "Let us worship and fall down, etc." That is, by falling down, and calling upon God, let us worship him.
Among other parts of God's worship, the most reverend gesture is applied, and even appropriated to this.
The place of God's worship was by an excellency termed "The
House of Prayer."
Prayer is made an essential note of difference betwixt such as worship God, and such as worship him not. They are said to call upon God; these, not to call upon God.
§. 20. Of the Third Motive: God's Honor.
It is the best and chiefest means of honouring God that can be: by it, we acknowledge God:
1. To be everywhere present, and in every place to hear his children, and on this ground everywhere we call on him.
2. To be the fountain of all blessing, and therefore when ourselves or others want any blessing, temporal or spiritual, by prayer we ask it of God: yea, when we receive any, we give the praise of it to God.
3. To be a God full of pity and compassion, which makes us lay open our griefs and distresses to him.
4. To be an Almighty God, able to give whatsoever we desire.
5. To be a bountiful God, who gives to all liberally, and upbraideth not.
6. To be a God true to his promises, and therefore we crave the accomplishment of them.
These and other like properties of God does faithful prayer set forth; and so bring great honour to God, in which respect God himself says, "Call upon me, and thou shalt glorify me."
§. 21. Of the Fourth Motive: The Necessity of Prayer.
For ourselves, four points there are which commend this holy exercise:
1. The necessity of prayer.
2. The utility of prayer.
3. The efficacy of prayer.
4. The dignity of prayer.
If any good thing be necessary to a Christian, prayer must needs be necessary, because it is the means which God has appointed to obtain every good thing. "Ask, and it shall be given you," saith the Lord, who gives all. "Ye get nothing, because ye ask not," says his Apostle. We have no good thing in ourselves or of ourselves; all is hidden in God. He is the fountain of all blessing, but he is a deep well; we must have something to draw up water: the only means is prayer. Is it not necessary that a poor man who has not of his own a crumb of bread or drop of water should make his want known to those who can and will relieve him?
How much more necessary is it that Christians should make their wants known to God, seeing otherwise there is no hope of receiving relief from him?
§. 22. Of the Things Which Men Receive Without Calling Upon God.
Object: Many profane and wicked men who never call upon God receive many blessings from God. He makes his sun to rise on the evil and sends rain on the unjust.
Answer:
1. The things which such receive are even as nothing, not to be spoken of, because they do not truly and properly tend to their good: all that they receive are either temporal things or only restraining graces, which tend rather to the good of others than of those who receive them.
2. Such persons would be much better off without all those things than to have them, for because they do not call on God, God gives them no grace to use them well, so they abuse them to their own destruction: Ahithophel's wit, Goliath's strength, Herod's eloquence were the cause of their downfall in this world; and though all do not have similar ends in this world, yet all heap up wrath unto themselves against the day of wrath. Read Romans 2:4, 5.
3. That spirit which comes accompanied with all needful saving and sanctifying graces is not obtained without prayer. God gives the Holy Ghost to those who desire him.
§. 23. Of the Fifth Motive: The Profit of Prayer.
The utility or profit of prayer is great in every manner of way. It is profitable:
1. To obtain every good thing, as is evident by the promise of Christ (John 16:23), "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." Note the certainty of this promise in Christ's vehement assertion; note the generality of it, "Whatsoever."
The heathen among whom the Christians lived after the Apostles' days, observing so much, said, "There was nothing which Christians could not obtain of God by prayer." I might here particularly exemplify this by several instances of all kinds of blessings, spiritual and temporal, public and private, for ourselves and others, concerning this life and a better, and show how God's children have by prayer obtained them; and also declare several promises made by God for all these. But I have in part declared these before, and I shall have a fitter occasion to handle them when I speak of the matter of prayer.
2. To prevent judgments threatened and remove judgments inflicted. Note for this purpose the prayer of Solomon (1
Kings 8:33, &c.).
3. To preserve, nourish, and strengthen in us all spiritual graces. By Christ's prayer was Peter's faith kept from failing; whereby Christ shows that prayer is an especial means to be used to that end. So the Apostle prayed on behalf of the Colossians, that they might be filled with knowledge, etc., increasing therein and strengthened, etc.
4. To obtain remission of sins; for this is the sum of the fifth petition; and for this end Peter says to Simon Magus, "Pray
God, that if it be possible the thought of thine heart may be forgiven thee," thereby implying that if remission of sins may be obtained by any means, prayer is that means.
5. To subdue in us the power of sin, which David well knew, praying that sin might not have dominion over him. I dare boldly avouch (and I doubt not but every Christian soul acquainted with this holy exercise of prayer can, by experience, justify the truth of what I shall avouch) that the more constant and powerful a man is in prayer, the less power sin has over him. The more sin prevails, the weaker is the spirit of prayer. When God's children fall into temptation and yield unto sin, their souls are entangled thereby, as a bird whose feathers are besmeared with birdlime, or whose feet are caught in a snare: they cannot fly up to heaven. If by prayer they keep their hearts aloft, they are the more free from being entangled by Satan.
Faithful prayer and purpose to sin cannot stand together. In this respect, I may not unfitly compare the spirit of prayer to that spirit and breath which come from the lungs of a man, whereby that over-great heat, which otherwise would dry up all his radical and natural moisture, is cooled and allayed. For it is prayer which cools and allays in man the immoderate heat of lust, anger, malice, envy, etc.
6. To sanctify all God's creatures unto our use; for as God's word gives a warrant for the using of the creatures which are needful, and a direction whereby we are taught how to use them, so prayer to God obtains a right unto them and a blessing upon them. Therefore the Apostle joins both these together, and says that the creature is sanctified by the Word and prayer. For this end, Christ usually prayed before he used the creature; and all, even those who have abundance, must pray, "Give us this day our daily bread," that they may have a right unto and a blessing upon the creatures which they use. The same may be said of the callings wherein we are placed, of the actions which we do, and of all things which we have or use; all are sanctified by prayer: those who without prayer do or use anything are usurpers and can expect no blessing.
To conclude, prayer is profitable unto all things.
24. Of the Respects Wherein One's Prayer is Not Heard.
Object. Against all that is said of the profit of prayer, some object that the prayers of many are fruitless: they obtain not the things desired; yea, that God swears he would not hear Moses, Samuel, Noah, Daniel, Job.
Answer. 1. Many pray amiss, and so receive not; wherefore that our prayers may be profitable, we must learn to pray aright, as we have been directed before.
2. Though God always grants not his servants' request instantly, yet afterwards when there is a more seasonable time he does; for God is the Lord of times and seasons, and best knows which is the fittest season, both for his own glory and his children's good to grant their request. For this end did not Christ at first grant his mother's request when she desired supply of wine; nor the request of the Canaanite which she made for her daughter. Note his answer to his disciples: "It is not for you to know the times or the seasons, which the Father hath put in his own power."
3. Though he hear them not in that particular, yet in as good, or in a better thing will he hear them. As when Paul prayed against a temptation, God gave him grace sufficient to resist it; and when Christ prayed to have his bitter cup removed, God enabled him to drink it; whereupon it is said that he was heard in that which he feared. David prayed for his child that died, yet was not his prayer in vain; for firstly, his prayer was a sacrifice acceptable to God. Secondly, God had mercy on the soul of his child. Thirdly, God gave him another son of the same mother, a Solomon, a Jedidiah, a Prince of peace, beloved of the Lord, whom God made King after David. God better knows what is good for us than we do ourselves: accordingly, though he hear us not always to our own will and grant what we suppose to be good, yet always he hears us to his own will and grants what he knows to be good for us.
4. The saints well know what God has absolutely promised (as all needful saving graces, and salvation itself; those absolutely they pray for and obtain), and what conditionally, as all temporal things, and suchlike as may sometimes be to their advantage, and sometimes to their damage. These they pray for with a subjection of their own wills to God's, as Christ unto his Father, "Not as I will, but as thou wilt"; and the leper to Christ, "If thou wilt, thou canst make me clean"; and David to God, "Behold, here I am, let him do to me as seemeth good in his eyes."
That which was objected of Moses, Samuel, Noah, Daniel, Job, is but a mere supposition, not a thing done: besides, it is said; they should deliver their own souls, so that their prayers should not be without profit.
§. 25. Of the Sixth Motive: The Efficacy of Prayer.
Such is the efficacy of prayer; as nothing can be more powerful: for it prevails over all creatures, whether reasonable or unreasonable; and of reasonable, both visible as man, and invisible as angels, whether evil or good: yea, it prevails with the Creator himself.
1. Daniel by prayer stopped the mouths of lions among whom he was cast.
2. By David's prayer was Ahithophel's wisdom turned into foolishness. By Jacob's prayer was Esau's wrath allayed. By Mordechai's and Esther's prayer was Haman's malice like
Saul's sword, turned into his own bowels. By Hezekiah's prayer was the whole host of Sennacherib overthrown. One faithful man's prayer is more forcible than the power of a whole army: witness the example of Moses, who lifted up his hand while Israel fought against Amalek.
3. By prayer, the devil when he has gotten fastest hold, and surest possession, is cast out. It is here in this text laid down as a means to subdue the forenamed principalities and powers.
4. If Christ would have prayed, he might have had more than twelve legions of good angels to guard him. At Elisha's prayer, a mountain was full of horses and chariots of fire round about it.
Object. If prayer be thus powerful with angels, it is good to pray unto them.
Answer. The angels are pressed only to God's service, and always behold his face: when he sends they go, and not when we call them: Now our prayer moves God to send them: and thus at our prayer they come to guide us. Unreasonable creatures by prayer are restrained from hurting us and made serviceable: is it therefore reasonable that we should pray unto them?
5. By prayer Jacob had power over the angel (which was the Angel of the covenant Christ Jesus, true God), who therefore was called Israel, because he prevailed with God.
Prayer so far prevails with God that it even forces a blessing from him, whereupon we are said to strive or wrestle in prayer to God, and stays, and holds him back when he is going out in wrath, and causes him to repent and reverse his sentence pronounced.
26. In What Respects Men Are Said to Prevail with God by Prayer.
Object. This may seem to impeach the immutability and omnipotence of God. If man prevails with him, how is he almighty? If he repents, how is he unchangeable?
Answer. Those phrases of prevailing with God, of holding him, of his repenting, and the like, are spoken figuratively, after the manner of men, for our better understanding. Voluntarily, God yields to all that he seems to be forced unto: yea, he has beforehand determined so to do; but as he appoints the thing to be done, so the means whereby it is done: without the means nothing shall be done; upon a right use of the means all things shall be effected: now prayer being the means appointed by God of procuring blessing and avoiding judgment, prayer may fitly be said (in regard to that order which God has voluntarily set down) to be of power with God.
§. 27. Of Extraordinary Effects of Prayer.
Many admirable and extraordinary are the things which the prayers of God's faithful children have in all ages effected. At Moses' prayer, the Red Sea was divided asunder. At Joshua's prayer, the sun stayed its course. At Hezekiah's prayer, it turned backward. At Elijah's prayer, rain was stayed three years and a half together; infinite it were to reckon up all particulars. I will bring to your remembrance only one which, among and above the rest, is most remarkable, which is concerning Christ's prayer at his baptism, by the power whereof first the heavens were cloven. Secondly, the Holy Ghost descended down upon him.
Thirdly, the Father gave an evident and audible testimony that Christ was his beloved Son: whereby is declared that the prayers of God's children pierce the heavens, make the Holy Ghost to come into them, and cause God to witness that they are his children, though not so visibly and audibly, yet as truly and effectually.
§. 28. Of the Use Which We May Make of Efficacy of Extraordinary Prayers.
Object. These are extraordinary examples of extraordinary persons, who had an extraordinary spirit: so as ordinary persons can look for no such matters: As for Christ, he was the true natural Son of God.
Answer. 1. These things are recorded to show the power and efficacy of prayer. To which purpose Saint James alleges that extraordinary example of the prayer of Elijah. And the argument will well follow from the greater to the less. For if God heard his servants in extraordinary matters, will he not much more hear us in such ordinary matters as we stand in need of, and he has promised to give us?
2. Though Christ were the only begotten Son of God, and the proper object of his love, yet in and through Christ, God has adopted us to be his children: and with that love he bears unto Christ, he loves us: so as if we call upon him in Christ's name, he will hearken unto us as unto his children, and accept our prayers, as if Christ had made them: for he offers them up unto his Father.
Thus we see that the prayer of a righteous man avails much.
§. 29. Of the Seventh Motive, the Honour of Praying.
4 There is no one thing wherein and whereby God does more honour his servants than by vouchsafing unto them this high privilege and favour to pray unto him. By prayer, the saints have free access to the glorious throne of God's grace: yea, they have a familiar acquaintance with him. It is a great prerogative that God in his Word vouchsafes to speak to man; but not comparable to this, that man should talk with God. God, by his Word, speaks to all, even to the wicked and rebellious, but none but saints, by prayer, speak to him: (the prayer of the wicked is no prayer, but mere lip-labour.) We know that it implies much more familiarity for an inferior freely to speak to his superior than a superior to his inferior. Esther, though a queen, accounted it a great favour that she was lovingly and kindly accepted when she approached into the presence of a mortal monarch. Now consider how infinitely far greater the divine
Majesty is than any human can be, and this will show how high a dignity it is to have free access unto his glorious presence; especially if withal we consider how full of grace and goodness he is to all that come before him. The glorious angels do admire the saints in regard of this honour vouchsafed unto them.
§. 30. A Collection of the Motives to Prayer.
Thus we see what strong motives there be to urge this duty. If either God's honour or our own honour, if to please God or to supply our own needs and necessities, if our own profit and benefit be any motives hereunto, motives are not wanting. What exercise on earth so heavenly? And yet what, whereunto we are more dull? O that so rare and excellent a duty should so rarely and slightly be performed, as commonly it is! Does not this argue as the great corruption of our nature, so the subtle malice of the devil? For well he knows the vantage that man gains and the damage which comes to him by prayer. Let us be grieved and humbled for our dullness and carelessness herein. Let us rouse up our spirits and pray, that we may pray.
The Second Part:
The Kinds of Prayer.
With all prayer and supplication.
31. Of the General Heads Whereunto the Particular Kinds of Prayer are Referred.
Hitherto of the duty itself whereunto we are exhorted: we are now to handle the particular circumstances or branches of the Apostle's direction.
The first is concerning the kinds of prayer, which are first intimated under that general particle "All," and then exemplified by two particular instances: 1. Prayer, 2. Supplication.
That we may distinctly handle the several kinds of prayer, which are here in this text comprised under this word "All," and in other places of Scripture more expressly set down, I will draw them into some order.
Prayer may first be distinguished according to the matter and manner thereof.
In regard to the matter, the Apostle makes four separate heads:
1. Supplications, or deprecations, which are for the removal of evil.
2. Prayers, which are for the obtaining of good.
3. Intercessions, which are on behalf of others.
4. Thanksgiving, which is for benefits received.
These four he refers to two heads in another place:
1. Requests.
2. Thanksgiving.
Under requests, he comprehends supplication and prayer, under which also may be comprised intercession.
Again, in another place, he mentions only two heads:
1. Prayer.
2. Thanksgiving.
By prayer, he means petition. For when this word "prayer" is set alone, it comprises all the kinds under it; when it is joined with thanksgiving alone, it comprises all kinds belonging to request.
When it is joined with deprecation or intercession, it is restrained to a desire of good things for ourselves.
The most general and usual distinction is grounded on 1
Thessalonians 5:17-18, which is:
Petition. Thanksgiving.
Petition may be distributed according to the things or persons in respect whereof it is made.
The things which it respects are either good, to obtain them, which is most properly prayer; or evil, to remove them, which is supplication, so called in English because when we are oppressed with any evil, it makes us cast down ourselves as poor suppliants, craving help and redress.
The persons are ourselves or others. The forenamed kinds respect ourselves. That which respects others is intercession, and that is either for them or against them.
According to this distribution, we shall handle under prayer, put for petition:
1. Petition for good things.
2. Deprecation to remove evil things.
3. Intercession for others.
4. Expostulation against others.
§. 32. Of the Things to Be Asked in Prayer.
1. For petition, I need not stand to prove the general, that it is lawful to crave good things: for this of all others is the most principal kind of prayer. And this general title prayer is most commonly attributed to it. I will rather more particularly show,
2. What things we are to crave.
3. After what manner we are to crave them.
The things which may be asked must be lawful and good: for so much implies Christ when he says that God will give good things to them that ask him. Now those things are lawful and good which are agreeable to the good will of God: for God's will is not only the rule and square of goodness, but the very ground of goodness. A thing is not first good, and then willed of God; but therefore good because it is willed of God: so as God's will gives the very essence and being unto goodness. Whereupon the Apostle, having prayed for the Hebrews, that God would make them perfect in all good works, adds by way of explanation, to do his will. This general point of framing our petitions according to God's will, Saint John expressly lays down, saying, "If we ask anything according to his will, he hears us." Would we then know what are those good and lawful things which may be asked? Search the Scriptures, for in them is God's will revealed.
If we have our warrant from there for the good things we ask, then may we boldly ask and look to receive them.
§. 33. Of the Sum of the Lord's Prayer.
But because this is a large field and a wide sea, Christ has made an epitome, a brief collection of all such things as are good and lawful to be asked, and comprised them in those few petitions of the Lord's Prayer. Where we may observe two several heads of them.
1. God's glory, in the three first petitions, wherein praying to God, we say, "Thy Name, Thy Kingdom, Thy will."
2. Our own good, in the three last: wherein speaking of ourselves, we say, "Our bread, Our trespasses, Lead us not, But deliver us."
God's glory is first of all, and most of all to be desired: nothing is to be craned but that which may make thereto. If God's glory and our salvation could come in opposition, that were to be preferred to this, as Moses shows by his own example.
Therefore, that has the first place in the Lord's Prayer. As we are to desire it, so to desire the means whereby it may be effected, and the manifestation of it.
In regard to our own good, we may ask all needful things, whether they be temporal, concerning these frail bodies of ours while here we live, or spiritual, and that either respecting our justification, the principal part whereof is a discharge of that debt wherein through sin we are bound unto God, or our sanctification, in keeping us from the pollution of sin and preserving us safe from all evil unto salvation. The Scripture affords particular instances of all these things asked of God by the prayers of the Saints. But this warrant of the Lord's Prayer being so sufficient, I need no longer to insist upon it.
34. Of the Diverse Manner of Asking Things Absolutely and Conditionally Promised.
Having seen what we must ask, let us see how we must ask.
We have heard before of many graces needful for a right manner of prayer, which I will not here repeat, but only show how all things must be asked with subjection of our will unto God's will.
For this end respect must be had to God's promises. For every acceptable prayer is made in faith: Faith has an eye to God's promises, and rests thereon: as God has promised anything, so the faithful ask it in prayer. Things absolutely promised, they crave absolutely, as Moses, who would not let God alone until he had spared his people, but desired to be erased out of God's
Book, rather than his people should be destroyed: and why?
Because God had made an absolute promise to bring them into Canaan, which promise Moses pleads unto God in his prayer.
Things not absolutely promised they pray for with subjection unto God's will and wisdom. For there are many things which are good in their kind, yet so far make more or less to God's glory and man's good, as it pleases God by his wise providence to dispose them. For example, God has made an absolute promise of the perpetual continuance of the Church, but not of a continual outward flourishing estate thereof; for he can turn the persecution of his Church to the increase thereof, and so gain honour to himself, and bring good unto his people thereby. Thus for the time of accomplishing God's promises, sometimes a long date, sometimes a short date, may most make to his glory: and for the means, sometimes one kind of means, sometimes another, with other like circumstances.
In all these, we must in our prayers either express, or reserve in our minds some secret limitations; as these, If God sees it to be good; if his good pleasure be such; if it may stand with his glory, etc.
§. 35. Of the Evils to Be Prayed Against.
For deprecation, or supplication, we have express warrant in the fifth and sixth Petitions of the Lord's Prayer: and also in the example of Christ (who offered up supplications with strong crying and tears, and was also heard in that which he feared), of Solomon (who expresses many particular branches hereof in the prayer which he made at the dedication of the Temple) and of other Saints in all ages: yea likewise in the answer which God gave to Solomon's prayer, and in the many promises which God has made to deliver us from evil.
Here also we are to consider the matter and manner, What we are to pray against, and how. Evil to be prayed against is either of fault, or of punishment.
§. 36. Of Praying Against Sin.
Evil of fault is sin. This is the first evil that ever was in the world: the greatest of all evils (a greater evil than the torment of hell) and the cause of all evil of punishment (for sin when it is finished brings forth death).
In regard to this evil, three things are to be prayed against, 1.
The guilt of sin, 2. The power of it, 3. Temptations thereunto.
Against the first we pray in the fifth Petition: against the second and third in the sixth Petition. In regard to the first David thus prays, "Wash me thoroughly from mine iniquity, and cleanse me from my sin." In regard to the second, thus; "Let not presumptuous sins have dominion over me." In regard to the third, Christ says to his Disciples, "Pray, that ye enter not into temptation."
The guilt of sin makes us odious and abominable in God's sight, whose favour causes our happiness. The power of sin makes us more and more to provoke his wrath, which is unsupportable.
Temptations unto sin simply in themselves work neither of those two mischiefs. For Christ (who was always most amiable in God's sight, the Son of God's love, in whom his soul delighted, and who never provoked God's wrath; for God was always well pleased in him) was often tempted to sin, as by Satan himself in the Wilderness, by Scribes, Pharisees, and other such enemies, yea, by Peter when he told him of his suffering: but all his temptations could never make him sin. As a firebrand thrust into the Sea is presently quenched, so were all temptations cast against Christ. Yet notwithstanding temptations to us are very dangerous, because of our proneness & readiness to yield unto them. We are by nature to temptations, as tinder; or rather as gunpowder is to fire. As the least spark of fire does not only soon kindle, but also suddenly in flame gunpowder, and sets it all on fire: so every little temptation soon fastens on us, and inflames us suddenly with the fire of sin. Instance David, who at the sight of Bathsheba was inflamed with lust; and Peter, who at the word of a silly maid was soon brought to deny and forswear his master. If these in whom God's renewing Spirit abode, were by reason of the flesh so prone to be overtaken by temptations, how can such stand against them, in whom the flesh reigns, and where is nothing to restrain them?
37. Of the Manner of Praying Against the Guilt and Power of Sin, and Temptations Thereto.
Against the guilt and power of sin, we must simply, absolutely, instantly pray, and never cease until God hears us.
That we may with greater indignation pray against them, we must first narrowly and thoroughly examine ourselves, and search what sins we have committed; and among our many sins, observe which are the most odious, which the most dangerous, what sins we are most addicted to, and what bear the greatest sway in us. Thus when we see what grievous sins we are slaves to, we shall with great vehemence, as David, and with tears as Peter, pray against them. The reason why most so seldom, so coldly and faintly pray against their sins, is because they never examine themselves: they see not how vile and wretched they are, by reason of them.
Against temptations we are to pray especially, that we be not given over to them, and overcome by them: but that the Lord would either deliver us from the temptation, or so assist us therein, that it turns not to our destruction, but rather to our good.
§. 38. Of Praying Against Punishments of Sin.
Evil of punishment is threefold,
1. Temporal.
2. Spiritual.
3. Eternal.
Temporal punishments are all outward judgments, miseries, and plagues in this world: these are in themselves effects of sin: from sin they came first: had man never transgressed, none of these would ever have been inflicted upon him. "In the day thou eatest of the forbidden tree, thou shalt die the death," says God to man: All temporal judgments are forerunners of death, and appurtenances thereof, and so comprised under it.
These may be sanctified, and made medicinal: and so they are, in and through Christ's suffering, to God's children: all outward afflictions are God's physic to the faithful. Absolutely therefore they are not to be prayed against, but we are to pray either to have them removed, or else sanctified unto us.
Spiritual punishments are slavery under Satan, the world, and the flesh, a seared and a dead conscience, hardness of heart, blindness of mind, carnal security, impenitence, infidelity, and such like. These are fearful evils, and to be prayed against, as hell itself.
The eternal punishment of sin is such as cannot be expressed: it is set forth by the most intolerable torments that be, as the gnawing of a worm that never dies, A lake of fire; yea, fire and brimstone, etc.
This evil causes an irrecoverable and perpetual separation from God: and makes men blaspheme the God of heaven for their pains: in which respect it is absolutely to be prayed against: for as sin makes men most wretched, so this punishment of sin makes men most accursed.
§. 39. Of Praying for Others, For All Saints
Respect must be had to others in our prayers, as well as to ourselves: for in the Lord's Prayer, such petitions as respect the good of man are set down in the plural number, "Give us, Forgive us, Deliver us." Expressly the Apostle commands to pray one for another.
This is to be done in regard to
1. God, to whom prayer is made.
2. Ourselves, who make it.
3. Those for whom it is made.
In that we call upon God for others as well as for ourselves, we acknowledge him to be not only our own Father, but also the common Father of others; in which respect Christ has taught us to say, "Our Father": yes, thus we acknowledge God to be that only fountain from whence both ourselves and others also receive all needful blessings. So, this makes much to the honour of God.
Hereby we perform a duty of love, one of the most principal duties that be. This Christ plainly shows, where he makes it a branch of love: for having said, "Love your enemies," he adds, "Pray for them." Now love is a due debt which we owe to our brother: by performing this great duty of love, we pay a great part of our debt. Thus we see that it is a matter both of charity and of justice: they who neglect it, sin.
There is no one thing wherein and whereby we can be more beneficial and do more good to any, than in and by prayer. We heard that prayer is profitable unto all things, it extends to the good both of body and soul, of the temporal and eternal estate of others as well as of ourselves.
§. 40. Of Those Who Pray Not for Others
Use 1. Most worthy of much blame are they who are never moved to pray but in their own needs and distresses: of these,
1. Some will take no notice of others' necessities. The Church of the Jews in her captivity complained of such, saying, "Have ye no regard all ye that pass by this way?" If themselves are well in their own conceits, they think all others should be well.
2. Some, though they take notice, yet are not moved to any compassion: as the Priest and Levite who came and looked on the man that lay wounded and half dead in the highway, but having no compassion, passed by on the other side.
Such were those of whom the Prophet complained, saying, "No man is sorry for the affliction of Joseph."
3. Some, though they are moved, yet perform not this duty because they think it to be an idle frivolous thing, nothing available or profitable: such were they whom Job brings in thus speaking, "What profit should we have, if we should pray unto the Almighty?"
The first sort of these betray too much self-love.
The second sort discover too great senselessness, and plain inhumanity.
The third manifest too much distrust in God, and plain atheism.
All of them, as they violate that excellent Christian duty of love, which seeks not her own things only, but desires and seeks the good of others also, so they straiten and impair the rich treasure and large ocean of God's goodness and mercy, which extends itself to all of all sorts.
Use 2. For our parts, if faith in God and love to our brethren abound in us, they will make us diligent in observing the needs of others, they will work in us a fellow-feeling, and move even the bowels of compassion in us, and so provoke us to commend our brethren's distresses to him whom we know to be able to succour them. What made the friends of the palsied man so diligent in bringing him to Christ? Or what made the woman of Canaan and the father of the lunatic child such importunate suitors to Christ for their children? Was it not their faith in Christ, and their love to those parties? Where this duty is neglected, there is a want both of faith and of love.
§. 41. Of the Persons for Whom We Must Pray
Thus, we have heard that prayer is to be made for others. We will further show more distinctly. First, who those others are who are to be prayed for. Secondly, in what order others are to be prayed for. Thirdly, what things are to be asked for in prayer for others.
The first point I will first handle negatively, and declare who are not to be prayed for. And then affirmatively, and declare who are to be prayed for.
In general, they are not to be prayed for, whom we know our prayers cannot help. These are
1. All such as are dead.
2. They who sin against the Holy Ghost.
3. They concerning whom God has given an express charge to the contrary.
§. 42. Of Praying for the Dead
Concerning the dead, note what David says, "Why should I now fast?" That which was said to Jairus, who sought help of Christ for his child, ("Thy daughter is dead, why diseasest thou the master any further?") had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead. But such miracles cannot now be expected; therefore, the dead are to be let alone: for throughout the whole Scripture, there is not one title which savours of any such matter, but rather against it. We read in the Law of many sacrifices appointed for all sorts of people in all kinds of distresses, but of none for the dead. So also of many prayers prescribed for the living both in the Old and New Testament, but of none in either for the dead. The Apostle (where purposely he sets himself to direct Christians how to carry themselves toward the dead, and how to comfort themselves in regard to their deceased friends) has not a word of prayer for them.
Though these be negative arguments, yet are they not lightly to be rejected: for they plainly show that prayer for the dead is a new-found doctrine, an article invented since the Prophets and Apostles times, without warrant of the Word. Now the spirit warns that none teach other doctrine, avouching that if any do, he is proud and mad, and therefore bids avoid such; yea, he denounces a fearful curse against them which preach otherwise than the Apostles had done. Besides, this being without warrant of the Word, how can it be performed in faith? If not in faith, how can it be acceptable to God? To say the least against prayers for the dead, they must needs be vain and fruitless: for God's determinate judgment passes on everyone so soon as they die: If they die in the Lord, blessed are they: if they die in their sins, they are irrecoverably cursed, as is implied in the parable of Dives being in hell, to whom Abraham being in heaven, thus says, "They which would go from hence to you, cannot; neither can they come from thence to us." Herein is the proverb verified, "Where the tree falleth, there it lieth": for as life leaves us, so judgment finds us. Prayer therefore for the souls of the deceased is as physic for the bodies of the dead.
§. 43. Of Purgatory
As for Purgatory (which Papists make to be a middle place between heaven and hell, where they say all such are as die not in mortal, but in venial sin, and from whence by the prayers of the living they may be released), it is a mere fiction invented of man's idle brain and maintained to increase Antichrist's earthly treasures: it is against the current of the Scripture, which acknowledges but two sorts of people, Children of the kingdom, and children of the wicked, faithful and unfaithful; and accordingly only two places after this life, heaven and hell. The