The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on text · Chapter 34
CHAP. XXXIV.
Of Prayer. And whether Christ prescribed a forme of prayer to be used by Believers: and of praying unto him, and in his name under the Old Testament?
THE first Question is,
Is Prayer a Christian duty?§. 1.
Ans. Pray without ceasing, 1 Thess. 5. 17.
If by a Christian duty, a duty whereunto all Christians are obliged is understood, we grant it a Christian duty. The commands for it, encouragements to it, Promises concerning it, are innumerable; and the use and benefit of it, in our Communion with God, considering the state and condition of sinne, Emptinesse, Want, Temptation, Tryalls that here we live in, inestimable. If by a Christian Duty it be intended that it is required only of them who are Christians, and is instituted by something peculiar in Christian Religion, it is denyed. Prayer is a naturall acknowledgement of God, that every man is everlastingly, and indispensably obliged unto by vertue of the Law of his Creation, though the matter of it be varied according to the severall states and conditions whereunto we fall, or are brought. Every one that lives in dependency on God, and hath his suplys from him, is by vertue of that dependance obliged to this duty, as much as he is to own God to be his God. He proceeds.
How ought men to pray? Ans. Lifting up holy hands without wrath §. 2.and doubting. 1 Tim. 2. 8.
The enquiry being made of the manner of acceptable prayer, the answer given respecting only one or two Particulars, is narrow and scanty. The qualification of the person praying, the meanes of accesse to God, the cause of acceptation with him, the ground of our confidence in our supplications, the Efficacy of the Spirit of Grace as promised, are either all omitted, or only tacitely intimated. But this, and many of the following Questions, with the answers, being in their connexion capable of a good and faire interpretation, though all be not expressed that the Scripture gives, in Answer to such Questions, & the most materiall requisite of prayer in the Holy Gost be omitted, yet drawing to a close I shall not farther insist upon them; having yet that remaining, which requires a more full Animadversion.
Q. 11. Did not Christ prescribe a forme of prayer to his disciples, so that §. 3.there remaineth no doubt touching the lawfullnesse of using a forme?
A. Luk 11. 1, 2, 3, 4.
Ans. If Christ prescribed a forme of prayer to his disciples, to be used as a forme by the repetition of the same words; I confesse it will be out of Question, that it is Lawfull to use a forme: but that it is lawfull not to use a forme, or that a man may use any prayer but a forme, on that supposition, will not be so easily determined. The words of Christ are, when you pray, say, Our Father &c. If in this prescription, not the matter only, but the words also are attended, and that forme of them which followes is prescribed to be used, by vertue of this command of Christ, it will be hard to discover on what ground we may any otherwise pray, seing our Saviours command is positive, when you pray, say, Our Father, &c.
That which M. B. is to prove is, that Our Saviour hath prescribed §. 4.the repetition of the same words ensuing, and when he hath done so, if so he can do, his conclusion must be, that that forme ought to be used, not at all that any else may. If our Saviour have prescribed us a forme, how shall any man dare to prescribe another? or can any man do it without casting on his forme the reproach of imperfection and insufficiency? Our Saviour hath prescribed us a forme of prayer to be used as a forme by the repetition of the same words; therefore we may use it, yea we must, is an invincible argument, on supposition of the truth of the proposition. But our Saviour hath prescribed us such a forme &c. thererefore we may use another, which he hath not prescribed, hath neither shew nor colour of Reason in it.§. 5.
But how will M. B. prove that Christ doth not here instruct his Diciples in what they ought to pray for, and for what they ought in prayer to addresse themselves to God, and under what considerations they are to looke on God in their aproaches to him and the like, only, but also that he prescribes the words there mentioned by him to be repeated by them in their suplications. Luk. 11. he bids them say Our Father &c. which at large Mat. 6. is, pray after this manner: foreign to this purpose. I do not think the Prophet prescribes a forme of words, to be used by the Church when he sayes, Take with you words, and turne to the Lord, and say unto him, Take away iniquity, (Hos. 14. 2.) but rather calls them to fervent supplication for the pardon of sinne, as God should enable them to deale with him. And though the Apostles never prayd for any thing, but what they were for the substance directed to by this prayer of our Saviour, yet we do not find, that ever they repeated the very words here mentioned, or once commanded or prescribed the use of them, to any of the Saints in their days, whom they exhorted to pray so fervently and earnestly. Nor in any of the Rules and Directions, that are given for our praying, either in reference to our selves, or him, by whom we have accesse to God, is the use of these words at any time in the least recommended to us, or recalled to mind, as a matter of duty.§. 6.
Our Saviour sayes when ye pray, say, Our Father; on supposition of the sence contended for, and that a forme of words is prescribed, I aske whether we may at any time pray, and not say so? seeing he sayes, when you pray, say: whether we may say any thing else, or use any other words? whether the saying of these words be a part of the worship of God? Or whether any promise of Acceptation be annexed to the saying so? whether the spirit of grace and supplication be not promised to all believers? And whether he be not given them to enable them to pray, both as to matter and manner? and if so, whether the Repetition of the words mentioned by them, who have not the Spirit given them for the ends before mentioned, be availeable? and whether prayer by the Spirit where these words are not repeated, as to the letters and Syllables, and order wherein they stand, be acceptable to God? whether the prescription of a forme of words, and the gift of a siprit of prayer be consistent? whether the forme be prescribed because Believers are not able to pray without it? Or be cause there is a peculiar Holinesse force and energy in the letters words and syllables, as they stand in that forme? And whether to say the first of those be not derogatory to the Glory of God, and efficacy of the Spirit, promised and given to Believers, and the second, to assert the using of a Charme in the worship of God? whether in that respect Pater noster be not as good as Our Father? whether innumerable poore soules are not deluded & hardned by Satisfying their consciences in, and with, the use of this forme never knowing what it is to pray in the holy Gost? And whether the Asserting this forme of words to be used, have not confirmed many in their Atheisticall blaspheming of the holy spirit of God, & his Grace in the prayers of his people? And whether the repetition of those words, after men have been long praying for the things contained in them, as the manner of some is, be not so remote from any pretence or colour of warrant in the Scripture, as that it is in plaine termes ridiculous? When M. Biddle, or any on his behalfe, hath answered these questions, they may be supplyed with more of the like nature and importance.
Of our addresse with all our Religious worship to the Father,§. 7. by Jesus Christ the Mediatour, how and in what manner we do so, and in what sence he is himselfe the ultimate object of divine worship, I have spoken before; and therefore I shall not need to insist on his next question, which makes some enquiry thereabout. That which followes is all that in this Chapter needs any Animadversion. The words are these,
Was it the custome during the time that Christ conversed on the earth §. 8.(much lesse before he came into the world) to pray unto God in the name of Christ, or through Christ? or did it begin to be used after the Resurrection and exaltation of Christ? what saith Christ himselfe concerning this?
Ans. Joh. 16. 24, 25, 26.
The times of the Saints in this world are here distinguished into different seasons: that before Christs comming in the flesh, the time of his conversation on earth, and the time following his Resurrection and Exaltation. What was the custome in these severall seasons of praying to God in the name of Christ, or through him, is enquired after; and as to the first and second it is denyed, granted as to the latter, which is further confirmed in the Answer to the last Question, from Heb. 13. 20, 21. Some briefe observations will disentangle M. B's Catechumens, if they shall be pleased to attend unto them.
1. It is not what was the custome of men to do,§. 9. but what was the minde of God that they should do, that we enquire after. 2. That Jesus Christ in respect of his Divine Nature, wherein he is One with his Father, was alwayes worshipped and invocated, ever since God made any Creatures to worship him, hath been formerly declared. 3. That there is a twofold knowledge of Christ the Mediatour: One in generall, in thes…, of a Mediatour, the Messiah promised, which was the knowledge of the Saints under the Old Testament. 2. Particular, in hypothess, that Jesus of Nazareth was that Messiah, which also was known, and is to the Saints under the New Testament. 4. That as to an explicite knowledge of the way and manner of Salvation, which was to be wrought, accomplished, and brought about by the Messias, the promised seed Jesus Christ, and the Addresse of men unto God by him, it was much more evidently and cleerly given after the Resurrection, and the Assention of Christ then before: the Spirit of Revelation being then poured out in a more abundant manner then before. 5. There is a twofold praying unto God in the name of Christ. One in expresse words▪ cleare and distinct intention of mind, insisting on his Mediation, and our acceptance with God on his account. The other implyed in all Acts of Faith, and dependance on God, wherein we rely on him, as the meanes of our accesse to God.
I say, these things being premised, 1. That before Christs coming§. 10. into the world, the Saints of the Old Testament did pray, and were appointed of God to pray in the name of Jesus Christ, in as much as in all their Addresses unto God they leaned on him, (as promised to them) through whom they were to receive the Blessing, and to be blessed; believing that they should be accepted on his account. This was vertually prayer to God in the name of Christ, or through him. This is evident from the tenour of the Covenant wherein they walked with God; in which they were called to look to the seed of the woman, to expect the blessing in the seed of Abraham; speaking of the seed as of one and not of many; as also by all their types and Sacrices wherein they had by Gods institution respect to him, with Abraham, by Faith even as we: So that whether we consider the promise, on the account whereof they came to God, which was of Christ, and of blessing in him; or the means whereby they came, which were Sacrifices, & types of him; or the confidence wherein they came, which was of Attonement and forgivenesse of sinne by him, it is evident, that all their prayers were made to God in the name of Christ, and not any upon any other account. And one of them is expresse in termes to this purpose Dan. 9. 17. If they had any promise of him, if any Covenant in him, if any Types representing him, if any light of him, if any longing after him, if any benefit by him or fruit of his Mediation, all their Worship of God was in him, and through him.
2. For them who lived with Him in the dayes of his flesh,§. 11. their Faith and Worship was of the same size and measure with theirs that went before; so was their addresse to God in the same manner, and on the same account; only in this was their knowledge enlarged, that they believed, that, that individuall Person was he who was promised, and on whom their Fathers believed. And therefore they prayed to him for all Mercies Spirituall and Temporall, whereof they stood in need, as to be saved in a Storme, to have their Faith encreased, and the like, though they had not expresly, and cleerly made mention of his Name in their Supplications. And that is the sence of our Saviour in the place of John insisted on, Hitherto ye have asked nothing in my Name; that is, Expresly, and in direct Application of the Promises made in the Messiah unto him, though they had their Accesse to God really and vertually, by and through him, in all the wayes before expressed. And indeed to Evidence the glory of the presence of the Spirit, when poured forth upon them with a fulnesse of Gifts and Graces, such things are recorded of their Ignorance, and Darknesse in the Mysteries of the Worship of God, that it is no great wonder, if they who were then also to be detained under the Judaicall Pedagogie for a season, had not received as yet, such an improvement of Faith, as to aske, and Pray in the name of Jesus Christ as exhibited, which was one of the great Priviledges reserved for the dayes of the Gospell. And this is all that M. B. gives Occasion unto in this Chapter.