The Whole Armor of God, Exegesis · Treatise 3 · Part 2 · Section 28 – Section 43
§. 28. Of the generall heads, whereunto the particular kinds of Prayer are referred.
HItherto of the duty it ſelfe whereunto we are exhorted:II. Point. The kinds of Prayer. we are now to handle the particular circumſtances, or branches of the Apoſtles direction.
The firſt is concerning the kindes of Prayer, which are firſt intimated vnderunder that generall particle All, and then exemplified by two particular inſtances, 1 Prayer, 2 Supplication.
That we may diſtinctly handle the ſeuerall kinds of prayer, which are here in this Text compriſed vnderunder this word All, and in other places of Scripture more expreſly ſet downe; I will draw them into ſome order.
Prayer may firſt be diſtinguiſhed according to the matter, and manner thereof.
In regard of the matter, thea1 Tim. 2. 1. Apoſtle maketh foure ſeuerall heads.
1 Supplications, foreignor deprecations which are for the remouall of euill.
2 Prayers, foreignwhich are for the obtaining of good.
3 Interceſsions, foreignwhich are in the behalfe of others.
4 Thanks-giuings, foreignwhich are for benefits receiued.
Theſe foure he referrethbPhil. 4. 6. foreign in another place to two heades,
1 Requeſts.
2 Thankſ-giuing.
VnderUnder Requeſts he comprehendeth ſupplication and Prayer, vnderunder which alſo may be compriſed interceſsion.
Againe,c1 Theſſ. 5. 17. 18. in another place he mentioneth onelyonly two heads.
1 Prayer.
2 Thankſ-giuing.
By Prayer, he meaneth petition. For when this word Prayer is ſet alone, it compriſeth all the kinds vnderunder it: when it is ioyned with thankſgiuing alone, it compriſeth all kinds belonging to requeſt. When it is ioyned with deprecation or interceſſion, it is reſtrained to a deſire of good things for our ſelues.
The moſt generall and vſuall diſtinction is grounded on 1 Theſſ. 5. 17, 18. which is
Petition.
Thankſgiuing.
Petition may be diſtributed according to the things or perſons in reſpect whereof it is made.
The things which it reſpecteth are either good, to obtaine them, which is moſt properly Prayer; or euill, to remoue them, which is Supplication; ſo called in Engliſh, becauſe when we are oppreſſed with any euill, it maketh vsus caſt downe our ſelues as poore ſuppliants, crauing helpe and redreſſe.
The perſons are our ſelues or others. The forenamed kinds reſpect our ſelues. That which reſpecteth others, is interceſsion: and that is either for them, or againſt them.
According to this diſtribution we ſhall handle vnderunder Prayer, put for Petition,
1 Petition for good things.
2 Deprecation to remoue euill things.
3 Interceſſion for others.
4 Expoſtulation againſt others:
§. 29. Of the things to be asked in Prayer.
1. FOr Petition,1 Kind. Petition for good things. I need not ſtand to proue the general, that it is lawfull to craue good things: for this of all others is the moſt principall kind of Prayer. And this generall title Prayer, is moſt commonly attributed to it. I will rather more particularly ſhew,
1 What things we are to craue.
2 After what manner we are to craue them.
The things which may be asked, muſt be lawfull and good: for ſo much implyeth Chriſt where he ſaith, that dMat. 7. 11.God will giuegive good things to them that aske him. Now thoſe things are lawfull and good which are agreeable to the good will of God: for Gods will is not onelyonly the rule and ſquare of goodneſſe, but the very ground of goodneſſe. A thing is not firſt good, and then willed of God; but therefore good, becauſe it is willed of God: ſo as Gods will giueth the very eſſence and being vntounto goodneſſe. WheruponeHeb. 13. 21. the Apoſtle hauing prayed for the Hebrewes, that God would make them perfect in all good wokes, addeth by way of explanation, to doe his will. This general point of framing our petitions according to Gods will, Saint Iohn expreſly layeth downe, ſayingf1 Iohn 5. 14. If we aske any thing according to his will, he heareth vsus. Would we then know what are thoſe good and lawfull things which may be asked? Search the Scriptures, for in them is Gods will reuealed. If we hauehave our warrant from thence for the good things we aske, then may we boldly aske, and looke to receiue them.
§. 30. Of the Summe of the Lords Prayer.
BVt becauſe this is a large field,What good things are to be asked in prayer. and a wide Sea, Chriſt hath made an epitome, a briefe collection of all ſuch things as are good and lawfull to be asked, and compriſed them in thoſe few petitions of the Lords Prayer. Where we may obſerue two ſeuerall heads of them.
1 Gods glory, in the three firſt petitions, wherein praying to God, we ſay, Thy Name, Thy Kingdome, Thy will.
2 Our owne good, in the three laſt: wherein ſpeaking of our ſelues, we ſay, Our bread, Our treſpaſſes, Lead vsus not, But deliuer vsus.
Gods glory, is firſt of all, and moſt of all to be deſired… a1 Cor. 10. 31.nothing is to be craned but that which may make there…unto. If Gods glory and our ſaluation could come in… oppoſition, that were to be preferred to this, asbExod. 32. 32. Moſes ſheweth by his owne example. Thereforec1 Petition. that hath the firſt place in the Lords Prayer. As we are to deſire it ſo to deſired2 Petition. the meanes whereby it may be effected, and e3 Petition.the manifeſtation of it.
In regard of our owne good, we may aske all needful… things, whether they bef4 Petition. temporall, concerning theſe frail… bodies of ours while here wee liue: or ſpirituall, and that either reſpecting ourg5. Petition. Iuſtification, the principall part whereof is a diſcharge of that debt wherein thorow ſinne we are bound vntounto God: or ourh6. Petition. Sanctification, in keeping vsus from the pollution of ſinne, and preſeruing vsus ſafe from all euill vntounto ſaluation. The Scripture affordeth particular inſtances of all theſe things asked of God by the prayers of the Saints. But this warrant of the Lords Prayer being ſo ſufficient, I neede no longer to inſiſt vppon it.
§. 31. Of the diuers manner of asking things abſolutely, and conditionally promiſed.
HAuing ſeene what we muſt aske, let vsus ſee how wee muſt aske.
Wee hauehave heard before of many graces needfull for a right manner of prayer, which I will not here repeate, but onelyonly ſhew how all things muſt be asked with ſubiection of our will vntounto Gods will.Concerning abſolute, and not abſolute promiſes, See Treat. 2 Par. 6. §. 75. 76. For this end reſpect muſt be had to Gods promiſes. For eueryevery acceptable prayer is made in faith: Faith hath an eye to Gods promiſes, and reſteth thereon: as God hath promiſed any thing, ſo the faithfull aske it in Prayer. Things abſolutely promiſed, they craue abſolutely, asiExod. 32. 10 11. Moſes, who would not let God alone, till he had ſpared his people, butkVerſe 32. deſired to be raced out of Gods Booke, rather then his people ſhould be deſtroyed: and why? becauſe God had made an abſolute promiſe to bring them into Canaan, lVerſe 13.which promiſe Moſes pleadeth vntounto God in his prayer.
Things not abſolutely promiſed they pray for with ſubiection vntounto Gods will and wiſdome. For there are many things which are good in their kinde, yet ſo farre make more or leſſe to Gods glory and mans good, as it pleaſeth God by his wiſe prouidence to diſpoſe them. For example, God hath made an abſolute promiſe of the perpetuall continuance of the Church, but not of a continuall outward flouriſhing eſtate thereof; for hee can turne the perſecution of his Church to the encreaſe therof,Sanguis Martyrum ſemen Eccleſiae. and ſo gaine honour to himſelfe, and bring good vntounto his people thereby. Thus for the time of accompliſhing Gods promiſes, ſometimes a long date, ſometimes a ſhort date, may moſt make to his glory: and for the meanes, ſometimes one kind of meanes, ſometimes another, with other like circumſtances.
In all theſe, wee muſt in our Prayers either expreſſe, or reſerue in our minds ſome ſecret limitations; as theſe, If God ſee it to be good; if his good pleaſure be ſuch; if it may ſtand with his glory, &c.
§. 32. Of the euils to be prayed againſt.
II FOr Deprecation, II. Kinde. Deprecation againſt euill things.or ſupplication, we hauehave expreſſe warrant in the fifth and ſixth Petitions of the Lords Prayer: and alſo in the example of Chriſt (mHeb: 5. 7. Wh… offered vp ſupplications with ſtrong crying and teares, and was alſo heard in that which he feared;) of Salomon (n1 King. 8. 33, &c. who expreſſeth many particular branches hereof in the Prayer which he made at the dedication of the Temple) and of other Saints in all ages: yea likewiſeo2 Chr. 7. 13, &c. in the anſwer which God gaue to Salomons prayer, andpPſal. 50. 15 What euils are to bee praied againſt, Malum culpae, malum poen…. in the many promiſes which God hath made to deliuer vsus from euill.
Here alſo wee are to conſider the matter and manner, What we are to pray againſt, and how. Euill to be prayed againſt, is either of fault, or of puniſhment.
§. 33. Of praying againſt ſinne.
EVill of fault is ſinne. 1 Sinne.This is the firſt euill that euer was in the World: the greateſt of all euils (a greater euill then the torment of hell) and the cauſe of all euill of puniſhment (forqIam. 1. 15 ſinne when it is finiſhed bringeth forth death.)
In regard of this euill, three things are to be prayed againſt, 1. The guilt of ſinne, 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 of the firſt Dauid thus prayeth,rPſal. 51. 2. Waſh me thorowly from mine iniquity, and cleanſe me from my ſinne. In regard of the ſecond, thus;ſ& 19. 12. Let not preſumptuous ſinnes hauehave dominion ouer me. In regard of the third, Chriſt ſaith to his Diſciples;aMat 26. 41. Pray, that ye enter not into temptation.
The guilt of ſinne maketh vsus odious and abominable in Gods ſight, whoſe fauour cauſeth our happineſſe. The power of ſinne maketh vsus more and more to prouoke his wrath, which is vnſupportable.
Temptations vntounto ſinne ſimply in themſelues worke neither of thoſe two miſchiefes. For Chriſt (who was alwaies moſt amiable in Gods ſight,bCol. 1. 13 foreign the Sonne of Gods louelove,cIſa. 42. 1 in whom his ſoule delighted, and who neuer pro…oked Gods wrath;dMat. 3. 17 for God was alwaies well pleaſed in him) was oft tempted to ſinne, ase& 4. 3, &c. by Satan himſelfe in the Wilderneſſe, by Scribes, Phariſes, and other ſuch enemies, yea, byfMat. 16. 22. Peter when he told him of his ſuffering: but all his temptations could neuer make him ſinne. As a fire-brand thruſt into the Sea is preſently quenched, ſo were all temptations caſt againſt Chriſt. Yet notwithſtanding temptations to vsus are very dangerous, becauſe of our proneneſſe & readineſſe to yeeld vntounto them. We are by nature to temptations, as tinder; or rather as gunpowder is to fire. As the leaſt ſparke of fire doth not onelyonly ſoone kindle, but alſo ſuddenly in flame gunpowder, and ſets it all on fire: ſo eueryevery little temptation ſoone faſtneth on vsus, and inflameth vsus ſuddenly with the fire of ſinne. Inſtanceg2 Sam: 11. 2. Dauid, who at the ſight of Bathſheba was inflamed with luſt; andhMa. 26. 69. Peter, who at the word of a ſilly maide was ſoone brought to denie and forſweare his maſter. If theſe in whom Gods renewing Spirit abode, were by reaſon of the fleſh ſo prone to be ouertaken by temptations, how can ſuch ſtand againſt them, in whom the fleſh reigneth, and where is nothing to reſtraine them?
§. 34. Of the manner of praying againſt the guilt and power of ſin, and temptations thereto.
AGainſt the guilt and power of ſinne, we muſt ſimply, abſolutely, inſtantly pray, and neuer ceaſe till God heare vsus.
That we may with the greater indignation pray againſt them,How to pray with indignation againſt ſinne. we muſt firſt narrowly and thorowly examine our ſelues, and ſearch what ſinnes we hauehave committed; and amongſt our many ſinnes, obſerue which are the moſt odious, which the moſt dangerous, what ſinnes wee are moſt addicted vntounto, and what beare greateſt ſway in vsus. Thus when we ſee what greeuous ſinnes we are ſlaues vntounto, we ſhall with great vehemency, asiPſ. 51. 1, &c. Dauid, and with teares askMat. 26. 75. Peter, pray againſt them. The reaſon why moſt ſo ſildome, ſo coldly and faintly pray againſt their ſinnes, is becauſe they neuer examine themſelues: they ſee not how vile and wretched they are, by reaſon of them.
Againſt temptations we are to pray eſpecially, that we be not giuen ouer vntounto them, and ouercome by them: but that the Lord would either deliuer vsus from the temptation, or ſo aſſiſt vsus therein, that it turne not to our deſtruction, but rather to our good.
§. 35. Of praying againſt puniſhments of ſinne.
EVill of puniſhment is threefolde,
1. Temporall.
2. Spirituall.
3. Eternall.
Temporall puniſhments are all outward iudgements,2 Outward Iudgements. miſeries and plagues in this World: theſe are in themſelues effects of ſinne: from ſinne they came firſt: had man neuer tranſgreſſed, none of theſe had euer beene inflicted vponupon him.lGen. 2. 17 In the day thou eateſt of the tree forbidden, thou ſhalt die the death, ſaith God to man: All temporall iudgements are fore runners of death, and appurtenances thereof, and ſo compriſed vnderunder it.
Theſe may be ſanctified, and made medicinable: and ſo they are, in and thorow Chriſts ſuffering, to Gods children: all outward afflictions are Gods phyſicke to the faithfull. Abſolutely therefore they are not to be prayed againſt, but we are to pray either to hauehave them remoued, or elſe ſanctified vntounto vsus.
Spirituall puniſhments,3 Spirituall puniſhments of ſinne. are ſlauery vnderunder Satan, the World, and the fleſh, a ſeared & a dead conſcience, hardneſſe of heart, blindneſſe of mind, carnall ſecurity, impenitency, infidelity, and ſuch like. Theſe are fearefull euils, and to be praied againſt, as hell it ſelfe.
The Eternall puniſhment of ſinne,Eternall … is ſuch as cannot be expreſſed: it is ſet forth by the moſt intollerable torments that bee, as the gnawing of amMat. 9. 44. worme that neuer dieth, nReu. 20. 14A lake of fire; o& 14. 10yea, fire and brimſtone, &c.
This euill cauſeth an irrecouerable and perpetuall ſeparation from God:Reu. 16. 9. and maketh men to blaſpheme the God of Heauen for their paines: in which reſpect it is abſolutely to be prayed againſt: for as ſinne maketh men moſt wretched, ſo this puniſhment of ſinne maketh men moſt accurſed.
§. 36. Of praying for others, For all Saints,]
REſpect muſt be had to others in our Prayers,III. Kinde. Interceſſion for others. as well as to our ſelues: for in the Lords Prayer ſuch Petitions as reſpect the good of man, are ſet downe in the plurall number, GiueGive vsus, Forgiue vsus, Deliuer vsus. ExpreſlyaIam. 5. 16. the Apoſtle commandeth to Pray one for another.
This is to be done in regard of
1. God,Reaſons. to whom prayer is made.
2. Our ſelues, who make it.
3. Thoſe for whom it is made.
1 In that wee call vponupon God for others as well as for our ſelues,1. It amplifieth Gods glorie. we acknowledge him to be not onelyonly our own Father, but alſo the common Father of others; in which reſpect Chriſt hath taught vsus to ſay, Our Father: yea, thus wee acknowledge God to be that onelyonly fountaine from whence both our ſelues and others alſo receiue all needfull bleſſings. So as this maketh much to the honour of God.
2 Hereby wee performe a duty of louelove,2 It is a duty of louelove. one of the moſt principall duties that be. This Chriſt plainly ſheweth, where he maketh it a branch of louelove: for hauing ſaid, bMat. 5. 44LoueLove your enemies, he addeth, Pray for them. NowcRom. 13. 8. louelove is a due debt which wee owe to our brother: by performing this great duty of louelove, we pay a great part of our debt. Thus we ſee that it is a matter both of charity and of iuſtice: they which neglect it,d1 Sam. 12. 2. ſinne.
3 There is no one thing wherein and whereby wee can be more beneficiall,3 It is very profitable. and doe more good to any, then in and by Prayer. Wee*§. 20. heard that Prayer is profitable vntounto all things, it extendeth to the good both of body and ſoule, of the temporall and eternall eſtate of others as well as of our ſelues.
§. 37. Of thoſe who pray not for others.
Vſe 1. MOſt worthy of much blame are they who are neuer moued to pray,Such reproued as 1 Take no notice of others neceſſities. but in their owne needs and diſtreſſes: of theſe,
1 Some will take no notice of others neceſſities. The Church of the Iewes in her captiuity complained of ſuch, ſaying;dIam. 1. 12 HaueHave ye no regard all ye that paſſe by this way? If themſelues be well in their owne conceits, they thinke all other ſhould be well.
2 Some though they take notice,2 Are not moued therewith. yet are no whit moued to any compaſſion: aseLu. 10. 31, 32 the Prieſt and Leuite which came and looked on the man that lay wounded and halfe dead in the high way, but hauing no compaſſion, paſſed by on the other ſide. Such were thoſe of whom the Prophet complained, ſaying;fAmos 6. 6. No man is ſorry for the affliction of Ioſeph.
3 Some though they be moued,3 Thinke this a needleſſe …uty. yet performe not this dutie, becauſe they thinke it to be an idle friuolous thing, nothing auaileable or profitable: ſuch were they whom Iob bringeth in thus ſpeaking,gIob 21. 15. What profit ſhould we hauehave, if we ſhould pray vntounto the Almighty?
The firſt ſort of theſe bewray too much ſelfeloue.
The ſecond ſort diſcouer too great ſenceleſneſſe, and plaine in humanity.
The third manifeſt too much diſtruſt in God, and plaine atheiſme.
All of them as they violate that excellent Chriſtian duty of louelove, h1 Cor. 13. 5.which ſeeketh not her owne things onelyonly, but deſireth and ſeeketh the good of others alſo: ſo they ſtraiten & impaire the rich treaſure, and large ocean of Gods goodneſſe and mercy, which extendeth it ſelfe to all of all ſorts.
Vſe 2. For our parts,All prouoked to afford others the help of their prayers. if faith in God and louelove to our brethren abound in vsus, they will make vsus diligent in obſeruing the needs of others, they wil worke in vsus a fellow-feeling, and moue euen the bowels of compaſſion in vsus, and ſo prouoke vsus to commend our brethrens diſtreſſes to him whom wee know to bee able to ſuccour them. What madeiMat. 2. 3, 4 the friends of the palſie man ſo diligent in bringing him to Chriſt? or what madekMat. 15. 22. the woman of Canaan, andlMar. 9. 22, 24. the father of the lunaticke childe, ſuch importunate ſuters to Chriſt for their children? was it not their faith in Chriſt, and their louelove to thoſe parties? where this duty is neglected, there is want both of faith and of louelove.
§. 38. Of the Perſons for whom wee muſt pray.
THus wee hauehave heard that Prayer is to be made for others: We will further ſhew more diſtinctly. Firſt, who thoſe other be which are to be praied for. Secondly, in what order others are to be praied for. Thirdly, what things are to be asked for in prayer for others.
The firſt point I will firſt handle negatiuely, and declare who are not to be prayed for. And then affirmatiuely, and declare who are to be prayed for.
In generall they are not to be prayed for,For whom prayer is not to be made. whom wee know our prayers cannot helpe. Theſe are
1 All ſuch as are dead.
2 They which ſinne againſt the Holy Ghoſt.
3 They concerning whom God hath giuen an expreſſe charge to the contrary.
§. 39. Of praying for the dead.
COncerning the dead,1 Not for the dead. note what Dauid ſaith,a2 Sam. 12. 23 Why ſhould I now faſt? that which was ſaid to …airus, who ſought helpe of Chriſt for his child,bMar. 5. 35. (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 ſauoreth of any ſuch matter, but rather againſt it. We reade in the Law of many ſacrifices appointed for all ſorts of people in all kind of diſtreſſes, but of none for the dead? So alſo of many prayers preſcribed for the liuing both in the Old and New Teſtament, but of none in either for the dead. The Apoſtle (c1 Theſ. 4. 13 where of purpoſe he ſetteth himſelfe to direct Chriſtians how to carry themſelues toward the dead, and how to comfort themſelues in regard of their deceaſed friends,) hath not aword of Prayer for them.
Though theſe be negatiue arguments, yet are they not lightly to be reiected: for they plainly ſhew that prayer for the dead, is a new-found doctrine, an article inuented ſince the Prophets and Apoſtles times, without warrant of the Word now the ſpirit warneth thatd1 Tim. 1. 3. foreign. none teach other doctrine, auouching that if any do,e& 6. 4. he is proud and mad, and therefore biddethfRom. 16. 17. auoid ſuch, yeagGal. 1. 8. foreign. he denounceth a fearefull curſe againſt them which preach hHeb. 11. 6.otherwiſe then the Apoſtles had done. Beſides, this being without warrant of the Word,Qualis exieris de hac vita, talis redderis illi vita. Aug. in Pſal. 36. how can it be performed in faith? i if not in faith, how can it be acceptable to God? To ſay the leaſt againſt Prayers for the dead, they muſt needs be vaine and fruitleſſe: for Gods determinate iudgement paſſeth on eueryevery one ſo ſoone as they die:kReu. 14. 13. If they die in the Lord, bleſſed are they: if they die in their ſinnes, they are irrecouerably curſed, as is implyed in the parable of Diues being in hell,Quouſque nobis tempus conceditur recte viuamus, &c. medici poſt quā aegrotus obijt ne quicquam prodeſſe poteſt. Chryſ. hom. 75. in Mat. to whom Abraham being in heauen, thus ſaith,lLuk. 16. 26. They which would go frō hence to you, cannot; neither can they come from thence to vsus. Herein is the prouerbe verified, Where the tree falleth, there it lyeth: for as life leaueth vsus, ſo iudgement findeth vsus. Prayer therefore for the ſoules of the deceaſed, is as phyſicke for the bodies of the dead.
§. 40. Of Purgatory.
AS for Purgatory (which Papiſts make to be a middle place betweene heauen and hell,Primum locum fides Catholicorum diuina authoritate regnum credit eſſe caelorum: ſecundum gehennā: tertium penitus ignoramus. immo nec eſſe inſcripturis ſanctis in veniemus Aug. contra. Pelag. hypog. lib 5. where they ſay all ſuch are as die not in mortall, but in veniall ſin, and from whence by the Prayers of the liuing they may be releaſed,) it is a meere fixion inuented of mans idle braine, and maintained to increaſe Antichriſts earthly treaſures: it is againſt the current of the Scripture, which acknowledgeth but two ſorts of people,mMat. 13. 38. Children of the kingdome, and children of the wicked, faithfull and vnfaithfull; and accordingly onelyonly two places after this life,nLuk. 16. 23. Mar. 16. 16. heauen and hell. The diſtinction likewiſe of mortall and veniall ſinne, as they vſe it, making ſome ſinnes in their owne nature, by reaſon of the ſmalneſſe of them Veniall, is againſt the Word, which ſaith indefinitiuely of ſinne (excepting no ſinne at all,)oRom. 6. 23. The wages of ſinne is death. Woe to them that after this life enter into any fire: the Scripture no where mentioneth any temporary fire after this life, butpMat. 18. 8. euerlaſting andq& 3. 12. vnquenchable.
Obiect. 1 The ſecond petition compriſeth the dead vnderunder it.
Anſw. That petition hath not any particular reſpect to any particular perſon departed, ſo as it cannot iuſtifie any particular Prayers for a particular perſon deceaſed, which is the queſtion in controuerſie. Indeed that petition reſpecteth the whole body of Chriſt, ſome of the members wherof are the Saints now dead: but it followeth not thereupon that it is a Prayer for the dead: for principally it reſpecteth the liuing, and the dead onelyonly by conſequence. Beſides, it implyeth no altering of the eſtate of the ſoules of the dead, which is another point in queſtion.
Obiect. 2. Many prayed for their children and friends which were dead, and had them reſtored to life.
Anſw. 1 This is nothing to the alteration of the eſtate of the ſoules, which is the point in controuerſie.
2 Thoſe were extraordinary examples done by extraordinary ſpirits, and are no more exemplary then the Iſraelites paſſing through the red Sea, or Moſes, Eliahs, and Chriſts faſting forty dayes.
Vſe This point is to be noted as againſt the erronious doctrine of Papiſts, who maintaine Prayers for the dead: …o againſt their ſuperſtious practiſes, who vſe vponupon Church-wals, Church-windowes, graue-ſtones, and the …ike to ſet this phraſe, Pray for the ſoule of A. B. and if any hauehave been bountiful to their Church, they vſe to offer vp Maſſes, Dirige and requiem are the firſt words of certaine praiers for the dead.and to ſay dirige, and to ſing requiem for their ſoules from time to time. All which (to ſay the leaſt) are toyiſh and childiſh.
§. 41. Of vaine wiſhes for the dead.
NOt much vnlike is the practiſe of many ignorant and ſuperſtitious perſons among vsus, who, if mention be made of any of their friends departed, vſe preſently to ſay, God be with him, the Lord be with his ſoule, or God hauehave mercy on his ſoule, with the like. Marke the perſons that moſt commonly vſe theſe vaine wiſhes, and you ſhall obſerue them to be ſuch ignorant and irreligious perſons as neuer pray for their friends while they are aliue: for if they knew how to pray aright for their friends, they would not make ſuch vnprofitable wiſhes for them. Wherin note their prepoſterous courſe: when true Prayer is warrantable, acceptable, honourable to God, and may be profitable to him for whom it is made, being commanded of God, and agreeable to his will, they impiouſly neglect it: but when there is no warrant to make it, no hope of doing any good by it, they ſuperſtitiouſly vſe it.
Obiect. Marke their apology, and ye ſhall find it as fooliſh, as the thing it ſelfe is toyiſh. For if any reprooue them for it, preſently they ſay, what hurt is it?
Anſw. It is hurt enough that there is no good in it: that it is vaine and idle.aMat. 12. 36. Of eueryevery idle word that men ſhal… ſpeake, they ſhall giuegive account at the day of iudgement. Too many idle words paſſe from them, who are moſt circumſpect and watchfull ouer their words. Is it not enough for men to let ſlip vnawares idle words, but that they muſt alſo iuſtifie idle prayers?bHeb. 11. 6. All things muſt be don… in faith, c1 Cor. 10. 31all to Gods glory, d& 16. 14.all in louelove. Much more Praye… which is the moſt excellent and heauenly action that can be performed. But theſe wiſhes cannot be in faith, becauſe they hauehave no warrant: nor to Gods glory, becauſe they are not agreeable to his will: nor in louelove, becauſe they can bring no profit.
Obiect. 2. Were we not better ſay, the Lord be with them, then the Diuell take them?
Anſw. Is there not a meane betwixt extreames? muſt ye needs be ſuperſtitious, or impious? ſeeing Gods determinate iudgement is paſſed vponupon them, and they are come to the place of their euerlaſting abode, why leaue ye not them to their own Maſter, and pray for the liuing, who may reape good by your prayers.
§. 42. Of not praying for ſuch as ſin againſt the Holy Ghoſt.
2 COncerning thoſe who ſin againſt the Holy Ghoſt,2 Prayer not to be made for ſuch as ſin againſt the Holy Ghoſt. e1 Ioh. 5. 16.we hauehave an expreſſe inhibition, not to pray for them; and the reaſon rendred, becauſe it is a ſin vntounto death: that is, (as Chriſt more plainly ſetteth it downe,)fMat. 12. 31, 32. it ſhall not be forgiuen vntounto men, neither in this world, nor in the world to come. Their iudgment is as certain as if they were dead, yea and by their ſinne manifeſted to be certaine.
This ſinne is very hardly diſcerned: there is neede of more then any ordinary ſpirit to diſcouer it. The ground of this ſin is ſet and obſtinate malice againſt Chriſt & his truth made known vntounto them by the ſpirit of reuelation. The effect of it is an vniuerſal apoſtaſie, an vtter renouncing of that truth, and that with plaine blaſphemy. Now ſeeing no man can know what is the ſpirit and heart of another by an ordinary ſpirit, who ſhall iudge a man to hauehave committed that ſinne? The Prophets and Apoſtles could diſcerne them, asg2 Tim. 4, 14 15. Paul diſcerned Alexander. Since their times we reade onelyonly of one who by the Church hath been adiudged to hauehave committed that ſinne, which was Iulian called the Apoſtate.
§. 43. Of not praying for thoſe who are apparantly reiected.
3 FOr thoſe of whom God hath giuen an expreſſe charge to the contrary,3 Prayer not to be made for ſuch as are expreſly reiected. and who are expreſly and apparently reiected of God, if any pray, doe they not thwart and gaine-ſay the reuealed will of God? we reade not that Samuel prayed for Saul, after the Lord expreſly forbade him.2 Sam. 16. 1. Had Ieremiah prayed for the people, after the Lord ſaid to him,iIer. 7. 16. Thou ſhalt not pray for this people, neither lift vp cry or prayer for them, neither intreat me, for I will not heare thee; he had tranſgreſſed.