Gods Holy Mind Touching Matters Moral, Title page 1 – Tract 1
A PLAINE AND EASIE EXPOSITION VPONUPON THE LORDS Prayer in Questions and Answers. By that faithfull Servant of God, Mr. EDVVARD ELTON, Bachelour in Diuinitie, and late Preacher of Gods Word at S. Marie Magdalens Barmondsey, neere LONDON.
LONDON, Printed for ROBERT MYLBOVRNE, and are to bee sold at his Shop at the great South doore of Pauls. 1624.
A Plaine and easie Exposition vponupon the Lords Prayer in Questions and Answeres.
I Come now to speake of Prayer; and in particular of that Forme of Prayer which Christ hath giuen vsus, Math. 6.9, 10, 11, 12, 13. and Luke 11.2, 3, 4. After this manner therefore pray yee.
Our Father which art in Heauen, hallowed bee thy Name. Thy Kingdome come. Thy will bee done euen in earth as it is in heauen. GiueGive vsus this day our daily Bread. And forgiue vsus our Debts, as we also forgiue our Debters. And lead vsus not into temptation; but deliuer vsus from euill. Amen.
And before wee come to that; some generall things are to bee premitted.
Quest. VVhat is Prayer?Philip. 4.6. Dan. 9.8.9. 1 Sam. 1.15. 1 Ioh. 5.14. Ioh. 14.14. 1 Tim. 2.1.2.
Answ. Prayer is an humble, hearty and holy request made according to Gods will, and offered vp by Faith to God in the Name of Christ, for things needfull for the bodie or soule.
Quest. What is the Spirit of Prayer?Zach. 12.10. Psal. 62.8. Rom. 8.26. Iud. ep. vers. 20.
Answ. A speciall grace and worke of the Holy Ghost, enabling vsus to powre out our soules to the Lord with vnspeakable sighs and groanes.
Quest. To whom must wee direct our Prayers?
Answ. To God alone, euen to one God in Trinitie, and to none other. Psal. 50.15. And this might be prooued at large.
The Papists reason against this: and they bring reasons to proue it lawfull to pray to the good Angels, Obiection. and to the Saints departed: as first this;
Honour is to bee giuen to the good Angels and Saints departed, and according to their excellency which is heauenly: therefore we may call on them, and pray to them.
Quest. How is this to be answered?
Answ. Thus; honour is due to the good Angels and Saints departed, yet such as hath warrant in Gods Word (that is) that we beleeue they are in eternall happinesse with Christ; we publish and set foorth their faith, pietie, constancie and other vertues in the Church, and that we propound them to our selues and others for imitation, and not that wee call on them or pray to them.
Obiection. 2 It is lawfull to call vponupon men liuing, and while we liue together, we may request one anothers prayers, 1. Sam. 7.8. Rom. 15.30.
Therefore it is lawfull to pray to the Saints departed.
Quest. How is this to be answered?
Answ. Thus; It is no good consequent, wee may request the liuing to pray for vsus, therefore the dead: Because for the first we hauehave both precept and promise, but for the other, neither precept nor promise.
Obiection. 3 If it be not lawfull to pray to the Saints departed, it is either because they cannot pray for vsus, or because they will not, or because they know not what we pray for; but (say they) the Saints in heauen can now much more pray for vsus then they could while they were liuing in the earth, and they are now more willing to pray for vsus, because their louelove is greater then when they were on earth, it being now perfect; and as the Angels know the conuersion of a sinner, and reioyce, Luke 15.10.Luk. 15.10. so the Saints departed know our prayers. Therefore it is lawfull to pray to them.
Quest. How is this to be answered?
Answ. Thus; It is true, the Saints departed can pray for vsus, and their louelove being now perfect, they are willing, and doe wish well to the whole militant Church, and to all the members of it equally and indifferently, but that they pray for particular persons cannot be proued.
Againe, there is not the same reason why the Saints departed should know things said or done by vsus on earth as the Angels doe; for the Angels are appointed ministering Spirits, Heb. 1.14.Heb. 1.14. and know many particulars that come to vsus, and many of our priuate necessities, but the Saints departed doe not, being alwayes in heauen absent from vsus, yet the worship, and consequently the Inuocation of Angells is forbidden, Coloss. 2.18. Much more of the Saints departed, they neither hearing nor knowing what wee pray for.
Obiection. 4 God reueiles to the Saints departed what is prayed for: therefore we may lawfully pray vntounto them.
Quest. How is this to bee answered?
Answ. Thus; it appeares not in any place of the Scripture, that God reueiles to the Saints departed what is prayed for.
Againe, to what end should we pray to them, if they know not what we a…ke, but by reuelation.
Obiection. 5 Gen 48.16. The Angell which hath deliuered mee from all euill, blesse the children: Iacob called on the Angell who had deliuered him from all euill, and said, that his name, and the name of his dead Fathers Abraham, and Isaac should bee named on them. Therefore it is lawfull to pray to the good Angels, and to the Saints departed.
Quest. How is this to be answered?
Answ. Thus; by Angell in that place is meant Iehouah, the Sonne of God, the second person in Trinitie, who is called the Angell of the Couenant, Malac. 3 1. And so it is expounded, Hosea 12.4, 5. Iacob (saith hee) had power ouer the Angell, and preuailed: he wept, and prayed vntounto him: he found him in Bethell, and there hee spake with vsus. Yea, the Lord God of Hostes, the Lord is himselfe his memoriall. The Angel hee found in Bethell, was God, Genesis 32.28. Because thou hast had power with God, thou shalt also preuaile with men.
Againe, where hee saith, Let my name, and the name of my Fathers, Abraham and Izaac bee named vponupon them, Gen. 48.6.his meaning is not, th…t they should call on his name, or the name of his dead fathers, but that they should in the world bee called by his name, and by the name of his dead fathers: The like phrase is vsed, verse 6. of that Chapter: As women are sayd to bee called by their husbands name, Isai. 4.1.
Obiection. 6 Iob 5.1. Eliphaz saith, Call now, if any will answere thee, and to which of the Saints wilt thou turne thee. Therefore it is lawfull to call vponupon, and to pray to the good Angels and Saints departed.
Quest. How is this to be answered?
Answ. Thus; first, by Saints, Eliphaz vnderstands not Saints departed and in heauen, but Saints on the earth.
Secondly, the phrase (turne thee) doth not signifie Inuocation, or calling on, but as if Eliphaz had sayd, GiueGive mee (oh Iob) if thou canst, any of the Saints of God, who if he were pressed with any calamitie, that did not suffer the same for his sinnes: That is the drift of the Holy Ghost in that place.
Quest. To which of the persons in Trinity doth prayer belong?
Answ. To eueryevery person: wee may direct our prayers to God the Father, to God the Sonne, and to God the Holy Ghost, so as wee doe it with due obseruation of some necessary cautions to God the Father, Mat. 6.9. Examples, Math. 26.39. Iohn 17.1. Ephes. 3.14 To God the Sonne, Acts 7.59. Reuel. 22.20. To God the Holy Ghost, as no doubt the Prophets did being sent by him, Isai. 48.16. and for all the Trinitie, 2 Cor. 13.13.
Quest. What are the cautions that are duly and necessarily to be obserued in directing our prayers to the persons in the Trinitie?
Answ. Two especially.
Quest. VVhat is the first of those?
Answ. This; when wee direct our prayers to one person in Trinitie, wee must in minde and heart include the other: because though the persons in Trinitie bee distinct, yet in all the duties of Gods worship performed by vsus, the name of any Person, Father, Sonne, or Holy Ghost, is to bee taken essentially, not personally: and wee are to conceiue the Father subsisting in the same Godhead or diuine nature with the Sonne, and the Holy Ghost.
Againe, in all outward actions the persons in Trinity work together, and are only distinguished in the manner of working: therefore we must not seuer them in wo…ship.
Quest. VVhat is the second caution that is duely and necessarily to bee obserued, in directing our Prayers to the persons in the Trinitie?
Answ. This; when we pray to Christ, we must not seuer his two natures, his Godhead from his manhood; but we must call on him as he is God and man: for though his manhood is not to be worshipped with religious worship, for it selfe, or by it selfe, because by it selfe it is a creature; but as it is personally vnited to the Godhead, it is part of that person which is true God, and therefore to be worshipped with one and the same worship that the Godhead is to be worshipped. Heb. 1.6. When hee bringeth his only begotten Son into the world, he saith, Let all the Angels of God worship him. The Angels of God must worship the first begotten Son of God brought into the world (that is) God and man.
Quest. In whose name must we pray?
Answ. In the name and mediation of the Lord Iesus Christ only. The reasons why we should so do, Ioh. 16.23, 24. 2 Cor. 1.20. 1 Tim. 2.5. Heb. 4.15, 16. 1 Iohn 2.1, 2.
Quest. What is it to pray in the name of Christ?
Answ. It is to beseech God to heare our prayers,Dan. 9.18. Rom. 8.34. Heb. 10.19. &c. not for any thing in our selues, or in any other in heauen or in earth, but only for the worthinesse and merits of Christ Iesus, continually offered to him for vsus.
Quest. In whose name and mediation did the Patriarks, Prophets, & the people of God pray before the Incarnation of Christ?
Answ. In the name and mediation of Christ to come, as they beleeued in him to come: for as his Sacrifice was effectuall before his Incarnation and comming in the flesh, hee being the Lambe slaine from the beginning of the world, Reuel. 13.8. so was his Intercession: therefore they had their Priest, who did onelyonly enter into the Sanctuary, and carry the names of the children of Israel before the Lord, and the people stood without, Exod. 28.29. which did signifie and poynt out Christ.
Obiection. Rom. 8.26, 27. The spirit it selfe maketh request or intercession for vsus with sighs which cannot be expressed: Hee maketh request or intercession for the Saints, according to the will of God: therefore we may make him our Intercessor, and pray in his name.
Quest. How is this to bee answered?
Answ. Thus; the meaning of that place is, that the holy Spirit of God himselfe doth cause vsus, and make vsus able to make request to God for our selues, hee breathing into our hearts such motions, whereby wee call on God earnestly, as Reu. 22.17. he inflameth the Church with a vehement desire of comming to God by prayer.
The Papists plead for the merit and worthinesse of our selues, and of the Saints departed, that wee may come to God in Prayer, in confidence of our owne merits and the merits of the Saints departed: as first for our owne, they obiect;
…biection.Psal. 86.62. Dauid (say they) prayes for preseruation, because he was mercifull: so 2 Kings 20.3. Hezekiah desired God to remember him, because hee had walked before him: therfore we may pray to God in the confidence of our owne good workes, and desire to bee heard for our owne worthinesse.
Quest. How is this to be answered?
Answ. Thus; Dauid and Hezekiah in the places alledged, did not plead the merit of their owne righteousnes and good works, but onelyonly testifie that they were the children of God, and such men to whom God had promised to be good and gracious; and did onelyonly assure themselues, that Gods promise of helpe and deliuerance belonged to them in pa…ticular, because they were of that number, as Psal. 34.15.
For the merits of the Saints departed, they obiect.
Obiection. Exod. 32.12, 13. Moses desired God to remember Abraham, Isaac, and Israel his seru…nts. So likewise Psalm. 132.10. the faithfull pray, For thy seruant Dauids sake refuse not the face of thine Annoynted. Therefore wee may come to God in prayer and desire to bee heard for the merits of the Saints departed.
Quest. How is this to be answered?
Answ. Thus; in the places alledged, neither Moses, nor the faithfull desired helpe from God for the merits of Abraham, Isaac, and Israel. But Moses did onelyonly remember the couenant and promise which God made with the Patriarchs, of helping and protecting their posteritie; and therefore hee saith, To whom thou swearest by thine owne selfe, Exod. 32.13.and saydest vntounto them, I will multiply your seed as the starres of the heauen, and all this land that I hauehave spoken, will I giuegive vntounto your seed, and they shall inherit it for euer: and the faithfull likewise did only put the Lord in minde of his couenant made with Dauid, as appeares ver. 11. The Lord hath sworne in truth to Dauid, and hee will not shrinke from it (saying) of the fruit of thy body will I set vponupon thy throne.
The Papists further say, wee may make the Angels and Saints our Mediatours to God, to appeare in person before God for vsus, and to pray for vsus; and for these they vse Arguments. And first for Angels they cite
Obiection. 1 Zachar. 1.12. The Angell prayed to God for Ierusalem, and the cities of Iudah. Therefore wee may make the good Angels our Mediatours, and intreat them to pray for vsus.
Quest. How is this to bee answered?
Answ. Thus; first, that was a propheticall vision, and not a thing acted and done.
Againe, if it were a thing done, by the Angell is meant Christ the second person in the Trinitie: and therefore hee is called the Lord, ver. 20.Zach. 1.20.
Obiection. 2 Reuel. 8.3. Another Angell came and stood before the Altar, hauing a golden Censor, and much odours was giuen vntounto him, that hee should offer with the Prayers of all Saints vponupon the golden Altar which is before the Throne. Therefore Angels doe offer vp prayers, and wee may desire them to offer vp our prayers.
Quest. How is this to bee answered?
Answ. Thus; By Angell in the place alleaged is not meant any created Angell, but Christ Iesus, the Angell of the Couenant, who is called Michael, Reuel. 12.7. For first there is shewed by vision, that which was shadowed out by figure in the time of the Law, by the Priest with his golden Censor, with sweet Odours at the golden Altar. And Aaron with his golden Censor, with sweet Odours at the golden Altar, was not a figure of any created Angell, but only of the Lord Iesus. And againe it is there sayd, the Angell offered vp the Prayers of all Saints wheresoeuer vponupon the face of the whole earth, which cannot bee done by any created Angell, but only by the Lord Iesus.
Obiection. Odours are here giuen to the Angell; but Christ needs not any thing to be giuen to him, in him is all fulnesse. Therfore it seemes Christ is not there meant.
Quest. How is this to be answered?
…at. 3.17. Coloss. 1.19.20Answ. The meaning of those words, much odours was giuen vntounto him, is, that much grace, and fauour, and full acceptance of his most sweet mediation, is vouchsafed him of his father, in him his father is fully well pleased.
Obiection. 4 The arguments for the mediation of the Saints.
Jere. 15 1. Though Moses and Samuel stood before mee, yet mine affection could not bee towards this people: cast them out of my sight, and let them depart. Moses and Samuel being dead were wont to pray for the Iewes: therefore wee may make the Saints departed our Mediatours, and intreat them to pray for vsus.
Quest. How is this to bee answered?
Answ. Thus; the first sentence is conditionall, and affirmes nothing; and the meaning of it is, if Moses and Samuel should now stand in the breach, as they were wont. Psal. 106.23. to turne away my wrath from this people, they should not preuaile, I would not heare them, nor pardon the sinne of this people.
Secondly, that place may thus be expounded; if any one or two such excellent men as Moses and Samuel were, should stand before me, and intreat for this people, they should not preuaile: this sense is confirmed, Ezek. 14.14.
Obiection. 5 Reuel. 5.8. The foure and twenty Elders fell downe before the Lambe, hauing eueryevery one harpes, and golden vialls full of odours, which are the prayers of the Saints. Therefore (say they) the Saints in heauen offer vp the prayers of the faithfull that bee on earth, and we may intreat them to pray for vsus.
Quest. How is this to bee answered?
Reuel. 5.10.Answ. Thus, the vision of the foure and twenty Elders is to be vnderstood of the Saints liuing in the militant Church on earth, ver. 10. whose hearts are as vialls of pure gold, and their prayers offered vp by faith in Christ, are as sweet odours. Psal. 141.2.
Secondly, if by the 24 Elders,Reuel. 5.9. the Saints in heauen be vnderstood, yet it is nothing to the purpose; for they did not desire any thing of God for the liuing, but onelyonly praised Christ the Lambe, as appeares vers. 9.
Obiection. 6 Reuel. 6.10. The soules of the Martyrs cry for vengeance on their persecutors. Therefore they do much more pray for mercy for their brethren, and we may make them our Mediators, and intreat them to pray for vsus.
Quest. How is this to bee answered?
Answ. Thus; this is a vision, not a thing acted, & the cry of the Martyrs is to be vnderstood of their cause, & not of their soules, as Gen. 4.10. Abels blood cried for vengeance: so the blood of the Martyrs is as it were crying to God, and wil at length bring his punishing hand on their persecutors, Luke 18.7.
Quest. In what manner must we pray?
Answ. For the right framing of Prayer fiue things are required especially.
Quest. What is the first of those?
Answ. This; knowledge and vnderstanding; we must know what things may lawfully be asked,1 Ioh. 5.14. 1 Cor. 14.15. and how God will hauehave them asked, as things that concerne eternall life & saluation, and are simply promised, wee are to pray for absolutely; and things temporall which are promised with condition, we are to aske and pray for, with condition of Gods will.
Quest. What language must be vsed in prayer?
Answ. Either our owne language, or a language knowne vntounto vsus, and vnderstood of vsus; because we must know that the things we aske are agreeable to Gods will: and in prayer the heart must giuegive assent to the voice, 1 Cor. 14, 15.
Obiection. The Lord knoweth what we would hauehave, though we pray in an vnknowne tongue: therefore wee may pray in an vnknowne tongue.
Quest. How is this to be answered?
Answ. Thus; It is not sufficient that the Lord knowes what we aske in prayer, but wee our selues must also know it, because without our owne vnderstanding we cannot pray in faith, and with a feeling of our wants, as we ought.
…ction.Isa. 19.18. the Prophet saith, Fiue cities in the land of Egypt shall speake the language of Canaan. Therefore say th… Papists, we may pray in an vnknowne tongue.
Quest. How is this to be answered?
Answ. Thus; the meaning of the Prophet in that place is, that the heathen should turne from their Idolatry,…. 19.19. and worship and serue the Lord with the Israelites, and consent with them in the worship of the Lord, as appeares, vers. 19.
Quest. What is the second thing required for the right framing of Prayer?
Answ. This; that we direct our Prayers to God, rightly conceiued as hee hath reuealed himselfe in his Word, in Vnitie of essence, and Trinitie of person, with all reuerence and humilitie: for Prayer is part of Gods worship; and if it be not directed to him rightly conceiued, wee worship an Idoll.
Quest. What is that reuerence that is required in prayer?
Answ. It is a serious consideration and thinking on Gods great Maiestie, and an earnest intention, and fixing of mind and heart on God, without distraction of mind & wandring thought, & a setting our selues before the Lord as a beholder, witnes, and Iudge of our secret thoughts and inward intentions. Eccles. 5.1. And this reuerence is signified by lifting vp our hands in Prayer: and hence is prayer called the lifting vp of our soule to God, Psal. 25.1. 2 Kin. 19.4.
Quest. What is that humilitie that is required in Prayer?
Psal. 130.1. Ier. 14.7. Dan. 9.5.7.8. Luk. 18.13. Psal. 143.6.Answ. It is a true sense and feeling, and a true acknowledgement of our owne particular vnworthines, and vilenes, sinnes and misery, with a longing desire of grace from God for the supply of our wants.
Quest. What is the third thing required for the right framing of Prayer?
Mar. 11 24. Iam. 1.6.7. Psal. 55.22. Psal. 78.41. Isai. 28.16.Answ. This, assurance to be heard, submitting our selues to the will of God, both for the time and for the manner of granting our requests.
Quest. After what maner doth God grant the requests of his children?
An Either by giuing them the things they desire, or by denying the things desired, and giuing them some thing else equiualent and proportionable to it, or better, which may be more for his glory and their good. Thus Moses prayed that he might enter into the Land of promise, the Lord denied him, and in stead of that temporall blessing, gaue him an eternall inheritance in heauen, as appeares Deut. 3.25.26. and Deut. 34.4.5. compared together.
Question. Whereupon is assurance to bee heard in Prayer grounded?
Answer. On the promise of God,Psal. 50.15. Psal. 65.2. Ioh. 16 23. Heb. 4.15.16. and on the Mediation of Christ, we must know and beleeue that God hath promised to heare our Petitions and grant them, and that Christ will be our Mediatour to God his Father, and then assurance to be heard will follow.
Obiection Act. 8.22. Peter bid Simon Magus pray with doubting whether he should hauehave remission of his sinnes, or no; in that he saith, if it be possible. Therefore faith and assurance to be heard, is not necessary in prayer.
Quest. How is this to be answered?
Answ. Thus; in that place, Peter did doubtfully promise remission of sinne to Simon Magus; if he did pray to God, not because praier ought to be made with doubting and diffidence, or that true penitent sinners ought not to conceiue certaine hope of remission: but to shew the greatnesse of Simons sinne, and to shew that he doubted whether Simon would by true repentance and faith,Act. 8.23. seeke for merciemercy and pardon of his sinne, and, that he thus doubted it appeares in the verse following, the 23 verse; for I see thou art in the gall of bitternesse and in the bond of iniquity.
Obiection. God hath sometimes heard, and doth heare the prayers of vnbeleeuers, as appeares Psal. 107. The Prophet there sheweth it by many particular instances. Therefore faith and assurance to be heard, is not necessary in prayer.
Quest. How is this to be answered.
Answ. Thus; God doth sometimes releeue the oppressed, and heare their grones and cryes, though they be vnbeleeuers not because either their persons, or prayers doe please him: but for the execution of his Iustice and iudgements on those that wrong them. Jam. 5.4. the cries of the oppressed bring downe the iudgements of God on the oppressours.
Obiection. 2 Sam. 12.22. When Dauid prayed for the life of his child, he doubted whether God would giuegive it life or no. Therefore faith, and assurance to be heard is not necessary in prayer.
Quest. How is this to be answered?
Answ. Thus; Dauid not knowing whilst his child was liuing, whether God would continue the life of it or no: hee prayed for the life of it being a temporall blessing conditionally if the Lord saw it good; and so he had assurance that the Lord would heare him as he prayed, and that appeares in that presently after the death of his child hee was comforted, as hauing obtained that he prayed for.
Obiection. It was expressely signified to Dauid by Nathan, that the child should die.2 Sam. 12.14. vers. 14. and so Dauids prayer was against Gods will reuealed, and therefore not of faith.
Quest. How is this to be answered?
Answ. Thus; Dauid knew not what kinde of threatning that was, that the child should die, whether absolute or conditionall;2 King. 20.1.2 …0 7. he might thinke it was with a condition, as if hee did not throughly repent of his sin, or if he did not earnestly call on God for the child, as Hezechiah did when the Prophet told him that he should die and not liue: he prayed vers. 3. and the Lord heard him, vers. 5. and added vntounto his daies fifteene yeares vers. 6.
Quest. For whom are we to pray?
Answ. Not only for our selues, but for others also. Psal. 50.15. Num. 14.19. Coloss. 4.2.3. Iam. 5.16.
Quest. May we pray for all others?
Answ. For all the men in the world, as they make one whole bodie together,Ioh. 17.20. Psal. 122.6. 1 Tim. 2.1.2. 2 Thess. 3.1. we may not pray; because there bee some in that body, though vnknowne to vsus, whom God in his iust Iudgement hath reiected: and Christ prayed not for the world, John 17.9. but for all Gods elect, and for the whole Church of God, and for men of all sorts and degrees, places and conditions in the world whatsoeuer, especially for publike persons, Magistrates or Ministers, wee may and we are to pray.
Quest. May we pray for particular persons seuerally, or no?
Answ. For particular persons whether they be good or bad,Gen. 17 18. Gen. 18.23. Gen. 20.17. Exod 32.11.12 Mat. 5.42. Luk. 23.34. Acts 7.60. 1 Ioh. 5.16. whom either we our selues doe know, or others make known to vsus to stand in neede of our prayers, though they bee our enemies and persecutors, we may and we are to pray seuerally: vnlesse it be apparant that any one hath committed the vnpardonable sinne: for such an one we may not pray.
Question. What perticular persons are we principally to pray for?
Answ. Such as doe beleeue in Christ,Rom. 1.7. 1 Cor. 1.23. Ephes. 6.18. and repent of their sinnes, and are the seruants of God, and such as in the iudgement of charity, we are to account Saints.
Quest. What are the persons for whom we are not to pray?
Answ. Either such as are reprobates, if wee could know them, or such as a…e dead and departed this life: and that for three reasons especially.
Quest. What is the first of those reasons?
Answ. This; Prayer for the dead is vaine and nothing availeable: for the soules of all men and women after their departure out of this life, are either in Heauen or in Hell; and the Saints in Heauen neede not our prayers, and the damned in Hell cannot be helped by them: and therefore prayer for the dead is vnlawfull. Eccles. 11.13. Mat. 25.31.32. &c. we find two sortes of men only mentioned, Sheepe & Goate, blessed and cursed, and two places to which they are sent, Heauen and Hell.
Quest. What is the second reason, why we are not to pray for the dead?
Answ. This; the time of grace and mercy, and pardon of sinne is only in this life, and after death there is no remission of sinne: therefore prayer for the dead is to no purpose, and so vnlawfull. 2. Cor. 5.10.
Quest. What is the third reason, why we are not to pray for the dead?
A. This; prayer for the dead is not of faith, because it is not warranted in the Word of God; either in the Old Testament by any precept, promise or example, or by any sacrifice or oblation to be offered for the dead: or in the New Testament by any thing expresly propounded, or by good consequēce to be gathered, and being not of faith, it is a sinne, and vnlawfull.
Not to meddle with Purgatory which is idle & friuolous; but to come to some Obiections which the Papists make, thereby goeing about to proue that prayer for the dead is lawfull and necessary, and the first is
Obiection. Nehem. 1.6. Both I and my Fathers house hauehave sinned and Dan. 9.6.8, Nehemiah, and Daniel, did make confession of their owne sinnes; and the sinnes of their forefathers, and prayed for the pardon, both of their owne sinnes & the sinnes of their forefathers, being then dead. Therefore it is lawfull to pray for the dead.
Quest. How is this to be answered?
Answ. Thus; Nehemiah and Daniel, in the places alledged, confessed the sinnes of their forefathers, and prayed for the pardon of them, not in regard of their forefathers that were departed, and could not be helped by their prayers, but in regard of themselues that God would not impute vntounto them now liuing, the sins and offences of their forefathers: and thus (no doubt) good King Iosiah prayed, 2 Kings 22.13. when he said, Goe yee and enquire of the Lord for mee, and for the people, and for all Iudah, concerning the wordes of this Booke that is found: for great is the wrath of the Lord that is kindled against vsus, because our fathers hauehave not obeyed the words of this Booke, to doe according to all that which is written therein for vsus.
Obiection. This seemes no good answere: for the Lord doth not impute the sinne of the father to the children, Ezech. 18.20.
Quest. How is this to be answered?
Answ. Thus; it is true, the iniquitie and wickednes of the father shall not hurt the sonne, no more then the righteousnes of the father shall profit or helpe the sonne, if the sonne forsake the wickednesse of the father: but if hee follow the wickednesse of his father, he makes himselfe guiltie, not only of his owne wickednesse, but also of the wickednesse of his father. Thus the Lord hath threatned in the second Commandement; and thus Christ threatned the Scribes and Pharisies, Math. 23.35. That all the innocent blood that was shed upon the earth, from the blood of Abel the righteous, vntounto the blood of Zacharias the Son of Barachias, whom yee slew betwixt the Temple and the Altar, 2 Chron. 24.22. might come vponupon them, and be required at your hands.
Obiection. 3 Mat. 5.25.26. Say the Papists, here mention is made of not comming out of prison till satisfaction be made, which doth imply, that after satisfaction is made, there shall be deliuerance, and by prison here, cannot be meant Hell, for out of Hell there is no redemption, but Purgatorie: and therefore prayer for the dead is lawfull.
Quest. How is this to be answered?
Answ. Thus; First, those words are a parable, and proue nothing, and the drift of Christ in them, is to stirre vp men to brotherly reconciliation, and not to proue the rigour of the Law. Secondly, though they be more then a parable, yet they make not for their purpose; for the word (foreign till, doth not there signifie a certaine time, but eternitie:Mat. 5.26. foreign &c vsus{que} foreign till or vntill. and thus the word is taken Mat. 1.25. foreign &c. And thus in the Old Testament. 2 Sam. 6.23. foreign vsque in diem mortis suae, and Psal: 110.1. foreign donec disposuero &c. spoken of Christ, we may not therefore conclude that Christ shall raigne no more.
Obiection. 4 Mat: 12, 32. Here say they, wee see that some sinnes are forgiuen in this world, and some in the world to come: therefore we may pray for the dead.
Quest. How is this to be answered?
Answ. Thus; first this is no good conclusion, the sinne, against the Holy Ghost is not forgiuen in this world, nor in the world to come:Ex puris negatiuis nihil concluditur. therefore some sinnes are forgiuen in the world to come, it followes not according to the rules of Art, for of pure negatiues nothing can be concluded.
Secondly, that place must be expounded by another: Mark 3:29: where Christ saith, hee that blasphemeth against the Holy Ghost shall neuer hauehave forgiuenesse, but is culpable of eternall damnation.
Question. What are the persons against whom wee may pray?
Answ. Generally all the enemies of our saluation, and also wicked persons in particular, two cautions being duly obserued.
Quest. What is the first of those?
Answ. This; we must be moued to pray against them, because they are the enemies of God and of his Church, and do oppose the truth and religion of God and good things: and not out of our hatred, or our owne priuate reuenge; for wee must not seeke to reuenge our selues. Rom. 12.19. Thus Paul prayed against the false Apostles, not in respect of his owne cause, but in respect of the cause of God. Gal. 5.12.
Quest. What is the second caution to be obserued in our praying against wicked persons in particular?
Answ. This; if they be our enemies only, we must pray against their bad dealing and sinne,2 Sam. 15.31. Act. 4.29. Psal. 83.9.10. not against their persons; if they be Gods enemies we must pray against the bad cause they maintaine, simply and absolutely; but against their persons, with condition, if otherwise Gods Church cannot bee preserued, or his truth maintained; that then God would cut them off and destroy them.
Obiection. 9 The Prophets and Apostles prayed simply and absolutely, against wicked persons; as Dauid Psal 140.9.10. And Paul against Alexander the Copper Smith 2. Tim. 4.14.
Quest. May not we doe the like?
Answ. No; they were extraordinarie men, and had the Spirit of discerning who were incurable enemies of God, and who were not, and were carried with a pure zeale of Gods glory not mixed with hatred, or corrupt desire of reuenge; and we are but ordinarie men, endued with ordinarie gifts, and hauehave not a like Spirit to discerne of the persons of men, what they are: and our zeale of Gods glory is mixed with many corrupt affections; and therefore wee praying simply and absolutely, it may be said to vsus as Christ saide to his Disciples, Iames and Iohn, ye know not of what spirit ye are. Luke. 9.54.55.
Quest. When must we pray?
Answ. Continually, and at all times without ceasing, and we are not to thinke prayer needelesse, or vnseasonable at any time. 1 Thes. 5.17. Luk 18.1. Ephes. 6.18.
Quest. How must we pray continually?
Answ. Thus; either by set and solemne prayer, and in more large and ample manner, and vponupon set and certaine occasions: as at the beginning of the workes of our callings, at the receiuing of the creatures of God,Psal. 55.17. Coloss. 3.17. 1 Tim. 4.4.5. Nehem. 2.4. or at our going to rest; or by a sudden and secret lifting vp of our hearts to God by a wish, or sigh, or groane of the Spirit, according to the present occasion.
Obiection. 1 If we must pray continually, then we shall vse repetitions in prayer, which Christ forbids. Mat. 6.7.
Quest. How is this to be answered?
Answ. Thus; repetitions in prayer are not simply forbidden and altogether vnlawfull, holy men hauehave vsed them, 1 King. 8.23. to verse. 54. Salomon repeates some things seauen or eight times. Psal. 136. Dauid repeates for his mercy endureth for euer, at the end of eueryevery verse, they being 26. verses in the Psalme. Dan. 9.18.19. But such repetitions as are idle and vaine (that is) void of faith, and feeling of our wants, and are vnreuerently vttered, rather to hold out time then to expresse the affection, such as the Heathen vsed, and such as the Papists vse, who thinke to be heard if they repeat a certaine number of prayers, are vnlawfull and forbidden. Isai. 1.15.
Quest. What is the place where we must pray?
Answ. There is no place vnfit for prayer,Mal. 1.11. Ioh. 4.20.21. 1 Tim. 2.8. Mat. 14.28. Luk. 23.42. Act. 21.5. Mat. 6.6. it may be made in any place, and it is not now tyed to one place more then to another in regard of holinesse: for Prayer sanctifies the place, and not the place Prayer, but only in regard of order, the publike place of meeting for the worship of God, is the fittest for publike prayer, and a priuate place for priuate prayer, and a secret place for secret prayer.
Obiection. 2 If we may pray in eueryevery place, then we may imitate Hypocrites, and pray in the open streete, whom Christ reproues Mat. 6.5.
Quest. How is this to be answered?
Answ. Thus; hypocrites whō Christ reproues, pray in the open streete for vaine glory, purposely to bee seene of men, and that we may not doe: but we may in our hearts pray to God, and sigh and grone to God, walking in the streete, or in the open market; so as the outward signes of prayer bee concealed from the sight of men: and thus Nehemiah prayed euen in the Kings presence. Nehem. 2.4.
Obiection. 3 If no place be exempt from prayer, then we may pray in Idoll Churches.
Quest. How is this to be answered?
Answ. Thus; After Idolatrie is remoued from Idoll Churches we may pray in them: Elijah sacrificed in the same place where Baals Priests did. 1 King. 18.13.
Quest. What is the will of God reuealed, according to which we must pray?
Answ. It is the will of God reuealed throughout the whole Scripture, concerning the duty and exercise of prayer: the Scripture recording to that purpose many excellent prayers of holy men, but especially in that portion of Scripture deliuered by Christ him selfe, and propounded by his holy Euangelists Mathew and Luke. Mat. 6.9. Luke. 11.2. Our Father which art in Heauen, &c.
Quest. What are the generall things contained in those words deliuered by Christ himselfe, and propounded by his holy Euangelists?
Answ. They are three. First a Preface or enterance into Prayer, in these words, Our Father which art in Heauen. Secondly, the matter of prayer consisting of sixe Petitions. Thirdly, a conclusion, for the confirmation of prayer in the last words, For thine is the Kingdome, the Power, and the Glory, for euer and euer.
Of these in Order.
Quest. What doth the Preface containe?
Answ. A description of the true God to whom we pray, who is set out by an argument of relation, Our Father, and by the subiect or place, which art in Heauen.
For the first of these.
Quest. What is meant by the word Father?
Answ. Principally the first Person in Trinitie, yet so as we must in heart and minde conceiue also the Sonne and the Holy Ghost. Because here the name of Father stands in relation to vsus, and is to be taken essentially, and to be vnderstood of the Father, Sonne, and Holy Ghost, subsisting in the same God-head, and diuine nature.
Obiection. God is our Father in Christ, for by him we are reconciled to God his Father, and he who is our Father in Christ, is not Christ himselfe: Therefore by the name (Father) Christ is not here meant.
Quest. How is this to be answered?
Answ. Thus; Christ may bee considered either as a mediatour, God and Man in one Person; and so it is not he that doth receiue into fauour, but hee by whom, and through whom, we are receiued into fauour with God: or he may be considered as God the Sonne, the second person in Trinitie, of the same eternall Essence with the Father, and so hee doth receiue vsus into fauour: and so hee is heere to be vnderstood vnderunder the word Father: and hence hee is sometimes called Father: as Isa 8.18. expounded of Christ. Heb. 2.13. Isai. 9.6.
Quest. How is God our Father?
Answ. Three wayes;Luk. 3 38. Act. 17.28. Ioh. 1.12.13. Ioh. 3.6.8. 1 Pet. 1.22.23 Either by creation as wee are his creatures. Or by acceptation, as we are his children by adoption and grace, in and through Christ the Mediatour: or by a second creation, which is our regeneration as we are regenerate and borne a new, by the spirit of God.
Quest. How are we to call on God as our Father?
Answ. Not as he is our Father by creation, but as hee is our Father by acceptation, and we his children by adoption and grace, in and through Christ the Mediatour: and as he is also our Father by regeneration: for as wee are Gods creatures only, we cannot come to him as to our Father,Ephes. 2.3. Rom. 8.15. wee hauing defaced his Image by sinne, and falne from our first state of creation, and made our selues children of wrath by Nature.
Quest. What vse are we to make of this argument of relation, Our Father, in that we are taught in prayer, to call God our Father?
Answ. It serues both for the information of our Iudgement touching prayer, and also for direction in the disposition of our hearts in prayer.
Quest. What doth this argument of relation (Our Father) informe vsus of our iudgement touching prayer?
…sai. 63.17. …hilip. 4.6. …oh. 1.12.13. Galat. 4.5. 1 Ioh. 3.1.Answ. That God only is to be called on in prayer: for in prayer to be tearmed Our Father, is proper to God, and hee alone is our Father, both by adoption and grace, and also by regeneration and new birth, and that we are to come to him in prayer, only in the mediation and intercession of Christ: because in him, and through him only, are wee accepted for the children of God, by adoption and grace.
Quest. How doth this argument of relation (Our Father) derect vsus in the disposition of our hearts in prayer?
Answer. Two waies: first in respect of God, and secondly in respect of our brethren.
Quest: What doth it direct vsus vntounto for the disposition of our hearts in prayer, in respect of God?
Answ. To two things especially.
Quest. What is the first of those?
Answ. This; a holy boldnesse and confidence in prayer; in that we direct our prayers to him who is our Father,Psal. 103.13. Isai. 49.15. Luk. 11.15. Rom. 10.12. Heb. 4.16. yea our kinde, louing, and tender father, who pittieth his children more then any earthly Father or Mother doth, or can pitie their children: it teacheth vsus to come to God in prayer, cheerefully, and confidently, and with good hope that he wil grant our holy requests, and will not denie vsus his good spirit, nor any thing that he see good for vsus.
Quest. What is the second thing that this argument of relatition Our Father, doth direct vsus vntounto for the disposition of our hearts in prayer, in respect of God?
Answ. This; reuerence, humilitie, and child-like feare and obedience,Malac. 1.6. 1 Pet. 1.17. Ioh. 42.6. Luk. 15.18.19. Iam. 4.6. in that we are to call on God as our Father: it teacheth vsus to come to him in prayer, with all reuerence and humilitie, and with a child-like feare, & with a full purpose in our hearts to carry our selues as dutifull children towards him at all times, and neuer wittingly and willingly to offend him in any thing.
Quest. What doth this argument of relation Our Father, direct vsus vntounto, for the disposition of our hearts in prayer, in respect of our brethren?
Answ. To two things especially.
Quest. What is the first of those?
Answ. This; Christian louelove,Isai. 1.15. 1 Tim. 2.8. and good affection towards our brethren, In that we are to call on God as our Father: it teacheth vsus, that wee must in prayer to God, hauehave in our hearts louelove to our brethren, children of the same Father, with vsus.
Quest. What is the second thing which this argument of relation (Our Father) doth direct vsus vntounto, for the disposition of our hearts in prayer, in respect of our brethren?
Answ. This; a remembrance of others,Iam. 5.16. Ephes. 6.18. as of our selues in prayer: in that wee are to call on God (as our Father) it teacheth vsus that in our prayers wee must bee mindfull of others as iust occasion is offered, and be petitioners to God for them as well as for our selues, as hauing God their Father as well as wee.
Quest. May not a man or a woman in prayer say my Father, or my God?
Answ. In prayer which they make in secret by themselues alone they may, but not in publike or with others;Mat. 26.39. Rom. 1.8. yet in prayer they make in secret by themselues alone, there must be that louelove and affection towards others, which must bee expressed in publike, and with others.