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 over-
careless 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