The Sum of Christian Religion 2, Part 3 · Subpart 9
OF PRAIER.
THE chiefe Queſtions hereof are.
1 What praier is, and howe many ſortes there are of praier.
2 Why praier is neceſſary.
3 What is required to true praier.
4 What is the forme of praier by Chriſt preſcribed.
1 WHAT PRAIER IS, AND HOW MANY SORTS OF PRAIER THERE ARE.
PRaier is a petition ioyned with an ardent and earneſt deſire, whether vttered in woords or not vttered; whereby wee aske of the true god reueiled in the word thoſe things which he hath commanded to be asked of him; proceeding from an acknowledgement of our neceſſity and neede, with humilitie, and repentaunce, and confeſſion of our owne vnworthineſſe; made in true conuerſion vntounto God & in a confidence and ſure truſt in gods promiſes, for chriſts ſake our Mediatour.
Saint Paul maketh mention of three ſortes of praier. 1. Petitions for good thinges. 2. Deprecations againſt euill things. 3. Jnterceſſions and requeſtes for others. The General of theſe ſpecials is Praier; Likewiſe Jnuocation, and Adoration. But praier differeth notwithſtanding from Inuocation & Adoration. For Adoration is often times taken for the whole worſhip of god; becauſe whō we woorſhip, him we account for the true God. But praier is a part of Inuocation: for Jnuocation compriſeth theſe two, as a general his ſpecials, namely Petition or praier, and thankes-giuing. For Inuocation, or, to Inuocate on God is to craue of the true God any thing that is neceſſary, both for the ſoule and body, and to giuegive thanks for benefits receiued of him. Thankefulnes, or Thankeſgiuing is an acknowledgement of a benefit receiued, and a voluntary binding to the performaunce of duties mutuall, poſſible, and lawful. Thankefulnes conteineth two things, to wit, truth, and iuſtice.
2 Why Praier is neceſſarie.
THE cauſes, for which praier is neceſſary, are theſe.
1 The commandement of God; becauſe God hath commanded that wee call vponupon him, and will this way chiefely and principally be worſhiped and magnified by vsus. Pſa. 50.16. Call vponupon me in the daie of trouble. Luk. 11.2. When ye praie, ſay, Our Father, &c. By theſe wordes of Chriſt it furder appeareth that the tongue alſo is required to praier: which we may proue alſo by other reaſons. 1 God wil hauehave himſelfe magnified with the tongue which hee created chieflie to this end. 2. Out of the aboundance of the heart the mouth ſpeaketh. 3 Wee are to doe it, that others may follow our example.
2 Our Neceſſitie and Want: For wee receiue not of God thoſe bleſſings which are neceſſarie for our ſafety and ſaluation, except we aske them of him. For God hath promiſed them to ſuch only as aske them. Nowe, what wee ſpeake of the neceſſitie of praier, the ſame is alſo to bee ſaide of the neceſſitie of Thankeſgiuing. For without giuing of thanks we leeſe thoſe thinges that are giuen, & receiue not ſuch thinges as are to be giuen and are neceſſarie. The necesſitie of both will eaſily appeare, whether we conſider the effects of faith, or the cauſe of faith, and ſo alſo faith it ſelfe. Faith is kindled or encreaſed in no man, who doth not aske it: no man hath faith, who giueth not thankes for it: and they which are endued with true faith, aske the grace of God: and they who hauehave taſted of gods grace, ſhew themſelues thankfull vntounto God for it, and doe more and more craue and deſire it. Rom. 5.5. The louelove of God is ſhed abroade in our hearts by the holy Ghoſt, which is giuen vntounto vsus. And the holy ghoſt himſelfe alſo is obtained by petition or praiers. For the holie Ghoſt is giuen to none but to him that deſireth him.
1 Obiection. But we ſee the wicked alſo to receiue the gifts of the holie Ghoſt. Therefore not onlie they that deſire him receiue him. Aunſwere. The wicked verily receiue manie gifts, but not thoſe principall giftes, neither thoſe that are proper to the Elect, ſuch as are faith, repentance, remiſſion of ſins, regeneration; and furder what giftes the wicked receiue, thoſe are not auaileable vntounto them, neither doe they receiue them to ſaluation. Reply. Jnfants craue not the holie ghoſt; and yet they receiue him. Aunſwere. The holy ghoſt is not giuen but to thoſe that aske him, that is, to thoſe of yeares and vnderſtanding, who are able to aske him. But euen Infants alſo aske and craue the holy ghoſt after their manner, hauing, to wit, in poſſibilitie an inclination to faith: and therefore potentially they aske the holy Ghoſt, or hauehave an inclination to aske him.
2 Obiection. The Effect is not before his cauſe. But praiers are the effects of the holie Ghoſt, in aſmuch as no man can aske the Holie Ghoſt, who hath not the holie Ghoſt, and hee alone woorketh praier in vsus: Therefore the Holie Ghoſt is not receiued by praier, but is in vsus before praier; and ſo by conſequent he is not giuen to them onlie that aske him. 1 Aunſwere. Whoſoeuer hath not the holie ghoſt, cannot aske him, that is, as concerning the encreaſe of him. 2 The Effect is not before his cauſe, that is, in order and nature; but in time they are both together. For the holy Ghoſt is in vsus according to nature before praier▪ becauſe we then firſt begin to deſire him, & to aske him of God, when he is giuen vntounto vsus. But albeit the Holie Ghoſt is according to nature or order firſt in vsus, yet he is not firſt in vsus according to time. For as ſoone as the holy Ghoſt is giuen, we begin to deſire his preſence. When God giueth his ſpirit, at the ſame time they aske him, vntounto whome hee is giuen. And the Holie Ghoſt is giuen to none, but to him that deſireth him: for no man deſireth him, but he who hath in himſelfe the beginning of him. Whereas then it is ſaid of Chriſt, Luk. 11.13. How much more ſhall your Heauenlie Father giuegive the holie Ghoſt to them that deſire him; this muſt not be vnderſtood of the encreaſe onelyonly, but alſo of the beginning of his giftes and graces,
3 What is required to true praier.
THE conditions and circumſtaunces of true praier are,
1 A direction of it vntounto the true God, that wee make our praier vntounto the true God manifeſted in the Church by his Prophetical and Apoſtolique word, by his workes of creation, preſeruation, and redemption of the Church. As wee hauehave receiued, ſo are we baptized; and as we are baptized, ſo we beleeue; and as we beleeue, ſo wee adore and worſhip the father, the ſonne and the holy ghoſt.
2 The knowledge of Gods commaundement. For without Gods commaundement we doubt of being heard Wherefore when wee pray, wee ought thus to reſolue: I call vponupon thee, becauſe thou haſt commaunded me. When we know that it is the commaundement of God, that we ſhould pray vntounto him, then we know alſo that our praiers are acceptable vntounto God, which he requireth of vsus in his word.
3 The knowledge of thoſe thinges which are to be asked. God will not onelyonly hauehave our affection and deuotion to be directed vntounto him, but he will alſo that we conſider, and know ſuch thinges as wee are to aske of him: otherwiſe it is not praying, but mocking of God; and therefore hath Chriſt preſcribed a forme of praier, out of which wee may learne what thinges wee are to aske of god. We are to aske (that I may ſummarily compriſe them) thinges both certaine, and allowed and permitted by God. Theſe are of two ſorts, Spiritual and corporal. God will hauehave vsus aske both of him; and thoſe ſpiritual things, which are neceſſarie to ſaluation, we muſt aske without condition; but corporall thinges, with a condition. Obiect. Hee that asketh doubtfullie, asketh not according to faith: Wee aske corporal bleſſinges doubtfullie: therefore not according to faith. Aunſwere. The Maior is either particular, or falſe. For the nature of faith requireth, that we be certaine, not of all corporal benefites, but onelyonly of ſuch ſpiritual bleſſings as are neceſſary to ſaluation, as of remiſſion of ſinnes, and of life euerlaſting. Moreouer, albeit wee aske corporall bleſſinges with a condition; yet doe we not ſimplie doubt of obtaining them. For we beleeue that wee ſhall receiue thoſe corporall bleſſinges which wee aske of god, ſo that they bee expedient for vsus vntounto ſaluation, and after this ſort are they alwaies to be deſired conditionally. For they differ very much from thoſe benefites which are neceſſary to ſaluation, and likewiſe are to be deſired after another maner. Such giftes as are neceſsarie to ſaluation, are ſimplie to be deſired, with a truſt and full perſwaſion of being heard; euen that wee ſhall receiue them as wee deſire, that is, in ſpeciall. But gifts, which are not neceſſarie to ſaluation, whether they be corporall, or elſe ſuch ſpirituall, as without which we maie be ſaued; theſe are to be deſired verily, but with a condition of gods will and pleaſure, that he will giuegive them vsus, if they ſerue for his glorie, and be profitable for vsus; or that he will giuegive vsus, other of better qualitie, either at this, or ſome other time. We muſt follow in asking theſe benefits the Leper which ſaide, Lord, if thou wilt, Mat. 8.2.thou canſt make mee cleane For neither doe the Elect, when they aske ſuch things, deſire ſimplie to be heard. For oftentimes we aske things not knowing what and what manner of thinges they be, and ſo neither know we whether the obtaining of them in ſpecial will profit vsus, or bee pernicious and hurtfull vntounto vsus. God notwithſtāding will hauehave vsus to aske of him corporal things and others that are not neceſſarie to ſaluation, 1. That the deſire of corporal thinges maie be an exerciſe of our faith, and confirme our truſt and confidence of obtaining thinges ſpirituall, and auaileable to ſaluation. The reaſon is, becauſe no man can looke for good and ſauing thinges at gods handes, except hee hauehave God reconciled vntounto him. 2. That we maie conſider and profeſſe his prouidence, that neither thoſe vnneceſſary and corporall thinges befall vsus by chaunce or fortune.
4 A tru deſire of thoſe things which are to be asked. God wil not hauehave our petition to bee hypocritical or faigned, nor bredde in our mouth, but in our heart: hee will hauehave vsus to pray with a true affection and deſire of the hart. Therefore an ardent deſire is to be made the general of all praier. So the Lord ſaid to Moſes, Why doſt thou cry vntounto me? when yet Moſes ſpake nothing.
5 A ſenſe and feeling of our owne want. The acknowledgement and feeling of our owne want is the fountaine from whence our deſire ariſeth. For what thou thinkeſt not thy ſelfe greatly to want, that dooſt thou not earneſtly deſire: Pray: for al ſtand in neede of God.
6 Humiliation, that is, true repentaunce. We muſt needes hauehave alſo true humility, true acknowledgement of our owne vnworthineſſe, or true repentaunce and conuerſion; and ſo proſtrate our ſelues in ſuppliaunt maner before his diuine Maieſty; 1. Becauſe God oweth vsus nothing. 2. Becauſe we are his enemies before our cōuerſion. God doth not hear ſinners, that is, proud ſinners, ſuch as was that Phariſee. And how greatly true humiliation, repentaunce, or conuerſion is required to praier, euen that dooth ſufficiently ſhew, in that the promiſes of God belong only to ſuch as are conuerted. Wherefore without conuerſion no man can pray according to faith: And without faith no man can be aſſured that he ſhal be heard.
7 A confidence or ful perſuaſion of being heard, for the Mediators ſake: That we may reſolue that both our perſon & our praiers pleaſe God for the Mediatours ſake, and that they are heard of him for chriſts merit. We muſt pray in chriſts name with a true faith, our praiers are to be put on our altar Chriſt: ſo ſhal wee be aſſured to bee heard. For if with a true faith we beleeue that Chriſt is that only altar, whereon our praiers being offered aſcend into the ſight of God, wee muſt alſo with full confidence reſolue, that wee are thorough Chriſts merite iuſt before God; and that god is reconciled vntounto vsus by Chriſt: and that through the interceſſion of Chriſt our praiers are heard of god. Galat. 6. Becauſe ye are Sonnes, God hath ſent forth the ſpirit of his ſonne into your harts, which cryeth Abba, father. But heere in this full perſuaſion of being hard we are to obſerue that difference of ſuch thinges as are to bee deſired, which was not long ſince declared.
8 A confidence and truſt in Gods promiſe, that wee knowe and think that god hath promiſed to hear as many as ſhal cal vponupon him, with thoſe conditiōs before alleaged. Without this promiſe of hearing there is no faith, without faith praier is but vain, and the promiſe is required for faith. But faith, or this confidence is required to praier; becauſe except we giuegive faith and credit to gods promiſes, and thinke of them while we are praying, they auaile vsus nothing, neither can wee deſire ought with a good conſcience: but rather, when after this ſort we know not what we aske, doubting of gods hearing of our petition, wee doe not praie but mocke god. Now the confidence which wee hauehave of gods promiſe in hearing vsus, breedeth in vsus a certainty of his hearing and our ſaluation: and this certainty kindleth in vsus a ſtudy of inuocation and of making ſupplications vntounto god. By theſe conditions and circumſtances of ſincere and true praier eaſily doth it appeare, how much the praying of the godly and the wicked differ. The godlie endeuour to obſerue al theſe conditions in their praying: the wicked contrarily either omitte and neglect them all, or keeping one or two conditions, erre in the reſt. Some er in the knowledge of the nature and wil of God, therein omitting the firſt condition: ſome erre in the thinges which are to bee asked, when they aske either euill thinges, or vncertaine, or not approoued by god. Some aske theſe hypocriticallie: ſome without a feeling of their want: ſome not with a confidence in the Mediatour: ſome perſiſting in their wickednes, thinke yet that God heareth them: ſome deſire things neceſſarie to ſaluation, with a diſtruſt and diffidence: ſome laſtly aske, not thinking of Gods promiſe, and therefore not according to faith.
4 What is the forme of praier by Chriſt preſcribed.
THE forme of prayer preſcribed by Chriſt vntounto vsus is recited by the two Euangeliſts, Matthewe, and Luke. Which forme Chriſt deliuered vntounto vsus, not that we ſhould be tied to theſe woords; but that we might know both how and what to aske. Obiection. We may not be wiſer than Chriſt. Therefore ſeeing hee hath appointed vsus a certaine forme of praier, we muſt hold vsus contented therewith: and therefore we doe amiſſe when wee vſe other formes of praiers. Aunſwere. Wee maie not depart from that forme, if Chriſt will hauehave vsus tied vntounto it: but he will not hauehave vsus tied to theſe words, becauſe his purpoſe was, when he taught his diſciples to pray, to deliuer a briefe ſumme of thoſe things, which we are to ask of God. Replie. That is to be reteined, than which no better can be inuented: Wee cannot inuent a better forme, and better woords, than are theſe of Chriſt himſelfe. Therefore wee muſt retaine alſo the forme and woords. Aunſwere. Wee can not inuent better woordes, neither a better forme, that is, to expreſſe this ſumme of ſuch thinges as are to bee deſired, which is as it were the general of al thinges that are to be deſired. Theſe generals of gods benefits, which Chriſt in this forme hath preſcribed vntounto vsus to be deſired, cannot bee propoſed in a better forme: but Chriſt will hauehave vsus alſo to deſcend to the ſpecials, & to aske particular benefits according to our neceſſitie. For that forme preſcribed by Chriſt is nothing elſe but a ſet or courſe of certaine heads, or generals, whereunto al benefites as wel corporal as ſpiritual may be referred. And whē chriſt willeth vsus to deſire the generals, he willeth vsus alſo to deſire the ſpecials. And furder alſo thoſe things which are here put in general, we are in like maner for this cauſe, to declare in ſpecial; that we may be lead into a conſideration of our neceſſity, & to a deſire of making our petition vntounto God, to help our neceſſity. Now that we may do this, we hauehave neede alſo of ſpecial formes of praieng. For to the explicatiō of generals by their ſpecials we hauehave need of another form. But yet al other forms of praier muſt agree with this form preſcribed by chriſt; although we be not tied vntounto this form of Chriſt, as being a thing altogether indifferent, as appeareth by theſe places of Scripture: Ioh. 14.13. Whatſoeuer ye aske of the father in my name (whether ye aske it in general or in ſpecial) he wil giuegive you. Wherefore Chriſt hath not tied vsus to a certaine forme. Jam. 1.5. Jf any of you lack wiſedome, let him aske, and it ſhal bee giuen him. Likewiſe, Matt. 20.24. Pray that your flight be not in the winter. But this as touching the woordes is not in the praier preſcribed by Chriſt. There are alſo examples of praiers both in the New and old Teſtament. Wherefore the forme of praier deliuered vntounto vsus by Chriſt, is wholy a thing indifferent.
Nowe this praier of chriſt hath three partes, a Proeme, a Petition, and a Concluſion.
The Proeme is, Our Father which art in heauen. The Proeme hath two partes, 1. Our Father. 2. which art in heauen. And the Lord vſed this kind of Proeme, becauſe he wil be called vponupon with due honor. This honor conſiſteth, 1. In true knowledge. 2. Jn true confidence. 3. Jn obedience. Obedience compriſeth, 1 True louelove. 2. True fear. 3. Hope. 4. Humiliation. 5. Patience.
The firſt part of the Proeme, Our Father. God is called Our Father, 1. Jn reſpect of our creation. Luk. 3.38. The ſonne of Adam, the ſonne of God. 2. In reſpect of our redemption, and receiuing into fauour by his ſonne our Mediatour. Chriſt is the only begotten ſonne of god; we are not his ſons by our owne nature, but are adopted for chriſts ſake. 3. In reſpect of our ſanctification, or regeneration by the holie Ghoſt in Chriſt Obiect. 1. We Jnuocate the Father according to the preſcript of his own ſon: Therefore we muſt not inuocate the ſon and the holy Ghoſt. Aunſwer. The conſequence of this reaſon is denied; becauſe the conſequēce holdeth not from the attributing of ſome property vntounto one perſon of the god-head to the remouing of the ſame from another perſon of the god-head. Again, the name of Father (as alſo the name of god) when it is oppoſed to all the creatures, is taken eſſentially, not perſonally: but when it is put with another perſon of the God-heade, it is taken perſonallie. Wherefore in this place the name of Father is taken eſſentially, & the reaſons hereof are manifeſt: 1. Becauſe the name of Father is not here put with another perſon of the God-head, but with the creature, of whom he is inuocated. So alſo by the Prophet Iſaiah, cap. 9.6. Chriſt is called The euerlaſting father. 2. The Jnuocating of one perſon, doth not exclude the others, when mention is made of their external & outward works. 3. We cannot conſider God the father but in the ſonne, the Mediatour. And the Son hath made vsus Sons by the holy ghoſt, who is called the ſpirit of adoptiō. 4. Chriſt teacheth vsus that we muſt inuocate him alſo, ſaying, Verilie, verilie, I ſay to you, whatſoeuer yee ſhal aske of the father in my name, he ſhal giuegive you. 5. Chriſt giueth the holie Ghoſt: Therefore it is hee himſelfe of whom wee aske him. Obiect. 2. Chriſt is called, and is our brother: Therefore he is not our father. Aunſwere. He is our brother, in reſpect of his humane nature: But hee is our father in reſpect of his diuine nature. Ob. 3. If he be called the father, who hath receiued vsus into fauor for Chriſts ſake, then is not Chriſt vnderſtoode by the name of father, becauſe he that receiueth vsus into fauour for chriſts ſake, is not Chriſt himſelf. But the father, whō we here ſo cal, receiueth vsus into fauor for chriſts ſake: Wherefore he is not chriſt. Anſw. Hee that receiueth vsus into fauour for Chriſts ſake, is not Chriſt himſelfe, that is, not in the ſame ſenſe and reſpect. Chriſt as he is our Mediatour, is hee through whom we are receiued; but as he is god, he is he that receiueth vsus.
Chriſt wil hauehave vsus to call God, Father, and ſo to inuocate him, 1. In regard of the true inuocation of God, who is the father of our Lord Ieſus Chriſt. 2. In regard of the tru knowledge of him, that we may know him to be our father, who through and for his Son the Mediatour hath adopted vsus to be his Sons, when otherwiſe we were his enemies; I goe vntounto my father, and to your father: and further alſo for his Sons ſake he regenerateth vsus by the holy Ghoſt, and endoweth vsus with all giftes and graces neceſſary. 3. In regard of reuerence, namely that in vsus may bee ſtirred vp and raiſed true reuerence towardes him; that ſeeing hee is our father, wee therefore behaue our ſelues, as becommeth Sons, and be affected with ſuch reuerence towards him, as it becommeth children to be affected towards their father, eſpecially being adopted children, and vnworthy of Gods bleſſinges and benefites. 4. In regard of confidence, that the ſame be raiſed in vsus, whereby we may be aſſured that we ſhal be heard. For ſeeing god is our father, & euen ſo louing a father vntounto vsus, that he hath giuen his onlie begotten Son for vsus to death: how then ſhal he not giuegive vsus together with him all things neceſſary to our ſaluation? 5. For a memorial of our creation. Now God wil hear thoſe only, that ſo pray; becauſe in them he obtaineth the end of his bleſſings and benefites. Obiection. Jt is the part of a father to denie nothing vntounto his children. But God denieth many things to vsus. Therefore he is not our father. Aunſwere. It is the part of a father to deny nothing vntounto his children, that is, which is neceſſary for them.
Chriſt willeth vsus to call God our Father, not my Father. 1 Thereby to raiſe in vsus a confidence and full perſwaſion that wee ſhall he heard. For becauſe the whole church doth with one conſent pray vntounto him, he doth not reiect her, but heareth her praiers, according to this promiſe of our Lorde: Where two or three are gathered together in my name, there am I in the middeſt of them. Obiection. But oftentimes thou praieſt at home, the Church not beeing priuie thereunto. Aunſwere. The Godly, and the whole Church pray for themſelues, and all the members, with an affection and deſire. LoueLove & deſire is an habitual qualitie of the ſoul, remaining alſo when thou ſleepeſt; it is not a paſſion quickly fleeting or paſſing a way. And this alſo maketh much for the engēdring of cōfidence in vsus; becauſe, as hath been ſaide, God doth not reiect the whole Church. 2 To admoniſh vsus of mutual louelove, wherewith Chriſtians being endued muſt pray one for another. And therefore doth he by this worde, in the very proeme & entrance of the praier, admoniſh vsus of mutual louelove, wherwith we muſt be affected towards our neighbor. 1 Becauſe there is no true praying without the true louelove of our neighbor: neither can we be perſwaded that God heareth vsus. For if wee approch vntounto God, not accounting the ſonnes of God for our breethren; neither will hee then account vsus for his ſonnes. 2 Becauſe without the louelove of our neighbour there is no true faith, & without faith there is no true praier. For whatſoeuer is not of faith, is ſinne.
The ſecond part of the proeme is, Which art in Heauen, that is, Heauenly. Heauen heere ſignifieth the habitation of God, and the holy Angels, and bleſſed men. And God is ſaide to dwell there, becauſe there God is more glorious, than in this world, & doth alſo there immediatly ſhew and manifeſt himſelfe.
Now the Lorde willeth vsus to call him our Father, which is in Heauen, 1 Thereby to ſhewe the oppoſition and contrarietie of earthlie fathers, and this Father: that ſo we ſhould thinke that God raigneth in Heauenly glory and Maieſty, and is a Father, not earthly, but Heauenly, euen he, 1 Who ſitteth in heauen. 2 Who ruleth, and gouerneth there by his prouidence the whole world by him created. 3 Who is voide of all corruption and change. 4 Who alſo doth there eſpeciallie manifeſt himſelfe before the Angels; and doeth there ſhewe what a Father he is, how good, and how mightie and rich.
2 To raiſe vp in vsus a confidence that God heareth vsus; for if he be our Father, and one that is endued with exceeding goodneſſe, which he eſpecially manifeſteth and declareth in Heauen: Then will he alſo giuegive vsus all thinges neceſſarie to ſaluation. If this our Father be Lord in Heauen, and ſo omnipotent, whereby he is able to helpe vsus: then is hee able moſt eaſilie to giuegive vsus thoſe good things which we aske of him. 3 To raiſe a reuerence of him in vsus; ſeeing this our father is ſo great a Lorde, that is, heauenly, who raigneth euerie-where, who is able to caſt both bodie and ſoule into Hell fire: let vsus then reuerence ſuch a Lorde, and approch vntounto him with exceeding ſubmiſſion both of minde and bodie. 4 That we cal on him in feruencie of ſpirit. 5 That the mind of him that worſhippeth be lifted vp to heauenlie things. 6 That heauenlie thinges bee deſired. 7 That the errour of Ethnikes might be met withall, who thinke that they may adore and worſhip God in creatures. 8 To admoniſh vsus, that wee are not to direct our praiers vntounto a certaine place, as in the olde Teſtament.
Let theſe things ſuffice for the firſt part of Chriſts praier. Now followeth the ſecond part of the praier, namely the petition, which compriſeth ſix petitions.