Truth and Falsehood, Book · Chapter 28
Of praier: to whom, and how wee ſhoulde praie. CHAP. 28.
THE PROTESTANTS
PRaier is a good worke, commended and commanded of God, and therfore to be vſed, a moſt ready meane to ſupply our wants, a moſt ſure ſtay & comfort in all our dangers and diſtreſſes, and therefore not to be neglected, For how can we either relieue our neceſsities better, or in heauines comfort our ſelues more effectually, than if wee conuerſe and talke with God?Greg. Niſſen. orat. 1. in orat. Dominicam. 1. Theſſ. 5.17. Which thing wee doe in praier. And therefore the Apoſtle willeth vsus to pray alwaies, or continually euen without ceaſing: Becauſe we alwaies ſtand in neede of comfort and helpe. Yea Chriſt would hauehave vsus alwaies to pray and not to wax faint. Luc. 18.1.But wee muſt aske all good thinges of God only, from whom only commeth eueryevery good giuing, Iam. 1.17.and eueryevery perfect gift. And that in the name of Chriſt Ieſus, and for his ſake. We muſt alſo pray in faith if we will be heard, and with vnderſtanding that we may pray in ſpirit.
THE PAPISTS
OƲR aduerſaries alſo ſpeake much of praier: but their praiers hauehave many faultes. For firſt they praie not to God only, but alſo to the Saints and creatures, expreſly againſt Gods lawe. Then alſo they number their praiers vponupon their beades, as if they woulde knowe howe much God is become indebted vntounto them for their praiers. Thirdly they pray in a tōgue vnknowen to them that doe pray many times, namely in latine. And fourthly out of theſe ariſeth another fault in their praiers, that the praiers that are directed to any other than to God, and are alſo ſuch, as they that doe praie knowe not what they aske, or what they pray for, becauſe they pray in latine: therefore they praie not in faith, and ſo their praiers are turned into ſinne, and prouoke God to anger.
Firſt we muſt pray vntounto God only, in reſpect of Gods commandement. Thou ſhalt hauehave no other Gods but me. For thereby God doth challenge vntounto himſelfe, not only that we ſhould acknowledge him to be God, but alſo that we ſhould performe to no other but to him thoſe ſeruices and offices that are due vntounto God, amongſt which inuocation or praier is one. Secondly, that commandement, which more particularly toucheth this point,Pſal. 50.15. Call vponupon me in the day of trouble, and I will deliuer thee, is flatly broken if we doe call vponupon any other. Thirdly, the prophet Dauid doeth ſeeme to make it a property belonging to God only, to heare our praiers, Thou that heareſt our praiers, to thee ſhall all fleſh come. Pſal. 65.2.And therefore if wee will be heard, we muſt pray to God only. Fourthly,Cont. Arian. Orat. 2. Athanaſius proueth Chriſt to be God, becauſe he is praied vntounto in diſtreſſe. Whoſe argument had not beene good, if any other beſides God might hauehave beene praied vntounto. Fiftly, faith only belongeth to this life, ſo that the Saintes hauehave it not in the life to come,De iuſtif. li. 2. cap. 4. & 7. as maiſter Bellarmine himſelfe affirmeth very truely: but praier without faith auaileth not, and How ſhall they call on him, in whom they hauehave not beleeued? Therefore the ſaints after this life cannot pray for vsus, or at the leaſt their praiers cannot auaile. Sixtly, as it is not an office laid vponupon the ſaints to pray for vsus, in all the ſcriptures, ſo they regard nothing in the life to come, but only Gods glory, as may appeare by the exerciſe of ſinging praiſe to God only, as in the Apocalips manie times is aſcribed vntounto them. So little care they hauehave of their owne priuate eſtate, much leſſe of our affaires, but of thoſe things only, that belong to gods glory. Thus then we ſee, concerning this firſt point in controuerſie concerning praier, that we muſt not pray vntounto any creature, but to God only.De beatitud. Sanct. li. 1. cap. 19. Popiſh argumentes for inuocation. Gen. 48.16. But yet let vsus ſee how M. Bellar. wil proue that we maie praie to the creatures. Iacob ſaith of Ioſephs children, The angell that deliuered me from all euill, bleſſe the children, therefore Iacob praieth vntounto the angel. That which there he calleth the angel is God, as appeareth not only by the words, becauſe before he called him God: but alſo Chryſoſtome expounding this place,verſ. 15. In Geneſ. Hom. 66. Iob. 5.1. not once naming the angell, maketh him to aſke al theſe things of God. And that which he alleadgeth out of Iob, is of like force. Call now if any will anſwere thee, and to which of the ſaints wilt thou turne? for many of the Hebrews vnderſtand this of the ſaints that are aliue, as if he had ſaid, what good man is of thy mind, or wil take thy part? Some expounde this place of the angels, but ſo as they make Eliphaz to aſke this queſtion (to whom amongſt the angels Iob wil turne) ſcoffingly. As if he had ſaid, if thou ſhouldſt aſke of them it were in vaine, they would not anſwer thee. But howſoeuer it is, it is certaine, that heere is no mention of inuocation or praier vntounto the angels,Philippus Presbiter in Iob. but rather as it ſeemeth by Phillippus Presbiter vponupon this place, a taunting reproofe of Iob, if he beleeued not Eliphaz his words. But howſoeuer it is expounded, heere is no good argument for inuocation or praier vntounto angels. For the Godly hauehave often turned themſelues vntounto the angels, but not to pray vntounto them. As for that that Moſes ſaid, Remember Abraham. Iſaac, and Iſrael thy ſeruantes, Exod. 32.13.reſpecteth not the merits of theſe fathers, but the promiſe made to them, as in that place appeareth: for it followeth, To whome thou ſwareſt by thine owne ſelfe, and ſaidſt to them. I wil multiply your ſeede. Which words doe plainely burden God with his promiſe made to them. Neither doth that which maiſter Bellarmine alleadgeth out of Theodoret, proue any thing … o the contrary. For he ſaith that Moſes vſed the helpe or defence of theſe patriarkes. And why not rather in reſpect of Gods promiſe, which we know hee is able and ready to performe, then of their merits.Theod. queſt 67. in Exod. So that if there were any inuocation or praier to them, as there is not (it is onlie a requeſt that God will remember them) and therefore this place belongeth not to the matter now in queſtion, but if there were any praier vntounto them, we ſee that it cannot bee concluded out of this place that Moſes would hauehave God to regarde their merites. But maiſter Bellarmine will helpe the matter with a teſtimonie out of the Pſalmes. Lord remember Dauid and al his kindnes. Pſal. 131.2.There ſaith maiſter Bellarmine, Salomon praieth in reſpect of his father Dauids merits: but the word vponupon which his whole argument dependeth, that heere is tranſlated kindnes, may be trāſlated Affliction. And S. Hierom trāſlating the pſalms according to the Hebrew doth ſo tranſlate it. And how can he thinke with ſuch vncertaine proofe, to make good ſo bad a cauſe? But I haſten to that argument, that coulde neuer yet be anſwered, for ſo maiſter Bellarmine ſaith. And it is this. We may deſire them that are aliue to pray for vsus, therefore we maie pray to the ſaints that are departed. If maiſter Bellarmine had not liked ſo well of this argument, I ſhould not hauehave thought it worth any anſwere. For to praie one for another whileſt we are aliue, is both warranted and commaunded of God: but to praie to them that are gone, wee hauehave neither commaundement nor promiſe. And there is greate difference betweene praiers, which the papiſts woulde make to them that are dead, and ſuch requeſtes as the godlie hauehave made, or we may make to them that are aliue to praie for vsus. But maiſter Bellarmine will ſtrengthen his argument, by remoouing the cauſes that maie hinder this inuocation, or rather their interceſſion for vsus. Firſt if wee ſaie they will not praie for vsus: hee anſwereth, they hauehave greater louelove than they had, and therefore they will. But what manner of louelove they hauehave to vsus ward, is not deſcribed in the Scriptures: And therefore we cannot of that their louelove which is vncertaine, gather any certaine argument. But ſure I am, their louelove towards God and our ſauiour Chriſt is ſo great, that they will not rob either God of his glory, or Chriſt of his office of mediation. And they cannot pray for vsus becauſe, as before I hauehave ſhewed euen out of maiſter Bellarmine, that they want faith. And whether they know that we pray or not, it is vncertaine. As for the wrong that is done vntounto God, if any but he be praied vntounto, which maiſter Bellarmine imagineth to be the fourth let why they cannot pray for vsus: he anſwereth that if that be any hinderance to Gods glory,Coloſſ. 2.23. it alſo is againſt Gods glory, that they who are aliue, ſhould requeſt other to pray for them. Which his anſwere how fooliſh it is, the very wemen and children maie eaſily perceiue, how the one hath commandement, the other muſt goe amongſt the wil-worſhippings: eſpecially if wee conſider the practiſe of inuocation in the popiſh church. For although now to make ſome faire ſhewe of their doctrine, they will teach vsus,De beatitud. ſanct. li. 1. ca. 17. that the ſaints Are not the immediate interceſſours vntounto God for vsus, but obtaine our requeſtes of God through Chriſt, as maiſter Bellarmine teacheth: yet it cannot be denied, that men and women hauehave had confidence in the ſaint it ſelfe, hauehave vowed, and performed their vowes vntounto the ſame for their deliuerance, hauehave praied vntounto the ſame for helpe.Act. & Mon. pag. 1117. 1443. And theſe men hauehave not beene reproued, no they were thought to hauehave a good deuotion, and to merit thereby: but ſome hauehave beene accuſed of hereſie for not praying in their trauell to the virgin Mary. Yea they hauehave publiſhed a blaſphemous thing, called the Pſalter of the Virgin, compiled by Bonauenture, in which whatſoeuer in the Pſalmes and ſome other ſcripture is ſpoken of the Lord, is moſt wickedly by them applied vntounto the Virgin Mary, whom they call lady. Yea to be ſhort, it is almoſt as full of blaſphemies as of words. An infinite number of their owne prayers, might bee brought againſt them out of their owne bookes to teſtifie againſt themſelues, of that ſuperſtitious confidence which they hauehave had in the creature: and yet would they now perſwade the world, that they neuer meant they ſhould make interceſſion to God for vsus, but by Chriſt: but in trueth they made them rather gods than mediators. As when the virgin Mary is willed to command her Sonne, and to ſhew her to be his mother: Or when vntounto her they pray thus: In al our trouble and diſtreſſe help vsus, moſt holy virgin Mary. And thus hauehave I thought good, briefly to examine their proofes out of the ſcripture, and to take away that ſhew of reaſons, that they made out of Gods word. I might hauehave brought their owne fellowes to teſtifie againſt them, that whileſt they will ſeeme to alleadge ſcriptures, they doe but wreſt them.In Enchirid. cap. 15. De Theol. loci. li. 3. cap. 3 For Eckius a ſtowt Papiſt doeth frankely confeſſe, that the inuocation of ſaints is not expreſly commanded or taught, either in the olde or new Teſtament. But Melchior Canus better learned than hee, doeth ſay, that neither plainely, nor yet couertly, it is contained in the Scriptures. And therefore we ſee that they doe alleadge Gods word, but to blinde mens eies, as though they had ſome warrant out of it, not becauſe they thinke their arguments p… ooue that which they teach. Seeing therefore their doctrine, is ſo quite voide of all warrant out of Gods word, and that which they do ſeeme to bring, is ſo weake and wreſted, as may appeare: I truſt I may conclude with Tertullian that this commaundement, De praeſcrip. aduerſus haer.aske and yee ſhall receiue, agreeth to him that knoweth of whome to aske, euen of him of whome ſomewhat was promiſed, that is, of the God of Abraham, Iſaac, and Iacob. Now for the ſecond point, which is,Chriſt our onelyonly mediatour. that Chriſt Ieſus is this only mediator between God and man, to offer vp our prayers vntounto God. Wherein our aduerſaries do not deny but he is the mediator, but they had wont to tell vsus,Eckius in Ench. cap. 15 that he is the onelyonly mediator of redemption (and yet they rob him alſo of that office, by the Popes pardons, and ſuch baggage) but there may be many mediators of interceſſion ſay they: But maſter Bellarmine hath found out another ſhift, namely, that they are but interceſſours by Chriſt (as before I hauehave ſhewed.) But howe doeth maſter Bellarmine prooue, that the ſaints make interceſſion by Chriſt for vsus. Hee hath not ſo much as one word out of ſcripture for it, neither yet out of any ancient father. His onelie proofe is out of ſaint Bernard, who liued eleuen hundred yeeres and more after Chriſt. Is this a doctrine to be receiued now as catholike, that hath ſo long beene buried in ſilence, and will not yet perchance be very well liked of. Indeede, that Chriſt is our mediatour he prooueth well: but that which he would eſpecially hauehave vsus to beleeue, is left without witneſſe, as I hauehave ſhewed.
De beatitud. ſanct. li. 1. ca. 17Well then, I will take it as a thing granted by maſter Bellarmine, that Chriſt is onelyonly our immediate mediatour to God, and no ſaint, no angel, or any other creature: which thing the ſcriptures prooue plentifully. And I will (by Gods grace) ſhew alſo, that they may not be mediators by or to Chriſt for vsus. Firſt, there is no warrant for it in the word, and therefore it muſt not be receiued of vsus, whoſe rule for life and religion the word … ſt be. Secondly, I hauehave ſhewed, that the ſaints departed hauehave not faith, and therefore they can not pray. Thirdly, to ioyne them with Chriſt in the office of Mediation, doeth ſhewe that they feare, that either hee can not by himſelfe perfourme that office which God hath laide vppon him, and that is blaſphemous: Or, that hee will not at our requeſt do it, vnleſſe hee be intreated by others.
Seeing hee hath died for my ſinnes, ſhall I doubt whether hee will heare mee if I doe pray? If hee bid mee aſke, ſeeke, knocke, and promiſeth thou that I ſhall hauehave, finde, and to open, will hee not bee as good as his worde?Hebr. 2.17 In all thinges it became him to bee made like vntounto his brethren that hee might bee mercifull, 18and a faithfull high prieſt in thinges concerning God, Ebr. 4.15.that he might make reconciliation for the ſins of the people. For in that he ſuffred and was tempted, 16hee is able to ſuccour them that are tēpted. Our high prieſt is touched with the feeling of our infirmities. Let vsus therefore goe boldly vntounto the throne of grace, that we may receiue mercy, and finde grace to helpe in time of need. Let vsus, I ſaie, our owne ſelues come vntounto him in this aſſurance that he will not faile to heare and helpe vsus. For he calleth Come vntounto me all yee that are weary and laden, and I wil eaſe you. Matt. 11.28.Shall we be afraid to draw nigh vntounto him, that calleth vsus ſo louingly? Or ſhall wee thinke that wee ſhall neede to ſende mediatours to intreate him, that ſendeth his embaſſadours to vsus to intreate vsus? Nowe we are embaſſadours for Chriſt (ſaith ſaint Paul) as though God did beſeech you through vsus, 2. Cor. 5.20.wee pray you in Chriſtes ſteede, that you bee reconciled to God.
Let vsus therefore ſaie with S. Auguſtine, or whoſoeuer it was that writ thoſe bookes that goe in his name,Lib. 2. cap. 1. Of the viſitation of the ſicke. I ſpeake more ſafely and ſweetely to my Ieſus, than to any of the holie ſpirites of God. Yea this groſſe and abſurd perſuaſion Saint Chryſoſtome in many places ſeeketh to remoue, as they that do read his works may finde.In Matth Hom. 5. God (ſaith he) wil giuegive to vsus ſaluation, not ſo much at others intreaty, as at our own. And this he proueth by the examples of the woman of Canaan,Mat. 15.23.24, 25, 26, 27, 28. Luk. 7 Luk. 23.4… .43. the ſinnefull woman and the theefe that was put to death with Chriſt, and at his owne ſuite obtained paradiſe. And Chryſoſtome ſeemeth in that place to yeeld a good reaſon why we ſhould ſue for our ſelues. Becauſe it will make vsus more carefull to amende our liues, to the ende wee maie the better pleaſe God. So that hereby wee maie gather, that they who teach vsus that wee maie hauehave other aduocates or mediatours to God, teach vsus to bee careleſſe of our owne conuerſation howe wee doe liue. Whereas if our ſelues onelyonly muſt of neceſſitie intreate God for his ſonne Chriſtes ſake, wee will be more carefull to ſerue him, that with greater confidence wee may come to intreate him.
This good ſeede of Inuocating and calling vppon God, continued about ſome two hundred yeares in the church vntill that enuious man at the laſt, whileſt Gods ſeruants were aſleepe, did ſowe that euill ſeede of praying to the creatures. And although ſome did like well of it, yet was it miſliked alſo by ſome of the godly, as moſt notably appeareth in Epiphanius againſt the heretikes called Collyridiani, Haereſ. 79who offered a bunne or cake to the virgin Mary, or for her ſake: and of that they had their name. And ſo the Papiſts do offer their waxe candles, yea many times very pretious thinges vntounto their ſaints. But Epiphanius compareth ſuch to a common harlot, that runne a whooring from one onelyonly God: and ſaieth this olde errour ſhall not preuaile, to leaue him that liueth, and to worſhip the creature. He will not hauehave her worſhipped, neither yet that they ſhould offer in her name. Bellarmine indeuouring to anſwere this place,De beatitud. ſanct li. 1. ca. 15 ſaith that Epiphanius reprooueth that hereſie, becauſe they woulde make a god of her. But the place is maruellous ſtrong againſt the Popiſh ceremonies, in their ſuperſtitious ſeruices. For Epiphanius gathereth of this that they did to the virgin Mary, that they made her a god, not that they eſteemed or called her a god (for they neuer denied the one God) but that they did to her that which the Gentiles doe to their gods. And (I pray you) did they any more to the virgine Mary than our Papiſtes doe? Let it be examined. They offered bunnes or takes in her name: the Papiſts do offer ſundrie ſorts of things: and, the more, and the coſtlier, the Prieſts thinke the better of it. At a certaine day in the yeere ſome women vſed to trimme ſome Waggon, and couer it ouer with a ſheete, and for certaine dayes woulde ſet there ſome breade, and offer it in her name, being aſſembled together: The Papiſts make many as pretie ſhewes as this could be: for, the worſhip of their Saints hauehave their dayes ſet downe for it. The women alſo doe with thoſe heretikes, celebrate thoſe holie myſteries. Howe many religious orders the Popiſh church hath to celebrate the myſteries in honour of their Lady, as they doe terme her, let the worlde iudge. But our Papiſts being compared with thoſe heretikes, goe as neere (I warrant you) to make their ſaints gods, as euer did the Collyridians to make a God of the Virgine Mary. And howe doeth Epiphanius confute this hereſie? What Scripture (ſaith hee) hath taught vsus this? which of the Prophets commaunded a man, much leſſe a woman to bee adored? If then the Scriptures muſt teach vsus, and the Prophets muſt direct vsus in our religion: becauſe this inuocation of the creature hath no warrant in the worde, wee may ſafely reiect it. And that our prayers, whether they bee priuate or publike,Prayers muſt be in a tongue that wee know. Orat. in ſulitt. In Geneſ. hom. 29. De Orthod. fide li. 3. c. 24 muſt bee in a tongue that wee vnderſtand, it is by many reaſons to be prooued. For if that prayer bee as Saint Baſil defineth it, A requeſting of ſome good thing of God, powred out to God of the godlie: or as Chryſoſtome ſaieth, It is a talke with God: or as Damaſcene doeth write, The aſcending of the minde vntounto God, or, the crauing of thinges fit to be asked of God: then is it moſt neceſſary, that whether we pray in publike, or priuatly, we ſhould vnderſtand what we ſay, leſt in ſteed of good wee aſke that which is euill, and our talke ſhoulde not be ſeemely or agreeable to the maieſtie of God, with whom wee talke: neither can our minde aſcend in prayer, if the vnderſtanding of our words be not as it were a wing to helpe it vp. Therefore Chryſoſtome exhorteth vntounto ſobrietie, eſpecially when we ſhould pray, and woulde hauehave vsus in prayer to gather together the powers of our minde,In Geneſ. hom. 29. That our minde may accompany our wordes to God, for feare leaſt our prayer turne to our condemnation.
And moſt plaine is that that the Apoſtle ſaieth, If I pray in a ſtrange tongue, 1. Cor. 14 14my ſpirit praieth, but mine vnderſtanding is without fruit. 1. Cor. 14.26Thus then I reaſon: All thinges ought to be doone to edifying, But the praiers that are made in a ſtrange tongue that the people vnderſtand not, are not done to edifying, therfore they are not ſuch as they ought to be. This whole argument is ſaint Paules. For the firſt propoſition is his very wordes. The ſecond is neceſſarie to be gathered out of his words. For if ſuch praiers are without fruit, as the apoſtle ſaith they are,Regal. breuiores quaeſt. 278. then they doe not edifye. For when (ſaieth Baſil) the words of the praier are vnknowen to them that are preſent, then the minde of him that praieth is doubtleſſe without fruit, becauſe none is the better for it. For as the ſame father in his anſwer to the next queſtion ſaieth of the vnderſtanding of ſcripture,Quaeſt. 278. ſo may we ſay of praier. he compareth the vnderſtanding of the ſcriptures vntounto the taſte of our meate. And ſaieth that men heare profitably, when the vnderſtanding of the word is vntounto their minde, as the taſte of the meate is vntounto the body. And ſo may we likewiſe ſay, that then we praie with fruit, when in our minde we vnderſtand what we praie for, as well as our mouth taſteth our meat what it is that we eat. Which place of ſaint Paul troubleth maſter Bellarmine ſo, that after that he hath ſeen and vewed many anſwers ſcarce anie can pleaſe him.De verbo dei lib. 2. cap. 16 But at the length hee reſolueth vponupon this, that the apoſtle ſpeaketh not of their common prayers, but of ſuch ſpirituall ſongs as themſelues made. But that anſwere will not ſerue the turne. For hee that commaunded that all things that are done in ſuch meetings, ſhould bee done to edifying, would not onelie that ſuch ſpirituall ſongs ſhould bee vnderſtood, but alſo all other their prayers and exerciſes. And therefore Chryſoſtome thinketh that they who come not to edifie others, may as well be away. And that this edifying ſhould,Hom. 36. in 1. Cor. if not onelyonly, yet eſpecially be regarded, Let nothing (ſayeth Primaſius) bee in you, Primaſ. vponupon this place.wherewith you do not edifie one another.
And if edifying bee eſpecially to bee regarded in our Chriſtian aſſemblies, then they that edifie the greateſt number, doe eyther winne or confirme moſt in the fayth, and ſo doe beſt ſeruice to God. And therefore I can not but maruaile at maiſter Bellarmine, that hee is ſo willing to defende the verie dregges of poperie, that hee will rather ſpeake agaynſt all ſence, then hee will ſeeme to ſay nothing. Who would once imagine that which hee often affirmeth,De verbo dei lib. 2. cap. 16. that all the people neede not vnderſtande the prayers? What then doe they in the aſſemblie, if they vnderſtande not what is ſayde? All had woont to ſay Amen, as maiſter Bellarmine noteth out of Iuſtinus Martyr. 1. Cor. 14.16But ſaint Paule thinketh it abſurde that they ſhoulde ſay Amen to that they vnderſtande not, therefore all people ſhoulde vnderſtande.
But yet more fooliſh is that hee ſayeth, that the people needeth not vnderſtande the prayers, becauſe they are made not to the people, but to God, and it is enough that God vnderſtande them. What, is maſter Bellarmine in earneſt, or but in ieaſt? is hee waking, or but in a dreame? The prayers are made to God, it is true, they ſhould bee ſo. But the Popiſh Church will hauehave vsus alſo to pray in Latine to the Saints, manie of which when they were aliue, vnderſtoode no Latine, whatſoeuer they nowe doe. Well, we ſhould pray to God.
But maiſter Bellarmine will confeſſe, that in the publike prayers, eueryevery member of the Church ſhould hauehave his ſhare, which he cannot hauehave vnleſſe his heart ioyne in conſent with the words of the miniſter. S… that although God vnderſtande what wee would hauehave, y… t that is not enough, vnleſſe we alſo know what we ſue for vntounto God. For it is not in this caſe as it is with worldly princes, as maſter Bellarmine moſt prophanely ſurmiſeth. For although hee for whome another maketh ſuite vntounto the prince, needeth not to care whether he vnderſtand or not the wordes that hee that maketh requeſt for him doeth ſpeake: yet if hee make requeſt for himſelfe, it is verie needfull hee ſhould well vnderſtande his owne wordes. Nowe the prayers of the Church, although they bee pronounced by one man to auoyde confuſion, yet they are not the prayers of one, but of the whole Church, and therfore ſhould the whole Church ſay Amen vntounto them. So they did in the time of Iuſtine the Martyr and long after:Apolog. 2. ſhewing thereby that they all had intereſt therein, not onelyonly in reſpect of the benefite that they looked for: but euen in reſpect of that verie ſacrifice of prayer, which the church did offer, wherein they had their part. And this is one part of the communion of Saints, that wee ioyne together in one to prayſe God, or pray vntounto him, as one bodie, though manie members, yea, as one minde in manie bodies. And this they did when The Chriſtians looking vp to heauen, Tertul. in Apolog.ſtretching out their handes (for they were harmeleſſe) bare headed (for they were not aſhamed) yea and without anie to put them in minde to pray (for they praied euen from their hearts) al praying together, prayed for all. &c. as Tertullian reporteth of thoſe times. For theſe their outwarde actions, did ſhew the affection of their minde, and agreement in that they prayed for.
Numbring of praiers.Nowe for the numbring of their prayers vponupon their beades, or otherwiſe, I doubt whether it can hauehave anie colour of excuſe. For why doe they ſcore them vp? Is it becauſe they wil go nothing beyond the number of praiers? or that they may bee ſure to pay God all they owe him? To thinke they can giuegive him all his due, is too great wickedneſſe. And ſo to ſtint themſelues in their praiers, howſoeuer they finde themſelues affected to pray, doeth plainely ſhewe that they knowe not what it is to pray. For if it bee the crie (as one ſayeth) of the heart, and not of the mouth: then is it time to make an ende of praying, when eyther our heart is ſatiſfied, in hauing the requeſt that it made, graunted, or elſe it waxe faint, and fall downe as Moſes his handes did,Exod. 17. that it cannot lift vp it ſelfe to God.
And ſeeing men cannot bee alwayes alike minded in prayer, it is but follie to appoint themſelues, alwayes the like meaſure of prayers. And ſuch prayers are manie times turned into prating and vaine babling. Or doe they number … eir prayers, that they may ſay to God: Thou art indebted vntounto vsus for ſo many prayers? It may ſo bee: For ſuch is the fooliſh imagination of man, when hee once refuſeth to bee directed by Gods worde, that there is nothing ſo abſurde, no toy ſo childiſh, but they will account it to be a religious ſeruing of God. And ſo in this, by a little lippe labour, they ſeeke to buy thoſe paltrie pardons, of ſuch preſumptuous Popes, as wil take vponupon them by making a gaine of mens ſins, to tread vnderunder foote the moſt precious bloud of Chriſt. But what needed ſo rich a raunſome, as Chriſt his bloud, if ſo vile a price may ſerue the turne? If I would I might bring manie examples of ſuch pardons, for ſaying a certaine number of prayers. But it is a filthie ſinke, that I louelove not to rake in
The ground of this blaſphemous doctrine, is the blaſphemie of all other blaſphemies, the ſumme whereof was vttered at Trent, in the time of Pope Pius the fourth, by Paulus Guidellus, in the hearing of manie of the fathers. That the Apoſtles and their ſchollers, Popiſh blaſphemydid lay the foundation of Chriſtian religion, vppon their owne bloud and merits, as vponupon a moſt ſure rocke, and thereby it came to paſſe that Chriſts kingdome was enlarged.
What greater iniurie could they doe to the bloud of Chriſt? But this perſwaſion being once entred, that the bloud of the Saints is ſo auaileable, they will hope well, if they can mumble vp a number of prayers to pleaſe them, that they ſhall hauehave pardon of their ſinnes for manie yeares. If the Papiſts bee aſhamed of this doctrine, as iuſtly they may, let them ſhewe it condemned in that their Councell. If they allowe of it, they are aſhame to the name of Chriſtianitie. But, that prayers cannot bee meritorious, it followeth of that which before I hauehave ſaid in the fiue and twentie Chapter. For if no workes can merit, then not prayer.
The laſt abuſe in prayer, is, that as it is many times nothing zealous, or earneſt, ſo it is not of faith, but without all aſſured perſwaſion of Gods goodneſſe, or readineſſe to heare vsus. Yea, many times men ſpeake the words of prayer, neither conſidering what they aſke, or howe greatly they ſtande in neede to be heard, or to whom they ſpeake, or with what boldneſſe they may come vntounto him, in reſpect of his abundant mercies. But becauſe this is rather the fault of the men than of the doctrine, I will not meddle with it. But yet I cannot but maruell at maſter Bellarmine, De bouis operibus in particulari. lib. 1. ca. 9.who thinketh that a man needeth not in prayer to hauehave ſuch fayth, as that he is aſſured thereby that God will heare him, but onelyonly a generall perſwaſion of his power, will, &c. Againſt which daungerous doctrine, I will for this time onelyonly ſay thus much. Our faith the more particular it is, the ſtronger it is, and the ſtronger it is, the better holde ſhall it take of Gods mercies, and the more readily obtaine at Gods hande: Therefore ſtill weakneſſe of fayth is reprooued.Iames. 1.6. And ſaint Iames willeth vsus to pray in fayth without wauering. But this their generall or hyſtoricall faith, is ſufficiently confuted, if we compare it with that exceeding great, and particular perſwaſion of Gods goodneſſe, which the Apoſtle did feele in the eight to the Romans, where hee aſſureth himſelfe that no bodie can condemne him, no, neither yet accuſe him,Rom. 8. nothing can ſeparate him from Gods louelove: which his particular faith alſo appeareth in many other places, and did make him pray with aſſurance. And thus I hauehave (I truſt) proued, that wee muſt pray to God onelyonly. I can aske theſe things (ſaith Tertullian) of none but of him, In Apolog. … Tim. 2.5.of whome I knowe I ſhall ſpeede, for it is onelyonly he that giueth it. And that by one onelyonly mediator, betweene God and man, the man Chriſt Ieſus. And wee muſt pray in humilitie, and yet faithfully. Becauſe although our prayers are not of themſelues worthie to bee heard, yet Chriſt ſhall offer them vp vntounto God as a ſweete perfume,Apoc. 8.3. as ſaint Iohn in the ſpirit of prophecie did ſee.