The English Catechism Explained, Commentary · law
Of keeping the Law.
MY good child know this, that thou art not able to doe theſe things of thy ſelfe, nor to walke in the commandements of God, and to ſerue him, without his eſpeciall grace, &c.
Very fitly in this publike Catechiſme, after the ſetting downe of the particulars required by the Law, we are put in mind of our owne weakeneſſe, and diſabilitie to performe thoſe duties in any meaſure, and therefore wee are ſent to ſeeke from aboue, a ſupernaturall aſsiſtance, which may fight with our corruptions, and helpe our infirmities: not that we are thereby aduanced in this life, to a total and perfect correſpondence to the Legall rigor of theſe duties, but that we may know, that it is a greater ſtrength, then our owne naturall abilities, which worketh in vsus a ſound and ſincere, though imperfect, obedience in this life, which is the Euangelicall performance of Gods Law, atchieued partly by vsus in our weake endeauours through grace, and the reſt by ſupply for vsus by our Sauiours perfect ſatisfaction vntounto the vtmoſt of the Law, as more diſtinctly appeareth in the Queſtions following.
Quest. 106. Is any man able to keepe all theſe Commandements?
Anſw. No man vponupon earth hath, or can euer be able to keep them perfectly, Adam onelyonly excepted in the ſtate of innocency, and Chriſt, who was both God and man.
Explan. For clearing hereof, we will deduce theſe Theſes, Theſ. 1. Man at the firſt able to keep the Law.or poſitions; Man by his firſt creation, was able to keepe the whole Law without ſinning: for hee was made after Gods image, which, as is expreſſed by the Apoſtle, is righteouſnes, and true holines: Eccleſ. 7.31.and God, ſaith Salomon, made man righteous, his hart was full of diuine vnderſtanding, his will was altogether right, his affections holy, his power abſolute to perſiſt, and continue ſuch alwaies.
Theſ. 2. Man vnable to keepe the law.Man, as his nature now is, cannot keepe the Law of God, neither the whole, nor any parcell thereof; but is altogether corrupt, his vnderſtanding darkened, his will crooked, his affections impure, and his beſt ſtrength, weakeneſſe towards the running the race of Gods Commandements.
Iob 14 4.And when the beſt meanes are offered of being brought into the right way, he is apt to turne them into his owne corruption to the increaſing thereof, euen as the ſpider turneth all into poyſon. This corruption of nature is wel ſet forth by Iob, Who can bring a cleane thing out of filthineſſe? ſo that mans nature now is filthines it ſelfe: and ſo farre gone is it herein, as Paul ſheweth, that ſpeaking hereof in his owne perſon, hee ſaith,Rom. 7.18. In me, that is, in my fleſh, dwelleth no good thing. The vnderſtanding is ſo darke, as that, euen like as a blind man, borne blind,1. Cor. 2.14. doth not ſee any light, neither can hee: the naturall man perceiueth not the things of God, neither can he. The will is ſo crooked, as that in all things it is contrary to Gods will, according to that ſaying, Nitimur in vetitum ſemper cupimuſ que negata? We are prone to that which is forbidden vsus, & we long moſt for that which is denied vsus. See an example in the corrupt Iewes,Ezech. 3.11. vntounto whom the Lord ſending Ezechiel, ſaith, but they will not heare, neither will they ceaſe. The affections are ſo impure, as nothing is ſo good, but he is apt to hate, and impeach it; nothing ſo vile, but hee loueth it, and is wedded vntounto it: as is ſhewed in the Iewes,Ezech. 18.29. ſaying, The way of the Lord is not equall, but of their owne waies, they thought moſt highly. The weakeneſſe of the whole man is ſuch, as that he is not able to thinke a good thought,2. Cor. 3 5. and as a dead carcaſſe corrupteth of it ſelfe, and ſtinketh more and more: ſo a naturall man increaſeth in corruption, till that he becommeth moſt vile, and runneth on to doe things euen againſt nature. And laſtly, ſo apt is he to turne the beſt meanes into corruption, as that Chriſt himſelf is made a ſtumbling blocke, hee that was giuen to raiſe vsus vp to heauen,Sam. 1. is made an occaſion of ſtumbling and falling; the grace of God, which appeareth for our ſaluation, is turned into wantonneſſe.
Man aſsiſted by Gods grace, and regenerate,Theſ. 3. Man cannot perfectly keepe the law. 1 Iohn 3 9. cannot perfectly fulfill the Law, but faileth ſtill in many things. For though a man be now ſpirituall, and guided by Gods Spirit, not to ſinne, as men naturall, according to Saint Iohn: yet the fleſh, the old man, corrupt nature is not altogether expelled, but remaining for their humiliation, and the exerciſe of grace in their ſpirituall combate, hindreth them from doing perfectly the thing they would, and ſwayeth them oftentimes to the thing they would not. Euen as a very dull ſcholler, being excellently taught, and much laboured vponupon by a moſt skilful Schoole-maſter, yet through defects of his nature, is imperfect in his learning, and erreth in exerciſes of learning, ſometime in againſt Orthography, ſometime in falſe Latin, and ſometime in frigid inuention, miſplacing of words, and vſing vnproper words, vntill that in continuance of time, he comming to perfect age, all theſe faults come to be amended. So the ſcholler taught by Gods Spirit, ſhall at the laſt, namely, in patria, come to perfection, and be without all error and ſinne: but through the vntowardneſſe of his nature, cannot here in via doe any exerciſe, but there be faults eſcaping him.
1. Iohn 1.8. Iames 3.1. Rom. 7.21.Hence it is, that Saint Iohn ſaith, If we ſay, that we hauehave no ſin, we deceiue our ſelues, and there is no truth in vsus: and Saint James; In many things we ſinne all: and Paul acknowledged it in himſelfe; When I would doe good, euill is preſent with me. So that both Pelagianiſme is to be reiected, that teacheth man to be able, out of the ſtrength of nature, to keepe the Law, and ſemipelagianiſme (that is Popery) teaching, that the regenerate are able perfectly to keepe it, yea, to doe more then it requireth, which they call workes of ſupererrogation.
Can no man attaine to perfection of righteouſnes according to the Law? how then is it, that ſome are ſaid to be perfect, according to that ſpeech of the Apoſtle; So many as are perfect, let vsus be thus minded?
Perfection is two waies to bee vnderſtood, either, as it is oppoſed to imperfections, and wants,Perfection two fold. and this is perfection of degrees, whereby the law is kept without failing in any thing: or, as it is oppoſed to hypocriſie, and this is perfection of parts, whereby what is outwardly profeſſed, is inwardly imbraced; ſo that, as the outward part maketh a good ſhew, the inward part is alſo right, and ſincere. And thus Dauid, Ioſiah, and others are ſaid to be perfect, and not otherwiſe: and thus eueryevery regenerate man can, and doth in ſome meaſure approue himſelfe for perfect, though amidſt great weakeneſſes.
Queſt. 107. What is the breach of the Law, and the puniſhment hereof?
Anſw. It is firme, which if it be but once committed onelyonly, and that but in thought, it makes the perſon committing it, ſubiect to Gods eternall curſe, which is euerlaſting death, in hell fire, the torments whereof are vnſpeakable, without any end or eaſe.
1. Iohn. 3.4. Rom. 7.Explan. Next vntounto the conſideration of mans weakeneſſe towards the Keeping of the Law, commeth to bee conſidered the puniſhment due vntounto him therefore. And here firſt I ſay, that the breach of the Law is ſinne: becauſe ſinne, as Saint Iohn teacheth, is a tranſgreſsion of the Law: and without the Law, ſaith Saint Paul ſinne is dead. And this ſinne, though it be but one once only committed, yea, but in thought, ſubiecteth the ſinner to the eternall curſe of God. For that inbred corruption only, euen before it breaketh into action, maketh all men guilty of death, according to that; By the offence of one man, Rom. 5.18. Iames 2.10.the faule came on all men to condemnation. But much more, if any man obſerue the whole law, and yet faile in one point, he is guiltie of all, as being actually a ſinner alſo. Now the puniſhment, which is here ſaid to bee death, is otherwiſe called the curſe:Deut. 27.26. for, curſed is he, that confirmeth not all the words of the Law to doe them. It is called hell fire, damnation, the ſecond death, vtter darkeneſſe, the worme that neuer dieth, and fire that neuer goeth out; the extremitie being ſuch, as that it cauſeth continuall weeping, and gnaſhing of teeth for ſorrow, and no one drop of mercy is granted to eaſe any part of theſe torments: and all this is not for ſome long time, but thouſand thouſands of yeares, and ſtill as farre from end, as at the firſt beginning.
Queſt. 108. Is it not iniuſtice to appoint ſo great a puniſhment for eueryevery ſinne, yea, euen for the leaſt?
Anſw. It is very iuſt and right, for the Lord to adiudge the very leaſt ſinne to hell fire: becauſe his marke, which is perfect holines, ſet vponupon man in his creation, is remoued, and a marke with the deuils brand is made vponupon the ſoule of the ſinner: for which it is iuſt, that the deuill, and not God ſhould now hauehave ſuch a ſoule.
Mark. 7.23.Explan The Lord, which is iuſt in all the waies, and righteous in all his workes, cannot bee vniuſt in puniſhing ſinne. Therefore this heauy cenſure againſt the leaſt ſinne cannot but bee moſt iuſt: and that this may more plainely appeare, wee are not to conſider of ſinne, as of an offence meerely, whereby a law is broken, but as of a blemiſh, whereby the ſoule is ſteined, and ſo made vnfit to bee a citizen of heauen, where only holines dwelleth, and none vncleane thing may enter. This blemiſh alſo is ſo great, as that it is ſaid to defile the whole man, and that with ſuch filthineſſe, as is moſt loathſome. Now this being the caſe of any ſinner, is it not iuſt with God to condemne him to the place fit for him, and much more, becauſe he preferreth by ſinne, Satans bage, and cogniſance before the Lords.
Sinne worthy of hell fire.Againe, eueryevery ſinne is an offence againſt an infinite maieſty, euen the ſmalleſt, as wel as the greateſt: for the ſame God, which hath ſaid. Thou ſhalt not commit adultery, hath ſaid alſo, Iames 2.11.thou ſhalt not kill. He that hath ſaid, thou ſhalt not doe ill, hath alſo ſaid, thou ſhalt not thinke ill. Now according to the greatneſſe of the perſon offended, the offence is to be eſtimated, if it be againſt a temporall King, it is a temporall death, if againſt the eternall King, it is eternall death in hell. For it is not with God, as with man, whoſe lawes, if they bee broken, yet being of diuers ſorts, onelyonly ſuch, as concerns the Kings perſon, are reckoned to be againſt his Maieſty, others againſt this, or that ſubiect onelyonly: but the lawes of God doe all concerne his royall perſon, and any breach is rebellion, as Samuel called the ſinne of Saul ſparing the Amalekites;1. Sam. 15.23. Rebellions is as the ſinne of witchcraft and therefore worthy of death and damnation.
Queſt. 109. If no man can perfectly keepe the Law, wherefore then ſerueth it?
The vſe of the Law.Anſw. Of excellent vſe notwithſtanding is the law of God. 1. To humble vsus, in regard of our miſerable eſtate hereby diſcouered. 2. To beare rule of good life vntounto vsus. 3. To bee a Schoole-maſter to bring vsus to Chriſt.
Explan. Seeing the end of the Law, now is not the perfect obſeruing of it in all things, without any faile, that the doer might ſo be counted worthy to liue, which is impoſsible: it is needefull to bee conſidered, to what end it now ſerueth.
Rom. 7.9.And the firſt is to beate downe pride, and to humble the moſt holy and beſt men liuing: For I was once aliue, ſaith the Apoſtle, without the Law, but when the Commandement came, ſinne reuiued: and being more reformed by Gods grace, ſeeing what by the Law he ought to doe, and what through infirmitie hee did,Verſe 24. he crieth out; O wretched man that I am, who ſhall deliuer me from the body of this death? And as the Apoſtle, ſo eueryevery man that hath his eyes open to ſee into the glaſſe of the Law, and thereby his miſerable eſtate, ſeeth himſelfe ſo wretched, ſinne being about him to defile him, the threatnings of the law before him, the fleſh behind, ſtill putting him forward to ſinne, aboue him the Lord ready to take vengeance on him, and vnderunder him hell fire, the bottomleſſe gulfe ready to ſwallow him vp with the mouth wide open: as that hee cannot but ioyne in an holy deſpaire with the Apoſtle, and condemne himſelfe for a moſt vnworthy wretched ſinner. And being thus humbled, ſhall he condemne the Law, and caſt off all care of obedience, becauſe it requireth ſo much more, then hee can any way performe? Nay, hee will the more louelove it, and admire the perfection of it, ſaying with the ſame holy Apoſtle; The Law is holy, Rom. 7.12.22.and the Commandement is iuſt, and holy, and good; and I delight in the Law of God concerning the inner man. Euen as a ſtudent in any Art, to the perfection whereof hee cannot attaine (ſuch bee the myſteries thereof,) yet hee is the more rauiſht with the louelove of it, and ſtriueth hard after the perfect knowledge of it, and neuer ceaſeth. He ſaith not with Eſau, what is this birth-right vntounto mee? becauſe hee is tied to an hard taske hereby: but with Saint Paul, he preſſeth towards the marke, walking that way of good workes, which God hath appointed, vſing for a rule this holy Law of God.
Rom. 8.And laſtly, finding, that when he hath done whatſoeuer hee is able, he is an vnprofitable ſeruant, worthy of Gods eternall diſpleaſure, he is driuen to ſeeke both meanes of ſatisfaction for his delinquencies and failes, and helpe to doe this hard task, vntounto which of himſelfe he is ſo vnſufficient, and this ſatisfaction and helpe is the Lord Ieſus Chriſt alone; For that which was impoſsible to the Law, in as much, as it was weake becauſe of the fleſh, God ſending his owne Sonne in the ſimilitude of ſinfull fleſh, and for ſinne condemned ſinne in the fleſh, that the righteouſneſſe of the Law might be fulfilled in vsus.
Gal. 3.24.And thus doe we ſee the third, and laſt end of the Law. viz. to bee a ſchoolemaſter to bring vsus vntounto Chriſt: and this ſchoolemaſter is both the Ceremoniall law, tutoring, and teaching by rudiments and figures, as little children, thoſe that were not come to full age vnderunder the Goſpell, and to vsus more principally the Morall Law, ſhewing the great neede, which wee hauehave of a Sauiour, and driuing vsus vntounto him, as our onelyonly refuge, to be made righteous, according to that; The law was our Schoole-maſter, to bring vsus vntounto Chriſt, that we might bee made righteous by faith.
Queſt. 110 How may wee bee ſaued from our ſinnes?
Anſw. OnelyOnly by the bloud of Ieſus Chriſt, laid hold vponupon by a true and liuely faith.
1. Iohn 1.7.Explan. Being brought to deſpaire by the ſight of our ſinnes in the glaſſe of the Law, and of the horrible puniſhments due therefore: it is neceſſary that wee now looke for a remedy againſt ſo great danger: as the cunning Chirurgion, when he hath ſearched a feſtered ſoare to the bottom, applieth himſelfe to the Cure. And our onelyonly remedie is the bloud of Ieſus Chriſt, according to that comfortable ſpeech, The bloud of Jeſus Chriſt his Son, cleanſeth from all ſinne. If all Angels and men ſhould hauehave done their vttermoſt, to deliuer and ſaue one ſoule, it were altogether vaine, they being all finite, the puniſhment by ſinne deſerued infinite, and therfore ſuch, as could neuer bee ſatisfied for, by creatures finite, but in an infinite time. It pleaſed the Lord for this cauſe, to ſend his onelyonly begotten Sonne into the world, that whoſoeuer belieueth in him ſhould not periſh, Iohn 3 16.but hauehave life euerlaſting▪ And his bloud doth ſaue from all ſinne. 1. By expiation. 2. By ſanctification.Expiation. Expiation is the ſatisfying of Gods wrath due to ſin, by bearing the heauy burthen thereof: and this did the Lord Ieſus,Phil. 2.8. when he abaſed himſelfe, and became obedient to the death, euen to the death of the croſſe: when he redeemed vsus from the curſe of the Law,Gal. 3.13. 1. Iohn 3.16. being made a curſe for vsus, for it is written Curſed is eueryevery one that hangeth on the tree: when in louelove, he laid downe his life for vsus. And thus we are by his bloud ſaued from ſin and damnation hereby deſerued, euen as a condemned perſon is ſaued, by ſome other man dying in his ſtead.
If it be demanded, whether Chriſt being the Son of God, could not hauehave ſaued vsus by ſome leſſe ſuffering, than death, ſeeing whatſoeuer he endured, was of infinite worth? I anſwer, that I take it not to be ſafe affirming or denying this: for if we ſhal ſay, that he could not, we ſhould limit his Almightie power, if that he could, we ſhould call in queſtion his diuine wiſdome; wherefore I ſay, that he could not ſo abundantly hauehave manifeſted his louelove towards vsus any other way, but by dying for vsus, and therefore let it ſuffice to know, that hee ha…h voluntarily, and of his owne accord, ſuffered death, to deliuer vsus from death and damnation.
Sanctification.Secondly, ſanctification is the vertuall diffuſing of his bloud in our hearts, and in eueryevery corner thereof, by the working of his holy Spirit, to the cleanſing of them from ſinne, ſo as that it hath no more dominion ouer vsus;Rom. 6.3.4. For all wee that are baptized into Chriſt, are baptized into his death. Wee are buried then with him by baptiſme into his death, that as Chriſt was raiſed from the dead by the glory of the Father, ſo we alſo ſhould walke in newnes of life.
Rom. 8.…. 2. Cor. 5.77.And ſuch as are in Chriſt, are deſcribed thus, Which walke not after the fleſh, but after the Spirit: Jf any bee in Chriſt, hee is a new creature, old things are paſſed away, all things are become new. It is a vaine thing therefore, for any man to perſwade himſelfe of deliuerance from ſinne and death, by Chriſt his bloud, vnleſſe his conſcience bee heereby purged from dead workes of ſin, in newneſſe of life to ſerue God. No price paid for the ranſome of a flaue can ſet him at liberty, if he ſtil beareth a ſlauiſh mind, that he will ſerue his old maſter alwaies: neither can any friend, though he will die for him that deſerueth death, ſaue him, if he will ſtill deſperately caſt himſelfe vponupon mortall danger: nor yet can any water of Iordan clenſe from the foule leproſie, if the precepts of the Prophet bee not obeyed. No more can that man be any better then a ſlaue of the Deuill, though Chriſts precious bloud hath been paid for ranſome, if hee will ſtill liue the ſeruant of ſinne, and of the Deuill: neither can he be ſaued from death, though our deareſt friend Chriſt hath once died for man, that ſtil by ſinning runneth vponupon the danger of death▪
Nor laſtly can any be cleanſed from the leproſie of ſin, vnleſſe his precepts bee obeyed, who onelyonly can, and doth direct rightly to vſe the ſtreames of his bloud for this end and purpoſe. Oh mad men then, that hope for deliuerance from ſin, but hauehave ſinne ruling and raigning in them! How happeneth it, that being ſo wiſe for things worldly and temporall, yee hauehave no more vnderſtanding for things ſpirituall and eternall? How is it that yee looke for deliuerance from death by Chriſts bloud, when no power of this death is ſeene to mortifie and kill ſinne in you? What word hauehave yee? What promiſe of God to build this confidence vponupon? As verily as God is truth, yee hauehave none at all from God. Whence then is the ground of your hope? What doe you build your comfort vponupon? vponupon a ſhadow, vponupon nothing? Bee aſhamed in time of this your folly, flatter not your ſelues in vaine yee ſinners, but lay hold vponupon ſaluation whileſt it is offered, being ſanctified and waſhed by vertue of Chriſt his bloud in your hearts, ſo that all iniquity being expelled thence, it may by power of the ſame bloud be expiated, and neuer appeare to your condemnation at the day of account.
Now as Chriſt his bloud alone purgeth from ſinne, ſo it of … muſt be applied by the ſinner vntounto his own ſoule by the hand of faith. All the water of all riuers will not make a man cleane, vnleſſe with hands he bee waſhed with the water: no more will Chriſt his bloud make cleane the ſoule, vnles with the hand of faith it be applied vntounto it: For this cauſe, as the bloud of Chriſt is ſaid to clenſe from all ſinne, ſo faith is ſaid to purge the heart from ſinne, and to iuſtifie a ſinner. That precious bloud purgeth,1. Iohn 3.3. Rom. 3.28. and iuſtifieth, as the cauſe materiall; faith, as the cauſe inſtrumentall.
Q. 111. How is faith firſt begun, & wrought in the hart.
Meanes of working Faith.Anſw. Ordinarily by the preaching of the Goſpell of Chriſt, the holy ſpirit inwardly opening the heart to belieue thoſe things that are outwardly preached to the eare.
Rom. 10.17.Explan. Finding that Faith is the inſtrument of our iuſtification and ſaluation, it is neceſſary to conſider, how, or by what meanes this inſtrument is purchaſed, that if it be wanting, it may bee ſought here, if it bee already attained, the meanes and giuer hereof may bee magnified and honoured. The meanes therfore, I ſay, is the Goſpell publiſhed and made knowne vntounto vsus, which, the ſpirit opening the heart, it beleeueth. For, Faith commeth by hearing, and hearing by the word of God; and this word thus working faith, is the Goſpell; the Law driueth to deſpaire, the Goſpell erecteth by hope, the Law threatneth and filleth with feare; the Goſpell promiſeth and filleth with comfort, the Law ſheweth our miſerable eſtate, and what need we hauehave of a Sauiour: the Goſpell ſheweth a remedy againſt this miſery, and pointeth out vntounto vsus our Sauiour. Then muſt be a kind of faith, or aſſent to belieue the Law alſo, but this is not the Faith, by which wee are ſaued from the Law; but when this is, and the Goſpell is preached: euen as a man at deaths dore, through extreame ſickneſſe, at the newes of ſome ſoueraigne remedy lifteth vp himſelfe, taketh it, and is recouered. So the ſinner, euen dead by the Law, at the newes brought in the Goſpell of a remedy, lifteth vp himſelfe with hope, and by faith taketh it, and is recouered out of his danger. And being ſo ſicke of ſinne, and weake, as that he cannot of himſelfe doe it, the holy ſpirit is ready, holding vp the hand, and opening the mouth of the ſoule to enable it to receiue this wholſom medicine: as in the caſe of Lydia, of whō it is ſaid, that, A certaine woman named Lydia, Acts 16.14.a ſeller of purple, of the City of the Tbyatirians, which worſhipped God, heard, whoſe hart the Lord opened, that ſhe attēded to ſuch things as Paul ſpake.
Q…ſt 112. How is faith encreaſed?
Anſ. Chiefly by prayer, reading preaching, and hearing of the word, and receiuing the Sacraments; for if theſe be well attended, we will not be wanting in workes of mercy and righteouſneſſe.
Exerciſes of Faith. Rom. 10.14.Explan Of Prayer, the Apoſtle ſpeaketh, as of a chiefe fruit and exerciſe of Faith; for, How ſhall they call vponupon him, ſaith he, in whom they hauehave not belieued? So that, if there be faith, that ſetteth a worke preſently to pray. When the diſciples belieued, a chiefe care which they had, was to be taught to pray; wherfore they come to Chriſt, ſaying; Lord, teach vsus to pray, as Iohn alſo taught his diſciples. And great reaſon is there,Luke 11.1. that faithfull people ſhould pray often, prayer being a proper worke of faith, euen as to ſpeake is proper vntounto man: whence it is, that the Kingly Prophet ſaith, I belieued, and therefore I ſpake, or prayed; as if he ſhould ſay, I had vtterance, and therefore I vttered; for what difference betwixt the tongue of man and beaſt, but in the ſpeech? and what difference betwixt the beleeuer and the atheiſt, if he prayeth not.
1. Tim. 4.5.Againe, as faith purgeth man, ſo prayer purgeth all things, and maketh them pure vntounto the faithful; EueryEvery creature of God is ſanctified by the word and prayer. Prayer is a conuerſing with God, and the moſt heauenly and ſweeteſt recreation of the ſoule belieuing: whence it is, that continuall praier & thankſgiuing is commended vntounto vsus; Pray continually, 1. Theſ. 5 17.and in all things giuegive thanks: and for the faithfull, ſaith Dauid, praiſe is comely.
2. Of the exerciſes of the word of God, it is ſpoken,The Word of G d. 1. Pet 2.2. as of the food and nouriſhment of the faithfull ſoule; Deſire, as new-borne babes, the ſincere milke of the Word, that ye may grow thereby. And againe: Let the word dwell plenteouſly in you, Col. 3.16.euen as good blood and iuyce in the body, to make it thriue and grow. It is a pore weake conſtitution▪ that is not hungry, and taketh no delight in the meate and drinke; and it is a poore weakly ſoule, neuer like to grow to any good, that hungreth not after the Word, and receiueth it without appetite. The word is the ſinewes and ſtrength, the prop and ſtay of faith, it is the light, to guide all the holy affections hereof, that they erre not, and the heauenly riches making it moſt precious. It muſt needs be a crazed weake houſe, that hath no repairing: and he muſt needs wander much, that wanteth light; and grow poore, that ſpendeth daily, and hath nothing comming in: ſo that faith that is not repaired by reading, hearing, and meditation, is very ruinous, if it wanteth this light, it wil erre, if ſomething commeth not in daily, out of this treaſury, it wilbe very poore and ſtarued.
Laſtly, for the Sacraments, theſe doe more ſenſibly conuey Gods promiſes to our hearts, whileſt we apply to vsus the outward waſhing of bodies, for the inward clenſing of ſoules and bodies, and whileſt we feele, and taſte the fleſh and bloud of Chriſt, of which, in preaching, we heare with the eare, euen as Thomas was confirmed, when hee f…lt the ſides, and hands of Chriſt, crying out, My Lord and my God.
Queſt 113. What is Prayer?
Anſw. It is a lifting vp of the heart vntounto God onelyonly in the name of Jeſus Chriſt, according to his will, in full aſſurance of being heard and accepted at his gracious hands.
Of Prayer.Explan. In the ſhort Catechiſme vponupon the declaring of our inhabilitie to obey God without his ſpeciall grace, there is very opportunely inferred, the meanes to call for, and obtaine this heauenly treaſure of grace; namely, diligent Prayer: and thereupon is the young Scholler in Chriſts Schoole bidden, to repeate the Lords Praier, as the direction and aime for asking of our heauenly Father, all particular graces. Wherefore I heere enter vponupon that part of Catechiſme, which concerneth prayer: and becauſe that vnleſſe wee know what right prayer is, and what is the neceſsitie of praying, and when, and where it is to bee made, we ſhall not bee ſo diſpoſed hereunto, as wee ought; I hauehave thought good firſt to handle theſe things in generall, and then to come nearer to the patterne of prayer, preſcribed by our Sauiour.
Iohn 4.24.Firſt, I ſay, that prayer is a lifting vp of the heart; becauſe that if all the beſt words in the world be ſpoken, without the lifting vp of the heart, it is no praying, but a ſaying of the words, which a Parret may be taught to doe: God is a ſpirit, and they which worſhip him, muſt worſhip him in ſpirit, and in truth. Moſes prayed thus, without the vttering of any words, and the Lord ſaid, Why cryeſt thou vntounto mee; Exod. 14.15.as though lifting vp his heart, euen when he vſed no voyce, he had made a loud crying ſound in the Lords eares: according that old Diſtick.
Non vox, ſed votum, non muſica chordula, ſed cor,
Non clamans, ſed amans clamat in aure Dei.
Not ſhrilleſt voyce, but ſilent vowes:
Not ſtrings ſweet ſounds, but heart that bowes.
Not mounted cryes, but flames of louelove:
Pierce through the eares of God aboue.
1. Sam. 1.20.Such alſo was the prayer of Hannah, which preuailed: ſhee ſpake in her heart, her lips onelyonly mooued. But there is a time, when the voyce alſo muſt be vſed, as in the preſence of others, that they may be edified, and ioyne in prayer alſo: and vponupon eueryevery other occaſion of ſolemne praying, when the vtterance commeth from the heart and ſpirit, though we be alone moſt priuate, the voyce is well vſed, if it be not Phariſaically to boaſt of our deuotion in the eares of others, neere about vsus. For, Chriſt himſelfe being retired and alone, prayeth with words: Fathe…, if it be poſsible, let this cup paſſe from me.Matth 26.39. Iohn 17.
And for his Diſciples, whom he was to leaue, he prayeth in many words, for their cuſtodie, for their vnity, and for the glorifying of God by them. The heart lifted vp therefore with words, or without words, is true prayer; but words without an heart, are not ſo. In ſtead of …aving, this is prating, and a great abuſe. So do Laick vnlearned Papiſts, ſaying many prayers vponupon Beads, placing deuotion in the labour of the lipps, and ſcoring vp by dozens mumbled-vnknowne ſhredds of Latin; and many of our common people, in their morning and euening deuotion, beeing drowzie, or hauing mindes taken vp with other buſineſſe in the very time, doe with their words beate the aire in vaine, and deceiue God of his dutie.
Prayer to God alone.I adde further, that prayer is a lifting vp of the heart to God alone: becauſe it is a part of his peculiar worſhip, and he is robbed, and his glory is taken, and giuen to another, when prayers are made to any other, beſides the Lord. It helpeth not, that is ſaid, men vponupon earth do pray one for another, as the Apoſtle, Epheſians, and Theſſalonians, to pray for him, and the ſicke are directed by Saint Iames to pray the Elders of the Church to pray for them. For though we hauehave examples of requeſting the liuing to pray for vsus, what one example is there to doe the like to the Saints in heauen? There is not one. What direction is there in all the Scriptures? Verily none at all.Pſal 50.14. Deut. 6 13. And as for imploring of aide, Call vponupon me, ſaith the Lord, in the time of trouble; and, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue: but for calling vponupon any other, not a title in all the Bible to warrant it.
Eſay 63.16.Laſtly, what hope is there of praying to any other? Surely none; for Abraham is ignorant of vsus, and Iſrael doth not know vsus, ſaith the Prophet, no more (for ought we can tell for certainty) doth the bleſſed Virgin Mary. not the holy Apoſtles, Peter, Paul, &c. A frantick, or at leaſt an idle and addle part is it then in any to pray to Saints or Angels, there being no wel-grounded hope of good thus to bee attained, and infinit danger at Gods hands, who will not ſuffer, but be auenged, if his honor be giuen to any other. I ſay moreouer, that prayer is made in the name of Ieſus Chriſt, to meete with that cauill of Saint-worſhippers: it is preſumption, ſay they, that wee will not offer to a mortall Prince, to come immediately to him to make petition for any thing, without the mediation of ſome Courtier, much more to preſſe into Gods preſence, without the helpe of ſome Saint. O ſtupid ignorance! O affected blindneſſe! Is not Chriſt an helpe ſufficient? I am ſure Saint Iohn thought him ſo, when hee comforted the faithfull with theſe words:1. Iohn 2.2. Jf any man ſinneth, we hauehave an aduocate with the Father, Ieſus Chriſt, the righteous: and Saint Paul, when to the aſſurance of the faithfull he wrote thus;Rom. 8.33. It is God that iuſtifieth, who ſhall condemne? It is Chriſt which is dead, yea rather which is riſen againe, who is at the right hand of God, and maketh requeſt alſo for vsus Neither of them, nor any other holy Apoſtle once dreamt of the mediation of Saints, or any other creature. Moreouer, the Lord himſelfe doth ſo often bid vsus vſe his mediation in praying to the Father, that they muſt needs be very ſtupid, and dull of hearing,Iob. 14.13.14. or ſuch as wilfully blindfold their eyes againſt the truth, which make any queſtion about any other helpe to preuaile with God in our petitions.
Iames 4.3.Furthermore I adde, according to his will, becauſe, if wee follow our owne luſts in prayer, we may aske much, but ſhall little preuaile Yee aske, but receiue not, ſaith Saint Iames, becauſe yee aske amiſſe, that ye might conſume it on your luſts. Wherefore, that we may ſpeed of that which wee aske in prayer, it is neceſſary to frame all our petitions according to Gods will; we muſt therefore hauehave the knowledge of the Law; teaching vsus to preferre the honour and glory of God before all other things; and for this cauſe chiefely to pray for this, and that we may be inſtruments of honouring him, as the duties there ſet downe doe require: and in the next place to pray for grace to doe thoſe duties of louelove, which are required towards our neighbour for the pardon of our errors and offences, and ſtrength of faith, whereby we may be iuſtified here from: and laſtly, for temporall benefits, and deliuerances in the time of danger, as bleſsings promiſed to ſuch as keepe the Commandements: wherein, becauſe our daily failes are many, we muſt not be abſolute, but with ſubmiſsion of our deſires to Gods will, ſaying eueryevery one of vsus with our Maſter, Not my will but thy will be done, as who knoweth what is beſt for vsus. Whence it is plaine, that ignorant perſons which know not Gods lawes, cannot pray a right, nor they which are without feeling of the word of Gods grace, and of right affections towards his glory, but are onelyonly led with a ſenſe of corporall and outward wants and grieuances.
Iam. 1, 6.Laſtly, I ſay, with full aſſurance of being heard; for there muſt be no wauering in prayer: He that wauereth, is like a waue of the Sea, toſſed with the wind, and carried away: neither let that man thinke that he ſhall receiue any thing of the Lord. It is beleeuing, and fully aſſuring our ſelues of Gods fauour, which maketh all things poſsible that we aske in prayer. This aſſurance, as a luſty gale of wind, carrieth our prayers with full ſaile to heauen, the deſired hauen: wauering and doubting like oppoſite vncertaine windes, carry them to ſome other place, and ſo they returne without ſpeeding. Wherefore hee that without doubting doth not belieue, that God is, and that he is a rewarder of ſuch as call vponupon him, cannot hauehave any good ſucceſſe of his praiers: neither can a wicked man pray aright, ſeeing his conſcience is ready to check him, and danteth him, in regard of ſin that cleaueth faſt to him, making his very prayers abominable to the Lord.
Queſt. 114. What neede is there that the faithfull ſhould pray, ſeeing they are in Gods fauour, who knoweth all their wants, hath pardoned their ſinnes, and promiſed them all bleſsings?
Anſw. By how much the more we are in Gods fauour, ſo much the more need is there that we ſhould chearefully pray, both to pay the dutie that we owe vntounto the Lord, and to obtaine the bleſsings promiſed, and to renue our aſſurance of the pardon of ſinne daily interrupted through our great weakeneſſe.
The neceſsity of Prayer.Explan. The Chriſtian ſoule purified by Faith, needeth not to be preſſed, by ſhewing the neceſsity to this heauenly exerciſe; being continually either actu, or habitu by preſent performance, or by generall reſolution lifted vp in prayer vntounto the fountaine of all comfort: as Dauid, who profeſſeth, that at midnight hee prayed vntounto the Lord. Yet becauſe the full may not ſeeme to hauehave need to beg, nor they that hauehave all things already to aske any more, I hauehave ſhortly ſet downe ſome reaſons of the neceſsity of prayer, euen in thoſe which through Faith hauehave all things already.
Pſal. 50.14.Firſt, it is a duty which God requireth of vsus all, as a tribute of the great King of all: Call vponupon me in the time of trouble, and I will heare, and deliuer thee, and thou ſhalt glorifie me: That is, when thou wanteſt, pray; and when thou art full, ſtill pray, and giuegive glory to God.…. Theſ. 5.17. And againe, Pray continually, and in all things giuegive thanks. The beſt ſubiects doe moſt willingly pay the duties of their Prince, and the moſt faithfull do moſt duly performe this of prayer to Almighty God: hee hath little or no faith, that is, little, or not at all in prayer. Yea, if any neglect to call vponupon God, he doth not ſo much as belieue that God is a rewarder of ſuch as call vponupon him, or that he heareth prayers any more then Baal did, when his Prophets prayed and cryed from morning till night, and had no anſwer: for he ſaith in his heart as Iob ſheweth, that God is in heauen on high,Iob. 22.14. Chap. 21.15. that the clouds hide him, and hee cannot ſee: and againe, What profit ſhould we hauehave if we ſhould pray vntounto him. So that faith is ſo farre from cooling our deuotion in prayer, when we belieue that God knoweth all our wants, that hee hath pardoned our ſins, and we are made partakers of his promiſes, as that it ſetteth vsus the more on fire, and increaſeth our feruencie in prayer, as in a chiefe duty towards the Author of all this our comfort; and it is onelyonly the want of faith that maketh men cold, dull, and backward in prayer.
Secondly, prayer is the reaching out of the hand of Faith vntounto the Lord, to receiue his blesſings promiſed: although he promiſeth to the faithfull the things of this life, & of that which is to come; yet he doth not promiſe vnasked, to thruſt them into their mouthes, as it were, but if they reach forth the hand to receiue them.
That Beggar is worthy to goe without his almes, euen when dole is moſt bountifully dealt to all, that will not offer him-ſelfe to aske it, and put forth the hand to receiue it: So grace and mercy being offered from aboue, we are worthy to be ſent away without it, if wee will not put forth the hand daily by hearty prayer to receiue it.
Thirdly, prayer is the applying and actuall putting on of Chriſt Ieſus, to couer eueryevery part of our ſpirituall nakedneſſe, to cure eueryevery wound of our ſoule, and to ſtrengthen eueryevery faculty of our minde. Now by ſinning wee are ſubiect daily to make our ſoules naked to Gods iudgements, to wound and hurt our ſoules, and to craze and infeeble our Spirits. If we hauehave faith, we hauehave cloathing medicines, cordialls, but without this exerciſe of faith by prayer, we are without the vſe & benefit heereof. Wherefore let Prayer be held as a moſt neceſſary exerciſe of the ſoule, and the moſt excellent of all other, whereby it conuerſeth, and hath familiarity with God, as Moſes had: yea, let me bee impriſoned with Peter; in the Whales belly in the bottom of the ſea with Ionah, forſaken of all men with Paul; or ſtoned to death with Steuen; by prayer I obtaine the Lords preſence, and by him more ioy, as ſome of the Martyrs hauehave found by experience, then in the time of freedome from all ſufferings, inſomuch that they hauehave beene grieued when they hauehave been taken from the racks and torments.
Queſt. 115. I perceiue by that which hath been ſaid, that it is neceſſary to pray, as well in proſperity, as in aduerſity, what times therefore are ſpecially to be ſpent in prayer?
Anſw. It is neceſſary, that eueryevery Chriſtian make his prayers ſolemnly vntounto God eueryevery morning and euening, ſitting down & riſing vp from eueryevery meale: and at all other times as the Spirit moueth, or other occaſions and neceſſities doe require, to hauehave the heart lifted vp in prayer.
The times of Prayer.Explan. Seeing the necesſity and excellency of prayer, the times follow to bee conſidered of, which are both generall and ſpeciall. Generally, we are commanded to pray continually, & in all th…ngs to giuegive thankes, that is, by continuall lifting vp of the heart vntounto God, when we begin to awake, to ſleepe, to read, to labor, when we walke abroad, come into the houſe, when we are in ſafety, in danger, by land, by ſea, &c. For that which ſome hauehave fondly taken vponupon them to performe in groſſe and outward manner, ſequeſtring themſelues from all wordly imployment, that they might ſpend their whole time in prayer, tying themſelues therefore to a great number of prayers, or to the rehearſall of the ſame prayers many times ouer, to make vp the number, counted ſometime by little ſtones, more lately by beads; this, I ſay, as it is actually and vocally vſed by Monkes and Heretiques, commeth too neere the practice of ancient fond heretiques, called Euchitae, and robbeth a Chriſtian of all opportunities of doing other profitable and neceſſary duties to and for our brethren: yet is there another kinde of continuall prayer well becomming a Chriſtian, which is performed in a ſpirituall manner, and is to be intermingled in all the morall and ciuill actions of our life, without impeaching or interrupting them, namely a perpetuall diſpoſition to lift vp the heart vntounto God, and to bend and tend in all our actions to the glorifying of his name. This, by the due exerciſe of actuall prayers in their times, becommeth habituall, and extendeth it ſelfe to all times, conſecrating the whole courſe of our liues and endeauours vntounto obedience and holineſſe.
The ſpeciall times of Prayer; are both of publike and priuate prayers, the one ſubordinate, & ſuch as is to giuegive place vntounto the other.
To come to publique prayers.The times of publique prayers, are the times in vſe in the Church of God wherein we liue, when it is requiſite, that we come duely and reuerently together, euen as of old, they came vp to the Temple at Ieruſalem, to worſhip, from all partes. For, though now a dayes there bee no ſuch place of ſpeciall holineſſe, ſo that for hauing reſpect vntounto the place, we may hauehave the more hope of being heard in our prayers: yet it auaileth much to frequent the aſſemblies of Gods people vntounto prayer. The prayers of many made together, are like vntounto many coales of fire together, making the greater heat, as ſaith S. Chryſoſtome. When the Lord would ſet forth a moſt ſtrong and powerfull prayer, he ioyneth Noah, Ezech. 14.Iob & Daniel together, in his name. Wherefore, I would to God that all would make more account of publique prayers, to come betimes and duely vntounto them. Peter and Iohn went vp to the Temple to pray, euen ſince the time that in all places God was to be prayed vntounto, and ſhall we prefer our prayers at home, before prayers there?
Praying in company and alone.The times of priuate prayers of eueryevery perſon daily to bee made alone, and if hee liueth in any ſociety, with others alſo. For it is not ſufficient that thou prayeſt alone, and in ſecret, if thou liueſt in a family, or ſociety, where more doe vſually come together to prayer; neither is it ſufficient, that thou prayeſt daily in ſuch company, if praying in ſecret bee omitted.
Math. 6.6.It is to be feared that he which prayeth in company only, makes no better prayers then the Phariſies, and ſhall loſe his reward, ſeing that to ſuch as pray in ſecret it is promiſed, that the Father will reward them openly: and on the other ſide, if any man prayeth in ſecret, and neglecteth the ioynt praying with others, it is to bee feared, that he is left without Gods preſence, to vaine ſpeculations, ſeeing that hee delighteth not to enioy his preſence in the middeſt of two, or three gathered together in his name.
Exod. 29.39.Wherefore it is neceſſary to pray daily in ſecret, morning and euening, and likewiſe with company, if it may be according to the ancient rite of ſacrificing a Lambe in the morning, and a Lambe in the euening, eueryevery day continually. For, eueryevery Chriſtian family is a little Church, as the Apoſtle intitleth ſome amongſt the Chriſtians, to whom hee wrote, not that it is any way fit, now wee hauehave allowance for publique meetings, to meet in priuate houſes, for all religious exerciſes (for this is the way to faction, and againſt the vnity of Gods Church) but eſpecially for the prayers daily vſed in eueryevery ſuch houſe, making it a Church, and Gods houſe, according to that; My houſe ſhall bee called the houſe of prayer: and therefore the Prophet ſpeaketh of this as a note diſtinguiſhing Chriſtian and Heathen families, when hee ſaith;Ier. 10.25. Poure out thy wrath vponupon the Heathen, that know thee not, and vponupon the families that call not vponupon thy name. Let all Gouernours of families think vponupon this, to ſet vp prayers in their houſes, that they may bee Gods houſes, and not houſes diuided from God, vponupon which hee will poure out his wrath.
Prayer at going to meat. 1. Tim. 4.5.Againe, prayers are ordinarily to be vſed, when wee receiue any of Gods good creatures for our ſuſtenance. For by mans ſinne, the creatures become accurſed vntounto him, by prayer they are againe ſanctified, EueryEvery creature of God is ſanctified by the word and prayer. 1. Sam. 9.13.When a feaſt was made in the land of Zuph, it is ſaid, that the people would not eat, vntill that Samuel came, and had bleſſed the feaſt: euen as it is ſaid of the beaſts, being gathered together to the waters in the wilderneſſe, that for feare of poyſon, they will not drinke till the Vnicorne hath with his horne ſtirred the waters. And after meat it is neceſſary to praiſe God, & ſo as we are commanded, Whether we eate or drinke, or whatſoeuer we doe, 1 Cor. 10.31.we ſhall doe all …o the glory of God.
Praying in time of troublel Dan. 6.Extraordinarily, we muſt pray oftner in the time of any extraordinary danger or trouble, by ſickneſſe, perſecution, battles and wars, famine and loſſes. Daniel at this time, beſides morning and euening, prayed alſo at noone-tide daily. Dauid in the like caſe prayed ſeauen times a day, and at midnight. Chriſt prayed three times together in his agonie.
M…th. 27. Acts 2.And the Diſciples continued daily together in prayer. And in thoſe times of perſecution the faithfull are noted to hauehave met to prayer, and to hauehave continued three, ſometime ſixe daies together, without taking food vntil night. Theſe times of trouble are more ſpecially times of prayer, to make praying our practice night and day, and to procure others to pray with vsus, and for vsus.
Ioh. 4.…0.For the place and geſture to be vſed in prayer, wee know, that now there is no difference of places, howſoeuer it hath beene in times paſt; for eueryevery where God may be called vponupon in Spirit, and in truth: and for geſture, Come (ſaith the Prophet) let vsus fall downe, and kneele before the Lord our maker. Not that prayer is not auailable without kneeling, for Iſaack walked in the fields, and prayed; Ionah, lying in the whales belly, prayed, &c. But becauſe all worſhip both of body and ſoule is due to the Lord of all, and becauſe proſtration, or kneeling is a meanes to b eed the more humility in the minde: therefore though kneeling be not alwayes neceſſary, yet it is to be preferred both in publike and priuate by all, that would yeeld vntounto God his due and entire worſhip: and in all publike prayers, it is the more duely and ſtrictly to be vſed where the orders of Church doe expresſly enioyne it, or the laudable cuſtome of the congregation commend it. To conclude the omisſion of decent & vſuall geſture muſt needs be more or leſſe ſcandalous, as arguing either coldneſſe in deuotion or contempt of the Church, or diſcrepancie in opinion o… in affection from the reſt of Gods people, with whom wee ſeeme to make but halfe coniunction, whileſt wee denye the vniformity of our bodily humiliation. And thus much of the generall Introduction to Prayer.